RELIGIOUS EDUCATION OF INMATES IN CORRECTIONAL INSTITUTIONS

The article is devoted to the problem of religious education that may be of great importance to rehabilitate and reform the offender or prisoner. As the problem of crime is one of growing importance, every means available should be used to reform and train the prisoner so that when he leaves the penitentiary he will go out and become a useful member of society. The various reasons for inmate religious involvement are investigated, such as many psychological and emotional benefits, improving their own self-concept, use religion to help change their behavior or to gain physical protection, to meet other inmates or volunteers of the opposite sex. It is proved that inmates can acquire a number of positive characteristics from the practice of religion in prison, because serious religious involvement promotes self-discipline, self-introspection, and concern for others, psychological peace of mind, positive self-concept and improvements in self-control and intellectual abilities. According to the law of many countries, correctional institutions must provide inmates with legal rights concerning the practice of religion and attending religious services, but considering security of the institution. The programs aimed at the successful reintegration of inmates into the community need the assistance of religious personnel to find employment and promote positive family relationships. There has been considered that the prison chaplain has greater potential opportunities in helping to rehabilitate the prisoner, he has shown the most interest in criminals and has been motivated by a religious spirit or a welfare mission. The article analyzes characteristics that the modern prison chaplain must use; he should be extreme tactful, frank, honest, and truthful, careful to keep his promises, sympathetic, must know something about the social sciences and should be a man of strong and attractive personality. The chaplain’s duties and obligations are analyzed. One of the aims of a chaplain is to analyze the inmates' religious and social background, diagnose their deficiencies, and plan for their future. It is noted that whatever the changes in corrections and larger society, because of the historical and legal foundation of religion in corrections it will continue to be an active part of prison life and inmates’ rehabilitation. Key words: religious education; correctional institutions; inmates; prisoners’ rehabilitation; a correctional chaplain.

State of the Art Analysis and Professional Needs Identification in Vocational Training Design for Eurasian Prison Chaplains

Prison chaplaincy in the context of whole penitentiary system has been under continuous change with its ups and downs, criticized and appraised by historians, rejected by secular society, yet appreciated by prisoners, and open for judgment of generations to come. The image of the prison chaplain, who is highly educated, not young, skilled in psychological mastery calls far beyond his pastoral functions for a perfect advocate’s portrait, which is, however, still under reconstruction. The article aims to identify what state of the art of Eurasian prison chaplains is to outline the needs of prison chaplains for the framework development of an e-learning platform that would serve as a prototype of vocational training design. An action research was based on Objective-Oriented Project Planning and Logical Framework Approach concepts and studied the participants from six regions in Eurasia with help of such data collection methods as interviews, diary notes and document analysis. The data of action research formed an accurate civilian and professional profile of a prison chaplain and outlined the requirements to maintain the work in line with the trends in the branch. Findings of the research serve as a ground for organizational, educational, professional and personal changes. Eurasian prison chaplains (national directors) express their professional interests in regular training, professional and career growth, improved job practices and better work environment as they can still be an outstanding example and catalyst of well-being in the life of ex-prisoners.

Rola duszpasterstwa więziennego w resocjalizacji penitencjarnej, w kontekście badań własnych i dyskursu naukowego

Although the legislator in the applicable legal regulations did not call the pastoral activity “penitentiary activity” and did not include this activity in the catalogue of means of penitentiary influence, practical experience shows that the tasks of the prison chaplain and other people involved in the work of penitentiary priesthood are analogous to penitentiary work, having a specific social rehabilitation dimension. They are also an important element of postpenitentiary interactions aimed at social reintegration of prisoners. Significant words fell from the then director of the Central Board of Criminal Offices, Paweł Moczydłowski, during the ceremony of dedicating the prison chapel in Chełm in June 1990: “Here the Church today is permanently entering the prison system. We cannot imagine a new prison without the presence of the Church and its moral teachings. Repression is to replace – justice, hatred – humanism and a good word, including evangelical” (Harasiuk 1990: 5).

Rev. Alessandro Gavazzi (1808–1889) and Scottish Identity: A Chapter in Nineteenth Century Anti-Catholicism

The Italian Alessandro Gavazzi was a remarkable character. Priest, patriotic propagandist and preacher, he exercised considerable influence in mid-nineteenth century Scotland. Born to a diplomatic and legal family, he was the son of a professor of law in the University of Bologna. After entering the Barnabite order at fifteen, he subsequently proved a remarkably popular preacher in Naples, Leghorn and Northern Italy before serving four years in Parma, 1841–44. He claimed to have preached 4,000 sermons in fifteen years. Later when a prison chaplain-general supervising some 5,000 inmates, his reading of Beccaria turned him to penal reform and the abolition of capital punishment. In Perugia, he was alienated by the reactionary clerical domination of the university. After further service in Spoleto, Assisi, Ancona and Pieve he was silenced for his fiery liberal views until after the election of Pius IX in June 1846.