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Abstract

Be Mindful of prisoners as if sharing their imprisonment, ...
(Hebrew 13:3)

Model for Ministry to the Imprisoned


Jesus gives a clear command to visit those in prison. In visiting those in prison, the least brothers of his, we did it for him. The author of the Letter to the Hebrews states it in the following, “Be mindful of prisoners as if sharing their imprisonment (Hebrews 13:3).”
What does it mean to visit those in prison? Who are these least brothers? What are prisons like? What is helpful for volunteers to know when visiting those in prison? How are others being mindful of prisoners? What does it mean to share their imprisonment?
The purpose of this paper is to present practical knowledge and aids in order for volunteers to provide a response to Jesus’ call to visit those in prison. It presents several approaches or models for prison ministry. It suggests several other approaches to prison ministry.

Table of Contents


Introduction:
 Introduction 6
Sharing of Experience 8
Revolving Door 12

Section One – Historical and Existential Situation
 History of Prisons 17
Early Penitential Practices 23
Definitions 27
Prisons in the State of New Mexico 29
Philosophical Overview of the Corrective Thinking Program 32
Statistics
National 34
State 36

Section Two – Prison Ministry
 Definition of Ministry 44
Prison Ministry in the Archdiocese of Santa Fe 46
Encounter In Christ 47
Kairos 48
Thresholds 49
Kairos Outside 51
 Dismas House 51
Religious Practices and Belief of Inmates 52
Helpful Information for Volunteers 55

Section Three - Ministry Approaches
 Monasteries & Prisons 60
Spirituality 60
Scripture 62
Saints in Prison 63

Section Four
 Challenge for Volunteers 68
 Conclusion 75

Bibliography 76

Be Mindful of Prisoners as if sharing their imprisonment...
(Hebrews 13:3)1



Introduction:
“Then the righteous will answer him and say, “Lord, when did we see you hungry and feed you, or thirsty and give you drink? When did we see you a stranger and welcome you, or naked and clothe you? When did we see you ill or in prison, and visit you? And the king will say to them in reply ‘Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me.” (Matt 25:40)
Jesus gives a clear command to visit those in prison. In visiting those in prison, the least brothers of his, we did it for him. The author of the Letter to the Hebrews states it in the following, “Be mindful of prisoners as if sharing their imprisonment (Hebrews 13:3).”
What does it mean to visit those in prison? Who are these least brothers? What are prisons like? What is helpful for volunteers to know when visiting those in prison? How are others being mindful of prisoners? What does it mean to share their imprisonment?
The purpose of this paper is to present practical knowledge and aids in order for volunteers to provide a response to Jesus’ call to visit those in prison. It presents several approaches or models for prison ministry. It suggests several other approaches to prison ministry.
Following this introduction, the “Sharing of Experience” section outlines how the presence of God in my own life has led me to ministering to those in prison and how this interest has opened up many more experiences of the presence of God in my life and the life of those in prison – “And the King will say to them in reply, ‘Amen, I say to you, whatever you did for one of these least brothers of mine, you did for Me.”
Any one ministering in prison needs some basic information before entering. Section one provides the historical and existential situation. It begins with a short history of prisons beginning with Biblical times to the present. It gives a general overview of early penitential practices and how they can be connected to prisons. Basic definitions of terms describing the various types of prisons are given. Also provided is a basic overview of the prisons in the State of New Mexico. This section provides a general outline of the New Mexico Department of Corrections “Corrective Thinking Program.” It ends with national and state statistics of men and women in prison including an inmate profile for the state of New Mexico.
Section Two defines ministry in general and specifically prison ministry. It provides an overview of what is happening in prison ministry in the Archdiocese of Santa Fe. There are three general areas of ministry described – ministries in prison (weekly visits), three-day renewal programs, and follow-through program for men and women leaving prison. A brief description of two programs unique to the Archdiocese of Santa Fe – “Thresholds” and “Encounters in Christ” – is presented. It outlines two ecumenical programs Catholics can participate in – “Kairos and Kairos Outside”. These are three approaches or models for prison ministry.
Section Three presents other ministry approaches. They include looking at prisons as monasteries, a glance at spirituality, and scripture. It also presents the idea of using saints who were in prison as models for men and women now in prison.
Four presents other approaches that can be useful to volunteers when working with men and women in prison.
Section Four presents a challenge to all volunteers and those who are interested in responding to Jesus’ call to visit those in prison. This paper concludes with a recap of the information presented and a call to meet the challenge presented.

Sharing of Experience:
There have been many events in my life that have shaped the person I am today. Two events have had the greatest impact. The first is the three-day short course in Christianity, Cursillo, which I attended in 1979. The other has been my involvement in prison ministry since 1983 and even before that, maybe 1 to 2 years before, visiting the Santa Fe County Jail. You might ask why Cursillo and prison ministry and not others, such as family, marriage and being a father?
The answer lies in the experience of God and his love as expressed in the Christian community at the Cursillo. This was such a tremendous experience that it has transformed my life forever. Not only have I experienced a transformation, but I also believe that I am to share this experience with others including family and friends. Another area that I believe I am called to share this experience is with those in prison and those who minister to men and women in prison.
During the three days of the Cursillo, I experienced God’s love, mercy and total forgiveness. I experienced that no matter who I was or what I had done, God loves me! I learned that each person no matter who they are or what they have done have a very special dignity. I learned that God through Jesus Christ has called us “friend”. It is because of this experience in the Christian Community that I want to make others aware of God’s love, mercy, and total forgiveness. I know that God has called me to serve “these least brothers of his.” It has been a long journey to this point.
 In 1971 I began working at the New Mexico State Penitentiary. At that time, it was the only prison in New Mexico other than the Prison Honor Farm in Los Lunas. I worked there until early 1975. My position at the Prison was as Assistant Food Service Supervisor. Our job was to feed over 1000 men who were housed in a prison built for about seven hundred. Conditions were not the best.
I remember the day I decided to quit as if it was yesterday. It was a Sunday and on Sundays only two meals were served – a nine o’clock breakfast/brunch and an evening meal. When the other food service worker and I arrived to work, we discovered there was not a sufficient amount of food to feed the 1000 men who would be coming for breakfast. The Supervisor in charge told us we would have to make do with what was available. What was available was 360 eggs for 1000 men. I told him what he was asking was impossible. “Don’t worry,” he said, “just scramble them, and if you have to, add a little milk and flour to make them go further.” I told him to do that if he wanted to, but I was going to call the warden and let him know that I would be going to town to buy what we needed. I left and called the Associate Warden in charge of finances who gave me the OK to go to Smith’s and buy what was needed. The nine o’clock breakfast finally started at noon. It seemed to me that every inmate who came to the breakfast line had a few choice words for me. “What’s wrong with these guys,” I thought to myself. “They are all telling me off and I’m the one who went to get more food.” Well, breakfast finally ended at about 1:30 p.m. I gave the keys to the Captain in charge and walked out the front gate. At the time, my wife, two children, and I were living at the prison housing. When I got home that afternoon, I told my wife to start packing. I was off on Monday and Tuesday so we would have to be out by Wednesday. On Monday and Tuesday we packed and we were gone by Wednesday. I turned in my resignation that Wednesday hoping never to return to the prison again.
I have had several jobs after that, but in 1978 I began working at the New Mexico School for the Deaf. It was there that I met two gentlemen who would introduce me to the Cursillo Movement of the Catholic Church. In June of 1979, I attended Cursillo #172. The Cursillo is a three-day short course in Christianity. When I left the Cursillo that Sunday afternoon, I knew that my life would never be the same. During those three days, I experienced the love of God through the other 27 men who attended. Not only did I experience God’s love but the love of the Christian community.
In February of 1980, the riot at the Santa Fe prison took place. This is probably one of the nations worst riots in prison history. Thirty-three inmates were killed during the riot. They were not killed by officers trying to put down a prison riot but by other inmates. During the riot, they completely destroyed the Main prison facility. Most of the men were moved to other facilities. Some men were moved to the Santa Fe County jail. It is at this jail that my jail and prison ministry began. A group of men and I visited the men housed at the County Jail for about two years. Then in 1983 a priest by the name of Fr. Joe was assigned as chaplain in the Main Prison facility that had been slowly rebuilt. We met with Fr. Joe and asked if we might be able to come and visit with the men at the Main facility. He said he would get us the clearance necessary so that we might visit on a weekly visit. And so my experiences with men in prison began in 1983.
 In 1983, I thought that the experience that I had in Cursillo would work to transform the lives of the men in prison. So around 1984, we started a program similar to Cursillo but oriented to those in prison. We called our short course in Christianity for prisons – “Encounter in Christ” or “Encuentro en Cristo”. The Cursillo was presented in a closed environment so distractions and interruptions could be kept to a minimum and the ideas presented could be shared in a Christian community. We patterned the Encuentro in the same way.
We held our first Encuentro in the same dorm where the riot of 1980 had begun. Eight other men and myself spent three days with 12 inmates who came to the first of several Encuentros we held at the Main Facility as well as at the new North and South facilities. We ate, slept, prayed and listened to the presentations in E-2, the dorm where that riot had started. As I slept on the first and second day of the Encuentro, my experience of 1975 kept coming to mind. It was not an uneasy feeling but a feeling of “what have I got myself into”. It was also a time filled with some fear and anxiety, but twelve men had the same experience that had transformed my life earlier. I kept telling myself that they would also be transformed. Jesus was the answer, and the Encuentro the method!
I’m not sure how many men were truly transformed but two stand out in my mind. The first is a man by the name of Pablo. Pablo was an inmate who had tried to commit suicide by shooting himself in the head. This attempt had left him blind. He was sentenced to ten years and probably did half of that. At the Encuentro closing, he shared that when he came on Thursday he was blind, but now (Sunday) he was able to see. Not that he had gained physical sight, but now had a new spiritual sight. I thought to myself that he had truly had the same transformational experience I had had. The second is an inmate by the name of Tomas. Tomas had been sentenced to two life sentences; one for killing the man he found in bed with his wife and the other for killing his wife at the same time. Tomas was a quiet man who taught himself to read by reading the Bible. After his Encuentro experience, he was slowly “transformed” into a different man.
The Encuentro at the main facility slowly begin to fade away partly because of the prison ministry volunteers and partly because of the change in chaplains. It was shortly before Father Joe retired from the prison that a new three day short course in Christianity was introduced to the South prison facility. The new three day short course in Christianity was called Kairos. Kairos was ecumenical meaning that different Christian denominations participated in the Kairos. Still thinking this was the way men’s lives would be transformed, I begin to help in Kairos.

The “Revolving Door”

When I worked at the prison during 1971 through 1975, it seemed like it was the same men coming in and out of prison. In fact, I heard or read somewhere, that it is the same criminals who commit the majority of crimes in our society.
According to the November/December 2002 issue of the Inside Journal, the U. S. Prison Population has hit an all time high. The U. S. Correction population – composed of those on parole, probation, or in jail or prison – set a new record last year (1 in every 32 adults or 3.1 percent of U.S Population). The following table shows current statistics of the correction population.2


Totals:
Prison...............1,330,980
Jail.......................631,240
Parole..................731,147
Probation..........3,932,751
TOTAL:............6,626,118

The question for me has always been, “what can I do to give them the same transformational experience I had?” What can be done to help these men on their “journey” and their “spiritual journey”? I would often pose this question to them, “what can be done to help you stay out of prison?”
Their response to my question was often very similar. Some would say, “Well, you know, I had no choice. It was my friends or my gang that got me here. I’m just a victim.” Others would blame their problems on drugs or alcohol, but never taking responsibility for there addiction. Still, others wanting everything the easy way had gotten caught selling drugs. Often they would say that their crime didn’t hurt anyone. Most considered themselves the tough guy; “I can make it in prison. No one can hurt me.”
Shortly after attending the Cursillo in 1979, I set some goals for my life. One goal was to work at the School for the Deaf as long as possible. Hopefully, I would work there until retirement. During this time, I would work on obtaining a degree in Nutrition/Dietetics and become a registered dietitian. At the same time, I began studies for ordination to the diaconate. With a degree in Nutrition and being a Registered Dietitian, I would be able to retire, use my education to supplement my retirement, and devote more time to “church work.” After four years of study and on the job training, I was ordained in 1993. In 1996, I got my degree in Nutrition and was able to do the Dietetic Internship in two years. In 1998, I took the registration exam for dietitian and passed. I was able to retire from the School for the Deaf in 2000. It seemed like all my goals were coming together except one – devoting more time to “church work.” But in June 2002, I got a chance to work as an assistant chaplain at the prisons in Santa Fe. For me this was a great opportunity to fulfill my goals. So on June 24, 2002, the Feast of St. John the Baptist, I began working at the prison.

In 1981, the riot at the Penitentiary of New Mexico was still fresh in my mind as I gathered with a group of men to discuss what we hoped would become weekly visits to the Santa Fe County Jail. The County Jail still housed some of the men who had been involved in the prison riot. I would never have dreamed of volunteering to visit men in jail or prison prior to living the Cursillo. But here I was, just as full of enthusiasm as the other volunteers.
I remember that not much in the way of preparation had been done to enter that first day. What was important was that the men in the County Jail experience the presence of Christ by our presence. Little or no thought was given to what type of crimes these men had committed nor did we know anything about them.
As we begin to visit the men at the County Jail, relationships begin to be formed. The inmates begin to share their stories with us. They shared not only their life stories but their faith journey as well. Often we would have a communion service in the cellblock. We shared God’s word and gave them Christ in the Eucharist. We would take our guitars and sing until they came to throw us out. We would laugh with them, rejoice with them and yes, even cry with them. Often the men in the cellblocks would share with us what they experienced during the riot. Many shared that they felt that Satan had taken control of the prison. They were so grateful for our presence and would often share that they felt the presence of Christ during our visits.
As the men at the jail, who had been involved in the riot, began to be transferred back to the prison, the prayer of the volunteers became that God open the doors not out of jail but into the prison. Then in 1983, a new Catholic Chaplain was assigned to the Penitentiary and our prayers were answered.
As I reflect on our first visits to the prison, I can see that some thoughtful preparation would certainly have been helpful. In this section, I would like to present some information that would have been helpful. I offer these as practical information to be looked at before anyone volunteers to visit those in prison.
I begin with a short history of prisons beginning with prisons in Biblical times to the present. This history helps understand how we got to where we are today in regards to prisons. As part of the historical and existential situation, I present some of the Church’s early penitential practices. Included in this section is the Story of the Prodigal Son. This parable of Jesus shows the unconditional love and mercy of the Father.
Several general definitions that might be helpful are presented. I also give a general overview of the prisons in the State of New Mexico with a look at the current philosophy in the Department of Corrections. The Department of Corrections utilizes the Corrective Thinking Program. This program is presented to inmates to change thinking patterns as well as behavior.
At the end of this section, I present some national and state statistics. These statistics show the number of men and women who are incarcerated. The State statistics are extremely helpful because they give a general profile of the men and women in the state prisons. I feel this profile is important because volunteers need to have a good idea of who they are ministering to.

History of Prisons
 In ancient Biblical times prisons were crude and dehumanizing. The most common type of prison was a pit or cave-like dungeon where prisoners survived on bread and water. In 1 King 22:27, the King of Israel orders, “Put this man in prison and feed him scanty rations of bread and water until I return in safety.”
Jeremiah was cast into a cistern. Jeremiah 38:6 says, “And so they took Jeremiah and threw him in to the cistern of Prince Malchiah, which was in the quarters of the guard, letting him down with ropes. There was no water in the cistern, only mud, and Jeremiah sank into the mud.” The prophet Jeremiah might have been cast into the cistern because this might have seemed like an easy way to kill him without bloodshed. Later in Jeremiah 41:7, a cistern is used to hide those who had been slain. “Come to Gedaliah, son of Ahikam,’ he said as he met them. When they were once inside the city, Ishmael, son of Nethaniah, and his men slew them and threw them into the cistern.”
Some manmade prison structures are mentioned in the Old Testament. Samson was held in Gaza in a man made prison structure. “She had him sleep on her lap, and called for a man who shaved off his seven locks of hair. Then she began to mistreat him, for his strength had left him. When she said, ‘The Philistines are upon you, Samson!’ and he woke from his sleep, he thought he could make good his escape as he had done time and again, for he did not realize that the Lord had left him. But the Philistines seized him and gouged his eyes. Then they brought him down to Gaza and bound him with bronze fetters, and was put to grinding in the prison. But the hair of his head began to grow as soon as it was shaved off (Jgs 16:29-22).”
Old Testament Kings were usually held in prison by conquering armies. “The king, therefore, was arrested and brought to Riblah, in the land of Hamath, to the king of Babylon, who pronounced sentence on him. As Zedekiah looked on, the king of Babylon slew his sons as well as the princes of Judah at Riblah. Then he blinded Zedekiah, bound him with fetters, and had him brought to Babylon and kept in prison until the day of his death (Jer 52:9-11).”
During the wandering of the Hebrews in the desert after their escape from Egypt, some of the people were held in custody or under guard (Lev 24:12; Num 15:34). Since imprisonment was not specifically called for by Mosaic Law, it was not practiced in Israel until the time of the monarchy, when the prison is mentioned as a special part of the king’s house (Neh 3:25; Jer 32:2, 37:21).3
The New Testament uses four related terms that are translated as prison. The cell of John the Baptist was a prison cell. The apostles were arrested in Jerusalem and placed in the common prison (place of custody or public watching) by Sadducees. The apostle Peter was imprisoned in a house. Paul and Silas were thrown into a prison (a place of guarding) at Philippi. Paul had so many prison experiences that he called himself a “Prisoner of the Lord”. Jesus was also held in prison in Jerusalem. He was detained at first by the Sanhedrin and later at the Praetorium.4
Before the 1700’s, governments seldom imprisoned criminals for punishment. Instead they imprisoned people who were awaiting trial or punishment. Common punishment at that time included branding, fines, whipping and capital punishment (execution). The authorities punished most offenders in public to discourage others from breaking the law.5
English and French rulers kept their political enemies in prisons – Tower of London and the Bastille in Paris. People who owed money went to debtors’ prison. Often the offender’s family could stay with them and come and go as they pleased. The debtor had to remain in prison until he repaid his debt. During the 1700’s, many people criticized the use of executions and other harsh punishments. As a result, governments turned more to imprisonment as a form of punishment.6
Early prisons were dark, dirty and overcrowded. Usually all types of prisoners were kept together including men, women, and children. The dangerous criminal, debtors, and the insane, were all housed together.
During the late 1700’s, the British reformer John Howard toured Europe to observe prison conditions. His book The State of Prisons in England and Wales (1777) influenced the passage of a law that led to the construction of the first British prison designed partly for reform. These prisons attempted to make their inmates feel penitent (sorry for doing wrong). These became known as penitentiaries.7
In 1787, a group of Quakers and friends associated themselves as the Philadelphia Society for Alleviating the Miseries of Public Prisons. This formation of the new society was a popular reaction to a new penal code drafted by William Bradford, the second governor of Plymouth Colony. This code substituted sentences of punishment at hard labor for capital punishment in all but two major crimes.8
The Philadelphia Society for Alleviating the Miseries of Public Prisons was urged by the Quakers to separate dangerous criminals from nonviolent offenders. They also urged that men and women be kept apart. These ideas became known as the Pennsylvania System and were put into practice in 1790 at Philadelphia’s Walnut Street Jail. Historians consider this jail the first prison in the United States.9 These recommendations were made so that women, and less dangerous men and women, might be able to survive their incarceration.
During the 1800’s, New York prison officials developed two major systems of prison organization. These systems became known at the Auburn System and the Elmira System. Under the Auburn system, prisoners stayed in solitary confinement at night and worked together during the day. The system emphasized silence. The hope was that silence and isolation would allow the prisoners time to think about their crimes and reform. They believed that the prisoners’ spirit must be broken before reform took place. The system failed partly because the rigid rules and isolation drove inmates insane.
The Elmira System was a model prison for offenders between the ages of 16-30. The System made use of indeterminate (flexible) sentences and allowed prisoners to earn parole (early release) for good behavior. This system offered physical and military training and an educational program.10
Since that time the American prison system has continued to be reformed. In the 1930’s, prisons began to develop rehabilitation programs. These programs are based on the background, personality, and physical condition of the individual inmate. This approach made rehabilitation more meaningful. These efforts had disappointing results. Many failed because of poorly trained staffs, lack of funds, and ill-defined goals.
During the 1960’s, the feeling was that criminals could be helped better outside of prisons. The federal and state governments began to set up community correctional centers and halfway houses. Offenders lived in these facilities just before release. They were able to receive counseling to help them adjust to life outside of prison. Community correction’s programs failed to meet expectation and prison again became the most preferred institution. During this time, community correction’s program did not serve to rehabilitate offenders.
Since the 1990’s, many prison systems have moved toward privatization. Many of the tasks performed by state and federal governments have been transferred to private agencies. They provide work, health care and training for inmates.11
Today, prisons face many challenges. Severe overcrowding ranks as the major problem in most prisons. The overcrowding is a result of new laws that require longer sentences. Some new laws eliminate parole for certain crimes, and increase the number of crimes that require imprisonment. A lack of adequate funding has made improvements difficult. These conditions in 1971 contributed to a serious riot at the Attica (New York) Correctional Facility. At this riot, thirty-three inmates and ten prison staff were killed. In 1980, these conditions contributed to the riot at the New Mexico State Penitentiary. This riot left thirty-three inmates dead and the prison nearly destroyed.
The justice system in America continues to incarcerate more men and women. The future of the prison systems is uncertain. Will they work to punish or rehabilitate? The outcry from society to imprison offenders has led to the “three strikes and you’re out law” and the pre-determined time served for certain crimes.

Early Penitential Practices and Disciplines
 In the Parable of the Prodigal Son, the younger of two sons asks his father for his share of the estate that should come to him. The father divides the property between the two sons. The younger son gathers all his belonging and sets off to a far away land where he spends his inheritance on a life of dissipation. Finding himself in dire need, he hires himself out tending to pigs. “Coming to his senses he thought, ‘How many of my father’s hired workers have more than enough to eat, but here am I, dying of hunger. I shall get up and go to may father and I shall say to him, ‘Father, I have sinned against heaven and against you. I no longer deserve to be call your son; treat me as one of your hired workers.”
“His son said to him, ‘Father, I have sinned against heaven and against you; I no longer deserve to be called your son.’ But his father ordered his servants, ‘Quickly bring the finest robe and put it on him; put a ring on his finger and sandals on his feet. Take the fattened calf and slaughter it. Then let us celebrate with a feast because this son of mine was dead, and has come to life again; he was lost, and been found.’ Then the celebration began.” (Luke 15:22-24)
In the parable of the prodigal son, Jesus proclaims the mercy of God toward sinners. While our legal system deals with the criminal aspect, the more important element is that of conversion. How a sinner, regardless of the transgression, comes to change his life. In this parable the focus is not on the son but on the mercy and love of the father. When his son returns and proclaims to the father that he has sinned against heaven and against the father, the father’s immediate reaction is one of love and forgiveness. He orders his servants to get the finest robe, a ring and sandals and put them on his son (this son of mine). He orders the fattened calf slaughtered. “Let us celebrate with a feast...”
The older son had been out in the field and as he nears the house, he hears the sound of music and dancing. He inquires of the servants what this might mean. “The servants said to him, “Your brother has returned and your father has slaughtered the fattened calf because he has him back safe and sound. He became angry, and when he refused to enter the house, his father came out and pleaded with him.” (Luke 15:27-28) The older brother refuses to enter even at the fathers pleading. The older brother focuses on the “crime” his brother has committed by deserting his father. The father’s choice is to focus on the conversion of the younger son.
Throughout his public life, Christ proclaimed the mercy of God toward sinners. As he begins his public ministry in Nazareth, he enters the synagogue and reads from the prophet Isaiah. “The Spirit of the Lord is upon me because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free and to proclaim a year acceptable to the Lord.” (Luke 4:18-19)
Sin does not equal crime, but most crimes are one of the capital sins (pride, envy, avarice, anger, lust, gluttony, and sloth) or offenses against the Ten Commandments. That is why any prison ministry is about the sin underneath their crime.
Jesus, after his resurrection, appeared to the disciples. In John 20:20-23, we read, “When he had said this, he showed them his hands and his side. The disciples rejoiced when they saw the Lord. Jesus said to them again, ‘Peace be with you. As the Father has sent me, so I send you.’ And when he had said this, he breathed on them and said to them, ‘Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained.” Do we allow for retainment? We hope that sin is forgiven.
“The Lord Jesus Christ, physician of our souls and bodies, forgave the sins of the paralytic and restored him to bodily health, has willed that his Church continue in the power of the Holy Spirit his work of healing and salvation even among her own members. This is the purpose of the two sacraments of healing: the sacrament of Penance and the sacrament of Anointing the Sick.”12
“Those who approach the sacrament of Penance obtain pardon from God’s mercy for the offense committed against him, and are, at the same time, reconciled with the Church which they have wounded by their sin and which by charity, by example, and by prayer labors for their conversion.”13
This sacrament is called both the sacrament of conversion and the sacrament of penance. It is called the sacrament of conversion because it makes sacramentally present Jesus’ call to conversion, the first step in returning to the Father from whom one has strayed by sin. It is called the sacrament of Penance, since it consecrates the Christian sinner’s personal and ecclesial steps of conversion, penance and satisfaction.14 But this overlooks an important step for many prisoners, that is the social step of their conversion.
In the early Church, Christians were subjected, from Pentecost on, to persecution for their faith. Those who sinned were reconciled with God and with the Church through what has been known as solemn penance. It was much like baptism and was designed for those who had committed the gravest sins. This was a public administration of the sacrament of penance, but there was also private administration of penance. Sometimes public penance overshadowed the private form, but both were social in character.
It seems that at times heavy penalties were imposed on sinners as a condition for reconciliation with the Church or admission to full communion with the faithful. The Penitential Books were used.15 These were a set of books containing directions to confessors in the form of prayers, questions to be asked, and exhaustive lists of sins with the appropriate penance prescribed. For the graver sins (crimes), parricide (murdering a parent), perjury, adultery, and abortion, they prescribe such penances as exile, going on a distant pilgrimage, or seclusion in a monastery for life or for ten, seven or three years. For the lesser sins, the penance might consist in fasting for a long period or periodically, or might be certain prayers, scourging oneself with knotted cords, or almsgiving. Why? This was to help restore the penitent to a relationship with the Church.
Among the public crimes that might be subjected to solemn penance are adultery, apostasy, fornication, and murder. The more common and approved practice was to limit solemn penance to those crimes that gave a greater scandal in the community. There were two parts to solemn penance both having a social dimension. In the first stage the person entered liturgically into the state of penance, which might include receiving a garment of sackcloth and being sprinkled with ashes. Later the penitent was expelled from the church building while antiphons were sung recalling Adam’s expulsion from Eden.
The reconciliation of the penitent was normally reserved for Holy Thursday. At this liturgy the priest or bishop asked God to receive the penitent back and restore the sinner to full communion with Church.

Definitions

A look at some of our basic words in this ministry is helpful.

The Merriam Webster Dictionary defines prison as a place of confinement especially for lawbreakers; specifically: an institution (as one under state jurisdiction) for the confinement of persons convicted of serious crimes. The etymology of the word prison is Middle English from Old French, from Latin prehesion-, prehinsio act of seizing, from prehendere to seize. The word dates from around the 12th century. Penitentiary is defined as a public institution in which offenders against the law are confined for detention or punishment; specifically: a state or federal prison. The etymology of the word penitentiary comes from Middle English penitenciary, from Medieval Latin poenitentiarius, from poenitnetia. The word penitentiary dates from around the 15th century.
Merriam Webster defines a jail as a place of confinement for persons held in lawful custody; specifically: such a place under jurisdiction of a local government (as a county) for the confinement of persons awaiting trial or those convicted of minor cases. The word jail comes from the Middle English jaiole, from Old French, from Late Latin caveola, diminutive cavea cage.16
Jails and prisons are different by definition. Jails confine persons awaiting trial or those convicted of minor offenses. A prison confines offenders for punishment or detention. There are other names for prisons including correctional centers, correctional facilities and reformatories. Usually prisons are considered to be only those institutions that confine adults convicted of major crimes. Institutions of youthful offenders include training schools and juvenile detention centers. Most prisons house only male inmates or female inmates.17
Prisons are classified by the degree of security or control they provide. The three main types of prisons are (1) maximum security prisons, (2) medium security prisons, and (3) minimum security prisons. The degree of security will control the type of ministry volunteers can provide.
Maximum-security prisons generally hold prisoners serving long sentences. The inmate or prisoner lives in a cell. The inmate usually will eat in the cell and is let out for short periods of exercise and a shower. Visits by friends and relatives are limited and usually are non-contact visits meaning the visitors and inmate have some kind of barrier, usually glass, between them. This prevents the exchange of such items as drugs and weapons. Some states have developed super maximum prisons. These prisons are designed to hold those prisoners who cannot be controlled by other means. Every aspect of the prisoner’s life is controlled in this type of prison. These types of prisons are called supermax prisons.
Medium-security prisons house men who are usually less dangerous and can live in the general population of the prison. This type of prison is usually less restrictive than maximum-security prisons. Inmates can live in a dormitory or individual cells. They can include athletic and educational facilities.
Minimum-security prisons are the most open and least restrictive. Usually the inmates in this type of facility are not considered dangerous and are unlikely to escape. The inmates may live in dormitories or individual cells. They can be large institutions, small farms or forestry camps. These inmates can work within the facility or at jobs that are a service to the community such as highway and road litter clean up.18
A warden or superintendent usually heads a prison. Wardens are also responsible for ensuring the men or women in the prison serve their sentence and do not escape. They direct the operation of the prison. Guards or correctional officers are responsible to observe and supervise the inmates. Other prison staff can include teachers, social workers or caseworkers, psychologists, doctors, nurses and chaplains. These terms are common throughout the U. S. but the reality will differ state to state.

Prisons in the State of New Mexico

The State of New Mexico has nine prisons. Five of the prisons are state institutions. Four of the prisons are contract institutions. Two different private correctional companies, Corrections Corporation of America and The Geo Group, Inc. run these contract institutions.
The Reception and Diagnostic Center (RDC) at New Mexico Central Correctional Facility is located in Los Lunas. At this facility, inmates are classified for appropriate inmate security housing levels and inmate needs assessment with requisite rehabilitative programs.19
The stay at RDC is intended to last only as long as the RDC process itself takes. The objective is to complete the RDC process, locate and assign an appropriate bed at a permanent facility, and transport the inmate to that location. Rehabilitative programming at RDC is limited to the extent that basic services are provided. At RDC inmates are asked to designate religious affiliation.
The Penitentiary of New Mexico located in Santa Fe has three different facilities. The North and South Facilities are both maximum-security prisons. The Minimum Restrict Unit is a minimum-security prison. The term used for the North and South Units is “Special Control Facilities (SCF)”. These two units are designed to provide 544 special management beds for dangerous inmates designated to the highest custody level security five and six, of incarceration. The Special Controls Facilities and program included the revamping of both physical plants security systems as well as the policies, procedures, and practices related to handling difficult-to-manage offenders.20 The facilities are designed to control inmates who cannot function in general prison population. They are usually more violent and are placed in these facilities for their own protection and the protection of other inmates and staff. In 1999, the Independent Board of Inquiry found that approximately 90% of inmate violence incidents were the result of gang activities. New Mexico’s inmate population is among the top five prison systems for inmate gang affiliation. In 1999, New Mexico led the nation with six inmate-on-inmate homicides.21
The Special Controls Facilities address the need for a high security facility and programs. “The special control model is a strict security and behavior driven program for the housing of disruptive offenders in the New Mexico Prison System.” In these facilities inmates earn their way towards increased privilege levels. Inmate management tools such as outdoor recreation, congregate activities, visitation, personal property, and television use, are used to provide encouragement with behavioral expectations.22 It provides for more privileges as behavior and thinking improve.
 In these facilities the movement of inmates for services and activities are minimized. Program services are brought to the inmates in the housing units. Recreation, showers, and feeding take place in a very secured and restricted manner. Any religious programming within these units is restricted and occurs by cell-to-cell visitation. The inmates are confined to their cells twenty-three hours per day. Criteria for placement in the Special Control Facility includes the following:

Inmates at the North and South Facilities of the Penitentiary of New Mexico receive a program titled “Cognitive Restructuring.” This program is designed to provide inmates the skills needed to conduct themselves civilly, both in and out of prison.24 This program provides intense courses in a comprehensively structured curriculum that includes commitment to change, ability to empathize, anger management, time to think, and how to do your time. One of the major components of the program is the “Corrective Thinking” course. “This helps inmates identify and abandon thinking patterns that have guided their behavior for years.”25 Inmate progression in this course will determine the period of commitment to the SCF before being transferred back to general population. A word on this program will be beneficial.

Philosophical Overview of the Corrective Thinking Program:

The New Mexico Department of Corrections Corrective Thinking Program is a combination of a Behavior Approach and Cognitive Approach to change model. Recent research into rehabilitation shows that a purely behavioral approach does not work to reduce recidivism. Also a purely cognitive approach works but requires a lot of cooperation and commitment on the part of the inmate. The Corrective Thinking Program has a present-to-future orientation. This multi-level approach stresses conscious decision making, planning and free choice.
In Level 5, inmates are placed into a strict system of steps as they work their way through this level by self-discipline and hard work in a social cognitive education program. The following is an overview of the 5 steps within Level 5 in the Corrective Thinking Program. Level 5 is the second highest level of strictness.
Step 1 – lasts a week and has very few, if any, in the way of comfort.
Step 2 – gives the inmate a television along with certain clothing and property. Education is provided by way of the Education Television channels. Teachers assess the inmate’s understanding of the thinking errors.
Step 3 – the inmate is given additional privileges and lessons that deal with tactics that people use to avoid being held accountable for their actions.
Step 4 – inmates are allowed recreation in groups of six. They also share free time or tier time together. Education is now conducted in groups of six using a special curriculum designed for this small group setting.
Step 5 – Meals are eaten together and extra workbook assignments and opportunities for outside reading are given.
The lessons in the Corrective Thinking Program begin with the teaching of 5 Errors in Thinking. These are: 1. I’m a victim. 2. I’m a victim of substance abuse. 3. I want it fast and easy. 4. No one was hurt. 5. It’s OK to shut off fear.
These 5 Errors in Thinking are really the answers I got when I asked the question, “What can be done to keep you out of prison.” The Corrective Thinking Program presents lessons to restructure the thinking of the inmate (cognitive restructuring). The whole lesson plan is very complex to outline in this paper, but one lesson centers on spirituality or the need for a higher power. This helps the inmate realize that there is something or someone that guides his actions and thinking. This is important because it makes the inmate see that his action does not only affect him but those around him as well. He, therefore, needs to take responsibility for his actions. It also provides an opportunity for the inmate to see that there are different areas of power – Spiritual, Mental, Social, Financial, Emotional, and Physical – and that each area needs to be developed and balanced as part of life.
All the above information comes from the Philosophical Overview of the Corrective Thinking Program at NM-DOC by Bob Ross and Ron Green, both educators in the Corrective Thinking Program.26
This program is important in helping the inmate accept responsibility for his actions. It is valuable because most men in prison have no sense of responsibility. All their actions are planned out for them; when to get up; when to go to sleep; what to eat; when to shower; and when to go to recreation. This program helps them realize that errors exist in their thinking. It is these errors that keep them returning to prison. By correcting these errors in thinking, they can accept responsibility for their actions.
This overview of the New Mexico system raises some questions as to how many people live in this system. In the following, I present some sobering statistics for the nation and New Mexico in particular. This, I hope, will demonstrate the need for ministry to the imprisoned.

National Statistics27


On December 31, 2002, 2,033,331 men and women were held in Federal or State prisons or in local jails. This number reflected an increase of 3.7 % from year-end 2001. Up until this time the annual growth rate since 1995 was 3.6 %. This statistic shows 476 prison inmates per 100,000 U. S. residents. At the end of 2002, there were 3,437 sentenced black male prisoners per 100,000 black males in the United States. This compares to 1,176 sentenced Hispanic male inmates per 100,000 Hispanic males and 450 white male inmates per 100,000 white males. Forty-seven percent of the sentenced inmates were for violent crimes; nineteen percent for property offences; twenty percent for drug offences and eleven percent for public order offences. There was a sixty-three percent increase in the number of violent offenders between 1995 and 2001. Fifteen percent of the growth during this time-period was attributed to the increasing number of drug offenders.
The increase in the number of men and women in prison is a combination of different factors. Stricter sentencing guidelines and a punitive philosophy have contributed to the increase. Budget shortfalls have made it less likely that rehabilitation is a high priority in prisons today. In the mid-1970’s rehabilitation was a key part of U. S. prisons. Since then, a “get tough on crime” approach has made punishment the main function of prisons.28 These factors have greatly contributed to the increase in prison population.
These factors have led to more than 2 million people in prisons or jails – the equivalent of one in every 142 residents. Many inmates have serious mental illnesses. Today, somewhere between 15 and 20 percent of people in prison are mentally ill, according to U. S. Department of Justice estimates.29

Statistics for the State of New Mexico - Inmate Profile30


The New Mexico Corrections Department website shows that in the State of New Mexico there are approximately ten times more men than women in prison – males 5509 and females 518. These statistics include the Reception & Diagnostic Center and all male and females sent for evaluation as the following table shows.













Of the 6027 males and females 2798 reported they had never married, while one thousand ninety-four were married at the time of incarceration. Below is a chart that shows the marital status of the other inmates.



In the State of New Mexico most inmates, male and female are between the ages of twenty-two and twenty-seven. The two lowest age groups are between the age of eighteen and twenty-one and over fifty. It seems that the older the inmate gets the less he is likely to be in prison, or does not live to old age. Usually the youngest inmates are at least eighteen. Only a very small number can be sent to prison before the age of eighteen. The graph below from the New Mexico Corrections Department shows inmate ages based on court records.


Over half of the inmates in New Mexico are Hispanic/Latino. The next largest group is Anglo or white. The chart below shows the breakdown by ethnicity of the inmates in New Mexico.



The education level of most inmates ranges from no schooling to college degrees. The largest percentage at the end of the Fiscal year 2000 is in the tenth to twelve grade range at 47.53 %. Twenty-one percent have attained a GED. Most inmates are required to have a GED by the time of release. The chart below from the New Mexico Corrections Department at the End of the fiscal year 2000 shows the education level of the inmates.



The most common offences of incarcerated males and females as of December 31, 2002 are listed in the following chart. The two highest categories are crimes against persons and crimes against property. About 1000 men and 6 women are incarcerated for sex crimes. Nine hundred men and 36 women are incarcerated for homicide. As noted on the chart, the amounts may include inmates charged with multiple offenses.

Most Common Offenses Among
Incarcerated Males and Females
December 31, 200231

Males: Females:
Offenses Number Offenses Number

1. Crime against Person 4028 1. Drug Crime 168
2. Crime against property 4004 2. Fraud 105
3. Drug Crime 1881 3. Crime against person 79
4. Public Order Crime 1534 4. Crime against property 52
5. General Coverage 1137 5. Homicide 36
6. Sex Crime 1083 6. General Coverage 29
7. Traffic Crime 1042 7. Traffic crime 18
8. Homicide 900 8. Sex Crime 6

(Amounts may include inmates charged with multiple offenses)

The inmate profile did not give any statistics on religious preference. A roster printout of the Minimum Restrict Unit, North and South Units for January 20, 2004, showed that out of 851 inmates housed at these units 444 inmates had chosen Catholic as their religious preference on intake at the RDC Unit in Los Lunas, New Mexico. This is 52 % of the total population at these three units. A total of 196 chose “Christian” as their religious preference. Other choices included Islamic, Native American, Jehovah, Mormon and Protestant. Clearly Christ’s injunction to visit the imprisoned carries a real obligation for all Christians.

When I worked at the Penitentiary of New Mexico in 1971, the State of New Mexico only had the Penitentiary of New Mexico in Santa Fe, the Honor Farm in Los Lunas, and a forestry camp that housed minimum custody inmates. The prison system has grown and includes all the facilities outlined in Section One.
The Penitentiary of New Mexico housed over eleven hundred men in a prison built for about seven hundred. It was a violent environment that was under staffed with correctional officers. Many inmates feared for their lives. It was not easy to do your time because the most violent inmates were housed with the least violent.
In my three years at the prison, I was not aware of any Catholic volunteers who visited the inmates. I did know the prison had two chapels – a Protestant Chapel and a Catholic Chapel. The Catholic Chapel was named after one of the criminals crucified with Christ. The name traditionally given to this criminal (the Good Thief) is Dismas.
In 1971, I had no idea of what ministry was all about. What I do remember about my time there is that something called me to want to help these men. On several occasions, I was able to take several men into town to buy clothes before being released. These were very positive experiences.
In 1981 when we began visiting the County Jail and later the prison, I had a better understanding of ministry. My understanding of ministry and more specifically prison ministry continues to grow and evolve. I now realize that because of my baptism I am called to partake in Jesus’ ministry. I share in the mission of Christ by my baptism. By baptism, I am called to work at bringing about the kingdom of God in all my environments. I have chosen to concentrate much of my efforts in prison ministry.
So, why might other volunteers go to minister in prison? Paul Wisniewski, a retired corrections officer and a diaconate candidate in the Diocese of Paterson, N.J, answers the question in the following way. He says the answer must be, “Whom shall I send, and who will go for us?” ... “Here am I. Send me!” Remember the first time Jesus preached in the synagogue? “The Lord is upon me, because he anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free” (Lk 4:18). Or perhaps, “Those who are well have no need of a physician, but those who are sick... For I have come to call not the righteous but sinners” (Mt 9:12).
To his insights, I add that Jesus made it very clear in Matthew 25 that we are to visit the imprisoned because when we visit those in prison “you visit me.” (Mt 25:35-36) The reasons to minister to prisoners are abundantly clear.
In this section, I explore a definition of ministry in general and use that definition to define prison ministry. Anyone entering prison as a volunteer must have a clear understanding of prison ministry. From this definition, I then present how volunteers are now working in various areas of prison ministry. I group these ministries into three areas. The first is weekly visitations to men and women in prison. It gives information on what is done during these weekly visits. The second area is two three-day experiences similar to Cursillo. These three-day short courses in Christianity are Encounter in Christ and Kairos. The third area is follow-through programs that happen outside of prison – Thresholds and Dismas House.
In volunteering to visit men in prison, it is important to know that not all men and women in prison are Christian nor is Christ’s mandate limited to only Christians. Because of this, I present information on the different Religious Practices and Beliefs of inmates as help a in ministry. Following this, some practical information needed when visiting prisons is presented.
When you enter prison, you will be entering into a different society that is largely misunderstood by the outside world. It is a society with its own morals, rules and protocols. It is a society of individuals that have been found unable or unwilling to follow the rules of their local towns and cities. It is important to understand and relate to the incarcerated in order to better serve them.

Definition of Prison Ministry
 Thomas F. O’Meara in his book Theology of Ministry (Theological Inquires) defines Christian ministry as “the public activity of a baptized follower of Jesus Christ flowing from the Spirit’s Charism and an individual personality on behalf of a community to witness, to serve, and to realize the kingdom of God." He presents six Christian characteristics:
doing something
for the coming of the kingdom
in public
on behalf of a Christian community
which is a gift received in faith, baptism, and ordination and
which is an activity with its own limits and identity within a diversity of ministerial actions.
Prison Ministry is the public activity of a baptized follower of Jesus flowing from the Spirit’s Charism, and an individual’s personality on behalf of a community. The baptized person is to witness, to serve, and to realize the kingdom of God to those in prison.
According to the Catholic Bishops, prison ministry extends beyond the person’s prison time, it goes to the time of release back into the community as well. It also extends beyond the individual, to the person’s children, wife, parents, and other family members. It promotes prison ministry programs at the diocesan and parish levels, it reaches out to the families of inmates, and promotes prisoner re-entry programs. My focus in prison ministry is the prisoner, but when a man or woman is incarcerated the whole family is incarcerated in a sense. Therefore prison ministry includes ministry to families. The Church’s mission is to reach out to offenders and their families, advocate for more humane treatment, and provide for the pastoral needs of all involved. The families of offenders are also in need of our pastoral presence.
Prison ministry must include the spiritual dimension of healing and hope. “The Church must stand-ready to help offenders discover the good news of the Gospel and how it can transform their lives. The Church must ensure that the incarcerated have access to the sacraments. It needs to commit more of our church resources to support and prepare chaplains, volunteers, and others who try to make the system more humane. The Church must also stand ready to help the families of inmates, especially the young children left behind. One way to help reintegrate offenders into the community is developing parish mentoring programs that begin to help offenders prior to their release and assist them in the difficult transition back to the community.”

Prison Ministry in the Archdiocese of Santa Fe
Volunteers from throughout the Archdiocese of Santa Fe, Las Cruces, and Gallup provide services at all the prison facilities in New Mexico. At Central New Mexico Correctional Facility in Los Lunas volunteers provide Communion services, Bible study, Scripture meditation, rosary service, and one-on-one visitations. Communion is also distributed to men isolated in segregation.
Encuentro Weekend Retreats (described below) are held twice a year for men at the Farm and once a year for men at the Central Minimum Restrict Unit (CMRU). At these weekend retreats, which begin on Thursday evening, the volunteer team and the candidates (inmates) stay together the entire weekend since the experience is dedicated to building community. They are patterned after the Cursillo Movement’s three-day course in Christianity.
At the Penitentiary of New Mexico in Santa Fe, Mass is celebrated on Sunday morning by the Chaplain, a Franciscan priest. Catholic Services are held on the last two Tuesdays of the month. Every Wednesday night a program on “Teachings About Our Catholic Faith” is presented. On the second and fourth Saturdays of the month Catholic videos are shown in the chapel along with prayer and music.
Similar programs and service are held at the other prison facilities including the women’s prison in Grants, New Mexico. Mass is celebrated every Friday evening at the Guadalupe County Correctional Facility in Santa Rosa. One-on-One visitations are also available for men wanting to talk to a Catholic volunteer. All of this happens because these volunteers have made it their ministry.

Encounter With Christ
 In 1981, a group of men from the Santa Fe area began to make regular visits to the Santa Fe County Jail. At this time the county jail was housing men from the Penitentiary of New Mexico’s Main Facility where a major riot in February of 1980 had left thirty-three inmates dead and the prison in near complete destruction. About a year later, September 1982, Fr. Joe was assigned as chaplain at the Penitentiary of New Mexico. At a meeting with Fr. Joe, it was agreed that this group of men would begin visiting the Chapel at the Penitentiary of New Mexico Main Facility. In January of 1983, regular Tuesday night visits were begun. In April 1983, a Day of Prayer was held at the Main Facility. In August of that same year, a weekend of Christian Living under the name of “Encuentro en Libertad” was held. In July 1984, the first “Encuentro en Cristo” (Encounter in Christ) was held with 12 inmate candidates attending. The “Encuentro en Cristo” or “Encounter with Christ” was held at dormitory E-2. It was in this same dormitory that the riot of February 1980 had begun. In October of 1985, the first Encuentro was held in Albuquerque for men from the Los Lunas Honor Farm. Sixteen candidates attended this Encuentro held at the Centro Pastoral of the Archdiocese of Santa Fe.
In a meeting in Santa Fe in October of 1985, a board of directors was established. Articles of Operations were drafted and presented to Archbishop Robert Sanchez. The entire effort received his blessing, and he signed the articles and bylaws.
The Encounters are patterned after the “Cursillos In Christianity”, a movement of the Catholic Church, but the talks have been changed to reflect the prison environment. The talks present what is fundamental to living a Christian life. They provide for a method to persevere in the Christian faith by gathering weekly to share the faith. As a follow-up to the Encounters, ministry members pay regular weekly visits to the inmates, and prisoners are encouraged to share their revived faith in small-group gatherings, if possible. In March 2004, Encounter # 49 was held at Our Lady of Guadalupe Parish in Albuquerque for men from the Farm in Los Lunas.

Kairos Prison Ministry
Kairos is an interdenominational Christian ministry. The Kairos programs are designed to be presented in state and federal correctional institutions. The programs are presented in both women’s and men’s facilities. Kairos Prison Ministry is composed of persons from a broad range of denominational churches. Kairos volunteers have experienced a three-day renewal movement within their Churches, which focus on small group dynamics, and share and prayer groups. An ecumenical Cursillo movement in the Florida prisons in 1976 preceded the ministry of Kairos.
The purpose of Kairos is to establish strong Christian communities among the populations of correctional institutions. This is done through the impact of small, 3-to-5 persons share and prayer groups made up of leaders and residents in the institutions. These groups are to meet weekly to share their lives on a deep spiritual level and to pray for one another, for other residents, and staff in the institutions.
When the Encounter weekends were no longer held at the Penitentiary of New Mexico, Kairos weekends were held until the North and South Facilities were made maximum-security facilities. Kairos weekends are now held at the facilities in Hobbs, Santa Rosa, and Southern New Mexico Correctional Facility in Las Cruces, New Mexico. Catholic volunteers participate in these weekends and provide a model for prison ministry.

Thresholds – A new beginning in a family of faith
The Archdiocese of Santa Fe in partnership with the Catholic Diocese of Las Cruces sponsors the Thresholds Adult Reintegration Mentoring Project. The mission of Thresholds is, “Recognizing the dignity and worth of the incarcerated youth, women and men in the detention facilities within the diocese, we seek to enable parish communities to support, serve and accompany these brothers and sisters. Our aim is to help the incarcerated to find and claim their place among the people of faith, as we strive to help individuals and communities fashion a response to crime that is deeply rooted in our identity as followers of Jesus.”
Thresholds brings together parish communities, committed volunteers, and the incarcerated. Incarcerated persons are matched with a caring mentor who journeys with them while incarcerated and to support them in their reintegration into society and the faith community. Sex offenders and offenders with histories of violence are not accepted into the program.
The program recruits men and women from the parishes in the dioceses of Santa Fe and Las Cruces. They complete an application and go through an interview process. The Catholic Church provides educational and formative opportunities in the area of criminal justice. After initial training these men and women become part of a mentor team to work with men, women or youth who have been released from prison. As mentors they receive on-going training, retreat opportunities and plenty of resources to work with their mentee. They make a commitment for 18 weeks, and they also commit themselves to meet with the mentee at least once a week. The mentor serves as a guide, friend, listener, coach, and models responsible adulthood.
The parish community becomes a place of welcome for men, women and youth who have been released from prison or juvenile detention center. The community is supportive of these persons who want to respond to the Gospel as they seek to begin a new life in society, facilitating sacramental preparation and reception, social involvement, and participation in liturgical gatherings.
The mentee completes a written application. The mentee includes in the application a brief essay indicating their short-term goals, their expectation of a mentor, an autobiographical statement. They must submit a letter of reference from the chaplain, social worker, corrections officer, and counselor. The mentee then has an interview with the program coordinator or team member.

Kairos Outside
 Kairos Outside is designed to support women impacted by the incarceration of their loved ones. Karios Outside provides women with a safe environment where women with similar experiences can gather, share and interact with each other. A weekend experience similar to the Kairos in prison is presented to wives and mothers of the incarcerated. The weekend process provides an opportunity to not only explore one’s relationship with God, but to experience a time of fun, music, great food and community.
Volunteers for Karios Outside come from many different Christian denominations, and they are committed to ministering to inmates and families. The program is open to Catholic volunteers.
Dismas House Albuquerque
Dismas House is a house where students, volunteer and former prisoners come together to create community. Dismas House is a unique place that brings together college students and ex-prisoners. Ex-prisoners are asked to live at the house for at least 90 days and students are asked to commit to living at the house for at least one semester.
Eligible residents will be any man or woman in a penal institution in New Mexico, except those persons convicted of sex offences, arson, and those former prisoners who are practicing abusers of drugs and/or alcohol. Persons from out of state may be considered if they have a significant connection to New Mexico.
Students from the University of New Mexico or the Albuquerque Technical-Institute are eligible to be residents. Preference is given to mature students as guided by age, academic standing, employment history and whatever other factors the house director deems pertinent.
Residents of the house come together in a spirit of support and community building. Residents may prepare their own breakfast and lunch but are expected and required to participate every evening meal unless at work or attending class. The evening meal is the most important community event. All residents participate in weekly meetings and other meetings called by the house director.
Dismas House is not like a typical half way house. Its purpose is to bring students and ex-prisoners to support each other and build a community that assist both on life’s journey.
Given these models for volunteers to enter into prison ministry what might they encounter? Next, we examine some of the beliefs and practices common to prisoners.

Religious Beliefs and Practices of Inmates
With the complexity of religious issues and the large number of religions represented in the inmate population, it is important that the person ministering to those in prison be aware of the different religious beliefs and practices of inmates within the facility. Even though a service might be Catholic, all services are usually open to all men or women within the facility. The facility must provide the opportunity for religious worship, education, counseling, spiritual direction, support and crisis intervention to the diverse inmate population. Within the prison, these religious beliefs and practices can be at odds with one another. At the facilities within New Mexico, the majority of inmates are Catholic or have identified their religious preference as Catholic at intake at RDC. Many have been baptized Catholic and received First Communion but have not practiced their faith. If they have been in prison for sometime, they have been influenced by all the other religious beliefs and practices of other inmates and ministers who enter the facility. Many inmates make a distinction between being “Christian” and being “Catholic”.
A small percentage of inmates are of the Islamic faith. Basic to the Islamic faith is the following: “There is no God but Allah, Muhammad is the messenger of Allah.” Muslims are required to pray five times a day. Muslims gather for public congregate prayer, called Jumu’ah which is conducted by an Iman.
Islam is different from the Nation of Islam. Members of the Nation of Islam are required to pray five times a day, as are Muslims. The Nation of Islam shares much of the same beliefs and practices as other Muslims. Persons seeking membership into the Nation of Islam have their names written into the “Lamb’s Book of Life”. Part of the Nation of Islam is the “Fruit of Islam”. This is a paramilitary group and is not authorized in prison. It is the security force of the Nation of Islam. The diet of members of Nation of Islam as well as other Muslims does not include pork or pork by-products. The sacred writings include the Bible and the Qu’ran.
Native Americans in prison may practice their Christian faith or native spirituality. The native spiritually includes the sweat lodge ceremony conducted on a weekly basis. Most prisons in New Mexico have a sweat lodge area. Two other ceremonies may be done depending on the security level of the prison. They are the pipe ceremony and smudging with smoke, used for ritual cleansing. Native Americans in the prisons in New Mexico have a spiritual advisor who provides service and counseling for all inmates.
Those who designate that their religion is “Christian” can belong to Protestant, Evangelical or other Christian denominations. As stated above, some choose to call themselves “Christian”, making it a designation of not being Catholic or Protestant.
Other religious beliefs and practices that may be encountered in a prison are the following:
Odinism/Asatru – Asatru is translated from Old Norse meaning “Loyalty to the Gods” or “Faith in the Gods”.
Wicca – is a diverse and decentralized religion that is part of the nature-based spirituality movement.
Jehovah Witness
Buddhism
Hinduism
Judaism
Prison populations are much like the population of society in general. Every religious belief and practice found in society can be found in prison. As in society, even “Satanist” can be found in prison. Other religious practices can be tied to other religious practices such as the “Church of the Creator” – a white supremacist group. Also, agnostics or atheists can also be found in prison.
With this awareness of various beliefs among the prisoner population and an understanding of various models for ministry, a volunteer next needs some practical advice.
Helpful Information For Those Ministering In Prison

Prison (a lock up), penitentiary (a place to do penance), correctional institution (a place to become “corrected”) are all terms with different philosophical connotations. Basically they all mean the same thing – a place where individuals are incarcerated for a few or many years as penalty for an illegal act. They are all charged with two responsibilities: first, to maintain security, to ensure the safety of inmates, staff and public; and second, to attempt to rehabilitate or reintegrate the offender into society upon his or her release.43
Volunteers who donate their time and expertise provide a very valuable and valued addition to the daily life of that community. Inmates can benefit in many ways, though sometimes subtle and frequently immeasurable, from their contact with caring volunteers. A reduction in tension resulting from a properly implemented volunteer activity is ultimately of benefit to the entire correctional community. A volunteer (minister) must keep the role of the institution and their role in proper perspective when entering the prison. With this in mind, the following practical ideas are presented:
Take nothing in, take nothing out.
Any item being brought into the prison should be cleared through the chaplain. This includes a Bible and any other reading material. Some things might seem innocent enough but might not be okay in prison. For instance, chewing gum might seem harmless, but in prison it could be used to clog locks.
Do not make promises you cannot keep.
If you are asked to do something do not say you will do it unless you know that rules allow it and you will be able to keep the promise you make. It is better to say no, or I will find out if it can be done, then to make a promise you cannot keep.
Do not give out your telephone number or home address.
Most facilities have rules that do not allow volunteers to give out their telephone number and address. Just say that giving out this information is against the institution’s rules.
Work with the Chaplain, Correctional Officers and Administrators
Know how to contact the chaplain. Any questions concerning your work in the prison should be directed to the chaplain. It is important to know how to contact those who are responsible for the overall operation of the prison (Warden, Associate Warden, and Religious Volunteer Coordinator). Maintain a positive relationship with administrators and correctional officers.
Follow the Dress Code for the Institution
Each facility establishes a dress code for visitors and volunteers. Proper attire is deemed essential to the safety, security and sanitation of the institution. Be aware of the color of clothes the inmates wear. Wearing similar clothes might make it difficult to distinguish the visitor from the inmate. No shirts with logos should be worn.
To work with offenders, it is important to understand them and their backgrounds in an objective, non-judgmental way. Here are some valuable facts which emerge from statistics:
More offenders are in their 20’s than in any other age group.
Most come from broken homes
Most have some high school education, but few have diplomas.
Nearly two out of five (38%) were unemployed when they got into trouble.
Three out of five live below the poverty level.
About half are married, two in five have children.
Most claim some religious preference.
Most have been in repeated trouble with the law.
Drugs, especially alcohol, are a part of the reason why one of three is in trouble.
Most are members of an ethnic group.
Be aware of con games some inmates play.
As you develop a relationship with an inmate you might forget that these men are prisoners. Some inmates have spent their lives either conning people or being conned. Don’t automatically believe everything that you are told by an inmate. An inmate might work on your sympathy or guilt feeling to get what they want. If a person can use you to get what he wants, you will have trouble gaining his respect. If you are asked to bring something in always ask the chaplain or an officer if it is permitted.
Be consistent and be on time.
Inmates look forward to you visit. If you say you are going to be there once a week, be there. Also, if the program begins at a specific time, be on time. The institution depends on you to be there at the appointed time.





Paul Wisniewski, Why go to Jail? Considerations and Insights, Ministry & Liturgy Volume 31 Number 2 (March, 2004)
Ibid
Thomas F. O’Meara, Theology of Ministry (Theological Inquires) 2nd ed. (New Jersey: Paulist Press 1999) 18
Committee on Domestic Policy, National Conference of Catholic Bishops, Responsibility, Rehabilitation and Restoration – Catholic Perspective on Crime and Criminal Justice, (Washington, D.C.: United States Catholic Conference, 2000) 60

Ibid, 49-50
Kairos, Inc., Manual – Pre-Kairos, The Kairos Weekend, (Winter Park, Florida, Kairos Prison Ministry, 1998) 1-9
Catholic Detention Ministry, Pastoral Outreach Office, Thresholds – A New Beginning in a Family of Faith, Archdiocese of Santa Fe, 2003
Ibid.
Kairos Outside, Kairos National Office. Kairos Outside A ministry for and to inmates Families (Winter Park, Florida: Kairos Prison Ministry) Brochure
Dismas House Albuquerque, Fact Sheet (Dismas House, 2001)
U. S. Department of Justice Federal Bureau of Prisons Technical Reference U. S. Department of Justice Inmate Religious Beliefs and Practices (U. S. Department of Justice: TS360.01 27 March 2002)
43 A Handbook for Volunteer’s in New Mexico Corrections, Penitentiary of New Mexico – Santa Fe, 2004
A Handbook for Volunteer’s in New Mexico Corrections, Penitentiary of New Mexico – Santa Fe, 2004


PAGE


PAGE 57
Over the last twenty years the word I most often hear from inmates is “change”. Most will often say, “This is my last time in prison. I’ve learned my lesson. I’m going to change. I’m not coming back.” My question to them is, “What are you doing different this time in prison that has made you change?” Most often many cannot pin point what they have done but are convinced that they have changed. Certainly the goal of the prison’s Corrective Thinking Program is to facilitate change but most inmates go through the program as a means to acquire more privileges or move to a less restrictive environment.
As I shared earlier, the Cursillo that I lived almost twenty-five years ago was the turning point in my life. It allowed me to make a change in my way of thinking so that I was able to live more fully the Christian life. Not everyone that goes through the three days of the Cursillo changes in the same way. The Encuentro and Kairos three day experience for prison helps some men and women change, but as with the Cursillo, not everyone has the same experience.
During the Thursday night of the Cursillo, a short meditation on the Prodigal Son is presented. For me, the meditation opened my eyes. In this meditation, I saw how loving and merciful God is. It prepared my mind, heart and spirit for the transformational message of the Cursillo.
How then do we help others make the change? Certainly the story of the Prodigal Son is key. It is also important to know the early penitential practices of the Church. Both are presented in Section One
In this section, I present other approaches that might be useful to volunteers in helping those in prison make the “change” so many of them are looking for.


Monasteries and Prisons
 I propose that one way of helping men in prison is to help them see their time in prison as time spent in a monastery - a special time to make sense of their chaotic life. The inmate would have the choice to be a monk, a prisoner/penitent. Those who minister to these men are called to be abbots – guides and teachers in the life of prayer and holiness.
This time spent in prison could be a time of penance, a time spent in prayer and reflections over what has brought them to prison. At the time of their release, the penitent could be welcomed back to the Christian community. The person leaving prison would be reconciled back and in full communion with the Church. But most importantly, it can be a time for real prayer.


Spirituality

In his book, Vital Spiritualities - Naming the Holy in your life, Gerard T. Broccolo defines spirituality simply “How I Cope With Life”.32 Ronald Rolheiser in his book, The Holy Longing – The Search for A Christian Spirituality, says, “Spirituality is not about picking or rationally choosing certain spiritual activities like going to church, praying or meditating, reading spiritual books, or setting off on some explicit spiritual quest. It is far more basic than that. Long before we do anything explicitly religious at all we have to do something about the fire that burns within us. What we do with that fire, and how we channel it, is our spirituality.”33 Everyone has spirituality, either it is a life-giving one or a destructive one.
“Spirituality is about what we do with the fire inside of us, and about how we channel our eros.”34 How we do this will determine if our spirituality will be life-giving or destructive. For some men and women channeling the fire inside (channeling the eros) has to do with an excess of drugs, liquor, worldly goods, and sex. Channeling the fire inside has to do with how we cope with all of life. How do I work through the difficulties I have experienced in life? How do I handle depression? How do I deal with broken relationships? How do I answer the basic questions of what life is all about? How do I stop the temptation of wanting things the easy way? How do I work through the feelings of being the victim, and how do I work through fear and the lack of love?
We propose to those in prison that the way to cope with life, and the way to do something about the fire that burns within us is by”Christian Spirituality”. To this end Ronald Rolheiser states that there are four nonnegotiable Pillars of the Spiritual Life. Jesus taught that prayer, fasting and alms giving are three essentials to discipleship. We find these three essentials in Matthew 6. Jesus teaches his disciples about almsgiving, prayer, and fasting. He teaches them how to pray the Lord’s Prayer. For Jesus prayer meant not just private prayer but also keeping the commandments. Fasting meant being able to fast and be joyful while fasting; almsgiving meant, among other things, justice as well as charity. Ronald Rolheiser presents these as the four essentials for a healthy spiritual life: private prayer and private morality, social justice, mellowness of heart and spirit, and community as a constitutive element of true worship.35
At the center of that spirituality must be Jesus. The life-giving spirituality must be sustained by the word of God and nourished with His Body and Blood in the Eucharist. It must be centered on a community that gathers to listen to the word and break bread together. It must be centered on a relationship with Jesus and that relationship must include daily prayer.
The question at this point might be, “Is this spirituality possible in prison?” The quick and simple answer is, “Yes, it is possible but the obstacles are many!”

Scripture36

In Scripture, we read the many stories of transformation. Jesus calls many to a new way of life. The woman caught in adultery is called by Jesus to transform her life. Jesus says to her, “Go (and) from now on do not sin any more.” (Jn 8:11)
Jesus calls the paralytic who for many years has lain beside the pool of healing but never finding the right moment to step in. Jesus asks him what seems like a dumb question, “Do you want to be well?” (Jn 5:2-9)
In the story of the father who brings his epileptic son to be cured because his disciples are unable to, the Father asks Jesus, “If you can do anything have compassion on us and help us.” Jesus answers, “If you can?’ Everything is possible to one who has faith.” (Mk 9:22-23)
Jesus calls many others to transformation: Peter, James, John, Zachaeus, Martha, Paul and Mary. Even throughout history, he has continued to call others like Augustine, Francis and many others.
What was needed from these people was faith and the courage to change. It takes letting go of fear. It takes faith. It takes surrendering an obsessive hatred of the enemy. It takes forfeiting a life of pleasure and wealth. In prison ministry it is important for volunteers to keep the challenge in perspective, but not out of reach.
It is not easy for anyone but somewhat harder for those in prison. Yes, harder but not impossible. “If you can? Everything is possible to one who has faith.”
Christianity has many examples that can speak to prisoners today.

Saints in Prison
St. Paul37

St. Paul wrote the Letters to the Philippians, Colossians, Philemon and Ephesians while in prison. Traditionally these letters have been grouped together because all come from Paul the prisoner. There seems to be no further resemblance. Paul’s letter to Philemon is unique in that it is the only private letter of Paul that we have.
In Paul’s Letter to Philemon, Onesimus, a runaway slave and probably a thief, is in prison with Paul. Paul writes, “If he has done you any damage, or, if he owes you anything, put it down to my account – I will repay it” (Phil 18-19). Onesimus some how comes in contact with Paul and somehow has become a Christian. Onesimus has undergone a conversion while in prison.
While Onesimus has been with Paul he has made himself very nearly indispensable to Paul, and he would like to keep him beside him. Onesimus in Greek means profitable, useful, and beneficial. But Paul will not act without the consent of Philemon who is the owner of the runaway slave, Onesimus.
So Paul gave Onesimus a letter to give to Philemon. He asks Philemon to receive him back not as a slave but as a Christian brother. He must receive him as he would receive Paul himself.
This letter from Paul while in prison has several lessons for those involved in prison ministry. Paul on more than one occasion teaches that in Christ there is neither Greek nor Jew, neither slave nor free. One practical meaning is that in Christ we are to treat each other as equals. Paul calls on Philemon to treat Onesimus not as property or lawbreaker but as brother.
Another lesson might be that as a Christian community we are called to love our neighbor no matter if he has been in prison. We are called to love our neighbor even if that neighbor is not particularly attractive, not particularly virtuous, and not particularly loveable. It calls the Catholic community to work more closely with those being released from prison. It calls the Catholic community to minister in programs like Thresholds, which is sponsored by the Archdiocese of Santa Fe.
St. Francis
 When Francis was about twenty, he went out with some of his townsmen to fight the Perugians. Perugia was a city close to Assisi. The people from Assisi were defeated on this day, and Francis was taken prisoner. While in prison, Francis contracted a fever, which made him turn his thoughts to things of eternity. He began to think about how empty his life was until this point. When he recovered from the fever, his thoughts again turned to victories in battle. Legend has it that the night before Francis was to leave for battle, he had a strange dream in which he saw a vast hall hung with armor marked with the cross. “These,” said a voice, “ are for you and your soldiers.”38
The Life of St. Francis certainly is a great inspiration to everyone. To men in prison he offers so much on how to live the Christian life. His life is an inspiration from his time in prison to the time he received the stigmata.
St. Francis loved Christ, his willingness to live in poverty and acceptance of suffering to the point of receiving the stigmata are truly examples for inmate lives.
Maximillian Kolbe
 Maximillian Kolbe was born in Poland in 1894. He entered the novitiate of the Conventual Franciscan in 1910. It is there that his name was changed from Raymond to Maximillian. In 1939, the Nazis who had taken over Poland arrested Maximillian. Two years later, in 1941, he died at Auschwitz, the infamous concentration camp. Maximillian offered his life for another man who is chosen to be killed.
Maximillian offers much to those in prison, especially his Marian Spirituality. His devotion to Mary serves as a great example of faith in the Mother of God.39 As I visit the men in maximum-security, they will often ask for “prayer cards” with the image of saints. A popular one is the Virgin de Guadalupe. Many of the men have tattooed an image of the Virgin of Guadalupe on either their arm or back. Often the men will ask for a rosary or scapular. This interest in the Blessed Mother especially under the title of the Virgin of Guadalupe can be used as an opportunity to help the men develop their own Spirituality.
In the end, the most important approach to prison ministry will be one that helps the prisoner find a spirituality that brings about his conversion.




The Challenge

As I visit the men in maximum-security, I have many questions for them. How are your spirits? Are the volunteers coming to see you? Do they interact with you? Are they helping you in your spiritual journey? I will also ask them if they hear from their families. Do they write? Do they come to see you? Are you able to call them?
Sadly, in response to the volunteer questions, they usually reply that they very seldom see one. Those that do come are most welcome and their presence is always uplifting. Most of the time they don’t want to share about their spirituality.
Often they say that they do hear from their families but not very often. Some will admit that they never hear from them. Many will even say that they don’t have a family. I usually take this to mean that because of their incarceration their families have abandoned them. For others, family members are also in prison. When they share their family stories, it is not usual to find out that either a brother or even a father is in prison or has been in prison. I can remember at least two men sharing with me that their mother was in the women’s prison facility.
Those men who do have contact with their families will often ask me to pray for their families. Usually, it is the wife and children who are struggling to make ends meet on the outside. Often because of the incarcerated person, families are broken with no hope of reconciliation. Wives, with several children, are often not able to provide for themselves and their children.
Most often the men will share about their mothers. In my experience, very few of those that talk about their fathers will speak about them in a positive manner. A few will share that their fathers died or left them at an early age.
The men who regularly hear from their parents, wife and children are usually most likely to adjust better to incarceration. Men and women who have family ready to receive them upon release are more positive and upbeat. Those who have no one to receive or assist them upon release often spend a longer time in prison following approval of parole. Many will apply to the few programs that offer a place to stay and offer help in finding employment. Many are turned down because of the lack of space or funding.
The needs of the incarcerated and their families are many. They need volunteers who visit prison on a regular basis. They need volunteers who are committed to being mindful of prisoners as if sharing their imprisonment. Their families also need support. Those who are incarcerated need programs that will help them re-enter into society.
The National Conference of Bishops in Responsibility, Rehabilitation, and Restoration state the challenge as follows: Catholics can

“Just as victims of crime have a variety of needs, so do offenders and their families, especially the children of offenders. The Catholic Church should not only have a strong presence in prisons and jails – where we Catholics work to meet the spiritual and emotional needs of inmates – but should make special efforts to assist children left without the support of their incarcerated parents.” 40
These are the needs that the men share with me. The challenge to meet these needs is the responsibility of all Christians. Who will meet this challenge? Who will be mindful of prisoners as if sharing their imprisonment?
The second part of the challenge is once a person volunteers to enter prison, how does the volunteer help the men and women deepen their spiritual life and come to repentance and conversion? In his book, Straight Talk About Criminals, Stanton E. Samenow is asked the question, “Do Criminals Change?”41 Samenow states, “The research-treatment study that I conducted with Dr. Yochelson at Saint Elizabeth’s Hospital in Washington demonstrated that criminals can and do change both their thinking and behavior...” But Samenow cautions: “The potential for reversion to old patterns must always be taken seriously... A criminal either looks for ways to improve his functioning throughout his life or reverts to old patterns. In that sense, the change process never ends.”42
“Are there legitimate religious conversions that offer the antisocial individual a foundation for thinking?” To this question Samenow responds: “I differentiate authentic religious conversions from conversions of convenience. Even assuming that a conversion is genuine, how does the criminal respond in the aftermath? All too often, the converted criminal declares that all his flaws have vanished, that he has become a different person.”43
This false religion is a danger. Samenow observes: “Some offenders claim to be inspired by Biblical passages that they glibly quote to others. Nevertheless, they fail to incorporate the principles and teachings of their faith into daily living.”44 But how can they do this?
In 1886, Maude Booth began visiting Sing Sing Prison. Maude Booth established an organization dedicated to visiting those in prison – The Volunteer Prison League.45 At that time solitude was the rock upon which the American prison system was founded. It was thought that solitude, the chance to be with one’s God and the Bible, would give wrongdoers ample opportunity to think on their crimes and repent, hence the name penitentiary.46 For genuine conversion and repentance, more is needed than time in prison and a Bible to read. So again the question is how do I best help those in prison on their spiritual journey? How do I give them the experience I had at the Cursillo? How do I help them “cope with life”, “life in prison”? How do I assist toward repentance and conversion and not just criminal reform? This is the challenge! The solution can be found in the prisoner, the volunteer and chaplains.
Over the twenty years I have visited the prisons in New Mexico, I have come in contact with many men and women who have shared their stories with me. These men are inmates, volunteers, and prison chaplains. All of them in some way or another have helped me on my spiritual journey. They have helped me see God’s unconditional love and forgiveness at work. Each individual has helped me see the special dignity that God has given each one of us. I present the following information so that men and women who volunteer to visit those in prison might have some understanding of what it means to “be mindful of prisoners as if sharing their imprisonment.”


Being Present:

I begin this section with input from two inmates at a maximum-security facility.
One man whom I had met a year earlier was caught committing another crime and sent back to prison. He then began to share more of his story with me. He said that when he was sixteen he had committed the crime he was in prison for. He had been in the county jail for about a year and then at the age of seventeen he was sent to prison. When I met him for the first time he had already done nine years. He said that when he had gotten out he “just couldn’t cope with life on the streets.” He said he couldn’t relate well to people, not even his girlfriend. This was the same girlfriend with whom he had had a child when he was sixteen. He said it was difficult to be with her. People couldn’t touch him or show any kind of affection because he became very jumpy and jittery. It was just very difficult. “All I really wanted when I was out was to feel human. But I was trying to live life too quick after spending nine year in prison. I was better off in prison.” This, for me, was very sad to hear. Here was a young man who had “grown up in prison”. The only “real life” he knew was prison life. Being strong and alone was what it was all about.
At the end of our conversation, I said to him as I often say to many of the men, “if there is anything I can do, please let me know.” He told me to please come by again just to talk. He couldn’t talk to anybody in the cellblock about what he shared with me. It was an opportunity, he said, to “feel human”. “Just your presence is enough!”
 The second story is much like the first except this man had been in prison for seventeen years and now was going to get out soon. He also shared with me that he was afraid of getting out. He said that prison was the only place he knew how to survive in. He said that he had been baptized Catholic but had never really practiced his faith. He asked me to send him some information about the Catholic faith, which I did. Several times after that we visited and had some very personal conversations. Then one day I came to his pod and found out that he had threatened one of the teachers. Later that day, I visited him at the North Facility. He apologized to me for what he had done. He said that they would probably take some of his good time and that would extend his time in prison. Again, this was a very sad story as I felt that he had done this so as to be able to stay in prison longer. He thanked me for going to visit him and said my presence was very important to him.
These two stories show the importance of the “ministry of presence”. Christ is truly present in any place but the presence of the chaplain or volunteer gives “skin to that presence”.

God will Work:
One of the best ways for volunteers to assist men or women in prison with their spiritual journey is “presence”. Often those in prison have few or no visitors from the outside. The mere presence of someone from the “outside” who is willing for the love of God to come to visit them is extremely meaningful. God will work through those who come into prison.
 The primary role of the volunteer is that of presence. The inmates look forward to volunteers coming, that are well prepared, and are able to share the Catholic faith. They must be good listeners. Volunteers must have a deep Christian spirituality – they cannot give what they do not have.

Those who volunteer must not be judgmental and have a positive attitude. They must possess knowledge in the Catholic faith. They must be able to share that faith with inmates who might be confused because of the many different ideas that are presented.
Allow God to Work:

A questionnaire was sent to men and women who now volunteer in prisons in the State of New Mexico. One answer to the question about a particular approach to ministry in prison sums up the attitude of most volunteers. “The approach to ministry at this institution (like all others), I suppose, is as much as possible to attend to the individual first, followed by the larger faith groups as a whole.” Several important points about the best way for the volunteers to help men and women on their spiritual journey were expressed in response to the questionnaire. One way is to enter into prison without an “agenda”. The volunteer must have an open heart and ears to listen. The volunteer should have a willingness to allow God to work through them in whatever manner presents itself. The very presence of volunteers is so important. It is important for volunteers to respect each person and the different ways God works in each person’s life.
The challenges to forming Christian community are probably no greater in prison than outside. For the many religious beliefs and practices to interact together, understanding and openness are essential. Christian community seems to come together a little easier in the format of Encuentro or Kairos but, even then, many issues of specific doctrine can work to separate the community.

Conclusion
 What does it mean to visit those in prison? Who are these least brothers? What are prisons like? What is helpful for volunteers to know when visiting those in prison? How are others being mindful of prisoners?
I have provided practical knowledge and aids in order for volunteers to provide a response to Jesus’ call to visit those in prison. I have presented the three approaches or model areas now in use in the prison – weekly visitations, three-day renewal programs (Encuentros and Kairos) and follow through programs (Thresholds and Kairos Outside. I have presented the challenge of “being mindful of prisoners as if sharing their imprisonment.”
Those who believe in God’s unconditional love will meet the challenge. The challenge will be met by those who believe that God can change anyone and by those who believe that with God’s grace all things are possible.
The model for ministry to the imprisoned is Jesus. By being Christian in an often-unchristian environment, the volunteer’s presence will touch the lives of prisoners and their families.

Bibliography


Barclay, William, The Letters to Timothy, Titus, and Philemon (Philadelphia: The
Westminster Press, 1975)

Benson, Etienne, Psychology and the Prison System: Rehabilitate or Punish? Monitor on
Psychology. Vol. 34, No. 7 (July/August 2003)

Broccolo, Gerard T., Vital Spiritualities – Naming the Holy in your life. (Notre Dame:
Ave Maria Press, 1990)

Catholic Detention Ministry, Pastoral Outreach Office, Thresholds – A New Beginning in
a Family of Faith, Archdiocese of Santa Fe, 2003

Catholic Encyclopedia, Volume VI Copyright 1909 by Robert Appleton Company,
Online Edition Copyright 2003 by K. Knight,
http://www.newadvent.org/cathen/06221a.htm

Commission for the Catechism of the Catholic Church, translated by United States
Catholic Conference, Inc. (Ligouri, MO: Liguori Publications, 1994)

Committee on Domestic Policy, National Conference of Catholic Bishops, Responsibility,
Rehabilitation and Restoration – Catholic Perspective on Crime and Criminal Justice, (Washington, D.C.: United States Catholic Conference, 2000)

Eternal Word Television Network, Great Catholic Books Newsletter Volume II, Number
3 St. Maximillian Kolbe Issue, 2 February 2004
http://www.ewtn.com/library/MARY/kolbe.htm

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Frinkenauer, James O., “Prison.” World Book Online Reference Center: Jan. 2004.
World Book, Inc. 17 Jan. 2004.
http://www.aolsvc.worldbook.aol.com/ar?/na/ar/co/ar446540.htm

Harris, Jean, “Finding the Gift In It,” Parabola – The Magazine of Myth and Tradition
Vol. XVII, No. 1 (February, 1992)

Inside Journal News Roundup “U.S. Prison Population Hits New High” INSIDE
JOURNAL Vol. 13, No.7, (November/December 2002)

Kairos, Inc., Manual – Pre-Kairos, The Kairos Weekend, (Winter Park, Florida, Kairos
Prison Ministry, 1998)

Kairos Outside, Kairos National Office. Kairos Outside A ministry for and to inmates
Families (Winter Park, Florida: Kairos Prison Ministry) Brochure

Lombardo, Daniel L., “Volunteer Pioneer Leaves a Legacy of Service,” Corrections
Today (December, 1996)

McKelvey, Blake, American Prisons – A History of Good Intentions (Monclair, NJ:
Patterson Smith Publishing Corporation. 1977)

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(Nashville: Thomas Nelson Publishers, 1995)

Merriam-Webster Online Dictionary: Jan. 2004. Merriam-Webster, Incorporated. 24 Jan.
2004. http://www.aolsvc.merriam-webster.aol.com/home-aol.htm

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Center (New Mexico Corrections Department accessed 3 January 2004) available from http://corections.state.nm.us

New Mexico Corrections Department, Informational Brochure Special Controls Facility
Penitentiary of New Mexico North/South Units (New Mexico Corrections Department accessed 3 January 2004) available from http://corections.state.nm.us

New Mexico Department of Corrections, New Mexico Corrections Department Inmate
Profile- Male and Female Combined
http://corrections.state.nm.us/reports/Stats/malefemales.htm 12/27/03

New Mexico Department of Corrections Policy PNM-052600 Revised 27 March 2002

O’Meara, Thomas F., Theology of Ministry (Theological Inquires) (Mahwah, New
Jersey, Paulist Press)

Ross, Robert E., A Critique of Samenow’s Inside the Criminal Mind and the Corrective
Thinking Program Developed From Yochelson and Samenow’s research, Education Department Penitentiary of New Mexico, Santa Fe, New Mexico, May, 2000

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York: Doubleday 1999)

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Antisocial Individuals (Northvale, New Jersey: Jason Aronson, Inc. 1998)

Scripture text used in this work are taken from the New American Bible, copyright ©
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C. 20017

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Department of Justice Inmate Religious Beliefs and Practices (U. S. Department of Justice: TS360.01 27 March 2002)

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 Prison Statistics http://www.ojp.usdoj.gov/bjs/prisons.htm, 1/2/04

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1 Scripture text used in this work are taken from the New American Bible, copyright © 1991, 1986, and 1970 by the Confraternity of Christian Doctrine, Washington, D. C. 20017


2 Inside Journal News Roundup “U.S. Prison Population Hits New High” INSIDE JOURNAL Vol. 13, No.7, (November/December 2002) 7

3 Nelson’s New Illustrated Bible Dictionary, Ronald F. Youngblood, General Editor (Nashville: Thomas Nelson Publishers, 1995) 1031-1032

4 Ibid, 1031-1032

5 James O. Finckenauer, “Prison.” World Book Online Reference Center. Jan. 2004. World Book, Inc. 17 Jan. 2004. http://www.aolsvc.worldbook.aol.com/ar?/na/ar/co/ar446540.htm

6 Ibid

7 Ibid

8 Blake McKelvey, American Prisons – A History of Good Intentions (Monclair, NJ: Patterson Smith Publishing Corporation. 1977) 7

9 Ibid, 8-9

10 James O.Finckenauer, “Prison.” World Book Online Reference Center. Jan. 2004. World Book, Inc. 17 Jan. 2004. http://www.aolsvc.worldbook.aol.com/ar?/na/ar/co/ar446540.htm

11 James O. Finckenauer, “Prison.” World Book Online Reference Center. Jan. 2004. World Book, Inc. 17 Jan. 2004. http://www.aolsvc.worldbook.aol.com/ar?/na/ar/co/ar446540.htm

12 Commission for the Catechism of the Catholic Church, translated by United States Catholic Conference, Inc. (Ligouri, MO: Liguori Publications, 1994) 357

13 Ibid, 357

14 Ibid, 357

15 Catholic Encyclopedia, Volume VI Copyright 1909 by Robert Appleton Company, Online Edition Copyright 2003 by K. Knight, http://www.newadvent.org/

16 Merriam-Webster Online Dictionary: Jan. 2004. Merriam-Webster, Incorporated. 24 Jan. 2004. http://www.aolsvc.merriam-webster.aol.com/home-aol.htm

17 James O.Frinkenauer, “Prison.” World Book Online Reference Center: Jan. 2004. World Book, Inc. 17 Jan. 2004. http://www.aolsvc.worldbook.aol.com/ar?/na/ar/co/ar446540.htm

18 Frinkenauer, James O., “Prison.” World Book Online Reference Center: Jan. 2004. World Book, Inc. 17 Jan. 2004. http://www.aolsvc.worldbook.aol.com/ar?/na/ar/co/ar446540.htm

19 New Mexico Corrections Department, Informational Brochure Reception an Diagnostic Center (New Mexico Corrections Department accessed 3 January 2004) available from http://corections.state.nm.us

20 New Mexico Corrections Department, Informational Brochure Special Controls Facility Penitentiary of New Mexico North/South Units (New Mexico Corrections Department accessed 3 January 2004) available from http://corections.state.nm.us

21 New Mexico Corrections Department, Informational Brochure Special Controls Facility Penitentiary of New Mexico North/South Units (New Mexico Corrections Department accessed 3 January 2004) available from http://corections.state.nm.us

22 Ibid

23 New Mexico Corrections Department, Informational Brochure Special Controls Facility Penitentiary of New Mexico North/South Units (New Mexico Corrections Department accessed 3 January 2004) available from http://corections.state.nm.us

24 Ibid, 6

25 Ibid, 9

26 Robert E Ross, A Critique of Samenow’s Inside the Criminal Mind and the Corrective Thinking Program Developed From Yochelson and Samenow’s research, Education Department Penitentiary of New Mexico, Santa Fe, New Mexico, May, 2000

27 U. S. Department of Justice – Office of Justice Programs, Bureau of Justice Statistics – Prison Statistics http://www.ojp.usdoj.gov/bjs/prisons.htm, 1/2/04

28 Etienne Benso, Psychology and the Prison System: Rehabilitate or Punish?, Monitor on Psychology. Vol. 34, No. 7 (July/August 2003) 46

29 Ibid, 47

30 New Mexico Department of Corrections, New Mexico Corrections Department Inmate Profile – Male and Female Combined http://corrections.state.nm.us/reports/Stats/malefemales.htm 12/27/03

31 New Mexico Department of Corrections, New Mexico Corrections Department Inmate Profile- Male and Female Combined http://corrections.state.nm.us/reports/Stats/malefemales.htm 12/27/03

32 Gerard T. Broccolo, Vital Spiritualities – Naming the Holy in your life. (Notre Dame: Ave Maria Press, 1990) 13

33 Ronald Rolheiser, The Holy Longing – The Search for A Christian Spirituality (New York: Doubleday 1999) 7

34 Ibid. 11

35 Ronald Rolheiser, The Holy Longing – The Search for A Christian Spirituality (New York: Doubleday 1999) 53

36 Kennard R. Wilson, D. Min., The Storyline of our lives, Spiritual life – A Journal of Contemporary Spirituality (Summer 2003): 85-89

37 William Barclay, The Letters to Timothy, Titus, and Philemon (Philadelphia: The Westminster Press, 1975) 269-276

38 The Catholic Encyclopedia, Volume VI Copyright 1909 by Robert Appleton Company, Online Edition Copyright 2003 by K. Knight, http://www.newadvent.org/cathen/06221a.htm

39 Eternal Word Television Network, Great Catholic Books Newsletter Volume II, Number 3 St. Maximillian Kolbe Issue, 2 February 2004 http://www.ewtn.com/library/MARY/kolbe.htm

40 Committee on Domestic Policy, National Conference of Catholic Bishops, Responsibility, Rehabilitation and Restoration – Catholic Perspective on Crime and Criminal Justice, (Washington, D.C.: United States Catholic Conference, 2000) 60


41 Stanton E. Samenow, Straight Talk About Criminals – Understanding and Treating Antisocial Individuals (Northvale, New Jersey: Jason Aronson, Inc. 1998)

42 Ibid, 174

43 Ibid, 175

44 Stanton E. Samenow, Straight Talk About Criminals – Understanding and Treating Antisocial Individuals (Northvale, New Jersey: Jason Aronson, Inc. 1998) 75

45 Daniel L. Lombardo, “Volunteer Pioneer Leaves a Legacy of Service,” Corrections Today (December, 1996) 29

46 Jean Harris, “Finding the Gift In It,” Parabola – The Magazine of Myth and Tradition Vol. XVII, No. 1 (February, 1992) 22

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