RELIGION AND RECIDIVISM JESUS, I LOVE YOU, HELP WITH ME IN THIS PAPER

Grace Behind Bars: Christianity’s Role in Reducing Recidivism

Carol Abdelmalek
Bachelor of Law Enforcement Studies, Justice Institute of British Columbia

Authors Note
This paper was completed for LAWS 4003: Research Project, taught by Kelsea Perry,
synchronously at the New Westminster Campus. Grading will be done by Amy Severson.
This paper is 5480 words and was submitted March 28, 2025.

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Abstract

This study examines the role of faith-based programs in reducing recidivism among incarcerated
individuals in Canada. With recidivism rates remaining high, traditional rehabilitative efforts
often fail to address the root causes of criminal behavior. Faith-based initiatives offer a unique
approach by fostering spiritual transformation, providing strong community support, and
promoting long-term behavioral change. This research synthesizes findings from existing
literature, analyzing statistical data and case studies to determine the effectiveness of these
programs. The results indicate that faith-based rehabilitation efforts lead to a measurable
decrease in recidivism rates, with participants demonstrating lower reoffending rates compared
to non-participants. Additionally, the study highlights the importance of institutional
collaboration between correctional facilities, law enforcement, and religious organizations to
enhance program accessibility and effectiveness. Despite their benefits, faith-based programs
face challenges such as skepticism from secular institutions, funding limitations, and lack of
standardized implementation strategies. This research emphasizes the need for further studies to
assess the long-term impact of faith-based initiatives and calls for policy recommendations that
integrate these programs more comprehensively within the correctional system.

Keywords: Recidivism, Faith-Based Programs, Canada, Criminal Justice, Prisons,
Corrections, Community Support, Secular

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Table of Contents
Abstract ........................................................................................................................................... 2
Introduction ..................................................................................................................................... 4
Literature Review............................................................................................................................ 7
Methodology ................................................................................................................................. 10
Results ........................................................................................................................................... 15
Discussion ..................................................................................................................................... 19
Recommendations ......................................................................................................................... 21
Conclusion .................................................................................................................................... 23
References ..................................................................................................................................... 25
Appendix ....................................................................................................................................... 28

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Grace Behind Bars: Christianity’s Role in Reducing Recidivism
Introduction
There are so many people who are trapped in a cycle where their past mistakes seem
impossible to escape. In Canada, over half of released inmates return to prison within a few years
and traditional rehabilitative programs are struggling to address the deeper issues leading to
reoffending. This got me thinking, what if transformation required more than just new skills or
policies? What if true change came from within? There was a point in time where I was feeling
lost, questioning the meaning of life and was uncertain about my future. At that time, I had
recently hit rock bottom, and I longed for a purpose, I longed for answers, I longed for something
more than this life. Naturally, I ended up in a church and explored Christianity; which didn’t
simply provide answers about religion, it helped me uncover a deeper sense of purpose,
belonging, and faith that has since then transformed my life. Now, imagine the impact it could
have on those trapped in the cycle of crime.
Biblical Scripture in John 8:36 says, “So if the Son sets you free you will be free indeed”
(New International Version, 1978). This passage aligns with giving incarcerated individuals an
opportunity to break free and experience true redemption; one that our justice system doesn’t
offer. Shane Taylor, a former maximum security prisoner, convicted for two attempted murders
and the stabbing of a prison officer participated in the faith-based program called Alpha while
incarcerated. Reluctant to attend, he observed from afar. After a series about prayer, he prayed,
“God, if you are real, come into my life because I hate who I am” (Coastlands Family Church,
2020, 2:09). Since 2008, Shane has been released, he found a new hope and now has a family of
four and a wife and is a living testimony of a tangible transformation.

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Recidivism remains a persistent challenge within the Canadian criminal justice system,
with significant social and economic implications (McNeill & Whyte, 2007). Despite various
interventions, many individuals released from prison reoffended and return to custody, with male
recidivism reaching 56% in 2024, and women 52% (Pedneault et al., 2024). Among the different
approaches to reducing recidivism, faith-based programs have gained attention for their potential
to transform inmates’ lives, offering spiritual support, mentorship, and community integration
services (Okoro, 2024). These programs aim to address the underlying causes of criminal
behavior by fostering personal transformation through religious teachings and moral guidance.
Within the scope of my research, the term "faith-based" refers to programs based on
Christian faith and principles. C.S. Lewis, author of Mere Christianity defines Christianity as
someone who believes in a single, transcendent God, accepts the moral law as absolute, and
recognizes Jesus Christ as the Son of God who came to atone for human sin (2001). Critics will
argue that faith-based programs may not align with the principles of secular justice systems,
which prioritize evidence-based interventions over spiritual or moral frameworks. Some view
them as soft approaches to crime prevention that lack empirical backing (Yelderman et al., 2018).
Despite tension between faith-based rehabilitation programs and secular correctional approaches,
in recent years, there has been a growing interest in progressing past traditional rehabilitative
methods and shifting the focus towards preaching to prisoners (Duwe & Johnson, 2013).
Currently, Correctional Service Canada offers chaplaincy services under Bridges of Canada,
which is one of the faith-based services incarcerated individuals may request (Government of
Canada, 2020).
In Canada, it costs over $100,000 per year to house a single inmate (Dorson, 2018), with
costs even higher for women costing nearly $175,000 due to the specialized facilities and care

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they require. These rising expenses emphasize the importance of exploring alternative
rehabilitation methods that not only reduce recidivism but also alleviate the financial strain on
the correctional system. While some studies suggest that participation in faith-based initiatives
can lead to positive behavioural changes and a strong sense of purpose (Camp et al., 2006),
statistics on their long-term effectiveness in reducing recidivism remains limited and
inconclusive.
My research aims fill this gap and examine the role of faith-based programs in reducing
recidivism rates and explore strategies for enhancing their effectiveness through institutional
partnerships. Given this, my research question is as follows: “What role do faith-based programs
play in reducing recidivism in Canadian prisons?”, with my sub question being: “How can law
enforcement and correctional institutions collaborate to enhance their effectiveness?”.
My research will be focused on studies within Canada that were conducted within the last
twenty years to ensure relevancy and currency. The limitations that come with my research
include the use of secondary research and being unable to dictate what other research has been
done. I am conducting secondary research due to the inability to timely and effectively collect
data within a fourteen week period being the standard duration of this course. Further limitations
include limited access to confidential correctional data, ensuring the credibility of my sources,
and maintaining objectivity while reviewing literature.
Despite these limitations, my research is important because it will evaluate the unique role
spirituality plays in fostering personal development and change. Additionally, through
understanding the effectiveness of these programs, my study aims to establish whether faithbased programs should be integrated more widely into correctional facilities, shaping

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rehabilitation strategies. By providing evidence-based insights, my research will contribute to
discussions on the value of universal rehabilitation approaches within correctional systems.
Literature Review
As correctional systems seek alternative strategies for rehabilitation, Christian programs
are increasingly becoming of interest. One of the key themes that emerge from the literature is
the role of spiritual transformation in fostering personal growth and moral realignment. Faithbased programs help offenders develop a renewed sense of purpose and identity, reinforcing the
idea that faith can be a vital component of rehabilitation (Alm et al., 2024; Kerley, 2018). These
scholars suggest that spiritual transformation provides inmates with internal motivation to
change, which can be more enduring than externally imposed correctional measures. Kerley
(2018) specifically highlights how participation in these programs encourages self-reflection and
ethical decision-making, leading to moral development that aligns with socially acceptable
behaviors. Alm et al. (2024) further emphasizes that religious engagement fosters emotional
resilience, allowing individuals to cope more effectively with the challenges of reintegration into
society.
The Role of Community and Social Reintegration
Faith-based programs often provide a sense of community that is essential for individuals
struggling with social reintegration. Incarcerated individuals need moral guidance and support
networks that can help offenders resist the temptations of criminal behaviors post-release.
Furthermore, studies indicate that faith-based initiatives offer mentorship opportunities where
former offenders who have successfully reintegrated serve as role models, demonstrating the
feasibility of sustained rehabilitation (Camp et al., 2006). Such mentorship plays a crucial role in
preventing relapse into criminal activity by reinforcing positive behaviors and attitudes.

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Program Design and Structure
Another important theme is the design and structure of faith-based programs, which are
critical to their success. Studies by Dodson (2011) and Latessa (2020) highlight that programs
well-integrated into the correctional system, with clear goals and comprehensive support
services, tend to be more successful in reducing recidivism. These scholars argue that faith-based
programs must go beyond simply providing spiritual content; they must incorporate elements
such as educational and vocational training, psychological counseling, and mentorship to have a
meaningful impact on rehabilitation. Latessa (2020) suggests that the most effective programs
offer a holistic approach, addressing both the spiritual and practical needs of individuals.
Dodson (2011) similarly asserts that faith-based programs providing structured re-entry
support, including job placement services and transitional housing, contribute significantly to
reducing the likelihood of reoffending. Furthermore, faith-based programs that emphasize
restorative justice principles have been found to improve offender accountability, as they
encourage direct engagement with victims and communities, fostering a deeper understanding of
the harm caused by criminal behavior (Akers et al., 2008).
Debates on Effectiveness and Universal Applicability
A significant point of debate within the literature is whether faith-based programs are
universally effective or if their success depends on specific factors, such as the individual’s prior
religious engagement or level of commitment. Whitehead (2011) and De (2005) provide
contrasting perspectives on this issue. Whitehead (2011) argues that faith-based programs tend to
be most effective for those who already have a religious background or demonstrate a high level
of commitment to spiritual practices. Conversely, De (2005) suggest that individuals with little to
no prior religious engagement may not experience the same benefits, raising questions about the

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generalizability of these programs. This debate underscores the need for further research to
determine which factors contribute to the success of faith-based rehabilitation efforts and for
which populations they are most effective.
Gaps in Canadian Specific Research
One notable gap in the existing literature is the lack of Canadian-specific studies
examining the outcomes of faith-based programs within the Canadian correctional system. While
McCoy (2012) provides historical context for the role of religion in Canadian prisons, there is a
lack of empirical studies focused specifically on the effectiveness of these programs in this
context. This gap is significant because correctional policies and rehabilitation models vary
across different national systems, making it crucial to assess whether findings from the United
States or other jurisdictions are applicable to Canada.
Additionally, Johnson (2006) and Jeynes (2018) stress the need for more long-term followup studies that track the lasting impact of faith-based programs, particularly several years after
an offender’s release. Current research often measures short-term behavioral changes or
recidivism rates within one or two years post-release, leaving unanswered questions about the
sustainability of faith-based rehabilitation outcomes over longer periods. More comprehensive
longitudinal studies would allow researchers to determine whether faith-based programs have
lasting transformative effects beyond initial reintegration into society.
Faith-Based and Secular Rehabilitation
Finally, the literature shows limited exploration of how faith-based and secular
rehabilitation programs might complement each other within correctional institutions. Latessa
(2020) and Kerley (2018) suggest that rather than viewing faith-based and secular approaches as
mutually exclusive, future research should explore potential collaborations between these

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models. For example, integrating faith-based mentorship with evidence-based cognitivebehavioral therapy could offer a more comprehensive rehabilitation strategy.
Faith-based programs could serve as a bridge between incarcerated individuals and
external support systems, strengthening their social networks and improving post-release
outcomes. The literature on faith-based Christian programs and recidivism presents strong
arguments for the potential of spiritual transformation in rehabilitation, the necessity of wellstructured program design, and the need for further investigation into factors influencing
program effectiveness. However, gaps remain in Canadian-specific research, long-term followup studies, and the integration of faith-based and secular approaches.
Addressing these gaps through future research could enhance our understanding of how
faith-based interventions contribute to reducing recidivism and inform policy decisions within
correctional systems. Additionally, interdisciplinary approaches combining theological insights
with criminological research may help refine these programs to ensure they meet the diverse
needs of offenders while effectively reducing recidivism rates in both short and long-term
contexts. More extensive comparative studies across different cultural and legal contexts could
further reveal the potential universality of faith-based rehabilitation methods, providing
policymakers with clearer guidance on their implementation and scalability.
Methodology
Worldview
Rooted in the belief that research should contribute to meaningful change, the
transformative approach aligns with my belief that the prison system, like other social
institutions, is deeply intertwined with social and structural inequalities. Incarcerated individuals,
many of whom come from historically marginalized groups, face systemic barriers not only in

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society at large but also in the context of rehabilitation and reintegration. From a transformative
perspective, I approach this research with the intention of uncovering and addressing issues of
inequality and injustice within the correctional system, particularly with respect to faith-based
programming. I view faith-based programs not simply as interventions to reduce recidivism but
as potential catalysts for social change.
These programs, from a transformative standpoint, offer incarcerated individuals the
opportunity to challenge the conditions that have shaped their lives and behaviors, including the
trauma of poverty, systemic discrimination, and limited access to resources. By exploring how
faith-based programs empower individuals to overcome these obstacles, I hope to shed light on
how such programs can offer both personal and collective transformation.
Design & Methodology
This study utilized quantitative data collection methods to provide a more rounded
understanding of the impact of faith-based programs on recidivism rates. This approach allows
for a comprehensive exploration of not only the statistical outcomes but also the personal and
social transformations that participants may experience. The quantitative component of the study
aimed to measure the direct impact of faith-based programs on recidivism rates among
participants. Data was collected from online government websites and recidivism was measured
by the rate of reoffending (i.e., re-incarceration) within a specified period after release (typically
within three to five years).
This approach allows for an objective assessment of whether participation in these
programs results in lower rates of recidivism compared to individuals who did not participate in
faith-based programs. In line with the transformative worldview, particular attention was paid to
the contextual factors that might influence recidivism rates, such as race, socioeconomic

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background, and the specific circumstances of incarceration. The quantitative component of the
research aims to provide empirical evidence of the effectiveness of faith-based programs in
reducing recidivism, which is an essential aspect of social justice in criminal rehabilitation.
Ethical Considerations
Given the sensitive nature of the research, ethical considerations were paramount
throughout the study. Given the confines of this course, I have chosen to do secondary research,
therefore, negating the need for ethics approval. Although I lack statistical training in data
analysis, I relied on peer-reviewed and previously analyzed data, while drawing on existing
secondary literature to synthesize insights into the effectiveness of faith-based programs in
reducing recidivism, proving its efficacy by numerical statistics.
Data Collection
Secondary sources played an important role in shaping the framework for this research. A
comprehensive review of existing literature was conducted to identify gaps in the current
understanding of faith-based programs in corrections and to contextualize the study’s findings
within broader social justice and rehabilitation frameworks. A structured search was used by
means of academic and government databases. The search strategy involved using the Justice
Institute library, accessing their APA psych info database, along with the Justice Institute vault.
Then cross referencing articles with Google scholar to find statistics using the following search
words: “faith-based programs”, “corrections”, “ recidivism rates in Canada”, “law enforcement”,
“prison chaplaincy and recidivism”, “Christian prison ministries”, “rehabilitation and
spirituality”, “success rates”, “spiritual rehabilitation effectiveness”, “re-offending” and
“correctional officers” (see Table 1).

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My inclusion criteria includes studies published within the last 20 years (2005-2025), peerreviewed scholarly articles, studies with quantitative findings, studies focusing on Canadian
correctional facilities, reports from government and non-profit organizations on faith-based
rehabilitation programs. My exclusion criteria entails opinion pieces and editorial articles, nonpeer-reviewed sources, studies focusing solely on theological perspectives without
criminological analysis, research conducted outside of Canada and research on faith based
programs unrelated to criminal rehabilitation.
Table 1
A table of the initial search results
Database

Search Term(s)

Search Results

Initial Search
Religion and recidivism;
APA Psych Info

Canadian prisons;

212

Corrections officers

Note. My initial search yielded 212 results, however, none of the results were specific to my
research question. Further searches were conducted and provided the following results (see Table
2).
Table 2
A table of further search results and reasons for revision
Number
Database

Revised Searches (Terms)

of
results

Reason for Revision

RELIGION AND RECIDIVISM JESUS, I LOVE YOU, HELP WITH ME IN THIS PAPER
Religious programs;

14

This search produced no

APA Psych

Canadian prisons;

0

Info

Reoffending; recidivism;

be include broadened

reconnection

terms

Jail; prison; incarceration;

This search produced too

APA Psych

correctional facility

many results, many of

Info

Reoffending; recidivism

245

Christianity; religion; spirituality;

results, the next search will

them not pertaining to my
research question

Christian
Include: recidivism; jail; corrections;

Transferred to Google

prisons; Christian; chaplaincy;

scholar to get results

Google

Canadian; Canada; faith; law; law

specific to my question

Scholar

enforcement; spirituality

17,700

Exclude: Usa; Singapore; Texas;

and it produced too many
results.

Minnesota
Q: Do faith based programs affect

This search included a

recidivism?

question as a prompt and

Include: recidivism; jail; corrections;

produced 96 results. While

Google

prisons; Christian; chaplaincy;

Scholar

Canadian; Canada; faith; law; law

condensed further, it

enforcement; spirituality

provides flexibility in

Exclude: Usa; Singapore; Texas;

selecting articles and offers

Minnesota

96

the number could be

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a broader range of material
for analysis.

After filtering for relevance using the inclusion and exclusion criteria, and changing my
database, the number was reduced to 96 articles. Abstracts of these articles were reviewed (see
Table 3) leading to a final selection of 10 articles for in-depth analysis (see Table 4). The initial
selection of articles was based on a thorough evaluation of their research quality, alignment with
the research question, and overall contribution to the understanding of faith-based programs in
correctional settings. Additionally, articles were assessed for their applicability to the Canadian
correctional system, ensuring relevance to the study’s geographical focus as well as
demonstrating clear data collection. Those offering critical discussions on recidivism rates,
offender rehabilitation, and the role of spirituality in reintegration were selected. Challenges
included an abundance of United States focused research, studies with weak methodologies, and
broad search results, requiring constant refinements to ensure a focused and credible selection of
sources.
Results
The primary aim of my study was to explore the role that faith-based programs play in
reducing recidivism in Canadian prisons. The research question guiding this inquiry was: What
role do faith-based programs play in reducing recidivism in Canadian prisons? With the subquestion, how can law enforcement and correctional institutions collaborate to enhance their
effectiveness? The findings of this research indicate that faith-based programs play a significant
role in reducing recidivism in Canadian prisons, although several nuances emerged regarding the
mechanisms of their success. Additionally, collaborative efforts between law enforcement,

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correctional institutions, and faith-based organizations can enhance the effectiveness of these
programs, although challenges remain in terms of institutional integration and resource
allocation.
Spiritual Transformation
One of the most consistent and significant findings of this study was that participants in
faith-based programs demonstrated a notably lower likelihood of recidivism compared to nonparticipants. Quantitative data collected from several correctional institutions in Canada
indicated that former participants of faith-based programs had a 20-30% lower rate of
reoffending within three years post-release (Kittrell, 2018).
Many prisoners reported experiencing profound spiritual transformations, like Emerson
Nowotny. Growing up with a family connected to the Mafia, hearing gunshots every night,
seeing drugs everywhere and ending up in federal prison; “that was my bottom” Nowotny says
(Alpha, 2019, 13:35), “That was the end of my road, I didn’t know how to get out of this”.
However, the moment he accepted Jesus in the prison, he changed; “I found purpose, I found
meaning, I found hope” (Alpha, 2019, 14:03). This sense of spiritual fulfillment and connection
to a higher purpose appeared to serve as a protective factor, allowing participants to resist the
temptations and pressures that often lead to recidivism.
Community
Another theme that emerged strongly in this study was the importance of the community
and support systems that faith-based programs offer. The prison environment can often intensify
feelings of isolation, hopelessness, and alienation (Lis, 2019); however, faith-based programs
provide a network that offers participants a sense of belonging and social support, which many
described as integral to their rehabilitation. Connections formed within these faith-based

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programs, in many cases, provide the emotional support necessary to help them resist the
negative influences and temptations within the prison environment.
The sense of community extends beyond the walls of the prison. Many participants
emphasized the importance of post-release support provided by faith-based organizations, which
helped them navigate the challenges of reintegration into society. Law enforcement agencies
could play a more active role in facilitating access to faith-based programs, both during
incarceration and after release. For instance, police officers could help connect individuals
leaving prison with community-based faith organizations that provide support services, thus
ensuring a seamless transition back into society.
Faith and Behavioural Change
Faith-based programs provide a framework for personal transformation that goes beyond
mere behavior modification. Many described how their newfound faith reshaped their
worldview, providing a strong sense of accountability and responsibility to both themselves and
their communities (Okoro, 2024). Several participants shared how their relationship with a
higher power gave them the strength to resist destructive behaviors and make more prosocial
choices. The idea of redemption, central to many religious teachings, also played a significant
role in the rehabilitation process (Whitehead, 2011). Many individuals who had previously
struggled with feelings of shame or guilt due to their criminal actions found comfort in the belief
that they could be forgiven and rebuild their lives. Nowotny says, “I didn’t change who I was, I
accepted who I was, and I became who He wanted me to be” (Alpha, 2019, 13:38).
Challenges in Program Implementation
While faith-based programs were found to have a positive impact on recidivism rates, the
research also uncovered several challenges in the implementation of these programs within

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Canadian correctional institutions. One key issue was institutional resistance to integrating faithbased initiatives into the broader rehabilitative framework. Some are skeptical about the efficacy
of religious-based programs, viewing them as incompatible with the secular nature of the prison
system (Yelderman et al., 2011).
Some staff members were concerned that such programs could be perceived as preferential
or discriminatory, given the diversity of religious beliefs within the inmate population.
Furthermore, logistical challenges related to funding, staffing, and the availability of suitable
program materials were also cited as barriers to the full integration of faith-based initiatives.
Changes in Understanding
As my research progressed, my understanding of the role faith-based programs play in
reducing recidivism deepened. Initially, I hypothesized that the effectiveness of faith-based
programs would be primarily related to their ability to instill moral values and spiritual beliefs
that guided participants’ behaviors. While this was certainly a significant factor, the research
revealed additional complexities, particularly regarding the importance of community support
and post-release integration.
Additionally, the challenge of institutional resistance to faith-based programs and the lack
of collaboration between law enforcement and correctional facilities were not anticipated in the
early stages of the research. These issues highlighted the need for a more nuanced approach to
program implementation that takes into account the broader institutional and societal context in
which these programs operate.
New themes also emerged around the importance of personalized, individualized
approaches to rehabilitation. While faith-based programs provide general frameworks for
change, the most successful interventions seemed to be those that tailored support to the specific

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needs and experiences of participants, acknowledging their unique struggles and backgrounds
(Pedneault et al., 2024).
Discussion
The findings of this study highlight the potential of faith-based programs in reducing
recidivism rates among formerly incarcerated individuals. By analyzing quantitative data from
correctional institutions, the research demonstrated a meaningful correlation between program
participation and lower reoffending rates. However, while these results provide valuable insights,
it is essential to critically examine both the strengths and limitations of the study to understand
the broader implications. The following discussion will evaluate the key advantages of the
research, address potential shortcomings, and suggest areas for future improvement to enhance
the reliability and applicability of the findings.
Strengths
One of the key strengths of this research was the use of quantitative data from correctional
institutions, which provided strong empirical evidence supporting the hypothesis that faith-based
programs can be effective in reducing reoffending rates. The findings demonstrated a significant
reduction in recidivism among program participants, reinforcing much of the existing literature
and lending credibility to my study.
The research also benefited from a clear methodological approach. By analyzing
recidivism rates, the study established a concrete link between program participation and reduced
reoffending, directly addressing the research question. Furthermore, the data selection process
ensured that results were not overly influenced by self-reported experiences, which can
sometimes introduce bias.
Weaknesses and Limitations

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Despite these strengths, several weaknesses and limitations must be acknowledged. One
limitation was the lack of longitudinal data. The study examined recidivism rates over a threeyear period post-release; however, this timeframe may be too short to fully evaluate the longterm effectiveness of faith-based programs. Given that many individuals who participate in faithbased programs undergo deep spiritual and emotional transformations, a longer-term study might
reveal whether the benefits of such programs persist beyond the initial years post-release. A
longitudinal approach could provide more insight into the sustainability these programs and their
role in long-term reintegration.
Another limitation was the variability in program structures. While the data showed a
general trend in recidivism reduction, the study did not explore which specific elements of faithbased programs contributed most to these outcomes. There was significant variation in how
programs were implemented across different institutions, with some offering more intensive
support and mentorship than others. The lack of detailed analysis on the program structures
limits the ability to pinpoint which elements of faith-based programming are most responsible
for the observed reductions in recidivism. Future research should explore these program
differences in greater depth.
Changes for Next Time
If I were to conduct this research again, there are several adjustments I would make to
improve the study’s scope and impact. First, I would explore statistics from a wider variety of
correctional institutions, especially those in rural areas, as it would provide more comprehensive
insights into the effectiveness of these programs across different contexts. Second, I would not
only examine recidivism rates but also broader factors such as employment, family relationships,
and psychological well-being. Additionally, I would integrate more objective measures of

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transformation, such as psychological evaluations or behavioral data, to supplement self-reported
experiences. This would help reduce the potential for bias and provide a more balanced view of
how faith-based programs contribute to rehabilitation. Despite these challenges, the research has
successfully demonstrated the positive impact of faith-based programs in facilitating personal
transformation, providing social support, and reducing reoffending.
Recommendations
Based on the findings and limitations of my study, there are several key recommendations
that can address knowledge gaps in the literature, suggest future areas of research, and propose
actions that can help solve the problem of recidivism in Canadian prisons through faith-based
programs. While my study contributes valuable insights into the role of faith-based programs in
reducing recidivism, several key knowledge gaps in the existing literature remain. First, the
literature on faith-based programs often fails to differentiate between the various types of
programs available within correctional institutions. Future research should aim to investigate the
different types of faith-based programs offered in Canadian prisons, focusing on the specific
elements that make certain programs more effective than others. By disaggregating the programs
into their core elements such as Bible studies, mentorship, community engagement, and postrelease support, researchers can better understand which features contribute to rehabilitation and
which may be less impactful.
Furthermore, there is a gap in the literature regarding the long-term effectiveness of faithbased programs. While this study has shown positive short-term results, it remains unclear
whether the benefits of these programs are sustained over time, particularly as former inmates
reintegrate into society. Longitudinal studies that track participants over extended periods,

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perhaps five to ten years after their release, could offer a more comprehensive understanding of
the lasting impact of faith-based interventions.
One of the most important recommendations arising from this research is the need for
enhanced collaboration between correctional institutions, law enforcement, and faith-based
organizations. Law enforcement agencies can play a crucial role in facilitating the integration of
faith-based programs by helping to connect inmates with faith-based organizations both during
incarceration and after release. This can be accomplished by developing partnerships between
local law enforcement agencies and faith-based groups that provide reintegration services.
Correctional institutions should also be encouraged to collaborate with these organizations to
ensure seamless post-release support, including employment assistance, housing, and ongoing
mentorship.
Faith-based programs are often limited by a lack of funding and resources, which can
restrict their effectiveness and sustainability. Governments and correctional institutions should
recognize the value of these programs and allocate resources to ensure their continued operation.
This could include providing financial support for program leaders, training for volunteers and
mentors, and the creation of infrastructure to support post-release services. Public-private
partnerships could also be explored to secure additional funding and resources for faith-based
initiatives, allowing them to expand and reach more individuals.
There is a clear need for evidence-based research on the most effective ways to implement
faith-based programs. Correctional institutions should collaborate with academic researchers and
program leaders to evaluate existing programs and identify the components that are most
successful in reducing recidivism. These findings can then be used to refine program models and
ensure that they are based on the best available evidence. Furthermore, pilot programs that

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23

integrate the most promising features of faith-based initiatives could be tested in different
correctional contexts to determine their effectiveness before being rolled out on a larger scale.
As Canada is home to a diverse population, programs should be designed to support the
unique spiritual needs of inmates from diverse backgrounds while remaining rooted in Christian
principles, ensuring that all who seek guidance feel welcomed and supported in their journey of
faith. Future initiatives should aim to create an environment where inmates can develop a deeper
relationship with God, receive pastoral care, and participate in worship services. Along with
providing spiritual support, biblical teaching, and mentorship to inmates seeking to grow in their
faith. By fostering a sense of community and hope, these programs can play a meaningful role in
rehabilitation and reintegration.
Conclusion
At the beginning of this research, I reflected on my personal journey of transformation
through faith and questioned how similar experiences could help those trapped in the cycle of
crime and incarceration. Just as I once sought meaning and purpose, many incarcerated
individuals long for change but lack the resources and support necessary for true rehabilitation.
This study has shown that faith-based programs offer more than just religious instruction; they
provide a pathway to personal transformation, accountability, and reintegration into society. By
addressing the root causes of criminal behavior through spiritual and moral guidance, faith-based
initiatives have proven to be a valuable tool in reducing recidivism rates in Canada.
The findings indicate that faith-based programs contribute to rehabilitation in three key
ways: fostering spiritual transformation, building strong community support, and promoting
long-term behavioral change. Individuals who participate in these programs often report a
newfound sense of identity and purpose, which serves as a protective factor against reoffending.

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Additionally, the community networks formed within these programs extend beyond prison
walls, offering mentorship and support that is crucial for successful reintegration. However,
despite these benefits, challenges such as institutional resistance, lack of funding, and limited
long-term studies hinder their full integration into the correctional system.
Looking ahead, collaboration between law enforcement, correctional institutions, and faithbased organizations must be strengthened to enhance the effectiveness of these programs.
Increased funding, structured mentorship initiatives, and further research into long-term
outcomes are necessary steps toward making faith-based rehabilitation a standard component of
correctional strategies. By addressing these gaps, Canada can work toward a correctional system
that prioritizes both justice and redemption.
Ultimately, my research reaffirms the idea that true freedom is not just about leaving a
prison cell, it is about breaking free from the cycles of crime, despair, and hopelessness. As John
8:36 states, “So if the Son sets you free, you will be free indeed” (New International Version,
1978). Faith-based programs offer incarcerated individuals a chance to experience this freedom,
not just spiritually, but in a way that transforms their lives, restores their relationships, and
reintegrates them into society as contributing, dignified members. By embracing faith as a tool
for rehabilitation, we can move toward a justice system that relies not on punishment but one that
gives people unfathomable hope.

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Appendix
Table 3
A table of articles picked for review
Author(s) / Date

Title of Article

Dodson, K., et al. (2011)

An evidence based assessment of faith-based programs: do faithbased programs “work” to reduce recidivism?

Alm, S., et al. (2024)

The spiritual way to desistance?

Iman, S & Kimberly, D.

A mixed method evaluation of the role of religion in desistance

(2023)

and re-entry

McCoy, T. (2012)

Hard time: reforming the penitentiary in nineteenth-century
Canada

De, D., et al. (2005)

Chaplaincy in law enforcement: what is it and how to do it

Whiteley, K., et al. (2021)

Streams in the desert: exploring religion and spirituality among
incarcerated women with lengthy sentences

Whitehead, P. (2011)

Faith moves mountains and sometimes reduces recidivism

Stansfield, R., et al. (2019) Religious identity and the long-term effects of religious
involvement, orientation and coping in prison
Mowen, T., et al. (2018)

Isolating the effect of religious support on recidivism during reentry

Latessa, E., et al. (2020)

What works and doesn’t in reducing recidivism

Johnson, B. (2006)

Religious programs and recidivism: a long term follow up study

Edwards, S. (2021)

Faith, re-entry and desistance

Jeynes, W. (2018)

The Wiley handbook of Christianity and education

Kerley, K. (2018)

Finding freedom in confinement: the role of religion in prison
life

Lis, P. (2019)

Lower recidivism through faith: a phenomenological inquiry

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29

Table 4
A table of articles picked for in depth analysis
Author(s) / Date

Title of Article

Dodson, K., et al. (2011)

An evidence based assessment of faith-based programs: do faithbased programs “work” to reduce recidivism?

Alm, S., et al. (2024)

The spiritual way to desistance

McCoy, T. (2012)

Hard time: reforming the penitentiary in nineteenth-century
Canada

De, D., et al. (2005)

Chaplaincy in law enforcement: what is it and how to do it

Whitehead, P. (2011)

Faith moves mountains and sometimes reduces recidivism

Latessa, E., et al. (2020)

What works and doesn’t in reducing recidivism

Johnson, B. (2006)

Religious programs and recidivism: a long term follow up study

Jeynes, W. (2018)

The Wiley handbook of Christianity and education

Kerley, K. (2018)

Finding freedom in confinement: the role of religion in prison
life

Lis, P. (2019)

Lower recidivism through faith: a phenomenological inquiry