The prototype of this regime was the Walnut Street Jail in Philadelphia that in style reflected the Quakers’ belief in man’s ability to reform through reflection and remorse.Įven during the 19th century when daytime work was initiated by the Auburn System, solitary confinement at night was still the norm in correctional practice. West Jersey and Pennsylvania Quakers were primarily responsible for many of the prison reforms. They developed the idea of substituting imprisonment for corporal punishment and combining the idea of the prison with the workhouse. Thus the term "penitentiary" was derived. It was thought that long-term isolation, combined with in-depth discussions with clergy, would lead inmates to repent or become “penitent”-sorry for their sins. During the 18th century isolating offenders from fellow prisoners became the accepted correctional practice. In 1593 the Protestants of Amsterdam built a house of correction for women, and one for men in 1603. In Rome, what are now the Sisters of the Good Shepherd, built correctional facilities for women, and in 1703 Pope Clement XI built the famous Michel Prison as a house of correction for younger offenders with separation, silence, work, and prayer emphasized. As late as the 18th century, the Vatican Prison still served as a model prison design for Europe and America.Įarly settlers of North America brought with them the customs and common laws of England including the pillory, the stocks and the whipping post. In medieval times, the Roman Catholic Church developed penal techniques later used by secular states such as the monastic cell that served as a punishment place for criminal offenders. Imprisonment under church jurisdiction became a substitute for corporal or capital punishment. Although this custom was restricted in most countries by the fifteenth century, releasing prisoners during Eastertime, and requests by Church authorities to pardon or reduce sentences for offenders, remained for centuries with the latter still in existence in a modified form. Beginning in the days of Constantine, the early Christian Church granted asylum to criminals who would otherwise have been mutilated or killed. The Bible stories of such prisoners include Joseph and Jeremiah in the Old Testament, and John the Baptist, Peter, John, and Paul in the New Testament. Initial entry of religion into prison was probably carried out by religious men who themselves were imprisoned. The influence and practice of religion in the correctional setting is as old as the history of prisons.
Religious programs are commonplace in jails and prisons and research indicates that one in three inmates participates in some religious program during their incarceration. Currently, many correctional inmates practice their religion on an individual basis or within the structure of an organized religious program.
Correctional chaplains were among the earliest paid non-custodial staff and were the first to provide education and counseling for inmates. But probably the most significant influence was the establishment of a regular chaplaincy. The actual establishment of prisons and penitentiaries was a religious idea to that allowed the offender to obtain penance for his crimes, make amends, and convert while being isolated from others. For centuries, churches were among the first institutions to provide asylum for accused criminals. Throughout the long history of corrections, religious persons and religious institutions have greatly influenced the treatment of offenders. Published in The Encyclopedia of Crime and Punishment, Vol.
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