U.S. Catholic Bishops - Social Development & World Peace

07/27/2007 01:09 PM

Issued by USCCB, November 15, 2000
Copyright © 2000, United States Conference of Catholic Bishops, Inc. All rights reserved.
Order Copies of This Statement

Responsibility, Rehabilitation, and Restoration:
A Catholic Perspective
on Crime and Criminal Justice
A Statement of the Catholic Bishops of the United States
We are still a long way from the time when our conscience can be certain of having done
everything possible to prevent crime and to control it effectively so that it no longer does harm
and, at the same time, to offer to those who commit crimes a way of redeeming themselves and
making a positive return to society. If all those in some way involved in the problem tried to . . .
develop this line of thought, perhaps humanity as a whole could take a great step forward in
creating a more serene and peaceful society.
Pope John Paul II, July 9, 2000

Table of Contents
Introduction
Crime and the Catholic Community
Some Dimensions of Crime and Punishment in the United States
Victims of Crime in the United States
Punishment in the United States
Characteristics of the Inmate Population
Detention of Immigrants
Offenders and Treatment
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Scriptural, Theological, and Sacramental Heritage
Scriptural Foundations
Sacramental and Historical Heritage
Catholic Social Teaching
Human Life and Dignity
Human Rights and Responsibilities
Family, Community, and Participation
The Common Good
The Option for the Poor and Vulnerable
Subsidiarity and Solidarity
Policy Foundations and Directions
Protecting Society
Rejecting Simplistic Solutions
Promoting Serious Efforts Toward Crime Prevention and Poverty Reduction
Challenging the Culture of Violence
Offering Victims the Opportunity to Participate
Encouraging Innovative Programs
Insisting That Punishment Has a Constructive Purpose
Encouraging Spiritual Healing and Renewal
Making a Serious Commitment to Confront Addiction
Treating Immigrants Justly
Placing Crime in a Community Context
The Church's Mission
Teach Right from Wrong, Respect for Life, Forgiveness and Mercy
Stand With Victims and Their Families
Reach Out to Offenders and Their Families
Build Community
Advocate Policies That Offer Real Alternatives to Crime
Organize Diocesan Consultations
Work for New Approaches
Conclusion
Appendix: Suggestions for Action

Introduction
As Catholic bishops, our response to crime in the United States is a moral test for our nation
and a challenge for our Church. Although the FBI reports that the crime rate is falling, crime
and fear of crime still touch many lives and polarize many communities. Putting more people in
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prison and, sadly, more people to death has not given Americans the security we seek. It is time
for a new national dialogue on crime and corrections, justice and mercy, responsibility and
treatment. As Catholics, we need to ask the following: How can we restore our respect for law
and life? How can we protect and rebuild communities, confront crime without vengeance, and
defend life without taking life? These questions challenge us as pastors and as teachers of the
Gospel.
Our tasks are to restore a sense of civility and responsibility to everyday life, and promote
crime prevention and genuine rehabilitation. The common good is undermined by criminal
behavior that threatens the lives and dignity of others and by policies that seem to give up on
those who have broken the law (offering too little treatment and too few alternatives to either
years in prison or the execution of those who have been convicted of terrible crimes).
New approaches must move beyond the slogans of the moment (such as "three strikes and
you're out") and the excuses of the past (such as "criminals are simply trapped by their
background"). Crime, corrections, and the search for real community require far more than the
policy clich�s of conservatives and liberals.
A Catholic approach begins with the recognition that the dignity of the human person applies to
both victim and offender. As bishops, we believe that the current trend of more prisons and
more executions, with too little education and drug treatment, does not truly reflect Christian
values and will not really leave our communities safer. We are convinced that our tradition and
our faith offer better alternatives that can hold offenders accountable and challenge them to
change their lives; reach out to victims and reject vengeance; restore a sense of community and
resist the violence that has engulfed so much of our culture.
Crime and the Catholic Community
Many of our parishes dramatically reflect the human and
other costs of so much crime. The church doors are
locked; the microphones hidden. Parishes spend more on
bars for their windows than on flowers for their altars.
More tragically, they bury young people caught in gang
violence, the drug trade, or the hopelessness that leads
children to take their own lives. These parishes reach
out to prisoners and their families, offering help and
hope to those caught up in crime and the criminal justice
system. They also struggle to respond to the needs of
crime victims: the parents who lose a child, the elderly
woman who is mugged, the shopkeeper who is robbed,
the child whose parent is in jail.
As bishops, teachers, and pastors, we seek to offer a
perspective inspired by our Catholic tradition to the
national discussion on crime. For us, crime and the
destruction it brings raise fundamental questions about
the nature of personal responsibility, community, sin,
and redemption. A distinctively Catholic approach to
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these questions can offer society another way to
understand and respond to crime, its victims, and its
perpetrators. We approach this topic, however, with
caution and modesty. The causes of crime are complex.
The ways to overcome violence are not simple. The
chances of being misunderstood are many.
In developing these reflections, we have consulted with
Catholics who are involved in every aspect of the
criminal justice system: prison chaplains, police officers, prosecutors, defense attorneys, judges,
probation and parole officers, wardens, correctional officers, crime victims, offenders, families
of both victims and offenders, and treatment personnel. In our parishes, schools, and Catholic
Charities agencies, Catholics see firsthand the crushing poverty and the breakdown of family
life that often lead to crime and at the same time care for prisoners, victims, and their families.
All of their experience and wisdom has been helpful to us.
As bishops, we offer a word of thanks and support to
those who devote their lives and talents to the tasks of
protection and restoration: chaplains and prison ministry
volunteers, police and corrections officers, prosecutors
and defense attorneys, and counselors. We call on others
to join them in a new commitment to prevent crime and
to rebuild lives and communities. As ordained ministers
committed to service, deacons should be especially
drawn to the challenge of Matthew 25: "For I was . . . in
prison and you visited me." We also wish to stand in
solidarity with crime victims in their pain and loss,
insisting that all our institutions reach out to them with
understanding, compassion, and healing.
Many Catholics help to prevent and control crime,
especially among our youth. No one can take the place
of parents, but grandparents, pastors, coaches, teachers,
mentors, as well as neighbors, parishioners, and
community leaders all help to guide, confront, and care
for young people at risk.
At the same time, we cannot ignore the fact that some
Catholics have been convicted of theft and drug dealing, spousal and child abuse, even rape and
murder. In fact, it is reported that more than thirty-seven thousand federal prisoners (30 percent
of the federal inmate population)1 are baptized Catholic, many more Catholics are in local jails
and state prisons, and hundreds of thousands are on probation or parole. Catholics can also be
found among white-collar criminals whose illegal actions in businesses, financial markets, and
government halls seriously damage our common life and economic stability.
All those whom we consulted seemed to agree on one thing: the status quo is not really
working�victims are often ignored, offenders are often not rehabilitated, and many
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communities have lost their sense of security. All of these committed people spoke with a sense
of passion and urgency that the system is broken in many ways. We share their concern and
believe that it does not live up to the best of our nation's values and falls short of our religious
principles.
In light of this, we seek to do the following in these reflections:
Explore aspects of crime and punishment in our society
Examine the implications of the Church's teaching for crime and punishment
Apply principles of Catholic social teaching to the criminal justice system and suggest
some directions for policy on crime and punishment
Encourage action by Catholics to shape new alternatives
Some Dimensions of Crime and Punishment in the United States
Although overall crime rates in the United States rose significantly between 1960 and 1991, the
crime and victimization rates have fallen steadily since that time. 2 Why criminal activity has
dropped in the last decade has been the subject of considerable debate. Some argue that high
incarceration rates and tougher sentences have made the difference. Others point to community
policing, economic prosperity, and fewer young people. Experts do not agree on the determining
factors, suggesting that many forces, taken together, have contributed to this decline. But
regardless of their impact, not all methods of reducing crime are consistent with the teachings of
the Church and the ideals of our nation. For example, even if the death penalty were proven to
be a deterrent to crime, the Catholic bishops would still oppose its use because there are
alternative means to protect society available to us today.
Victims of Crime in the United States: In 1998, about one out of every twenty-seven
Americans over the age of twelve was the victim of a violent crime (e.g., murder, rape/sexual
assault, robbery, aggravated and simple assault) and approximately one out of every four
American households suffered a property crime (e.g., household burglary, auto theft).3 African
Americans and Hispanic Americans have been victimized at far higher rates than others. For
example, in 1990, the murder rate for young black men was 140 victims per 100,000�seven
times the rate for young white men.4
Also affected by crime are the children left behind by incarcerated parents�children who
themselves are at risk for criminal activity. One and one-half million children under the age of
eighteen (or 2.1 percent) have a parent in state or federal prison. Of these, 22 percent are under
the age of five and 58 percent are less than ten. Most of the parents (92.6 percent) are fathers,
and most are disproportionately African American (49.4 percent) and Hispanic American (18.9
percent). African American children are nine times more likely to have a parent incarcerated (7
percent) than white children (0.8 percent), and Hispanic American children are three times as
likely (2.6 percent) as white children. 5
In response to so much crime and the treatment of those touched by crime, a strong and
growing movement has emerged that advocates on behalf of crime victims and seeks to make
the justice system more responsive to their concerns.6 We believe that these efforts deserve
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support. We encourage and stand with victims and those who assist them. A fundamental moral
measure of the criminal justice system is how it responds to those harmed by crime. Too often,
the criminal justice system neglects the hurt and needs of victims or seeks to exploit their anger
and pain to support punitive policies.
Not victims in the usual sense but certainly personally affected by crime are peace officers and
those who work in correctional facilities. This is difficult work especially for those who work on
death row and participate in executions in the regular course of their duties. They too are often
in need of healing and compassion. We support steps to educate, train, evaluate, and counsel
peace officers, consistent with a culture of life.
White-collar crime also costs our society in major ways. It is reported that the average business
enterprise loses more than $9 a day per employee to fraud and abuse or about 6 percent of its
total annual revenue. More than $400 billion is lost annually to U.S. businesses and government
by fraud and abuse. 7 These crimes often go unacknowledged and unpunished, but they can have
a devastating impact on employees, investors, consumers, and taxpayers who pay the price for
corruption and dishonesty. We all lose when industries fail to obey the laws that ensure that the
land, water, and air are not harmed. People in positions of power and responsibility have
particular obligations to live within the law and not to enrich themselves at the expense of
others.
Punishment in the United States: The many forms of punishment for those who are convicted
of crime in the United States vary, ranging from fines and probation to boot camps and chain
gangs, to incarceration in jails and prisons, and finally to the death penalty. In 1998, the
imprisonment rate in America was 668 per 100,000 offenders. This is six to twelve times higher
than the rate of other Western countries.8 This astounding rate of incarceration is due to policies
such as "three strikes and you're out" and "zero-tolerance" for drug offenders. 9 As incarceration
rates have increased, so have other punitive measures. Mandatory minimum sentences are much
more common as is the willingness to use isolation units. As of 1997, thirty-six states and the
federal government have constructed "supermax" prisons. 10 These facilities isolate prisoners
considered most dangerous and confine them to small cells by themselves for twenty-two to
twenty-four hours each day. Additionally, the death penalty is being used with increasing
frequency. In Texas and Virginia alone, nearly three hundred executions have taken place since
1976, many of them within the last three years. And in California well over five hundred people
are on death row. These statistics and policies reflect legislative action at the federal and state
levels that is adopted by legislators seeking to appear "tough on crime" in response to often
sensational media coverage of crime.
The United States spends more than $35 billion annually on corrections. In many states,
education, health and human services, and public transportation budgets remain stagnant or
decline while more and more prisons are built. 11 Also suffering from a diversion of public
dollars for prison construction are the very critical programs of probation and parole, halfway
houses, community treatment options, and other post-release programs. For some small towns
facing losses in agriculture, mining, or manufacturing, the economic benefits from building a
prison and offering related services are seen as economic development creating vital new jobs.12
Rural communities may not have the social or physical infrastructure to handle either the
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facility itself, the needs of the inmate's family, or the needs of the staff. But public debate rarely
encourages serious dialogue about the costs of incarceration versus less costly alternatives, such
as prevention, education, community efforts, and drug treatment.
Characteristics of the Inmate Population: The inmate population has risen from 250,000 in
1972 to a record two million inmates in 2000. Just as African and Hispanic Americans are
victimized at higher rates, so too, are they incarcerated at higher rates:
African Americans make up 12 percent of the U.S. population but represent more than 49
percent of prisoners in state and federal prisons. 13 Nationally, one in ten African
American males is in prison, on probation, or on parole.14
Hispanic Americans make up 9 percent of the U.S. population but 19 percent of prisoners
in state and federal prisons. 15
Recent studies show that African, Hispanic, and Native Americans are often treated more
harshly than other citizens in their encounters with the criminal justice system (including police
activity, the handling of juvenile defendants, and prosecution and sentencing).16 These studies
confirm that the racism and discrimination that continue to haunt our nation are reflected in
similar ways in the criminal justice system.
Prison inmates have high rates of substance abuse,
illiteracy, and mental illness. According to the
Department of Justice, nearly two million people are
behind bars, of whom
24 percent are incarcerated for drug offenses, and
nearly half were under the influence of drugs or
alcohol when they committed the crime 17
70 percent did not complete high school
As many as 200,000 suffer from some form of
mental illness18
While the vast majority of inmates in the United States
are men, the number of women being incarcerated has
increased 600 percent since 1980, largely as a result of
tougher drug laws. This rate of increase is higher than
the rate of increase for men. Seventy percent of female
inmates are non-violent offenders, and an equal number
have left children behind, often in foster care, as they
enter prison.19
Detention of Immigrants: We bishops have a long
history of supporting the rights of immigrants.
Therefore, the special circumstances of immigrants in detention centers is of particular concern.
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The Immigration and Naturalization Service (INS) uses a variety of methods to detain
immigrants, some of them clearly inappropriate, such as placing detainees in prisons with
convicted felons or in local jails where conditions are deplorable.
Recently enacted laws have resulted in the tripling of the number of non-citizens incarcerated
and awaiting deportation, including women and minors. 20 Now the INS is required to detain
and deport immigrants who have committed an offense in the past, even if they have served a
sentence for that offense and are now contributing members of society. Many of these people
(an estimated five thousand out of the estimated twenty thousand immigrants under INS
detention) spend months or even years in detention centers because they are refused repatriation
by their countries of origin. Others languish because they are victims of an overwhelmed INS
bureaucracy. These lengthy stays place considerable hardship on other family members living in
the United States or in their country of origin, many of whom have depended on the income of
the person incarcerated.
Additionally, new rules allow for "expedited removal" of those seeking asylum�a process
whereby INS officials turn away those fleeing persecution in their home countries. Those not
quickly returned are placed in detention centers for weeks or even months until they receive an
asylum hearing.
Offenders and Treatment: Since the 1970s, a considerable debate has developed in the United
States about whether treatment programs work and to what extent. 21 Careful reviews of the
literature on rehabilitation have concluded that treatment does reduce recidivism. No single type
of treatment or rehabilitation program, however, works for every offender. The effectiveness of
programs depends on many things, including type of offense, quality of the program, and
family, church, and community support.
One area of criminal activity that seems to respond to treatment is substance abuse. More is
being learned about how substance abuse and crime are linked in the United States. According
to a National Institute of Justice report, at the time of their arrest two-thirds of adults and half
of juveniles tested positive for at least one drug. 22 Recent nationwide studies have concluded
that drug treatment is reducing drug use, criminal activity, and physical and mental health
problems, as well as increasing employment potential.23
These research studies also suggest that drug treatment is a very cost-effective method to reduce
substance abuse and crime. 24 The savings to tax payers from quality substance abuse treatment
versus imprisonment is significant (three to one in a recent RAND Corporation study).25
Furthermore, community-based substance abuse programs and programs that address behaviors
that lead people to crime are far less expensive than similar programs in prison and produce
effective and encouraging results.26 Finally, new studies confirm what our pastoral experience
has demonstrated: that physical, behavioral, and emotional healing happens sooner and with
more lasting results if accompanied by spiritual healing. 27 Access to worship and religious
formation is not only guaranteed by the Constitution, it is a significant element in rebuilding
lives and changing behavior.

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We now turn our attention to our Catholic tradition and examine how it might help frame our
nation's responses to crime.

Scriptural, Theological, and Sacramental Heritage
Every day Christians pray for justice and mercy in the prayer that Jesus taught us: "Thy
kingdom come, thy will be done, on earth as it is in heaven." Every day Christians recognize
both that we are guilty of sin and that we are forgiven: "Forgive us our trespasses as we forgive
those who trespass against us." This common prayer, the Lord's Prayer, recognizes our failures
and offenses, and acknowledges our dependence on God's love and mercy.
Our Catholic faith can help us and others to go beyond the current debate and gain a deeper
understanding of how to reject crime, help heal its victims, and pursue the common good. We
wish to move away from the so-called "soft" or "tough" approaches to crime and punishment
offered by those at opposite ends of the political spectrum.
St. Paul outlined our task when he told us to "test everything; retain what is good. Refrain from
every kind of evil" (1 Thes 5:21). He calls us to affirm the demands of both justice and mercy,
the place of punishment and forgiveness, and the reality of free will and poor choices.
In the United States, history tells us that the prison
system was, in some ways, built on a moral vision of the
human person and society�one that combined a
spiritual rekindling with punishment and correction.28
But along the way, this vision has too often been lost.
The evidence surrounds us: sexual and physical abuse
among inmates and sometimes by corrections officers,
gang violence, racial division, the absence of
educational opportunities and treatment programs, the
increasing use of isolation units, and society's
willingness to sentence children to adult prisons�all
contributing to a high rate of recidivism. Our society
seems to prefer punishment to rehabilitation and
retribution to restoration thereby indicating a failure to
recognize prisoners as human beings.
In some ways, an approach to criminal justice that is inspired by a Catholic vision is a paradox.
We cannot and will not tolerate behavior that threatens lives and violates the rights of others.
We believe in responsibility, accountability, and legitimate punishment. Those who harm others
or damage property must be held accountable for the hurt they have caused. The community has
a right to establish and enforce laws to protect people and to advance the common good.
At the same time, a Catholic approach does not give up on those who violate these laws. We
believe that both victims and offenders are children of God. Despite their very different claims
on society, their lives and dignity should be protected and respected. We seek justice, not
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vengeance. We believe punishment must have clear purposes: protecting society and
rehabilitating those who violate the law.
We believe a Catholic vision of crime and criminal justice can offer some alternatives. It
recognizes that root causes and personal choices can both be factors in crime by understanding
the need for responsibility on the part of the offender and an opportunity for their rehabilitation.
A Catholic approach leads us to encourage models of restorative justice that seek to address
crime in terms of the harm done to victims and communities, not simply as a violation of law.
Scriptural Foundations
The Old Testament provides us with a rich tradition that demonstrates both God's justice and
mercy. The Lord offered to his people Ten Commandments, very basic rules for living from
which the Israelites formed their own laws in a covenant relationship with God. Punishment
was required, reparations were demanded, and relationships were restored. But the Lord never
abandoned his people despite their sins. And in times of trouble, victims relied on God's love
and mercy, and then on each other to find comfort and support (Is 57:18-21; Ps 94:19).
Just as God never abandons us, so too we must be in covenant with one another. We are all
sinners, and our response to sin and failure should not be abandonment and despair, but rather
justice, contrition, reparation, and return or reintegration of all into the community.
The New Testament builds on this tradition and extends
it. Jesus demonstrated his disappointment with those
who oppressed others (Mt 23) and those who defiled
sacred spaces (Jn 2). At the same time, he rejected
punishment for its own sake, noting that we are all
sinners (Jn 8). Jesus also rejected revenge and retaliation
and was ever hopeful that offenders would transform
their lives and turn to be embraced by God's love.
Jesus, who himself was a prisoner, calls us to visit the
imprisoned and to take care of the sick (including victims of crime), the homeless, and the
hungry (Mt 25). His mission began with proclaiming good news to the poor and release to
captives (Lk 4). In our day, we are called to find Christ in young children at risk, troubled
youth, prisoners in our jails and on death row, and crime victims experiencing pain and loss.
The story of the Good Samaritan (Lk 10), who did all he could to help a victim of crime, a
stranger, is a model for us today. We must be willing to stop and help victims of crime recover
from their physical and emotional wounds.
The parable of the Prodigal Son (Lk 15) shows God's love for us and models how we should
love one another. In spite of his younger son's reckless life and squandering of his inheritance,
the father celebrates his return home, recognizing that his son has shown contrition and has
changed his life. The lost who have been found are to be welcomed and celebrated, not resented
and rejected. Pope John Paul II said

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What Christ is looking for is trusting acceptance, an attitude which opens the mind
to generous decisions aimed at rectifying the evil done and fostering what is good.
Sometimes this involves a long journey, but always a stimulating one, for it is a
journey not made alone, but in the company of Christ himself and with his support.
. . . He never tires of encouraging each person along the path to salvation.29
Sacramental and Historical Heritage
Our sacramental life can help us make sense of our paradoxical approach to crime and
punishment. The sacraments of Penance and the Eucharist are real encounters with the Saving
Lord and central Catholic signs of true justice and mercy. Sinners are encouraged to take
responsibility and make amends for their sins; yet we never give up hope that they can be
forgiven and rejoin the community.
The four traditional elements of the sacrament of Penance have much to teach us about taking
responsibility, making amends, and reintegrating into community:
Contrition: Genuine sorrow, regret, or grief over one's wrongs and a serious resolution
not to repeat the wrong
Confession: Clear acknowledgment and true acceptance of responsibility for the hurtful
behavior
Satisfaction: The external sign of one's desire to amend one's life (this "satisfaction,"
whether in the form of prayers or good deeds, is a form of "compensation" or restitution
for the wrongs or harms caused by one's sin)
Absolution: After someone has shown contrition, acknowledged his or her sin, and
offered satisfaction, then Jesus, through the ministry of the priest and in the company of
the church community, forgives the sin and welcomes that person back into "communion"
Centuries ago, St. Thomas Aquinas taught us that punishment of wrongdoers is clearly justified
in the Catholic tradition, but is never justified for its own sake. A compassionate community
and a loving God seek accountability and correction but not suffering for its own sake.
Punishment must have a constructive and redemptive purpose.
Today these traditional teachings still shape our understanding of punishment. We begin with a
belief in the existence of a natural moral law that resides within the hearts of individuals and
within the life of the community. This moral code is common to all peoples and is never fully
excused by external circumstances. All are born with free will that must be nurtured and
informed by spiritual, intellectual, emotional, and physical disciplines and by the community.
Although not everyone has the same ability to exercise free will, each person is responsible for
and will be judged by his or her actions according to the potential that has been given to him or
her. We believe that it is God who ultimately judges a person's motivation, intention, and the
forces that shaped that person's actions.
Catholic Social Teaching
Catholic social teaching offers directions as well as measures for our response to crime and
criminal justice.

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Human Life and Dignity: The fundamental starting point for all of Catholic social teaching is
the defense of human life and dignity: every human person is created in the image and likeness
of God and has an inviolable dignity, value, and worth, regardless of race, gender, class, or
other human characteristics. Therefore, both the most wounded victim and the most callous
criminal retain their humanity. All are created in the image of God and possess a dignity, value,
and worth that must be recognized, promoted, safeguarded, and defended. For this reason, any
system of penal justice must provide those necessities that enable inmates to live in dignity:
food, clothing, shelter, personal safety, timely medical care, education, and meaningful work
adequate to the conditions of human dignity. 30
Human dignity is not something we earn by our good behavior; it is something we have as
children of God. We believe that because we are all created by God, "none of us is the sum total
of the worst act we have ever committed. . . . As a people of faith, we believe that grace can
transform even the most hardened and cruel human beings." 31
Victims, too, must have the help of the faith community in recovering their dignity. To be
excluded from the proceedings against their offenders, to be ignored by friends and family, or
to be neglected by the community of faith because their deep pain is unsettling only serves to
further isolate victims and denies their dignity. All of us are called to stand with victims in their
hurt and in their search for healing and genuine justice. This includes, of course, the children of
the incarcerated, who themselves are seriously harmed by their parents' misdeeds.
Human Rights and Responsibilities: Our tradition insists that every person has both rights and
responsibilities. We have the right to life and to those things that make life human: faith and
family, food and shelter, housing and health care, education and safety. We also have
responsibilities to ourselves, to our families, and to the broader community.
Crime and corrections are at the intersection of rights
and responsibilities. Those who commit crimes violate
the rights of others and disregard their responsibilities.
But the test for the rest of us is whether we will exercise
our responsibility to hold the offender accountable
without violating his or her basic rights. Even offenders
should be treated with respect for their rights.
Family, Community, and Participation: We believe
the human person is social. Our dignity, rights, and
responsibilities are lived out in relationship with others,
and primary among these is the family. The
disintegration of family life and community has been a
major contributor to crime. Supporting and rebuilding
family ties should be central to efforts to prevent and
respond to crime. Placing prisons in remote areas
diminishes contacts with close relatives and undermines
the family connections that could aid in restoration,
especially for young offenders.
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Likewise, maintaining community and family
connections can help offenders understand the harm
they've done and prepare them for reintegration into
society. Isolation may be necessary in some rare cases;
but while cutting off family contact can make
incarceration easier for those in charge, it can make
reintegration harder for those in custody.
The principle of participation is especially important for
victims of crime. Sometimes victims are "used" by the
criminal justice system or political interests. As the
prosecution builds a case, the victim's hurt and loss can be seen as a tool to obtain convictions
and tough sentences. But the victim's need to be heard and to be healed are not really
addressed.
The Common Good: The social dimension of our teaching leads us to the common good and
its relationship to punishment. According to the Catechism of the Catholic Church, punishment
by civil authorities for criminal activity should serve three principal purposes: (1) the
preservation and protection of the common good of society, (2) the restoration of public order,
and (3) the restoration or conversion of the offender. 32
The concept of "redress," or repair of the harm done to the victims and to society by the
criminal activity, is also important to restoring the common good. This often neglected
dimension of punishment allows victims to move from a place of pain and anger to one of
healing and resolution. In our tradition, restoring the balance of rights through restitution is an
important element of justice.
The Option for the Poor and Vulnerable: This principle of Catholic social teaching
recognizes that every public policy must be assessed by how it will affect the poorest and most
vulnerable people in our society. Sometimes people who lack adequate resources from early in
life (i.e., children�especially those who have been physically, sexually, or emotionally
abused�the mentally ill, and people who have suffered discrimination) turn to lives of crime in
desperation or out of anger or confusion. Unaddressed needs�including proper nutrition,
shelter, health care, and protection from abuse and neglect�can be steppingstones on a path
towards crime. Our role as Church is to continually work to address these needs through
pastoral care, charity, and advocacy.
Subsidiarity and Solidarity: These two related principles recognize that human dignity and
human rights are fostered in community. Subsidiarity calls for problem-solving initially at the
community level: family, neighborhood, city, and state. It is only when problems become too
large or the common good is clearly threatened that larger institutions are required to help. This
principle encourages communities to be more involved. Criminal activity is largely a local issue
and, to the extent possible, should have local solutions. Neighborhood-watch groups,
community-oriented policing, school liaison officers, neighborhood treatment centers, and local
support for ex-offenders all can be part of confronting crime and fear of crime in local
communities.

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Solidarity recognizes that "we are all really responsible for all."33 Not only are we responsible
for the safety and well-being of our family and our next-door neighbor, but Christian solidarity
demands that we work for justice beyond our boundaries. Christians are asked to see Jesus in
the face of everyone, including both victims and offenders. Through the lens of solidarity, those
who commit crimes and are hurt by crime are not issues or problems; they are sisters and
brothers, members of one human family. Solidarity calls us to insist on responsibility and seek
alternatives that do not simply punish, but rehabilitate, heal, and restore.

Policy Foundations and Directions
In light of this moral framework, we seek approaches that understand crime as a threat to
community, not just a violation of law; that demand new efforts to rebuild lives, not just build
more prisons; and that demonstrate a commitment to re-weave a broader social fabric of respect
for life, civility, responsibility, and reconciliation. New approaches should be built on the
following foundations:
1. Protecting society from those who threaten life, inflict harm, take property, and
destroy the bonds of community.
The protection of society and its members from violence and crime is an essential moral
value. Crime, especially violent crime, not only endangers individuals, but robs
communities of a sense of well-being and security, and of the ability to protect their
members. All people should be able to live in safety. Families must be able to raise their
children without fear. Removing dangerous people from society is essential to ensure
public safety. And the threat of incarceration does, in fact, deter some crime (e.g., tougher
sanctions for drunk drivers along with a public education campaign seem to have
dramatically reduced the numbers of intoxicated drivers on our roadways 34). However,
punishment for its own sake is not a Christian response to crime. Punishment must have a
purpose. It must be coupled with treatment and, when possible, restitution.
2. Rejecting simplistic solutions such as "three strikes and you're out" and rigid
mandatory sentencing.
The causes of crime are complex and efforts to fight crime are complicated. One-sizefits-all solutions are often inadequate. Studies and experience show that the combination
of accountability and flexibility works best with those who are trying to change their
lives. To the extent possible, we should support community-based solutions, especially
for non-violent offenders, because a greater emphasis is placed on treatment and
restoration for the criminal, and restitution and healing for the victim. We must renew our
efforts to ensure that the punishment fits the crime. Therefore, we do not support
mandatory sentencing that replaces judges' assessments with rigid formulations.
We bishops cannot support policies that treat young offenders as though they are adults.
The actions of the most violent youth leave us shocked and frightened and therefore they
should be removed from society until they are no longer dangerous. But society must
never respond to children who have committed crimes as though they are somehow equal
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to adults�fully formed in conscience and fully aware of their actions. Placing children in
adult jails is a sign of failure, not a solution. In many instances, such terrible behavior
points to our own negligence in raising children with a respect for life, providing a
nurturing and loving environment, or addressing serious mental or emotional illnesses.
3. Promoting serious efforts toward crime prevention and poverty reduction.
Socio-economic factors such as extreme poverty, discrimination, and racism are serious
contributors to crime. Sadly, racism often shapes American attitudes and policies toward
crime and criminal justice. We see it in who is jobless and who is poor, who is a victim
of crime and who is in prison, who lacks adequate counsel and who is on death row. We
cannot ignore the fact that one-fifth of our preschoolers are growing up in poverty and far
too many go to bed hungry. Any comprehensive approach to criminal justice must
address these factors, but it should also consider the positive impact of strong, intact
families. Parents have a critical and irreplaceable role as primary guardians and guides of
their children. One only has to observe how gangs often provide young people with a
sense of belonging and hope when grinding poverty and family disintegration have been
their only experience. And while it is true that many poor children who are products of
dysfunctional families never commit crimes, poverty and family disintegration are
significant risk factors for criminal activity. Finally, quality education must be available
for all children to prepare them for gainful employment, further education, and
responsible citizenship. The failure of our education system in many communities
contributes to crime. Fighting poverty, educating children, and supporting families are
essential anti-crime strategies.
4. Challenging the culture of violence and
encouraging a culture of life.
All of us must do more to end violence in the
home and to find ways to help victims break out
of the pattern of abuse. 35 As bishops, we support
measures that control the sale and use of firearms
and make them safer (especially efforts that
prevent their unsupervised use by children or
anyone other than the owner), and we reiterate our
call for sensible regulation of handguns. 36
Likewise, we cannot ignore the underlying cultural
values that help to create a violent environment: a
denial of right and wrong, education that ignores
fundamental values, an abandonment of personal
responsibility, an excessive and selfish focus on
our individual desires, a diminishing sense of
obligation to our children and neighbors, and a
misplaced emphasis on acquiring wealth and
possessions. And, in particular, the media must be
challenged to stop glorifying violence and
exploiting sexuality.37 Media images and information can communicate fear and a
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distorted perception of crime. We encourage the media to present a more balanced
picture, which does not minimize the human dignity of the victim or that of the
offender. 38 In short, we often fail to value life and cherish human beings above our
desires for possessions, power, and pleasure. 39
We join Pope John Paul II in renewing our strong and principled opposition to the death
penalty. We oppose capital punishment not just for what it does to those guilty of horrible
crimes, but for how it affects society; moreover, we have alternative means today to
protect society from violent people. As we said in our Good Friday Appeal to End the
Death Penalty,
Increasing reliance on the death penalty diminishes us and is a sign of
growing disrespect for human life. We cannot overcome crime by simply
executing criminals, nor can we restore the lives of the innocent by ending
the lives of those convicted of their murders. The death penalty offers the
tragic illusion that we can defend life by taking life. 40
5. Offering victims the opportunity to participate more fully in the criminal justice
process.
Victims and their families must have a more central place in a reformed criminal justice
system. Besides the physical wounds some victims suffer, all victims experience
emotional scars that may never fully heal. And since a majority of offenders are not
apprehended for their crimes, these victims do not even have the satisfaction of knowing
that the offender has been held accountable. This lack of closure can increase victims'
fears and make healing more difficult.
This vital concern for victims can be misused. Some tactics can fuel hatred, not healing:
for example, maximizing punishment for its own sake and advancing punitive policies
that contradict the values we hold. But such abuses should not be allowed to turn us away
from a genuine response to victims and to their legitimate and necessary participation in
the criminal justice system. Victims of crime have the right to be kept informed
throughout the criminal justice process. They should be able to share their pain and the
impact of the crime on their lives after conviction has taken place and in appropriate ways
during the sentencing process. If they wish, they should be able to confront the offender
and ask for reparation for their losses. In this regard, we offer general support for
legislation to respond to the needs and the rights of victims, and we urge every state to
strengthen victims' advocacy programs.
6. Encouraging innovative programs of restorative justice that provide the opportunity
for mediation between victims and offenders and offer restitution for crimes
committed.
An increasingly widespread and positive development in many communities is often
referred to as restorative justice. Restorative justice focuses first on the victim and the
community harmed by the crime, rather than on the dominant state-against-theperpetrator model. This shift in focus affirms the hurt and loss of the victim, as well as
the harm and fear of the community, and insists that offenders come to grips with the
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consequences of their actions. These approaches are not "soft on crime" because they
specifically call the offender to face victims and the communities. This experience offers
victims a much greater sense of peace and accountability. Offenders who are willing to
face the human consequences of their actions are more ready to accept responsibility,
make reparations, and rebuild their lives.
Restorative justice also reflects our values and tradition. Our faith calls us to hold people
accountable, to forgive, and to heal. Focusing primarily on the legal infraction without a
recognition of the human damage does not advance our values.
One possible component of a restorative justice approach is victim-offender mediation.
With the help of a skilled facilitator, these programs offer victims or their families the
opportunity to share the harm done to their lives and property, and provide a place for the
offender to face the victim, admit responsibility, acknowledge harm, and agree to
restitution. However, we recognize that victim-offender mediation programs should be a
voluntary element of the criminal justice system. Victims should never be required to take
part in mediation programs. Sometimes their pain and anger are too deep to attempt such
a process.
When victims cannot confront offenders�for example, because it may be too painful or
the offender has not been apprehended�they can choose to be part of an "impact panel."
Led by professional counselors, these panels bring together victims and offenders who
have been involved in similar crimes and can assist the victim's healing, the community's
understanding of the crime, and the offender's sense of responsibility.
7. Insisting that punishment has a constructive
and rehabilitative purpose.
Our criminal justice system should punish
offenders and, when necessary, imprison them to
protect society. Their incarceration, however,
should be about more than punishment. Since
nearly all inmates will return to society, prisons
must be places where offenders are challenged,
encouraged, and rewarded for efforts to change
their behaviors and attitudes, and where they learn
the skills needed for employment and life in
community. We call upon government to redirect
the vast amount of public resources away from
building more and more prisons and toward better
and more effective programs aimed at crime
prevention, rehabilitation, education efforts,
substance abuse treatment, and programs of
probation, parole, and reintegration.
Renewed emphasis should be placed on parole and
probation systems as alternatives to incarceration,
especially for non-violent offenders. Freeing up
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prison construction money to bolster these systems
should be a top priority. Abandoning the parole
system, as some states have done, combined with the absence of a clear commitment to
rehabilitation programs within prisons, turns prisons into warehouses where inmates grow
old, without hope, their lives wasted.
In addition, the current trend towards locating prisons in remote areas, far away from
communities where most crimes are committed, creates tremendous hardships on families
of inmates. This problem is particularly acute for inmates convicted of federal offenses
and for state prisoners serving their sentences out of state. Families and children may
have to travel long distances, often at significant expense, to see their loved ones.
Distance from home is also a problem for those in the religious community who seek to
provide much-needed pastoral care. Being away from support systems is especially hard
on juvenile offenders, who need family and community support. Public safety is not
served by locating prisons in remote communities�regular inmate contact with family
and friends reduces the likelihood that upon release they will return to a life of crime.
Not all offenders are open to treatment, but all
deserve to be challenged and encouraged to turn
their lives around. Programs in jails and prisons
that offer offenders education, life skills, religious
expression, and recovery from substance abuse
greatly reduce recidivism, benefit society, and
help the offenders when they reintegrate into the
community. These programs need to be made
available at correctional institutions regardless of
the level of security and be offered, to the extent
possible, in the language of prisoners. More
effective prevention and treatment programs
should also be available in our communities.
We bishops question whether private, for-profit
corporations can effectively run prisons. The
profit motive may lead to reduced efforts to
change behaviors, treat substance abuse, and offer
skills necessary for reintegration into the
community. Regardless of who runs prisons, we
oppose the increasing use of isolation units,
especially in the absence of due process, and the
monitoring and professional assessment of the
effects of such confinement on the mental health
of inmates.
Finally, we must welcome ex-offenders back into
society as full participating members, to the extent feasible, and support their right to
vote.

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8. Encouraging Spiritual Healing and Renewal for those who commit crime.
Prison officials should encourage inmates to seek spiritual formation and to participate in
worship. Attempts to limit prisoners' expression of their religious beliefs are not only
counterproductive to rehabilitation efforts, but also unconstitutional. As pastors, we will
continue to press for expanded access to prisoners through our chaplaincy programs,
including by dedicated volunteers. We oppose limitations on the authentic religious
expression of prisoners and roadblocks that inhibit prison ministry. The denial of and
onerous restrictions on religious presence in prisons are a violation of religious liberty.
Every indication is that genuine religious participation and formation is a road to renewal
and rehabilitation for those who have committed crimes. This includes contact with
trained parish volunteers who will help nourish the faith life of inmates and ex-offenders.
9. Making a serious commitment to confront the pervasive role of addiction and
mental illness in crime.
Far too many people are in prison primarily because of addiction. Locking up addicts
without proper treatment and then returning them to the streets perpetuates a cycle of
behavior that benefits neither the offender nor society.
Persons suffering from chemical dependency should have access to the treatment that
could free them and their families from the slavery of addiction, and free the rest of us
from the crimes they commit to support this addiction. This effort will require adequate
federal, state, and local resources for prevention and treatment for substance abusers. Not
providing these resources now will cost far more in the long run. Substance abusers
should not have to be behind bars in order to receive treatment for their addictive
behavior.
We need to address the underlying problems that in turn attract drug users into an illegal
economy�lack of employment, poverty, inadequate education, family disintegration, lack
of purpose and meaning, poor housing, and powerlessness and greed. The sale and use of
drugs--whether to make money or to seek an escape--are unacceptable.
At least one third of inmates are jailed for drug-related crimes. Many of them would
likely benefit from alternatives to incarceration. "Drug courts"�where substance abusers
are diverted from the traditional criminal courts and gain access to serious treatment
programs�is one innovation that seems to offer great promise and should be encouraged.
Likewise, crimes are sometimes committed by individuals suffering from serious mental
illness. While government has an obligation to protect the community from those who
become aggressive or violent because of mental illness, it also has a responsibility to see
that the offender receives the proper treatment for his or her illness. Far too often mental
illness goes undiagnosed, and many in our prison system would do better in other settings
more equipped to handle their particular needs.
10. Treating immigrants justly.
As a country, we must welcome newcomers and see them as adding to the richness of our
cultural fabric. We acknowledge that the law treats immigrants and citizens differently,
but no one should be denied the right to fair judicial proceedings. We urge the federal
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government to restore basic due process to immigrants (including a repeal of mandatory
detention) and allow those seeking asylum a fair hearing. Migrants who cannot be
deported because their country of origin will not accept them should not be imprisoned
indefinitely. Legal immigrants who have served sentences for their crimes should not be
re-penalized and deported, often leaving family members behind. Many of these
immigrants have become valuable members of their communities. Likewise, we oppose
onerous restrictions on religious expression and pastoral care of detained immigrants and
asylum seekers under Immigration Naturalization Service (INS) jurisdiction and urge the
INS to guarantee access to qualified ministerial personnel.
11. Placing crime in a community context and building on promising alternatives that
empower neighborhoods and towns to restore a sense of security.
"Community" is not only a place to live; the word also describes the web of relationships
and resources that brings us together and helps us cope with our everyday challenges.
Fear of crime and violence tears at this web. Some residents of troubled neighborhoods
are faced with another kind of community, that of street gangs. These residents feel
powerless to take on tough kids in gangs and have little hope that the situation will ever
improve.
But there are communities where committed individuals are willing to take risks and
bring people together to confront gangs and violence. Often organized by churches�and
funded by our Catholic Campaign for Human Development�these community groups
partner with local police to identify drug markets, develop specific strategies to deal with
current and potential crime problems, and target at-risk youth for early intervention.
Bringing together many elements of the community, they can devise strategies to clean up
streets and take back their neighborhoods.
One successful community strategy is Boston's Ten Point Coalition, which is credited
with reducing juvenile gun deaths, over a several-year period, from epidemic proportions
to near zero. This strategy requires a close relationship among religious leaders and law
enforcement and court officials, as well as a pervasive presence of people of faith on the
streets offering outreach, opportunities for education, and supervised recreation to at-risk
youth. The strategy also sends a clear signal that criminal activity in the community will
not be tolerated. Similar strategies that model the Boston coalition are now emerging in
other cities.
Another community-based strategy to prevent crime is the "broken-window" model.
Proponents contend that tolerance of lesser crimes (such as breaking windows of cars and
factories) undermines public order and leads to more serious crimes. Stopping crime at
the broken-windows stage demonstrates that a low-cost, high-visibility effort can be
effective in preventing crime.
Community policing and neighborhood-watch groups have proven to be effective models
of crime control and community building, empowering local leaders to solve their own
problems. These efforts reflect the Catholic social teaching principles of solidarity,
subsidiarity, and the search for the common good.

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The Church's Mission
The challenge of curbing crime and reshaping the criminal justice system is not just a matter of
public policy, but is also a test of Catholic commitment. In the face of so much violence and
crime, our faith calls the Church to responsibility and action. A wide variety of Catholic
communities have responded with impressive programs of service and advocacy. In many
dioceses, Catholic Charities is reaching out to victims, those in prison and their families, exoffenders, and others touched by crime and the criminal justice system through counseling,
employment and treatment programs, as well as early intervention efforts directed towards
families and individuals at risk. Yet more is needed. Our community of faith is called to
1. Teach right from wrong, respect for life and the law, forgiveness and mercy.
Our beliefs about the sanctity of human life and dignity must be at the center of our
approach to these issues. We respect the humanity and promote the human dignity of
both victims and offenders. We believe society must protect its citizens from violence
and crime and hold accountable those who break the law. These same principles lead us
to advocate for rehabilitation and treatment for offenders, for, like victims, their lives
reflect that same dignity. Both victims and perpetrators of crime are children of God.
Even with new visions, ideas, and strategies, we bishops have modest expectations about
how well they will work without a moral revolution in our society. Policies and programs,
while necessary, cannot substitute for a renewed emphasis on the traditional values of
family and community, respect and responsibility, mercy and justice, and teaching right
from wrong. God's wisdom, love, and commandments can show us the way to live
together, respect ourselves and others, heal victims and offenders, and renew
communities. "Thou shalt not kill" and "Thou shalt not steal" are still necessary
guidelines for a civil society and imperatives for the common good. Our Church teaches
these values every day in pulpits and parishes, in schools and adult education programs,
and through advocacy and witness in the public square. Catholic institutions that offer
programs for youth and young adult ministry�including Catholic schools, Catholic
Charities, and St. Vincent De Paul agencies�are bulwarks against crime, by providing
formation for young people, enrichment and training for parents, counseling and
alternatives for troubled children and families, and rehabilitative services for former
inmates.
2. Stand with victims and their families.
Victims of crime and their families often turn to their local parishes for compassion and
support. Pastors and parish ministers must be prepared to respond quickly and effectively.
In the past, failure to do so has resulted in alienation from the Church by crime victims
and/or members of the families of crime victims. Our pastoral presence to victims must
be compassionate and constant, which includes developing victim ministry programs.
Such programs will teach ministers to acknowledge the emotional strain felt by victims, to
understand that the search for wholeness can take a very long time, and to encourage
victims to redirect their anger from vengeance to true justice and real healing.
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3. Reach out to offenders and their families, advocate for more treatment, and provide
for the pastoral needs of all involved.
The families of offenders are also in need of our pastoral presence. Seeing a loved one
fail to live up to family ideals, community values, and the requirements of the law causes
intense pain and loss. The Gospel calls us as people of faith to minister to the families of
those imprisoned and especially to the children who lose a parent to incarceration.
We know that faith has a transforming effect on all our lives. Therefore, rehabilitation
and restoration 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. There should be no prisons, jails, or detention centers that do not
have a regular and ongoing Catholic ministry and presence. We must ensure that the
incarcerated have access to these sacraments. We especially need to commit more of our
church resources to support and prepare chaplains, volunteers, and others who try to make
the system more just and humane. We are grateful for those who bring the Gospel alive in
their ministry to those touched by crime and to those in prison. 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. These programs can reduce recidivism and challenge
faith communities to live out the Gospel values of forgiveness, reconciliation, and
responsibility for all members of the Body of Christ. Mentoring programs provide an
environment of support, love, and concrete assistance for ex-offenders while also
educating parishioners about Catholic teaching and restorative justice.
Family group counseling programs have been especially effective in redirecting youth
who find themselves alienated from their families. Skilled counselors can help families
identify their negative patterns in relating to one another and can offer alternate ways of
communicating and building stronger families.
4. Build community.
Every parish exists within a community. When crime occurs, the whole community feels
less safe and secure. Parishes are called to help rebuild their communities. Partnerships
among churches, law enforcement, businesses, and neighborhood-watch groups, as well
as social service, substance abuse, and mental health agencies, can help address crime in
the neighborhood. The parish community can also be instrumental in developing
programs for prison and victim ministries. The Catholic Campaign for Human
Development supports many creative efforts to prevent crime and rebuild community.
5. Advocate policies that help reduce violence, protect the innocent, involve the victims,
and offer real alternatives to crime.
As people of faith and as citizens, we are called to become involved in civil society and
to advocate for policies that reflect our values. Current approaches to crime, victims, and
violence often fall short of the values of our faith. We should resist policies that simply
call for more prisons, harsher sentences, and increased reliance on the death penalty.
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Rather, we should promote policies that put more resources into restoration, education,
and substance-abuse treatment programs. We must advocate on behalf of those most
vulnerable to crime (the young and the elderly), ensure community safety, and attack the
leading contributors to crime, which include the breakdown of family life, poverty, the
proliferation of handguns, drug and alcohol addiction, and the pervasive culture of
violence. We should also encourage programs of restorative justice that focus on
community healing and personal accountability.
6. Organize diocesan and state consultations.
In this statement, we have tried to reflect what was learned through our consultations
with those involved in the criminal justice system. More difficult to express were their
many eloquent personal experiences of pain and joy, of hope and disappointment, of
success and failure. Their experiences and challenges have moved us deeply and have
helped us focus on the human dimensions of this enormously complex set of problems.
Some of their stories have been included as a part of these reflections.
We encourage diocesan leaders to convene similar processes of engagement and dialogue
with those involved in the system: crime victims, former inmates, jail chaplains, judges,
police officers, community leaders, prosecutors, families of victims and offenders, and
others. Ask them to share their faith, stories, and hopes and fears. Listening can lead to
action. This kind of dialogue can encourage parishes to minister to victims and to
inmates, to mentor troubled youth, and to help former prisoners rejoin society.
At the state level, we urge similar convenings held under the auspices of state Catholic
conferences. These key Catholic public policy organizations can share their message with
influential lawmakers and help shape new policies.
7. Work for new approaches.
No statement can substitute for the values and voices of Catholics working for reform.
We hope these reflections will encourage those who are already working for reform both
inside and outside the system. We also hope many others will join with them in efforts to
prevent crime, reach out to victims, offer ministry and rehabilitation in our prisons, help
to re-integrate ex-offenders, and advocate for new approaches.
Our national bishops' conference will seek to share the message of this statement.
Through our Catholic Campaign for Human Development and other programs, we will
offer ideas and options, directions and resources, for those willing to take up this
challenge.

Conclusion
We Catholic bishops hope that these modest reflections will stimulate a renewed dialogue
among Catholics and other people of good will on issues and actions regarding crime and
criminal justice. We encourage and support those called by our community to minister to
prisoners and victims and all other people who work directly in the criminal justice system. We
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suggest that they use these reflections to assess how the system can become less retributive and
more restorative. We pray that these words offer some comfort to victims and communities
threatened by crime, and challenge all Catholics to become involved in restoring communities to
wholeness.
We are guided by the paradoxical Catholic teaching on crime and punishment: We will not
tolerate the crime and violence that threatens the lives and dignity of our sisters and brothers,
and we will not give up on those who have lost their way. We seek both justice and mercy.
Working together, we believe our faith calls us to protect public safety, promote the common
good, and restore community. We believe a Catholic ethic of responsibility, rehabilitation, and
restoration can become the foundation for the necessary reform of our broken criminal justice
system.

Renewing Our Call to End the Death Penalty
In these reflections, we bishops have focused on how our faith and teaching can offer a distinctive
Catholic perspective on crime and punishment, responsibility and rehabilitation. These reflections do
not focus on the death penalty as our primary concern. In this context, however, we wish to renew our
call for an end to capital punishment.
The administration of the death penalty is often seen as a major sign of some of the failings within the
American criminal justice system. Capital punishment is cruel, unnecessary, and arbitrary; it often has
racial overtones; 1 and it fails to live up to our deep conviction that all human life is sacred: "Our
witness to respect for life shines most brightly when we demand respect for each and every human life,
including the lives of those who fail to show that respect for others. The antidote to violence is love,
not more violence." 2
In this call we add our voices to the prophetic witness of Pope John Paul II�who, when he last came
to our nation, appealed for an end to capital punishment:
The new evangelization calls for followers of Christ who are unconditionally pro-life:
who will proclaim, celebrate and serve the Gospel of life in every situation. A sign of
hope is the increasing recognition that the dignity of human life must never be taken
away, even in the case of someone who has done great evil. Modern society has the
means of protecting itself, without definitively denying criminals the chance to reform
(cf. Evangelium Vitae, no. 27). I renew the appeal I made most recently at Christmas
for a consensus to end the death penalty, which is both cruel and unnecessary.
We join our appeal to the position of the universal Church. The promulgated text of the Catechism of
the Catholic Church declares,
If, however, non-lethal means are sufficient to defend and protect people's safety from
the aggressor, authority will limit itself to such means, as these are more in conformity
with the dignity of the human person. (no. 2267)
And we join with those who are working to end the death penalty�in their witness at prisons as people
are executed, in state capitals across our land, in courtrooms and prisons around the nation, and in
Congress, where efforts to abolish or limit the death penalty are being debated. We support calls for a
moratorium on executions and welcome the courage of leaders who have implemented or are working
to address the clear failings of the death penalty.

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We know this is not an easy matter. Catholic teaching has developed over time and there have been
diverse views on the application of these principles. However, as we begin this new millennium, Pope
John Paul II, the U.S. Catholic bishops, and the Catechism of the Catholic Church3 together express the
strong conviction that capital punishment should no longer be used since there are better ways to
protect society, and the death penalty diminishes respect for human life.
We are encouraged by small but growing signs that support for the death penalty is eroding and that
capital punishment is being reconsidered. People are asking if we are really safer in states where
executions are so regular that they hardly rate news coverage. People are asking whether we can be
sure that those who are executed are truly guilty, given the evidence of wrongful convictions and poor
representation in death penalty cases. We welcome legislation to address these issues as a way to focus
on the unfairness of the death penalty. But most of all, we are asking whether we can teach that killing
is wrong by killing those who have been convicted of killing others. It is time to abandon the death
penalty�not just because of what it does to those who are executed, but because of how it diminishes
all of us.
We cannot overcome what Pope John Paul II called a "culture of death," we cannot reverse what we
have called a "culture of violence," and we cannot build a "culture of life" by state-sanctioned killing.
As we said before and renew today:
We cannot overcome crime by simply executing criminals, nor can we restore the lives
of the innocent by ending the lives of those convicted of their murders. The death
penalty offers the tragic illusion that we can defend life by taking life. 4
We ask all Catholics�pastors, catechists, educators, and parishioners�to join us in rethinking this
difficult issue and committing ourselves to pursuing justice without vengeance. With our Holy Father,
we seek to build a society so committed to human life that it will not sanction the killing of any human
person.
Notes
1 . Though holding only one-half of 1 percent of death row inmates, the federal government
recently concluded a study of its nineteen people on death row. The conclusion is that despite
serious efforts to ensure fairness in seeking the death penalty for defendants convicted of
federally eligible crimes, fourteen of the inmates are African American, five are Caucasian, and
one is Hispanic (U.S. Department of Justice, Survey of the Federal Death Penalty System:
1988-2000 [Washington, D.C., 2000]).
2 . U.S. Catholic Bishops, Living the Gospel of Life: A Challenge to American Catholics
(Washington, D.C., 1998), 15.
3 . For the complete text on the treatment of the death penalty, see Catechism of the Catholic
Church, 2nd. ed. (Washington, D.C.: United States Conference of Catholic Bishops, 2000),
nos. 2263-2267, see also, no. 32.
4 . Administrative Board, United States Conference of Catholic Bishops, A Good Friday Appeal to
End the Death Penalty (Washington, D.C.: United States Conference of Catholic Bishops,
1999), 3.

Appendix
Suggestions for Action

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The Catholic community has a tremendous history and capacity to help shape the issues of
crime and criminal justice in the United States. Few organizations do more to prevent crime or
heal its effects than the Catholic Church. Through many committed individual Catholics, prison
ministry programs, parish outreach efforts, Catholic schools, diocesan peace and justice offices,
community organizing projects, ex-offender reintegration programs, family counseling, drug
and alcohol recovery programs, and charitable services to low-income people, the Catholic
community responds to criminal justice concerns in a wide variety of ways. But we can do
more.
This list of suggestions and resources is by no means exhaustive. Rather, it is intended to give
individual Catholics, parishes, and dioceses some directions about programs and policies that
reflect Catholic principles and values as we work together to implement this statement.
Teach Right from Wrong, Respect for Life, Forgiveness and Mercy
Parish priests, Catholic educators, and a wide variety of other efforts assist parents in teaching
children right from wrong, respect for life, and forgiveness and mercy. Catholics also can have
an impact in their own families and communities, when they teach by example and demonstrate
these values by their actions.
Respect for human life�the cornerstone of Catholic social teaching�is a key to our work in
criminal justice because we believe that the current culture of violence contributes to crime. We
bishops urge Catholics to work against the violence of abortion, euthanasia, and assisted
suicide. We call for renewed efforts to abolish the death penalty. In addition, Catholics must
work to ensure that everyone has access to those things that enhance life and dignity: decent
housing, a job with a living wage, and health care. Catholics can
Promote a culture of life, alternatives to abortion by supporting adoption, foster care, and
homes for unwed mothers
Read the U.S. Catholic Bishops statement, Renewing the Mind of the Media: A Statement
on Overcoming Exploitation of Sex and Violence in Communications, which offers ways
for Catholics to help curtail the use of violent and sexual content on radio and television
and in print media and movies.
Support local programs that offer young people character-building opportunities and
divert their energy to positive endeavors: athletics, Scouting, Church-sponsored afterschool and evening social programs, and tutoring and literacy programs.
Encourage schools, churches, and neighborhood centers to teach conflict resolution,
especially to children, as a way to reduce tension and violence.
Work to ensure that jobs, affordable housing, and accessibility to health services are
available in your community.
Oppose attempts to impose or expand the death penalty in your state. In states that
sanction the death penalty, join organizations that work to curtail its use (e.g., prohibit the
execution of teenagers or the mentally ill) and those that call for its abolition.
Invite parish discussions for collaborative responses to the death penalty�such as public
prayer vigils, tolling of church bells, penitential practices�when an execution is
scheduled.

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Stand With Victims and Their Families
The Church's witness to victims and their families must be more focused and comprehensive.
We must see victims as people with many needs, not just those satisfied by the criminal justice
system. The government's role is to ensure that the offender is punished, that reparations are
made and that the community feels safe, but victims have spiritual, physical and emotional
needs that are often best met by family, friends, neighbors and the community of faith. The
Church should pursue policies and programs that respond to all the needs of victims of crime,
just as we do to victims of natural disasters. To support victims, Catholics can
Learn more about the types of programs that are available for victims at the local level.
For example, many states offer reparations for victims of violence, and some local
churches have developed effective victim ministry programs. Catholic parishes can work
to discover the gaps in meeting victims' needs and explore ways to fill those gaps.
Support local programs that work to train people for victim ministry. Where these
programs don't exist, join with other churches, civic, and community groups to form
networks of people ready to respond to the material, emotional, and spiritual needs of
victims.
Promote victim ministry programs at the parish level with the goal of having a consistent
and comprehensive presence to those affected by crime. Parishioners can bring meals,
secure broken windows and doors, and offer emotional support to victims of break-ins or
violent encounters. Pastoral ministers should become familiar with services available
through Catholic Charities and other counseling agencies and victims' programs and help
connect victims with these services.
Reach Out to Offenders and Their Families
Just as victims of crime have a variety of needs, so do offenders and their families, especially
the children of offenders. The 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
parent. Catholics can
Promote prison ministry programs at the diocesan and parish levels. We affirm the
dedicated deacons and priests who carry forward this mission. We welcome lay
ministers�both volunteer and professional�who are indispensable to this ministry.
Reach out to the families of inmates. Parishes can mentor families caught up in the cycle
of crime, assist with transportation for prison visitations, offer material assistance when
income is lost because of the incarceration, and provide counseling (often through
Catholic Charities agencies).
Promote prisoner re-entry programs. Often the most difficult time for a former inmate is
trying to reintegrate into his or her community. Some parishes have made available
church property for transition houses while others assist in providing the spiritual,
material, and emotional assistance that the probation and parole system rarely provides.
Build Community
Catholics believe that life in community enables all people to be fully human. We value strong,
intact families and healthy neighborhoods. Crime, especially violent crime, often destroys
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families and communities and can make everyone feel less safe or secure. Catholics are
encouraged to promote all of those things that support family life and lift up the community.
Catholics can
Promote the variety of efforts in our neighborhoods that encourage active participation in
the life of the community. Neighborhood watch groups, community-oriented policing,
and partnerships between law enforcement and the local faith community are all part of
the web of relationships that create safe and secure communities.
Promote the work of the Catholic Campaign for Human Development in your local
diocese by giving generously to the annual collection. Grants from the collection are
given back to communities to support organizing projects which bring people together to
work on community needs, including crime and criminal justice.
Support programs in your community that engage youth and build their self-esteem.
Become a Big Brother or Big Sister, mentor children at risk, and support school or
community center programs that offer diversions for children between the hours of 3:00
and 8:00 p.m. when parental supervision is often inadequate.
Discover new ways of dealing with offenders. Models such as Boston's "Ten-Point
Coalition" can be replicated in many communities. These programs encourage
partnerships between local churches and police and divert troubled teens from a life of
crime to becoming productive citizens.
Advocate Policies That Offer Real Alternatives to Crime
Charitable works go a long way toward solving some of the problems of crime and
victimization. Yet efforts to change policies and enhance programs that affect the treatment of
victims and offenders, and those that help restore communities affected by crime are also
essential to a new approach to crime and criminal justice. We Catholics must bring our beliefs
and values to the attention of those in positions to influence policy.
State Catholic conferences, diocesan offices (e.g., pro-life, education, and social concerns), and
parish legislative advocacy networks can help individual Catholics to support public policies
that reflect our values. Catholics can
Learn about federal, state, and local policies that affect how criminal justice is
administered.
Join diocesan legislative networks to ensure that the Catholic voice is heard on crime and
criminal justice issues. If your diocese does not have a legislative network, call your state
Catholic conference or visit the website for the U.S. bishops' Office of Domestic Policy at
www.nccbuscc.org/sdwp for actions you can take at the national level.
Talk to prosecutors, judges, chiefs of police, and others involved in the criminal justice
system and seek their views on how the system can better reflect our values and
priorities.
Organize Diocesan Consultations
A primary role for the Church is to gather people of different viewpoints and help them to reach
common ground. Out of this dialogue can come greater appreciation for diverse perspectives,
credibility for the Church's involvement in the issues, and ultimately a change of heart and mind
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by those who can impact the criminal justice system so that it more fully reflects gospel values.
We bishops encourage dioceses to invite jail and prison chaplains, victims of crime,
corrections officers, judges, wardens, former inmates, police, parole and probation
officers, substance abuse and family counselors, community leaders and others to
listening sessions. The purpose of these sessions would be to gain a better appreciation of
all the parties affected by crime and involved in the criminal justice system, to seek
common ground on local approaches to crime, to collaborate more easily in areas of
mutual concern, and to build community among all these people of goodwill who are
trying to make society safer and life more complete.
State Catholic conferences may convene policy makers, ministers, and other interested
parties at the state level and engage in a similar process of listening, learning, and
planning in an effort to make the criminal justice system more reflective of justice and
mercy, responsibility and rehabilitation, restoration and wholeness.

Notes
1. From an interview with the Chief of Chaplains, Federal Bureau of Prisons, Chaplaincy
Office (1999).
2. Federal Bureau of Investigation, Uniform Crime Reporting 1999 Preliminary Annual
Report (Washington, D.C., May 1999).
3. U.S. Department of Justice, Bureau of Justice Statistics, Crime Victimization 1998, BJS
Publication no. 176353 (Washington, D.C.).
4. U.S. Department of Justice, Bureau of Justice Statistics, Homicide Trends in the U.S. by
Age, Gender and Race (Washington, D.C., 1997).
5. U.S. Department of Justice, Bureau of Justice Statistics, Incarcerated Parents and Their
Children, BJS Publication no. 182335 (Washington, D.C., 2000).
6. Among the concerns of victims are their desires to be notified of and heard at detention
hearings, to seek restitution, and to be notified of escape, among others.
7. The Association of Certified Fraud Examiners, Report to the Nation on Occupational
Fraud and Abuse
<http://www.cfenet.com/newsandfacts/fraudfacts/reporttothenation/index.shtml> (2000).
8. Andre Kuhn, "Prison Populations in Western Europe," in Overcrowded Times�A
Comparative Perspective, ed. Michael Tonry and K. Hatlestad (New York: Oxford
University Press, 1997).
9. Kuhn, "Sanctions and their Severity," in Crime and Criminal Justice Systems in Europe
and North America 1900-1994, ed. K. Kangasunta, M. Joutsen, and N. Ollus (Helsinki,
Finland: European Institute for Crime Prevention and Control [HEUNI], 1998).
10. Amnesty International, United States of America: Rights for All (London, 1998), 73.
11. For example, according to The California Budget Project, California state expenditures
on corrections grew sixfold between 1980 and 1999, while expenditures for education
increased only 218 percent over the same period. California now ranks forty-first among
the states in education dollars per pupil ("Dollars and Democracy: An Advocate's Guide
to the California State Budget Process" [Sacramento, Calif., March 1999]).
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12. The bishops of Appalachia recognized this trend in the statement At Home in the Web of
Life, noting that in their region "unemployed people [are] available as cheap labor to
guard the countless imprisoned people, themselves cast off. . . ."
13. U.S. Department of Justice, Bureau of Justice Statistics, Prison and Jail Inmates, 1999,
NCJ no. 183476 (Washington, D.C., 2000).
14. U.S. Department of Justice, Bureau of Justice Statistics, Correctional Populations in the
United States (Washington, D.C., 1998).
15. U.S. Department of Justice, Bureau of Justice Statistics, Prison and Jail Inmates, 1999,
NCJ no. 183476 (Washington, D.C., 2000).
16. Cf. Ronald H. Weich and Carlos T. Angulo, Justice on Trial: Racial Disparities in the
American Criminal Justice System, Leadership Conference on Civil Rights and
Leadership Conference Education Fund (April 2000); and The National Council on Crime
and Delinquency, And Justice for Some (April 2000).
17. U.S. Department of Justice, Bureau of Justice Statistics, Substance Abuse and Treatment,
State and Federal Prisoners, 1997 (Washington, D.C., 1999).
18. U.S. Department of Justice, Bureau of Justice Statistics, Mental Health and Treatment of
Inmates and Probationers (Washington, D.C., 1999).
19. This figure is derived by comparing corrections figures published by the U.S. Department
of Justice for 1980 and 1999.
20. These laws are included in the Illegal Immigration Reform and Immigration
Responsibility Act of 1996.
21. F. Cullen and P. Gendreau, "The Effectiveness of Correctional Rehabilitation:
Reconsidering the �Nothing Works' Debate," in American Prisons: Issues in Research
and Policy, ed. L. Goodstein and D. MacKenzie (New York: Plenum, 1989), pp. 23-44;
and Robert Martinson, "What Works?�Questions and Answers about Prison Reform,"
The Public Interest (Spring 1974): 22-54.
22. National Institute of Justice, 1998 Annual Report on Drug Use Among Adult and Juvenile
Arrestees (Washington, D.C., 1999).
23. The four recent national studies that included thousands of subjects are (1) the Treatment
Outcomes Prospective Study (TOPS), (2) the Drug Abuse Treatment Outcome Study
(DATOS), (3) the Services Research Outcomes Study (SROS), and (4) the National
Treatment Improvement Evaluation Study (NTIES). Each of the studies found strong
evidence of effectiveness. For example, TOPS found that drug treatment resulted in a 60
percent reduction in weekly heroin use and a 27 percent reduction in predatory crime one
year after treatment (R. L. Hubbard, et al., Drug Abuse Treatment: A National Study of
Effectiveness [Chapel Hill, N.C., 1989], no. 2140). DATOS found a 69 percent reduction
in the number of weekly heroin users twelve months after treatment and found that the
probability of being in jail for a person in outpatient drug programs dropped from 69
percent in the year before treatment to 25 percent in the year after treatment (Hubbard, et
al., an overview of the one-year follow-up in the "Drug Abuse Treatment Outcome
Study" in Psychology of Addictive Behaviors [1997], no. 2139). SROS found a 21 percent
overall reduction in the use of any illicit drug following treatment (Office of Applied
Studies, Services Research Outcome Study [Department of Health and Human Services,
Substance Abuse and Mental Health Services Administration, 1998], no. 2144). NTIES
found that 50 percent of clients used crack in the year before treatment compared to 25
percent during the year after treatment and pinpointed the following decreases in criminal
activity: 78 percent decrease in selling drugs, 82 percent in shoplifting, and 78 percent in
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24.

25.
26.

27.
28.

29.
30.

31.
32.

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beating someone up (D. R. Gerstein, et al., The National Treatment Evaluation Study:
Final Report [Department of Health and Human Services, Substance Abuse and Mental
Health Services Administration, 1997], no. 2138).
One study found that the societal costs associated with crime and lost productivity were
reduced by $7.46 as a result of every dollar spent on treatment. In contrast, these costs
were reduced by $0.15 for every dollar spent on crop eradication programs in other
countries, by $0.32 for every dollar spent on interdiction through cocaine and drug-related
assets seizures, and by $0.52 for every dollar spent on domestic law enforcement and
incarceration (C. P. Rydell and S. S. Everingham, Controlling Cocaine: Supply Versus
Demand Programs [Santa Monica, Calif.: RAND Corporation, 1994], no. 2134).
RAND Corporation (1998), no. 2135.
Don Andrews, Craig Dowden, and Paul Gendreau, "Psychologically Informed Treatment:
Clinically Relevant and Psychologically Informed Approaches to Reduced Re-Offending:
A Meta-Analytic Study of Human Service, Risk, Need, Responsivity and Other Concerns
in Justice Contexts" (1999).
Byron R. Johnson, David B. Larson, Timothy G. Pitts, "Religious programs, institutional
adjustment, and recidivism among former inmates in prison fellowship programs," Justice
Quarterly 14:1 (March 1997).
Thomas O'Connor and Crystal Parikh, "Best Practices for Ethics and Religion in
Community Corrections," The ICCA Journal on Community Corrections 8:4 (1998): 2632; and A. Skotnicki, "Religion and the Development of the American Penal System,"
doctoral dissertation (Graduate Theological Union, 1992). In these articles, the authors
highlight the traditions of the Puritans and the Quakers and their contributions to our
modern penal system.
John Paul II, Message of His Holiness John Paul II for the Jubilee in Prisons (Vatican
City, June 24, 2000).
Cf. the thoughts of Pope John Paul II, The Gospel of Life (Evangelium Vitae), no. 56:
"The problem [of the death penalty] must be viewed in the context of a system of penal
justice ever more in line with human dignity and thus, in the end, with God's plan for man
and society."
Wisconsin's Roman Catholic Bishops, Public Safety, the Common Good, and the Church:
A Statement on Crime and Punishment in Wisconsin (September 1999). The complete text
of this statement is published in Origins 29:17 (October 7, 1999): 261-266.
Catechism of the Catholic Church, 2nd edition (Washington, D.C.: United States
Conference of Catholic Bishops, 2000). Here are relevant passages:
Legitimate defense can be not only a right but a grave duty for one who is
responsible for the lives of others. The defense of the common good requires
that an unjust aggressor be rendered unable to cause harm. (no. 2265)
The efforts of the state to curb the spread of behavior harmful to people's
rights and to the basic rules of civil society correspond to the requirement of
safeguarding the common good. Legitimate public authority has the right and
the duty to inflict punishment proportionate to the gravity of the offense.
Punishment has the primary aim of redressing the disorder introduced by the
offense. When it is willingly accepted by the guilty party, it assumes the value

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of expiation. Punishment then, in addition to defending public order and
protecting people's safety, has a medicinal purpose: as far as possible, it
must contribute to the correction of the guilty party. (no. 2266; emphasis
added)
Assuming that the guilty party's identity and responsibility have been fully
determined, the traditional teaching of the Church does not exclude recourse
to the death penalty, if this is the only possible way of effectively defending
human lives against an unjust aggressor.
If, however, non-lethal means are sufficient to defend and protect people's
safety from the aggressor, authority will limit itself to such means, as these
are more in conformity with the dignity of the human person.
Today, in fact, as a consequence of the possibilities which the state has for
effectively preventing crime, by rendering one who has committed an offense
incapable of doing harm�without definitively taking away from him the
possibility of redeeming himself�the cases in which the execution of the
offender is an absolute necessity "are very rare, if not practically
nonexistent." (no. 2267)
33. John Paul II, Sollicitudo Rei Socialis (Washington, D.C.: United States Conference of
Catholic Bishops, 1987), no. 38.
34. U.S. Department of Justice, Bureau of Justice Statistics, Alcohol and Crime: An Analysis
of National Data on the Prevalence of Alcohol Involvement in Crime (Washington, D.C.,
1998).
35. Cf. Committee on Marriage and Family and the Committee on Women in Society and in
the Church, United States Conference of Catholic Bishops, When I Call for Help: A
Pastoral Response to Domestic Violence Against Women (Washington, D.C.: United
States Conference of Catholic Bishops, 1992).
36. However, we believe that in the long run and with few exceptions (i.e., police officers,
military use), handguns should be eliminated from our society. "Furthermore, the
widespread use of handguns and automatic weapons in connection with drug commerce
reinforces our repeated �call for effective and courageous action to control handguns,
leading to their eventual elimination from our society.'" U.S. Catholic Bishops, New
Slavery, New Freedom: A Pastoral Message on Substance Abuse (Washington, D.C.:
United States Conference of Catholic Bishops, 1990), 10.
37. Cf. U.S. Catholic Bishops, Renewing the Mind of the Media: A Statement on Overcoming
Exploitation of Sex and Violence in Communication (Washington, D.C.: United States
Conference of Catholic Bishops, 1998).
38. A recent study of issues covered on the evening news by selected major television
stations found that murder stories rose over 300 percent, from 80 in 1990 to 375 in 1995,
while actual murder rates in that period declined 13 percent. See Marc Mauer, Race to
Incarcerate (New York: New Press, 1999), 172.
39. U.S. Catholic Bishops, Confronting a Culture of Violence: A Catholic Framework for
Action (Washington, D.C.: United States Conference of Catholic Bishops, 1994).
40. Administrative Board, United States Conference of Catholic Bishops, A Good Friday
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Appeal to End the Death Penalty (Washington, D.C.: United States Conference of
Catholic Bishops, 1999), 3.

The text for Responsibility, Rehabilitation, and Restoration: A Catholic Perspective on Crime
and Criminal Justice originated from the Committee on Domestic Policy of the United States
Conference of Catholic Bishops. It was approved for publication by the full body of bishops at
their November 2000 General Meeting and has been authorized for publication by the
undersigned.
Msgr. Dennis M. Schnurr, General Secretary, NCCB/USCC
Stories from people involved in the criminal justice system are used with permission.
Scripture texts 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 and are used by permission of the copyright owner. All rights reserved.
Copyright © 2000, United States Conference of Catholic Bishops, Inc., Washington, D.C.
All rights reserved. No part of this work may be reproduced or transmitted in any form or
by any means, electronic or mechanical, including photocopying, recording, or by any
information storage and retrieval system, without permission in writing from the
copyright holder.
Responsibility, Rehabilitation, and Restoration: A Catholic Perspective on Crime and
Criminal Justice is available in a print edition and may be ordered by telephoning (800)
235-8722. Ask for publication number 5-394 for the English edition or 5-846 for the
Spanish edition; the cost is $5.95 for a single copy, plus shipping and handling.

__________________________________
Office of Social Development & World Peace
United States Conference of Catholic Bishops
3211 4th Street, N.E., Washington, DC 20017-1194 (202) 541-3000

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