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David H Lukenbill Website

David H Lukenbill Website

Monthly Archives: December 2019

The Lampstand Foundation E-Letter: No. 150, July 16, 2019

31 Tuesday Dec 2019

Posted by David H Lukenbill in Lampstand E Letters

≈ Leave a comment

This website is the home site of my criminal reformation apostolate; here you can find details about the Lampstand Foundation which I founded as a 501c (3) nonprofit corporation in Sacramento, California in 2003.

I have written twelve books, one being about Lampstand and each one of the other eleven being a response to a likely objection to Catholicism that will be encountered when doing ministry to professional criminals; and for links to all of the Lampstand books which are available—free to members—and at Amazon, go to http://www.amazon.com/s/ref=nb_sb_noss?url=search-alias%3Daps&field-keywords=david+h+lukenbill

I also maintain a daily blog, The Catholic Eye, https://catholiceye.wordpress.com/

Lampstand also keeps track of rehabilitative programs that fail, and the one or two that appear to work, with the findings available at https://catholiceye.wordpress.com/2011/11/07/evaluation-of-reentry-programs-3/

The work connected to the apostolate is listed under the home page categories (to your left) which I will be expanding as needed.

________

 Lampstand E Letter,

Crime Fighting & Criminal Rehabilitation

There is a new article from the Wall Street Journal noting the beneficial impact of cognitive behavioral therapy and targeted police work which makes several good points.

Here is an excerpt.

“Hospital emergency rooms run on the principle of triage. Patients with life-threatening injuries get immediate attention, while those in less grave danger wait their turn. Doctors and nurses routinely treat deadly gunshot and stab wounds first—but as a society, we don’t do the same for urban violence.

“Since Sept. 11, 2001, hundreds of Americans have died in terrorist attacks and mass shootings, but more than 100,000 have perished on the streets of our cities. Urban violence accounts for most murders in the U.S., but politicians focus on everything except the violence itself, instead issuing sweeping calls to ban guns, legalize drugs or end poverty.

“In a 2016 paper, my colleague Christopher Winship and I analyzed reviews of more than 1,400 studies on anti-violence programs around the world. We discovered that urban violence is sticky, meaning that it tends to cluster among a surprisingly small number of people and places. In New Orleans, for instance, a tiny network of less than 1% of the city’s population accounted for more than half of its lethal incidents between Jan. 1, 2010, and March 31, 2014. In Boston, more than 70% of all shootings between 1980 and 2008 were concentrated in less than 5% of the city’s geography. In almost every city, a few “hot people” and “hot spots” are responsible for the vast majority of deadly violence; the key to addressing the problem is to pay close attention to them.

The surprising good news is that if we focus on urban violence, we can have peace in our streets in a matter of years, without waiting for sweeping new laws or massive budget hikes. Targeted programs can produce transformative results.

“Consider Oakland, Calif., where analysts in 2012-13 reviewed 18 months of homicide data and discovered that only some 400 individuals—about 0.1% of Oakland’s population—were at the highest risk for violence at any particular time.

“Knowing this, a group of community members, social-service providers and law-enforcement officials began meeting in small groups with these individuals, telling them that their community wanted them to stay alive and keep out of prison but that the shooting had to stop. These interveners followed up by providing life coaching, job training, educational opportunities and other forms of assistance, along with narrowly targeted investigations, arrests and prosecutions for those who persisted in committing violent offenses. Last year, independent evaluators from Northeastern University determined that the initiative—called Oakland Ceasefire—had cut the homicide rate in the city nearly in half since 2012, when the effort was launched.

“Oakland Ceasefire is modeled on Operation Ceasefire, a 1990s Boston police initiative also known as the Group Violence Reduction Strategy. The approach was credited at the time with reducing youth homicides in Boston by more than 60% in just two years. It has since lowered group-related or total homicides in Indianapolis, New Haven and Cincinnati by more than a third.

“A 2018 paper in the journal Criminology & Public Policy found that the strategy has produced positive results in all of the 12 cases where it has been rigorously studied. Each time, partnerships between the police and the community confronted those at the highest risk of violence with a double message of empathy and accountability—saying, in effect, “We are here to help you. If you won’t let us, we are here to stop you.”

“In Chicago, the “Becoming a Man” program run by the nonprofit Youth Guidance combines sports, training in the values of responsible manhood, and cognitive behavioral therapy (CBT) to help at-risk young men achieve their full potential. Between 2009 and 2015, researchers from the University of Chicago pored over data to identify almost 5,000 middle- and high-school students in some of the city’s toughest schools who were missing or flunking classes, being suspended or getting held back. Once a week, these young men were excused from classes to participate in group CBT counseling sessions. For one group of 2,740 students, arrests for violent crime fell by 44% after one year; for a second group of 2,064, violent arrests were reduced by 50% after two years, according to a 2017 study in the Quarterly Journal of Economics.

“Cognitive behavioral therapy has been used for decades to help patients with addiction, anxiety and depression, but applying it to criminality and violence is new—and promising. The premise: If flawed thinking leads to aggressive or antisocial behavior, then changing that thinking can prevent it. A systematic review by the Campbell Collaboration, a social-science research group, indicates that CBT treatment can reduce criminal recidivism by as much as 50%, especially for the few individuals most likely to commit a crime.

“Another promising approach can be seen in Camden, N.J., once ranked as the country’s most dangerous city. In 2013, the overwhelmed police department was disbanded and rebuilt. Since then, Camden’s police have reduced violence while building trust—embracing community engagement, conflict de-escalation and a “scoop and go” policy that requires officers to drive gunshot victims to the hospital themselves if an ambulance will take too long. In a major cultural shift, Camden’s cops are focused on being “guardians, not warriors” to better serve their community. In 2012, the city suffered 67 murders, an all-time high; last year, there were 22—less than a third of the 2012 total.”

Retrieved July 7. 2019 from https://www.wsj.com/articles/to-reduce-the-bloodshed-in-u-s-cities-focus-on-the-violence-itself-11562171994

____________________

David H. Lukenbill, President, The Lampstand Foundation

The Lampstand Foundation E-Letter: No. 149, June 16, 2019

15 Sunday Dec 2019

Posted by David H Lukenbill in Lampstand E Letters

≈ Leave a comment

This website is the home site of my criminal reformation apostolate; here you can find details about the Lampstand Foundation which I founded as a 501c (3) nonprofit corporation in Sacramento, California in 2003.

I have written twelve books, one being about Lampstand and each one of the other eleven being a response to a likely objection to Catholicism that will be encountered when doing ministry to professional criminals; and for links to all of the Lampstand books which are available—free to members—and at Amazon, go to http://www.amazon.com/s/ref=nb_sb_noss?url=search-alias%3Daps&field-keywords=david+h+lukenbill

I also maintain a daily blog, The Catholic Eye, https://catholiceye.wordpress.com/

Lampstand also keeps track of rehabilitative programs that fail, and the one or two that appear to work, with the findings available at https://catholiceye.wordpress.com/2011/11/07/evaluation-of-reentry-programs-3/

The work connected to the apostolate is listed under the home page categories (to your left) which I will be expanding as needed.

________

The Lampstand Foundation E-Letter:

No. 149, June 16, 2019

Magisterial Teaching, Slavery & Women Priests

The Church uses the narrative of the unchangeable nature of magisterial teaching to deny women the priesthood, but magisterial teaching has been changed often, notably concerning slavery, which these excellent articles (Part I & Part II so far) by Katy Grimes at Women in Theology note.

It’s embarrassing that someone has to remind our Church of her own history.

Part I

“I tell my students that the Catholic church used to think about slavery the same way most of us think about incarceration today: it’s good as long as long as the person deserves it.

“Put another way, earlier magisterial judgments about slavery were not an all or nothing affair. Just as we today believe it is wrong to imprison an innocent person, so magisterial authorities thought it was wrong to enslave an individual without just cause.

“But, just as our collective outrage at unjust incarceration does not automatically indicate support for prison abolition, so magisterial condemnations of certain instances of enslavement did not evidence opposition to slavery itself.

“For most of the church’s history, the magisterium asked not whether slavery itself was wrong, but when and under what circumstances it was right.

“Augustine, for example, thought that slavery was a just punishment for original sin. Original sin brought slavery into the world because it brought disobedience in too. Enslaved people earned their fate due to their disobedience.

“But while we would blame slavery on the sinfulness of slave masters, Augustine blamed it to the sins of enslaved people themselves.

“For Augustine, slavery was theological in another sense. He argued that, although Jewish people had descended from the free woman Sarah “in the flesh,” they were still slaves due to their spiritual attachment to the Old Testament.

“And, even though they lacked a servile attachment to the Old Testament, Augustine’s pagan Arab contemporaries were slaves too (136-137). As the descendants of Abraham’s enslaved concubine Hagar, they had inherited their servile status through not the spirit, but the flesh.

“Christians of course were free in both senses.

“What about Aquinas? Modern interpreters often point to his belief that slavery was unnatural as evidence that Aquinas somehow opposed slavery.

“But this misinterprets his work. As used in reference to slavery, the term “unnatural” did not operate as a category of moral condemnation. He deemed slavery unnatural only in the sense that it was not a part of God’s original plan for creation.”

Retrieved June 9, 2019 from https://womenintheology.org/2019/06/09/catholic-teaching-changes-slavery-part-i/

Part II

“Magisterial authorities would continue to endorse real world practices of slavery throughout the medieval era.

“In this vein, magisterial authorities recognized four legitimate reasons-then called “titles”-for which one person could enslave another:

“1.As punishment for a capital crime.

“2.As a result of capture on the battlefield while fighting an unjust war.

“3.As repayment for debt.

“4.Through purchase from a slave trader who acquired the slave legitimately.

“5.In the case of the centuries’ long battle between Christian and Muslim kingdoms for control of the Iberian peninsula: for being a foreign Muslim.

“These titles may seem random and arbitrary to us, but each followed the logic of slavery.

“Enemy soldiers and capital convicts alike both deserved death but were mercifully allowed to live. Since they lived because of their masters, they therefore lived for them. Put another way, a master owned a slave’s life because a slave owed him her life.

“What about the Muslims? More than simply generic religious bigotry positioned them as especially enslaveable. Purportedly descended from apostate Christians, they were engaged in theological rebellion simply by existing. They were theologically what enemy soldiers and capital convicts were sociopolitically.

“Informed by this traditional Catholic teaching about slavery, in the fifteenth century, Pope Alexander VI gave all of Africa to Portugal and America to Spain with the explicit command to enslave all those who didn’t bow down to Iberian authority.”

Retrieved June 9, 2019 from https://womenintheology.org/2019/06/09/catholic-teaching-changes-slavery-part-ii/

 

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