fbpx
Articles

How New Orleans Baptist Theological Seminary brings education to prison

/
April 6, 2022

One of the amazing truths about the gospel of Jesus Christ is that it is not bound by anyone or anything. There is no person, no sin, no location, no background, and no circumstance that can hinder the reach of the gospel through the power of the Holy Spirit. And one of the places this is most powerfully seen is inside the walls of a prison. A prison can be a place of darkness, violence, and despair. Men and women have forfeited their freedom – for a season or for life – and have to face the consequences of their choices. That’s where places like New Orleans Baptist Theological Seminary come in, with a desire to serve those who are so often forgotten. Jody Dean, associate professor of Christian Education and senior regional associate dean for Extension Centers, discusses the prison ministry at NOBTS, the importance of theological education, and what the church can learn from our brothers and sisters who are a part of this program. 

Lindsay: Tell us a little bit about the prison ministry you do through New Orleans Baptist Theological Seminary and your undergraduate college at Louisiana State Penitentiary and other prisons.

Jody Dean: Angola (Louisiana State Penitentiary) was known as a horrible prison for violence among the prison system throughout the nation. The warden, through our former president at the time, was able to work out a partnership for us to offer theological education inside the prison. So, through the undergraduate program, we were able to offer the associate’s and undergraduate bachelor’s degrees, which allows prisoners to earn a Christian ministry degree, and makes them able to minister inside that prison. Because of this, we have seen a direct correlation between our programs in the prison and a decrease in many aspects of prison culture, such as gang activity and violence. The radical transformation of the gospel of Jesus Christ was changing the prison culture. It began with that radical transformation, which then led to people wanting to be equipped for ministry, and even plant churches inside of the prison. Overall, it is great to see that the prison was seeing the improvements they wanted to.

From the results of that, we have seen other states want to do a similar kind of work, and some have done it with us. Our bandwidth has allowed us to reach out to a women’s prison here in Louisiana, a program in central Mississippi, a program in Georgia, and a program in Florida. In fact, another school took on one of the programs we had in Georgia. Some of our sister seminaries and Baptist colleges have also started doing this work in other parts of our nation, too. 

We are just so thankful to see the growth of prison programs as people have received the gospel and want to minister as field ministers and plant churches. It’s been great to see what God has done over several decades of being able to do this work.

LN: What is a field minister? 

JD: A field minister is someone who is able to do what I am not able to do. That is, they are able to have an ongoing relationship with somebody else within the prison. They are able to teach and preach the Bible, and to be alongside their neighbors in their community. Essentially, they’re able to do everything that I’m able to do in the local church. For the most part, they’re able to offer pastoral care, discipleship, and even accountability. While there may be limitations in some settings of what the field ministers are able to do, they are the front-line ministers in the prison community, alongside chaplains.

LN: How does Scripture inform NOBTS’s ministry to prisoners? And with that foundation, what keeps you persevering when the road gets tough? 

JD: The Great Commission has always been a driving force of New Orleans Baptist Theological Seminary. It was planted by Southern Baptists in New Orleans to equip missionaries for the gospel and to go into the hard-to-reach places. Our president, Dr. Jamie Dew, says “prepare here, serve anywhere,” and that applies to a prison context. It’s not necessarily the serve anywhere context you think you might land at, but it does allow us to prepare servants to walk with Christ, proclaim his truth, and fulfill his mission. 

We have the Great Commission from Matthew on our seal, and when you see that seal on your diploma, you know that you’re part of that Great Commission to go teach people about Jesus and share the gospel. We have pictures of people being baptized inside prison and have seen evidence of the gospel just transforming people’s lives. Scripture is the foundation to everything that we do, and Jesus’ ministry showed us how to be the hands and feet of Jesus to all people, wherever they may be. We have tried to be that as well in theological education, to equip people, and call them to ministry wherever they may be.

LN: When you are engaged in this ministry, what does that look like? 

Jd: It is primarily people going inside and teaching in person, especially with the limited internet access that the inmates have with people on the outside of the prison walls. Some of those are in a workshop. Most of those are weekly and ongoing, like a normal semester environment with weekly instruction. Sometimes it’s our trustee-elected faculty and sometimes it’s adjuncts and ministers that live in proximity to be able to drive in. But we have the same qualifications to teach as is needed for an accredited degree. 

We have a great group of people that help make the program happen in those contexts to teach the classes, pour into the students, grade their work, and mentor them in their classes. We teach English and statistics, as well as church planting, counseling, and other courses on discipleship.

LN: How have you seen the prison ministry help to change the prison culture through redemption and restoration?

JD: In Angloa, we saw all the metrics reduce, as far as violence, gang activity, and all the other things that we wanted to see improve inside of prison. The radical transformation of the gospel, as we know, impacts all of our lives, whether we’re incarcerated or not. People accept Christ. We’ve also seen these guys that want to be equipped to minister inside the prison since you can’t leave to go to church. We started seeing churches planted inside the prison and the gospel move throughout the prison. We saw all the men just continuing to minister and reach out. They allowed them to be field ministers as graduates of the program inside Angola, and then they will also sometimes be transferred to other prisons to be able to do ministry too.

This ministry causes them to be mobilized — to be sent out as a field minister, sometimes into an unknown location or into an unknown section of the prison. This is like moving to a whole new community. With that comes all the ministry challenges: building relationships and living out your faith, even when it’s not convenient. The radical transformation of people now walking with Christ and wanting to proclaim his truth to other people has been amazing to see throughout the prison systems that offer theological training throughout the nation.

LN: What is the role of education in helping these prisoners feel a sense of dignity? 

JD: It’s so important for them to be reminded that Jesus knows exactly where they are and still cares for them. I truly believe in Jeremiah 29:11, as far as having a plan for our lives, but I think the students at Angola and these other locations could help us really understand Jeremiah 29:13 which says, “You will seek me and know me when you seek me with all of your heart.” 

What amazes me is when I’m able to go and be there for a milestone or a graduation celebration. You get to be there with their family and celebrate with them and you’re reminded that these men and women have sought the Lord through circumstances that radically changed their lives. And though their life was radically changed, to put them in the context that they’re in, the Lord has done something wonderful in that and they have found a relationship with him and a call to ministry. They’re reaching hundreds for Christ, and the churches are growing as the local congregations are planted and they’re ministering to people each and every day. 

They still have struggles, of course, like all of us that have accepted Christ, but they have been able to find peace on the journey and are now able to help other people. That has been so encouraging to see with this program — it has helped drive them to find purpose in ministering to one another. I really think that’s why Angola saw many metrics change, that caused it to go from a violent location to be considerably less violent.

Lindsay: What are some misconceptions about ministering in prisons?

Jody: I think sometimes a misconception is how people measure effectiveness, because it’s not something we see daily. Sometimes I have heard people ask, “How effective is it?” because not everybody sees all the field ministers who have gone out over the years, all the work that has been accomplished with the churches planted, and all the people reached. But it’s an effective work that is making a kingdom impact — it’s changing the face of eternity by way of reaching people and making disciples. 

Another misconception is that theological education is not needed in prison. There’s a lot of trade education in prisons, but theological education is needed just as much as every other form of education in a community is needed. They need ministers that can reach and make disciples. So, there is a need for churches and there is a need for equipping students for all areas of ministry as they serve in their context.

LN: What advice would you give to churches and believers who want to get involved with or start a prison ministry?

JD: It’s going to take time, and that’s the most expensive resource. It takes talents, so you’ve got to have the diversity of giftedness to pull it off. But really, it’s also going to take money. It’s expensive, and it can’t just be a quick ministry. It’s going to have to be ongoing and continual. You want to make sure that you, as a church, are ready to come alongside prisons, really engage and support those you serve, and that it’s an ongoing part of your funding to be able to provide needs. You may discover that prisoners need gloves for cold weather, or notebooks, or textbooks, or even Bibles. There are a variety of needs you will discover, and you will want to be able to provide these resources. And that’s going to come at a cost. 

So, I would tell churches to weigh the time, to weigh the giftedness, and to weigh the financial components, because it will tug at your heart. There will also be some days that you’re tired and weary, but it is a fulfilling work that makes a great kingdom impact.

LN: How does being a Southern Baptist entity help further this ministry? 

JD: I think it is so important that we’re able to provide the education preparation for ministry in churches. The churches are able to partner and come alongside us by encouraging, by providing resources, by providing love, and by providing compassion. All the prison programs have local churches that also support them. I’ve seen local churches provide a meal at a graduation, care packages as a semester starts, and money to help the program exist. I’ve even seen state conventions and local associations come alongside and buy textbooks, aid in planting the churches, and provide all kinds of needs as discovered. 

It is a collective work of Southern Baptists. As we all collaborate on this, along with the state conventions and NAMB, it is important because we are able to have chaplains, theological education, churches being planted, and churches partnering with churches on the inside. This work is a ministry of encouragement to the programs and the people that are a part of these programs.

LN: What can we learn from these men and women who are in physical chains but are seeing the Lord set them free? 

A lesson I have learned from these prisoners is their unwavering commitment, no matter where they’re located and no matter what environment they find themselves in. They have an unwavering commitment to the Lord. That is the lesson: for each of us to strive to live for him each day. And the students continue to teach me that.

LN: Are there any ways that we, as churches, can be praying for this ministry?

JD: Continue to pray for the students. Pray for the teachers, faculty, staff, and administrators. Pray that the Lord continues to provide the finances needed and that the Lord continues to sustain us in all the ways in which we do this.

Lindsay Nicolet

Lindsay Nicolet serves as the editorial director for the ERLC. She oversees the day-to-day management of all content and resources from the Nashville office. Lindsay completed her Master of Divinity at The Southern Baptist Theological Seminary. She is married to Justin and they have a daughter and a son. Read More by this Author

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24