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Articles

How Southeastern’s prison program points to the God of second chances

Training field ministers to be ambassadors for Christ

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April 24, 2023

In less than two months, 13 students in Nashville, North Carolina, will don caps and gowns and walk across a stage. Before their loved ones and college faculty and staff, they will receive diplomas and embark on a new season as graduates. However, unlike many others graduating this spring, their regalia will be worn over uniforms issued by the North Carolina Department of Adult Corrections, the stage erected in a prison gym, and the new season will take place within the confines of the state correctional system.

The 13 graduates will be awarded a Bachelor of Arts in Pastoral Ministry from The College at Southeastern, the undergraduate affiliate of Southeastern Baptist Theological Seminary (SEBTS). Soon after they walk across the stage, they will be deployed in teams to prisons across the state as part of the North Carolina Field Minister Program (NCFMP).

A prayer for prison ministry answered

The NCFMP began training incarcerated individuals in August 2016 but existed in the minds and prayers of its partners long before. The need for a sustainable moral rehabilitation program within the North Carolina prison system was brought to the attention of Joe Gibbs, current NASCAR team owner and former NFL coach, through the prison ministry work of his non-profit organization Game Plan for Life (GPL). GPL aims to facilitate “inside-out” change within the system through education and spiritual preparation. Gibbs looked to the success of the prison education program at the Louisiana State Penitentiary by New Orleans Seminary and Southwestern Seminary’s field ministry program in Darrington, Texas. He shared the seminaries’ visions for long-term change and sought to recreate the field minister model in North Carolina by partnering with SEBTS and the North Carolina Department of Adult Corrections (NCDAC).

In God’s providence, Daniel Akin, president of SEBTS, had been praying for nearly a decade for the opportunity to begin such a program. Akin and SEBTS were eager to train field ministers, North Carolina was hopeful to see transformation within the prison system, and GPL was ready to actively facilitate the work. Thus, an agreement was formed between these three partners, and classes began at Nash Correctional Institute in Nashville, North Carolina, in the fall of 2016.

Since the onset of the program, two cohorts have graduated from The College at Southeastern as part of the NCFMP. The third is set to cross the stage in June. Each fall, approximately 30 men incarcerated at prisons across the state are accepted into the program and transferred to the Nash Correctional Institute to take courses. To be eligible for the program, individuals must have a minimum of 12 years remaining on their sentence and meet admissions requirements unique to the NCFMP, including essays about their faith background and recommendation forms from prison representatives and volunteers.

The work of field ministers

Professors from The College at Southeastern travel daily to the prison and provide face-to-face instruction. Incarcerated students take the same courses and ultimately receive the same, fully accredited degree offered to traditional students on campus. They receive a rigorous liberal arts education designed to train students in pastoral care.

Soon after graduation, the new alumni are teamed up in groups of four and deployed to one of North Carolina’s 53 prisons. Currently, 11 prisons have a team of field ministers serving within their walls. 

According to Cody Evans, assistant director of Prison Programs at SEBTS, “The hope is to one day have a team of field ministers in every prison in North Carolina so that they can help those who are incarcerated move in the direction of rehabilitation and find new life in Christ.”

During their studies and after deployment, a field minister serves their incarcerated community and assigned facility as a cultural asset by modeling restorative practices within the prison culture. Evans explained that the field ministers are equipped to serve in five areas of ministry: 

The activities they take part in include:

Field ministers also function as a bridge between their fellow inmates and both mental health services and prison chaplains. Because of the positive correlation between education and moral rehabilitation, field ministers are even being trained to assist with academic programming within the justice system.

To date, 36 men have been trained and sent out into the prisons of North Carolina to bring hope and promote flourishing within the difficult context of the justice system. Those who participate in the program often do so out of a desire to improve themselves but ultimately become conduits of improvement through Christ for those incarcerated with them. 

The North Carolina Field Minister Program has impacted those who serve as field ministers as well as those who facilitate it. Reflecting on his time serving in this extension of theological education, Evans stated, “It is rewarding to see how education and spiritual preparation transforms people who are often forgotten. Our God is a God of second chances, and He works in forgotten and difficult contexts.” 

And so do the field ministers in prisons of North Carolina: ambassadors of hope, equipped and sent out to point those often forgotten to the God of second chances.

Rachel Hickle

Rachel Hickle serves as the funding and accreditation coordinator for Prison Programs at Southeastern Baptist Theological Seminary. She holds a B.S. in Biology from Union University and an M.Div. from Southeastern. She lives in Raleigh, North Carolina, and can almost always be found in her garden with her hands in … Read More

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