Much of our rhetoric around the telos of education centers around some vision of a good life toward which we strive. However, such visions of a good life are overall missing from our social imagination concerning prisoners while they are incarcerated. Socially and theologically, we lack a clear, orienting vision of a good life for people in confinement that leads both to their flourishing and the flourishing of the whole. The premise of this project is that theological education, if it seeks to be effective as a catalyst for goodness, needs to name an orienting vision, a goal for which it strives. In this project, I seek to name an orienting vision for theological education in contexts of confinement by privileging the voices, experiences and perspectives of women surviving confinement in a US prison. My claim is that our current social imagination is diseased by theo-cultural archetypes of incarcerated women that lack a vision of goodness. Through in-depth qualitative research with women who are enrolled in a theological education program at a state prison for women in Georgia, I present a grounded theory of the possibilities of a good life in confinement and how theological education functions therein. This project is shaped by an interdisciplinary critical conversation between quasi-ethnographic research and a diverse group of scholars, including educational theorists, liberationist theologians, and social ethicists. It begins by establishing the significance of an epistemological privilege of the confined as a viable and valuable locus of theological knowing. This project paints a historical sketch of the theo-cultural imaginaries at work in our current attitudes and practices toward crime and criminals before presenting a counter-memory of women-incarcerated as agents of theological activity. It concludes with a constructive proposal for the development of theological education models for use in contexts of confinement, disenfranchisement, and oppression.