Podcasts about oregon state penitentiary

“From 1861 to 1876, every man committed to the Oregon State Penitentiary for ‘life' either escaped or was pardoned,” writes historian and newspaper columnist Erik Bromberg, quoting from the U.S. Federal Writers Project's “Oregon Oddities” article of 1939-1941. “Some who escaped were recaptured and then pardoned.” (Oregon Territory, 1850s) (For text and pictures, see https://offbeatoregon.com/1910c.frontier-justice-jailhouses.html)

In 1974, the Cowden family disappeared on a camping trip in Oregon and eventually their bodies were found. It quickly became evident that they were murder victims. But who killed the Cowden family and why? Despite a strong suspect in the case, it remains unsolved 50 years later. Join Mike and Morf as they discuss the Cowden family murders. One man on the mind of authorities as a possible suspect was Dwain Lee Little, an Oregon resident, though he had spent some of those years at the Oregon State Penitentiary. Dide Dwain Little murder the Cowden family or was it someone else? You can help support the show at patreon.com/criminology An Emash Digital production Learn more about your ad choices. Visit podcastchoices.com/adchoices

Guest Bios Show Transcript https://youtu.be/xfqTi7vFjhw What are the telltale signs of spiritual abuse? And once you've been subjected to it, how do you heal? On this edition of The Roys Report, we're rolling out the first of 11 talks from this year's Restore Conference. This was an amazing gathering of survivors of church hurt and abuse—as well as pastors and Christian leaders wanting to better minister to these survivors. The gathering featured some incredibly powerful and eye-opening talks. One of those talks is on recognizing and healing from spiritual abuse, from Pastor Ken Garrett—one who knows about spiritual abuse firsthand. Ken and his family were members of an abusive church in Oregon, which turned out to be a cult. But after escaping the cult in the mid-1990s, Ken went on to complete graduate research on spiritual abuse. And he created the Spiritual Abuse Forum for Education, or SAFE. This is a bi-monthly meetup for survivors of spiritual abuse connect and support each other—where people of any faith or no faith are invited to participate. Ken also is the pastor of Grace Church in Portland, Oregon—and he's the author of In the House of Friends: Understanding and Healing from Spiritual Abuse in Christian Churches. This talk deals with narcissism, control, and breaking free. Ken, who is such a warm and gentle soul, guides us through these difficult issues with a father's heart. Guests Ken Garrett Dr. Ken Garrett is the pastor of Grace Church, Portland, a diverse, historic downtown church, and author of In the House of Friends: Understanding and Healing from Spiritual Abuse in Christian Churches. Ken has spoken and written for the International Cultic Studies Association, and provides support and encouragement to many survivors of abusive churches, cults, and high-demand groups in the Portland area. He founded the Spiritual Abuse Forum for Education, an informal gathering for mutual encouragement and education that welcomes and supports survivors of religious abuse from all faiths. Show Transcript SPEAKERS KEN GARRETT, JULIE ROYS JULIE ROYS  00:04 What are the telltale signs of spiritual abuse? And once you've been subjected to it, how do you heal? Welcome to The Roys Report, a podcast dedicated to reporting the truth and restoring the church. I'm Julie Roys, and on this podcast we're rolling out the first of 11 talks from this year's RESTORE Conference. This was an amazing gathering of survivors of church hurt and abuse as well as pastors and Christian leaders, wanting to better minister to the survivors. As one speaker commented, RESTORE is more like a restorative community than a conference. And there's really nothing that quite compares to being there in person. That said, we had some incredibly powerful and eye-opening talks. And one of those talks you're going to hear today, the talk is on recognizing and healing from spiritual abuse, and the person speaking is Ken Garrett, someone who knows about spiritual abuse firsthand. Ken and his family were members of an abusive church in Oregon, which turned out to be a cult. After escaping the cult in the mid-1990s. Ken went on to complete graduate research on spiritual abuse, and he created the Spiritual Abuse Forum for Education or SAFE. This is a bimonthly meet up with Christian and non-Christian survivors of spiritual abuse to connect and support each other. Ken also is the pastor of Grace Church in Portland, and he's the author of In the House of Friends: Understanding and Healing From Spiritual Abuse in  Christian Churches. Ken also is a warm and gentle soul who I'm proud to call a friend, and I'm so excited to share his talk with you. But first, I'd like to thank the sponsors of this podcast, Judson University, and Marquardt of Barrington. If you're looking for a top ranked Christian University, providing a caring community and an excellent college experience, Judson University is for you. Judson is located on 90 acres just 40 miles west of Chicago in Elgin, Illinois. The school offers more than 60 majors, great leadership opportunities, and strong financial aid. Plus, you can take classes online as well as in person. Judson University is shaping lives that shaped the world. For more information, just go to JUDSONU.EDU. Also, if you're looking for a quality new or used car, I highly recommend my friends at Marquardt of Barrington. Marquardt is a Buick GMC dealership where you can expect honesty, integrity, and transparency. That's because the owners there Dan and Kurt Marquardt are men of integrity. To check them out, just go to BUYACAR123.COM. Well, again, this is the first of 11 talks from the RESTORE Conference, which concluded on October 14. This talk on recognizing and healing from spiritual abuse is by Ken Garrett, a pastor and author of In the House of Friends: Understanding and Healing From Spiritual Abuse in  Christian Churches. Here's Ken Garrett. KEN GARRETT  03:00 Sometimes in the process of recovery from spiritual abuse, it's easy to think in terms of the long haul; Will I ever be okay? Will my marriage be okay? Will my kids get over it? And will I ever go back to church? Or will I ever be able to listen to another loud pastor guy standing behind a pulpit? I mean, all kinds of long-term questions. But really, the recovery is a step-by-step endeavor. And that step by step for me sometimes meant not even getting out of my car when I would drive into the parking lot of a church after I left because guess what? God's will for my life changed when I drove into that parking lot. I couldn't handle it. So, I drive on down the road or drop my kids off at the church and then go get breakfast or something. That's what happened to me, and I want to talk a little bit about it. And Julie kind of covered what I'm up to now is I'm a pastor in Portland, Oregon, had been a pastor of a church there for 20 years in the middle of downtown Portland. And before that, ironically, I served as a paramedic in that district of downtown Portland. In fact, one of the first times I ever preached there, I took care of a gentleman having a hypoglycemic reaction, and then preached and I thought that was so cool as the kind of things you would write about if you were doing that, but that's what happened. And so that's what I do now. I'm a pastor there, and Julie referred to my experience as having been in a Christian cult which is spot on. And I want to assure you today that I know you're in all phases of figuring out what happened to you. I did not refer to my experience or the church I was in as a cult for, I don't know, boy maybe 10 years or so, seven years before I could really think of it that way. And before it occurred to me that I had so much in common really, with my friends that had escaped Scientology, or yoga cults or Hindu cults or white supremacist cults are all of the polygamous, all of those cults. I had so much in common with them. And it was when I started learning about them, I realized I'm certainly, certainly just like them, I've survived a cult. And I was able to start calling it that. I realized, as I'm speaking to you today, that not everybody is comfortable. You're not there, maybe you'll never get there. Spiritual abuse is kind of on a spectrum. And I'm going to share with you some red flags of spiritual abuse in churches that I see and that I believe; not all of those red flags will relate to your situation. But I'm going to be so general about it really, that I think a few bells will go off for you. But it's a process. And wherever you put yourself in that process, I'm delighted that you're here today. That part of it is for you to take a step to cross through the door. Most of you probably know what it's like to walk through the doors of a church after you've had a particularly terrible experience in churches. And that really represents something if you're able to do that. And it represents something today that you did that this morning, you got up knowing, having an idea of the things you were going to hear having an idea of the things we were going to talk about, but you came anyway. And I thank you for that. Yeah, I grew up in Portland, Oregon, and grew up pretty normal. I like to think a normal guy. I  grew up in the Lutheran church, and I live in the neighborhood now that I grew up in. And my parents were Christians and went to church and raised us in the church. I joined the military when I was 20. And during that time, also, I got married. Sharon and I were married and lived in North Carolina for a while. And something that was true about us, and I don't think it's just because she's a Baptist preacher's daughter, I don't I don't think that's the only reason. But we were fiercely devout to our age, you know? We had a little bit of Keith Green, gonna, you know, we're gonna save the world. I mean, good grief, no stopping us. And we were very open to finding ministries that were a little Avant Garde, a little  different, a little edgier. You know, we didn't want our mom and dad's churches, neither one of us did. And so, I was then at work, one day, a fellow paramedic invited me to her church. And she said, Well, Ken, what are you looking for in a church? And I said, discipleship and Bible study. Man, that's candy to a recruiter from a cult, right? I mean, it's just like bing! Guess what we do? And as if that wasn't enough, I actually said, you know, I'd also wouldn't mind joining a church that meets in a home or something like that too Something a little different. She said, we meet in a living room, and thus began in 1984., my journey into a church that began to unravel and fall apart. I'm still thinking through the reasons why it unraveled. I know we talk about abusive churches a lot,  if this was a church, and it was abusive. As if all of you had some malignant designs on each other because you were all bad, you were in an abusive church, you are all abusers or something. That's not true at all. I'm still circling around this issue after many years of studying it. I find a narcissistic personality behind every abusive church I ever find. There's somebody calling the shots and that person has some very distinct attributes about him. And I'm not going to say a whole lot about those attributes, but I'll just say, our guy had those attributes. And he really, we studied the Bible like crazy. I mean, we were studying Greek and Hebrew and church history and giving. Oh, my goodness, like Monday evening, Wednesday morning, Saturday morning evangelism, Sunday morning worship, and then Sunday afternoon fellowship. And that didn't even count meeting during the week with my discipler, mentor, the person who was supposedly going to help me grow spiritually. So, it really kind of ended up eating up our life. which really, when we first went there, we wanted that, we were looking for a big commitment. We did in that sense want to save the world; we wouldn't have admitted that. But sure, why not? Over the years, the whole thing really went off the cliff. And this gentleman who is leading our church, really through all kinds of issues in his life that were simply undealt with, that he really should have gotten, you know, real therapy for and help he didn't. And the church was the low hanging-ist fruit of finding a social group that could be controlled and could become what is called a narcissistic supply for him. And all of those things working together, ended with us moving in together, and living communally with several large homes in a beautiful neighborhood of Portland. And did you know you can get like 24 people into one large home? It was pretty crazy. It was really communal, is what it was, although for some reason, while we were living that way, we and we were with our kids, too, we ended up having three kids in this group. For some reason, it was important that we qualified our communal living that it was semi communal. I don't know what semi meant, because I wasn't in charge of the thermostat or what cable channels we got or anything like that. And I was told when I would eat and what our family was going to do. So yeah, I'm glad it wasn't communal then I guess because semi communal was really bad enough. Well, everything really fall apart, it fell apart. And we really followed him off the cliff. And it's important to note people in my church hate it when I note this. But it's important to note that I was a card carrying fully supportive, on the bus disciple in this group. I progressed to being a kind of a Junior Leader, a deacon in the group, I was teaching, and I spoke a little bit and I supported the whole thing. And that's the way it was for all of us too. That's something that survivors of spiritual abuse, sometimes we have a tough time owning the fact that we really supported it. I mean, we were on target for it. We did alienate friends, we did ruin every Thanksgiving we went to with mom and dad, at least I did. We have trouble sometimes seeing that, because we do carry vestiges of shame about us, don't we? Shame as a husband as a father, I mean, just so that's difficult to look at. And I realize, coming in here today that you probably carry the vestiges of those really hurtful and harmful feelings and things and thoughts about yourself that I'm still picking through 26 I think 20 I don't know 26 years later, so. So, I get it about that. So, in 1996, I had repented of a lot of personal sins in my life. Biggie, Biggie, Biggie things. I mean, the police watched us and the FBI for a while. So, we were kind of serious criminals, I think. And I repented of a lot of sins. And Sharon and I, our marriage, of course had fallen apart in the group and which is kind of what these groups do. And we got together again, although we've known each other since we were kids, we just started piecing together. And this sounds really strange. But the first encouraging thing about my marriage that we pieced together is establishing the fact that if I left the church, Sharon would go with me. Isn't that sad? It's not because she was so bad or, or I was so good. It's because in these kinds of groups, that's how it can be for a marriage. So yeah, and that was like, wow, she's going with me. I can do anything. And here's something interesting. I haven't even touched my notes yet. And I'm glad I didn't write a lot of notes. Here's something interesting. When I first told God I wanted to leave this church, I felt guilty about it. And I felt that I was scared somebody would find out and overhear my prayer or something, even though I was on a mountain in Portland. But when I first told him I wanted to leave this church, the terms that I expressed that to him were this, I'll give up ministry. I'll give up my dreams of being a pastor. And I will put all of these ridiculous books away that I've been poring over for years, I'll walk away from all of those aspirations I had. And I will live on top of a garage somewhere. Man, I'll live in a packing box, a shipping box, I'll live anywhere, if you'll just let me keep my wife and my children. And if you'll do that, God, I won't bother you anymore with these aspirations of Ken being a pastor or anything like that. That says a lot about me and how I viewed God. It really says a lot about what I felt was a transaction happening that I was failing in the contract. I was going  break my contract with God. And I found that that's very, it's actually consistent with Christians and other cults too. Scientologists, when they leave it, they break what for some of them is a 16-million-year contract that they've signed over to follow it. I know that sounds totally wacky. But the first time you hear it, you kind of what, but yeah, and they decided to break that contract. I lived as if I had a contract with God. And as I left the church with Sharon and our children and the few things that we still had to us. And as we walked out the door, on August 28, at about 3pm 1996, and got in our little car and drove away with the associate pastor yelling at me and the elders all angry, and all of that. We went to a hotel because I was too embarrassed to tell my parents, ugh you were right. I'd alienated them so much. I just couldn't take that too. So, we went to a hotel. And the big question, of course, that I carried, and that took a long time to get around was simply the question, what just happened? I was 24 years old, fresh out of the military, great job as a paramedic, buying a house settling into life having babies and here I am, I'm 36, and I'm checking into a little hotel and afraid to call my parents and I'm really freaked out that they'll find out where I'm at. And, wow, what happened? Well, it's really easy to say now what happened, spiritual abuse happened. My religion, spiritual abuse I've written down as the infliction of an emotional, psychological, and spiritual wounding, that is inflicted on a person within the context of that person's religion. Spiritual abuse is not simply located or limited to Christian churches. Spiritual abuse is the use of a person's ideological, metaphysical, or spiritual beliefs, their religion. It's jumping into that world, and then beginning to corrupt the person's thinking, and the person's reasoning. And in many ways, they develop what's called a false self. And that's spiritual abuse when that happens. Now, along with spiritual abuse, are equally terrible abuses and even more terrible that we're not really here to deal with at this event, but sexual abuse, physical abuse, violence, marital abuse, child abuse, economic abuse, professional abuse, I mean, there are so many ways that this abuse happens, and spiritual abuse simply says that these abuses as terrible as they were happened in the context of my religion. The thing that was supposed to help me avoid that abuse. So that's what happened to me. Okay, so let me give you some red flags of spiritual abuse. And I don't expect as I said that these will, you know, make sense to everybody but I'm going to run through them and I got rid of all of my little explanatory notes of my main notes because I thought you know, Ken, you're saying some details here. But as I understand our group here, and what we're doing here today, you guys have the details, you have it down. I'm just stating this out as a general idea about spiritual abuse and how it looks and how it can look. But as I see looking at the schedule of events and speakers, we're gonna get detailed and you're gonna get more details but I'm going to speak kind of generally. I've got 10 things that I think are that I found to be red flags of spiritual abuse. The first thing I should clear up is who joins an abusive church? Who joins an abusive church? I'm not just being facetious about it, but I'll tell you the answer. Nobody. Nobody, nobody joins a church that's going to wreck their marriage, alienate them from their children, take all their money, take them out of professional advancement and educational advancement that they would like to do, like everybody else wants to. Nobody willingly joins that kind of a group. Of course not. We join groups that promise to meet our deepest needs, that promise to give us the community, the quality relationships we want. When we're young families and young parents, they promised to give us other young families and young parents that share our values so we can grow up together in it. This group promises to give us the things we so desperately want. So that's the group we join. And it's the same thing in the world. You know, wherever you're at with it, people don't join a cult, nobody goes out and says, You know what? I like the simplicity of an all-orange wardrobe. And I especially love the simplicity of a vegetarian diet, and the standing on the corner, yelling at people and trying to get their money. That's just icing on the cake baby. That's for me. Of course, nobody does that. They join a group that communicates to them that those deepest needs and desires of their life are going to be met there. And I suspect that's how you guys either joined., or, if you grew up in one of these abusive churches, what you discovered. Okay, so the red flags, the first one is deceit, deceit. Every cultic group, or abusive group, or abusive church is founded when it begins abusing its members. And again, I got to tell you, even though I'm saying members plural, and church plural, in my head, I got a picture of a guy. And that's a bad guy. He's finishing out a 20-year sentence at Oregon State Penitentiary, as we sit here today, for his badness of felony child sexual assault, finally got caught after like three trials. So, I'm thinking of a guy. And I don't know what you might be thinking of, but it's based in deceit. It's based in deceit. The environment of a hurtful church is purposely unclear. The motives are veiled. The atmosphere is controlled. When I say atmosphere, what I mean is the milieu it's the control of the milieu, what you look at what you see who you're with, what kind of music you hear, where the pastor is, how the pastor stands, what does his pulpit look like? What kind of behaviors do you observe, are allowed and what kinds of ones are not? This is the whole cultural milieu, the context and it's based in deceit, because it's presenting to you a picture of the church that is simply not true. And this is important to note, because this is the aspect of an abusive church that destroys your trust, okay? It's the very beginning, realizing, and I hate to put it this way, but realizing you were tricked. And that is a violation of your trust, which, wow, hits you hard. Lose trust in God, lose trust in religion, lose trust in your Bible, lose trust in your friends, your spouse, your religion. And worst of all, you lose trust in God, and you're not sure if you got tricked into the whole ball of wax. So, the first thing I find is deceit with these groups. The second thing and this is not a progressive order, it's just kind of a 10 as they occurred to me. The second thing is isolation. Abusive churches and toxic groups depend on isolating their members from the other's. Moms and dads, brothers and sisters, best buddies from high school, kids you grew up with, other Christians. I mean, the support that could be a support network for you, the abusive church moves toward isolating you away from that and diminishing the importance and the significance of those relationships, to where maybe You'll spend Thanksgiving with your church family, those folks that really love you. And you'll tell your mom and your dad, I'm not going to be able to make it home. Maybe you won't go to the normal Christmas gathering that you've been to all of these years, because you know what? Pastor's teaching of complete study through the book of Mark over Christmas break. That's not something I want to miss. That isolation serves a much deeper purpose than simply showing the power of leadership. The reward and punishments as a system that take place in an abusive church can only take place if you have no outside influences. The abusive leader does not want you to be able to go have a cup of coffee with your high school buddy, and say, well, you'd never believe it. Actually, I'm tithing 30%, which was pretty tough for a new guy and a new paramedic, and with kids and everything, but I don't know, what do you think of that? Well, after my friend got done slapping me he would, he would say something like Ken, wake up, wake up. This is not right. How can this be right? They're rich, and they're making you poor. That kind of discussion and reaction is poison to the leaders and the leader of an abusive church. So, the isolation has to happen. The reason it's important is because you do not become completely pliable until you are effectively isolated, okay? And the way it happens is not through deriding and discouraging you from your present or your relationships or things important to you. It's also through loving you within the group into such a way that you can say, well, maybe my needs will be met here. And it becomes emotionally very important to you that those needs are met and that you're okay with everybody in that group. And you begin making decisions based on the underlying commitment you have to stay good with the group. Isolation is important to these to these groups. Another one – elitism. Elitism. Just the idea of compared to other Christians compared to other churches, compared to other groups, this is a place where it's done right. You might hear the translation of their Bibles criticize; you might hear their pastors criticize. You know, well, what kind of church do you think that must be? They got a woman pastor, right? Don't throw anything at me. I was just using that as an example. So, this elitism begins to happen within these groups. You're actually told, while you're experiencing the worst life you can imagine you're actually told that you're a Green Beret for Jesus. I mean, you're actually in the best group, and you are better and you're going to be better, and you probably are going to save the world. Elitism. Fourth, I see that the independence the freedom of thought begins to be controlled by the group. Nobody likes the word brainwashing, and it's not a good word at all to use in the academic world. It's called thought reform. That is through a system of manipulations and emotional controls, the very way that you as a member think, is changed. That happens partially through being told you're more special than everyone else. And you're elite. Your pastors the best pastor. He's the most like King David. Isn't that something? We really did say that. Yeah. Which if I would have really thought about it, I would have gone, oh man head for the hills. That is not exactly the best person to be like, bless him. But yeah, okay. So, the elitism hits and the independence your ability to think independently gets goofed up. That's why it's hard when you leave a group to think straight. It's hard to think straight. It's hard to pick up a book. I went to the store and stared at the section of Levi's because I needed a new pair of jeans. And it was just months after leaving. I stared at those things. Man, there's like a million different kinds anyway, right? And just trying to make a decision about it. And I walked out after an hour, couldn't decide. It didn't quite take an hour but I also walked out of the supermarket. I could not decide between white and brown eggs. And of course, that wasn't a thing from my cult. It's just my decision making and my trust in myself had gotten so out of shape that at moments I couldn't even control I would be paralyzed and couldn't not think straight. That's generally not a good quality in a paramedic. But there it was, and I managed to survive. So yeah, the independence of thought is hid. And I call that really a freedom of conscience. The idea of being able to believe what I believe and know what I believe and own what I believe in these churches, of course, gets violated. Fifth, I see that the member's private life is violated. Okay, violated, it can take place through simply giving reports to those over you. How are you doing this week? How's your time with God going? How are those memory verses going for you? Can I review you? Are you planning on making it to this? How is this going? Your private life begins to be dismantled. How's your marriage, Kne? How's your marriage? Well, don't just say fine. I mean, how are you doing? When was the last fight you had and, that's stuff that you, you bring up for help and assistance with somebody you trust. It's not something that the bosses ask you. That's your marriage. So, there's a violation. And then of course, confession, the very demand that you as a member, confess your sin a lot, often. And that sin ends up making its way up the chain. And in some churches, they actually write them down. I think the Bible says something about that somewhere, keeping a list, you know. But the confession is a very important part of it, because it involves a public shaming, and an admission of your unworthiness and of your failure. When I went to court, which, you know, 19 years or so, after leaving my cult, I was on the witness stand. And it was very important to the defense attorney to discredit me as a witness, probably because I'm a pastor, because my daughters had been some of the children that this man had abused. But also, I had studied cultic dynamics and whatnot. And so, he thought to himself, well, I don't really want Ken up there. And it was amazing. They remembered sins that I had confessed in 1984. Yeah, and now I'm a 54-year-old man who's, you know, Grace of God moved on from a lot of things in my life. And now I'm faced with 24-year-old Ken with his totally goofed up compromises. And since they remembered it, they told their lawyer, and he nailed me on it in the courtroom, everything from well, I just won't get into it here, but just everything they really it down. And it didn't work. Because when you've left a group like this and faced things, who cares who knows whatever? They thought they were going to make my church maybe fire me or something like, Oh, if they knew what we know about him. That wasn't exactly the case at all. Another red flag is family. How the church treats family relationships. The two that I'll just mention is, first of all, the marital relationship. I've said a couple of things about that already. But also, the relationship of children in the family unit. False teachers and abusive leaders get right to work in fusing marriages, especially young marriages, with issues of dominance, with fake communication with the concept of husbands discipling their wives, or maybe wives discipling their husbands. I mean, I've been to weddings where the pastor, in giving his wedding speech, reminded the young groom that he was now the authority in his bride's life, and he would need the answers. She needed to come to Him for wisdom, no longer her father. Isn't that weird? And I'm thinking to myself, good grief. This is a kid. And he's being told that I mean, I know, he's not even taking responsibility for his own life, because he's 20 years old or whatever. And he also now is responsible for the life of the most precious human being in his life, his wife, and he's set up for failure. Abusive churches hurt marriages, in many, many different ways. And they also hurt the relationships between children and their parents. The healthy connecting, and bonding that should be happening between a child and his mom, especially his mom, but a child and his mom and their dad, in the earliest years of life, often are disrupted in the abusive church, and it hurts because you can't get those years back. The reason this happens is because narcissistic leaders hate dyadic relationships. Strange word: what I mean, there is this, they are jealous of any other two people in their world, having a relationship that is outside of their control, criticism, ability to step right into and mess with anytime they want. They resent these relationships, and they resent the relationships often between parents and their children. That's how it was in my church. You know, he was just jealous. He was just jealous. There's a distinct fear of displeasing leaders in abusive churches. Members end up living their lives with the consideration before they do anything of you know, anything, go out to a movie or whatever. They think, how would pastor so and so feel about this? And would I be in trouble or not? Is this okay or not? And they make decisions based on that. A terrible fear of leadership because of what they can do to you once you've been isolated by them. Then the issue of grace, this is where I could talk for like 10 hours. And I probably wouldn't even touch the bottom of it. The violation of grace that happens in abusive groups and churches is absolutely criminal. If grace is even spoken of, it is relegated to the theology pages of a book to explain the disposition of God, when He graciously and nicely presented Christ in such a way that you and I can believe and escape judgment and sin and, you know, be saved. And that's it. But the issue of graciousness in the church, man that is not just twisted or perverted, it's absent. Grace is absent. That's the number one kind of theology that I find people when they leave these churches and begin to put their lives together  and heal the number one thing that blows them away, if they're in that space, is grace. It's the missing theological point of all of these abusive groups. And finally, leaving the group is traumatic, it's hard to leave. It's not just hard to leave, it's traumatic on you to leave. Long before you leave the group, the message is made clear to you, what will happen to you if you leave the group, what will be said about you by your best friends if you leave the group, how you will be thought of if you leave the group, how you will fail in life if you leave the group. Long before you walk out the door, you see it lived out before your very eyes and how your friends are treated when they leave. And you think to yourself, I don't want that to happen to me. So, the trauma begins before you even leave it. But once you leave it, oh my goodness, oh my goodness, the anxiety attacks, the fear of crowds, the fear of people, the inability to keep commitments you make to meet somebody or to do something, the showing up late for an event or a church or something so that you don't have to talk and then the leaving early, so that you don't have to talk, all of those behaviors,  those all come about because of the trauma that you experienced of your soul being mashed up in a meat grinder by a church. Okay, I've got just a few minutes to say just a few things. How do we begin to heal from this? What does healing look like? How do we begin the healing process? I've got just a few things to say. And the first thing is that the healing process absolutely involves a renewal of trust. It might take a year; it might take 10 years. I suppose I'm 26 years out and I'm still kind of working through it. But trust has been violated. Something that needs to be earned was violated. And you don't trust churches, you don't trust people. You struggle with trusting God. You struggle with opening the Bible, it triggers so much. I mean, so much of what happened to you is centered around somebody tapping a Bible while they were doing it to you. And worst of all, you don't trust yourself. I couldn't trust myself to buy a pair of pants. And I'm raising kids. And I'm giving life support to patients; couldn't trust myself to just make a decision about buying a stupid dozen eggs in Safeway and going home. Your trust in yourself. And if your trust is violated on even those small things, imagine the big things. How do I know how to lead my family? How would I ever know a church that's good or not? How am I ever going to trust another pastor? I trusted that when I trusted that church I trusted that doctrine. I trusted those things and I failed. I should be here and I'm not. I should have this much retirement I don't. I should have this kind of house, I don't, I should have this education, I don't, my wife and I should be experiencing this life we're not. So, trust is violated. And so, the first thing in recovery is to begin to consider the need for trust and make some small choices to restore trust. I'm a very literal guy. When I say small choices, I mean, like, get out of bed. So far, so good. I made it. And that's what I mean is to begin to make good choices, and to establish trust. And of course, that involves people. And that's really the second thing of building back trust is kindhearted people. You need a relationship with people who get it. It's best if those people are people that were in your group with you, they get it, and you can stay up all night telling stories. And that's good. But you need people in some manner. And it can be a handshake and a hello. And that's it for now, no problem, you've done something. But we need human beings to restore trust in human beings. If you're trying to help people recover from these things, this is the most important aspect, that you are a person of integrity and kindness and you stick your neck out for the person that you're wanting to help. And you understand that they don't trust you. And they might not for a long, long time. Okay. And then finally, you need information. You need solid information. I went back to seminary, and I was working on a doctorate, it was on some boring, boring subject that nobody has a right to really take anybody's time. But I switched halfway into studying cults and abusive churches. And all I could find was basically other than a couple of good books, all I could find was devotional materials, or telling me why I needed to be nicer to King Saul when he throws a spear at me. You know what I mean? So, you need, you need education. You need to learn the dynamics of thought reform, of cults, of how psychologically things happen that hurt you. And I had to go into the kind of the secular academic realm to start researching and putting that together, and you need that information. And finally, I got like a couple of seconds. Finally, if you achieve a bit of an education with people, you'll develop the vocabulary to explain what I started out saying what happened to me? You will develop a common language so that you can show up here and get to telling your stories and sharing your heart a lot quicker and you can be understood and empathized with a lot better because you learn a common vocabulary. And over time, you develop the words, and you understand them and you're able to share and to listen to your fellow survivors as you heal. Please bow your heads if you would let me and grant me the respect of letting me pray for you. Gracious King. dear King, Shepherd. Every human being in this room is broken. And every human being everywhere is broken. We're here admitting it. So, we ask you to carry us don't just help us along don't just help things get a little better. Absolutely 100%, save and deliver us. Even now, we want to have a good weekend. But God even now, wherever we're at with this horrible issue, meet us, deliver us, give us trust. Give us good people and teach us father teach us for we are here to learn. In Jesus name we pray. Amen. JULIE ROYS  44:25 Well, again, that's Ken Garrett speaking at RESTORE 2023 which just concluded on October 14. Next week, I'll be publishing my podcast with theologian Scot McKnight and his daughter, Laura Behringer, on their new book, Pivot: The Priorities, Practices and Powers That Can Transform Your Church Into a Tov Culture. That's an awesome book and it's sure to be an awesome podcast, so be looking for that next week. Then on November 8, I'll be releasing a talk from RESTORE by Carson Weitnauer on disillusionment and hope. This is an extremely vulnerable and moving talk where Carsten recounts his profound disillusionment when he discovered that someone he thought was a hero of the faith turned out to be a fraud. That hero was Ravi Zacharias. And when Carson discovered the truth about Ravi, he was a director at Ravi Zacharias International Ministries. This is such a painfully honest yet hopeful talk, and one you won't want to miss. I also want to mention that the videos of these talks are all available at my YouTube channel. A lot of conferences charge for their videos, but we've decided to make ours available for free because we don't want anyone to miss out on this valuable content because of lack of finances. But these videos do cost us to shoot and edit. So, if you appreciate this content and you're able to pitch in, would you please donate to The Roys Report so we can continue this important service. To do so just go to JULIEROYS.COM/DONATE. Also, just a quick reminder to subscribe to The Roys Report on Apple podcast, Google podcast, Spotify, or YouTube. That way you'll never miss an episode. And while you're at it, I'd really appreciate it if you'd help us spread the word about the podcast by leaving a review. And then please share the podcast on social media so more people can hear about this great content. Again, thanks so much for joining me today. Hope you were blessed and encouraged. Read more

Jesse Johnson walked out of the Marion County Jail on Tuesday as a  free man, after 25 years behind bars in Oregon. In 2004, Johnson was convicted of murdering 28-year-old Harriet Thompson in a Salem apartment — a crime that he denied committing. A jury then sentenced him to death, and Johnson lived on death row at the Oregon State Penitentiary until 2021, when his case was overturned by the Oregon Court of Appeals. Prosecutors quietly dismissed the case against him on Tuesday, acknowledging evidence in the case was too thin to retry the 62-year-old. OPB editor Ryan Hass tells us the details. 

IT WAS A TYPICAL balmy August evening at the Oregon State Penitentiary. The bell had rung for supper, so inmates were streaming out of their cells and heading toward the dining hall for the evening meal, as they always did. But on this particular evening, four prisoners hung back from the throng, and when the last prisoner had rounded the corner out of sight, they doubled back, hurrying into the cell that had been assigned to one of their number. Working feverishly with an auger stolen somehow from the prison's shops, they cut a hole in the roof and pulled and boosted each other up through it. One of the most legendary jailbreaks in Oregon history had just started, and the die had been cast that would lead to the men's doom. It was August 13, 1925; not one of the four prisoners would live to see 1929. (Salem, Marion County; 1920s) (For text and pictures, see https://offbeatoregon.com/23-05.bloody-1925-prison-break-621.html)

This week, Kelsie and Chase are joined by a special guest, Chase's mom, Diana! They talk through Jerry Brudos, a serial killer in the Pacific North West who targeted young women in parking garages and secluded areas. Growing up, Jerry had a shoe fetish, but was demonized by his mother, who punished him whenever he was found with shoes. In his teenage years, Jerry began fantasizing about women, but, about strangling them and leaving them unconscious. Jerry Brudos would go on to be the longest incarcerated inmate at the Oregon State Penitentiary.Make sure you're following along as we upload new episodes every Monday, and as always, thank you for listening!Support our show:Sources for this episode include:https://en.wikipedia.org/wiki/Jerry_Brudoshttps://www.360cities.net/image/boonehttp://www.crimezzz.net/serialkillers/B/BRUDOS_jerome_henry.phphttps://murderpedia.org/male.B/b/brudos-jerome.htmhttps://www.crimelibrary.org/serial_killers/predators/jerry_brudos/9.htmlhttps://sports.yahoo.com/9-chilling-facts-jerry-brudos-075322086.htmlhttps://www.google.com/search?q=when+was+linda+salees+body+found&rlz=1C1GCEU_enUS868US868&oq=when+was+linda+salees+body+found&aqs=chrome..69i57j33i10i160i395j33i299j33i402l5.5663j1j7&sourceid=chrome&ie=UTF-8https://thatoregonlife.com/2022/10/jerry-brudos/Support the show

A few years ago, Tracy D. Schlapp and Danny J. Wilson were inspired by Johnny Cash's album, At Folsom Prison (1968), to stage concerts of Cash's music in prisons around Oregon. Schlapp and Wilson's performances blossomed into Bridgeworks Oregon, a Portland-based nonprofit with the mission of using art, music and cultural awareness to bridge societal divisions throughout the state. In May 2019, the organization assembled a storytelling group, Ground Beneath Us, at Oregon State Penitentiary. The group of men wrote about life inside by responding to questions posed by local middle and high school students. The work from those writing sessions grew into the recently released anthology, Prisons Have a Long Memory: Life Inside Oregon's Oldest Prison, featuring poetry, essays, and memoir. In the latest episode of PEN America's Works of Justice podcast, Moira Marquis, senior manager of the Freewrite Project for PEN America's Prison and Justice Writing Program, asks Schlapp and Wilson about the history of Bridgeworks Oregon, their experiences learning how to advocate for incarcerated people, and their process for working between the walls for the anthology. In her accompanying review of the book, Marquis reflects on the intensity of the collected pieces, and the importance of providing reflective spaces that acknowledge and engage the emotional tolls of life for people who are denied so many rights in the carceral system in the United States.

For most of the last three years, Tracy Schlapp and Danny Wilson have been working with a group of writers incarcerated at the Oregon State Penitentiary in Salem. Schlapp and Wilson's writing program comes out of their nonprofit Bridgeworks Oregon, which is focused on art and music in prison.Some of the writers in custody are serving long sentences, life sentences without the possibility of parole. Some have children -- and grandchildren -- they won't likely ever see on the outside. More than 70,000 children in Oregon are impacted by incarceration.The storytelling group is called Ground Beneath Us, and it uses prompts that come from school children's questions - questions they may be too uncomfortable or afraid to ask an incarcerated family member directly.Some of the men's essays and poems are published in the new anthology called “Prisons Have a Long Memory.” Schlapp is the creative director of Bridgeworks Oregon. She edited the anthology with Wilson, and she joins us to tell us more about the program and the process.Kyle Hedquist's essays appear in the book, and he served on the editorial board. He now works as a lobbyist with the Oregon Justice Resource Center after being granted clemency by Governor Kate Brown last year. He also joins us to share about how he spent his time the 28 years he served, his writing and his commitment to creating community.

BEN ANDREWS was born in to a modest hard-working middle-class family. A rising star and one of the top milers in the United States, Ben was set to join the storied University of Oregon Track and Field team. But as quickly as Ben's star began to rise, its brilliance quickly faded.After graduating from Portland's Parkrose High School in 1992, Ben was one of the top high school milers in the United States and was set to embark on a collegiate career with the Oregon Ducks. Ben had to return for a dreaded 5th year of high school after a transcript debacle stopped him dead in his tracks. As the University of Oregon Track and Field program awaited Ben's arrival, Ben faced allegations, arrest and was facing a 5-15 year sentence inside the cold concrete walls inside the Oregon State Penitentiary.   You'll want to hear the entire episode

Audio of the 1966 per curiam opinion of the Supreme Court in Parker v. Gladden. During Lee Parker's 1961 murder trial in Multnomah County, Oregon, the bailiff stated to an alternate juror, “Oh, that wicked fellow, he is guilty.” Two regular jurors overheard this statement. Parker was convicted of second-degree murder and sentenced to the Oregon State Penitentiary for a potential maximum sentence of life. The Supreme Court of Oregon denied a rehearing and affirmed Parker's conviction. The question before the Court was weather the bailiff's statement violated the defendant's Sixth Amendment right to an impartial jury through the due process of the Fourteenth Amendment. In a per curiam decision with one dissent, the Court said it did, making the right to an impartial jury applicable to the states.   I omit citations to provide a better listening experience; access the full SCOTUS opinion here: https://www.oyez.org/cases/1966/81   Music by Epidemic Sound

Jerome Brudos was a serial killer and necrophile who started his criminal career as a teenager by assaulting women and stealing their shoes. Jerry Brudos was sentenced to serve life in prison in the Oregon State Penitentiary, where, as reported by Biography, he died of liver cancer at the age of 67.

Obsessions can be scary.. let's find out Jerry's dark obsessions that caused him to eventually die in prison being the longest serving inmate at Oregon State Penitentiary. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/morbidcuriositytcpod/support

For today's episode I am joined by former Oregon State Penitentiary theater instructor Phil Stockton and former standout student of the theater program Sterling Cunio. We cover everything from the process of creating a play in a place like prison to the success that came about from the groups exceptional performances. You can find Sterling's latest work by checking out his website. Justice Arts Coalition is also mentioned a few times and is the reason I was able to connect with Phil and Sterling at the start of all of this. You can follow them on Instagram and check out their website. The other amazing organization mentioned in today's episode is Pen America. You can follow them on Instagram and also check out their website here as well. And as always, if you have not already make sure you follow our Instagram account and subscribe to our website. Please also be sure to share today's episode with a friend, like and subscribe so you don't miss out on any new episodes! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

“From 1861 to 1876, every man committed to the Oregon State Penitentiary for ‘life' either escaped or was pardoned,” writes historian and newspaper columnist Erik Bromberg, quoting from the U.S. Federal Writers Project's “Oregon Oddities” article of 1939-1941. “Some who escaped were recaptured and then pardoned.” (Old Oregon Territory, 1850s) (For text and pictures, see http://offbeatoregon.com/1910c.frontier-justice-jailhouses.html)

Carl Cletus Bowles was serving concurrent state and federal sentences at Oregon State Penitentiary, one of which was for murder. In Part 1 of Catching Cletus we learn that he and another ex-convict had gone on a four-day multi-state crime spree in 1965, robbing a motel and raping the desk clerk, committing a brazen mid-day bank robbery in Portland, Oregon, killing a Sheriff's Deputy in Eugene, kidnapping multiple families, and fleeing from authorities through Oregon, California, and Nevada. Both men were sentenced to life in prison and were never to be considered for parole. In Part 2, the conclusion of this case, we learn that in 1974, Bowles somehow acquired a conjugal visit pass, which he used as cover to escape custody and act out a sequel, of sorts, to his earlier crimes.See episode blog for images and full list of sources.Support this podcast at — https://redcircle.com/murder-in-the-rain/exclusive-contentAdvertising Inquiries: https://redcircle.com/brands

Most prisoners are men. According to the numbers published by the Federal Bureau of Prisons (BOP), on 6th November 2021, 93.0 percent of the approximately 146,500 federal inmates are men, and only 7.0 percent are women. This gap proves that more men are getting involved in crimes and becoming incarcerated. The rehabilitation and correction given in penitentiaries are significant. However, society needs to establish support mechanisms to help them break the traumas and barriers of stigmatization. Given support, men can bounce back faster and stronger and become very instrumental figures in the community. Join the conversation with Nickole Brewster as she engages with a male inmate of Oregon State Penitentiary, who has been incarcerated for 18 years. He shares his experiences behind bars, the whole issue of rehabilitation, and how one can easily fall back into crimes right after release from prison. He also shares some thoughts about how society can help ex-convicts by setting systems such as mentors to help them get rooted back in society and educational opportunities.    To listen to Episode 4 subscribe to our podcast on https://omny.fm/shows/elevate-him/david-burnell To watch Episode 4 subscribe to our podcast on YouTube: https://studio.youtube.com/channel/UCMcarYwvHz-AIbGe0GzK-AA Support Our Mission to Elevate Him to aid in community-driven events and our inventory of garments and items. To donate clothing items please contact us   During this episode, you will learn about; [01:58] Challenges faced by inmates as they are released back to the society [02:54] Why did the authorities put ex-convicts back in the same environment that got them into trouble. [04:08] Why do ex-convicts go back into crime after going back to their previous environments  [06:17] Support systems that society needs to put in place to help ex-convicts men [11:54] Mental transformations in men after serving a prison sentence [16:04] Elevate Him exists for purposes like this [17:20] Men's perspective to seeking help in their mental health [20:29] The importance of mental support given to men in incarceration  [22:54] Men in prison are given an opportunity to learn and get certified [30:00] There are men behind bars who are ready to start a new course in life   Notable quotes “Real rehabilitation is not forced. It comes from the mind.” “Transformation begins at willingness to change your mind.”  “Everybody needs help, but men need more help.”  “It is okay to admit that you have a problem.”   About the show; ***Thank you for stopping by the Elevate Him podcast. Here you will engage with the CEO of Elevate Him, Nickole Brewster, as she shares her inspirations about helping men and dialogues centered around supporting them. These conversations explain the vision of how she wants to elevate men in such a way that they feel more confident to advocate for themselves, do better in the work world and have better self-esteem and leadership skills.*** Join honest conversations by following Nickole Brewster on Website: https://elevatehimnow.org Email: Elevate.everyday@yahoo.com Facebook:https://web.facebook.com/elevatehimeveryday Instagram: https://www.instagram.com/elevate.him/ Twitter: https://twitter.com/HimElevate YouTube: https://studio.youtube.com/channel/UCMcarYwvHz-AIbGe0GzK-AA Don't forget to subscribe, leave a 5-star review and share with your friends! Support our mission: https://elevatehimnow.com/products/donatemate-donation?variant=37890304835779 See omnystudio.com/listener for privacy information.

This is an episode in our weekly series titled 'Primary Source Tuesday.' Each Tuesday we have a reading from a particularly interesting historical item. Sometimes it's a historical tidbit that wasn't quite beefy enough to make a full column out of; other times, an especially interesting old newspaper article; frequently it's a short story from one of the frontier literary magazines that thrived in Oregon at the end of the 19th century. Today it's an excerpt from a short book, first printed in 1922, titled 'Sensational Escapes from the Oregon State Penitentiary,' by an inmate in the Oregon State Prison who identifies himself only as 'Prisoner No. 6435.' This is part 2 of a 2-part reading of this slim little book; we started it last Tuesday with 6435's account of the Tracy-Merrill prison breakout. In this part, 6435 finishes out his work with a collection of short tales of bustings-out and attempted bustings-out as well as some short poems written by prisoners. You can find Prisoner No. 6435's book for free on the Internet Archive at https://archive.org/details/sensationalpriso00pris .

This is an episode in our weekly series titled 'Primary Source Tuesday.' Each Tuesday we have a reading from a particularly interesting historical item. Sometimes it's a historical tidbit that wasn't quite beefy enough to make a full column out of; other times, an especially interesting old newspaper article; frequently it's a short story from one of the frontier literary magazines that thrived in Oregon at the end of the 19th century. Today it's an excerpt from a short book, first printed in 1922, titled 'Sensational Escapes from the Oregon State Penitentiary,' by an inmate in the Oregon State Prison who identifies himself only as 'Prisoner No. 6435,' telling the story of the bloody prison breakout of the outlaw Harry Tracy, along with an equally bloody weeks-long manhunt for him as he made his way up to Washington en route to Hole-in-the-Wall outlaw country. You can find Prisoner No. 6435's book for free on the Internet Archive at https://archive.org/details/sensationalpriso00pris .

“How do we atone for the worst thing we've ever done?” That is the question at the heart of a new podcast that features men serving time in the Oregon State Penitentiary. University of Washington professor Steve Herbert brought together a group of men at the prison for a class on atonement with the goal of creating a podcast. “Making Amends” tells the personal stories of six men and the circumstances and choices that landed them in prison. The podcast questions the system of incarceration in the U.S. that makes remorse and atonement difficult and instead prioritizes punishment. Herbert tells us about the podcast and his perspective on the relationship between atonement and accountability.

How do we atone for the worst thing we've ever done? Many prisoners at the Oregon State Penitentiary wrestle with  this question every day. In this 8-part series, they share their stories with Steve Herbert, describing how they strive to make amends in an age of mass incarceration.

Brandon Kelly is a Marine and the Superintendent of Oregon State Penitentiary. We discuss the powerful family story that influenced his career, entering corrections, addiction, recidivism, his trip to Norway, AMEND, the healing garden and so much more.

This episode was first featured on "This is America", a project of It's Going Down. This week, we cover the prison evacuations in Oregon as wildfires tear through the state and down the coast. In order to get a closer look at the situation, Perilous correspondent Ryan Fatica spoke with a prisoner named Bryan MacDonand who was evacuated to the Oregon State Penitentiary. Bryan described the conditions he is living through as the constant threat of COVID-19 collides with the dangers of smoke inhalation, lack of adequate food and medication and the violence of the prison environment. For more info, check out the full article on Perilous Chronicle.

A native Hawaiian, David Komeiji’s Japanese Buddhist heritage informs his life of service. In his career as a healthcare professional, David has worked to address the needs of the houseless. He now teaches ikebana, the Japanese art of flower arranging, to the incarcerated. Sarah speaks to David about sacred space, his rituals of honoring ancestors, and how he works to humanize those who often go unseen in our society.David Komeiji is a Japanese American, born and raised in Hawaii, who has been many things: a physical therapist, a Shingon priest, an ikebana Master Teacher, a houseless advocate and a volunteer with both the Oregon Health Authority and the Oregon State Penitentiary.Grief Gratitude & Greatness is hosted by Sarah Shaoul and is a production of Recursive Delete Audio/Visual in Portland, Oregon.This episode was produced & edited by Jack Saturn, with additional production by Sarah. The music was by Samantha Jensen.This episode is sponsored by Lori Mason Design. When someone close to us dies, having a reminder of them that you can see everyday and keep close to you can be a great comfort. Lori crafts memorial quilts for the deceased, transforming their garments — their favorite Hawaiian shirts, their judge's robes, uniforms and other personal fabrics — into a piece of art that reflects their lives. Visit http://LoriMasonDesign.com/ to check out examples of how she honors each individual's unique life with her art.Grief Gratitude & Greatness is the recipient of a 2020 grant from the Regional Arts & Culture Council.If you appreciate the show, support us on Patreon!If you have a story of your own that you’d like to share or topics you’d like to hear more about, we’d love to hear from you! Call or text our show at 503-454-6646, or send us a message via the contact link on our website at https://griefgratitudegreatness.com/ .We're also on Instagram (@griefgratitudegreat) and Facebook.

Brian Lindstrom was shaken with the story of James Chasse, a man diagnosed with schizophrenia who died in police custody in Portland, Oregon on September 17, 2006. So disturbed with the outcome after the DOJ got involved and no action seemed to be taken, he subsequently produced the film "Alien Boy: The Life and Death of James Chasse". Continuing his curiosity with the penal system and its effect on people and families, he was struck with the movement to get children into prison with their mothers to help the healing process and particularly to keep the family together after the mom's release. "Finding Normal", 2007 was his work, getting inside the prison to document three long-term addicts trying to rebuild their lives with the help of peer counselors. Lindstrom made the film on a budget of $5,000, shooting and editing himself. It was broadcast on Oregon Public Broadcasting and is the only film ever to be shown to inmates in solitary confinement at Oregon State Penitentiary. Felony Inc Podcast with your hosts Dick Hennessy and Meg Thibodeaux We record the Felony Inc Podcast inside NedSpace in the Bigfoot Podcast Studio in beautiful downtown Portland. Audio engineer, mixer and podcast editor is Allon Beausoleil Show logo was designed by Carolyn Main Website was designed by Cameron Grimes Production assistant is Chelsea Lancaster Theme music "Free" written and recorded by Dave Dahl, all rights reserved, motherfuckers This weeks podcast brought to you in part by soap-on-a-rope, when you don't want to drop stuff Felony Inc Podcast supports City Central Concern at centralcityconcern.org 10% of gross revenue at Startup Radio Network goes to support women entrepreneurs in developing countries thru kiva.org/lender/markgrimes Listen to the Felony Inc Podcast live on-air every Friday at 10:00am pacific time on Startup Radio Network at startupradionetwork.com

A fast moving case you might not know about! The worst father ever award will go to Christian Longo who flees to Mexico for a new life just after murdering his entire little family, no worries though, he's currently vacationing at the Oregon State Penitentiary for the rest of his life.

This week, Logan tells Kat the story of Dayton Rogers, a serial killer who is currently on death row in Oregon State Penitentiary for the murder of 6 women. https://www.oregonlive.com/clackamascounty/2015/11/serial_killer_dayton_leroy_rog_1.htmlhttps://murderpedia.org/male.R/r/rogers-dayton-leroy.htmhttps://www.oregonlive.com/clackamascounty/2015/10/women_who_escaped_serial_kille.htmlhttps://www.oregonlive.com/clackamascounty/2015/11/serial_killer_dayton_leroy_rog_1.htmlhttps://www.oregonlive.com/oregon-city/2015/11/defense_says_serial_killer_day.htmlhttps://law.justia.com/cases/oregon/supreme-court/1992/313-or-356.html 

People whose loved ones are in prison in Oregon are worried about the spread of COVID-19 inside the state’s 14 correctional institutions. Last week, a man at the Oregon State Penitentiary died after testing positive for the virus. His is considered the first COVID-19-related death connected to the state’s prison system. Inmates are particularly at risk for contracting the virus because social distancing is often impossible inside prisons and jails. People who are incarcerated also often have underlying health conditions. We hear from Natasha Pickens, whose husband, Anthony Pickens, is currently incarcerated at the Oregon State Penitentiary and Colette Peters, director of the Oregon Department of Corrections.

Coronavirus pandemic alters Memorial Day observances in Oregon. Rescue group raises alarm over crowds on Mount Hood. Clark County's Phase 2 reopening placed on hold after large coronavirus outbreak. Oregon State Penitentiary is now the site of the state's biggest coronavirus outbreak. Reliable local journalism matters now more than ever. Please support our work for just $10 a month. Subscribe now. See acast.com/privacy for privacy and opt-out information.

Twenty seven men sit in solitary confinement on death row in the Oregon State Penitentiary. This summer those men will be moved – but they‘re not going far.On the latest episode of Beat Check with The Oregonian, investigative reporter Noelle Crombie talks about her most recent stories about those inmates and the long path toward the end of capital punishment in Oregon. On the second half of the show, we talk about COVID-19's effect on the prison system in the state. After this recording, Crombie reported that the state penitentiary is now the state's largest COVID-19 hotspot.Support local journalism and this podcast by subscribing to OregonLive for just $10 a month. Go to oregonlive.com/podsupport. Thank you. See acast.com/privacy for privacy and opt-out information.

Oregon State Penitentiary inmate dies of COVID-19. One in five Oregon workers are unemployed. Oregon's coronavirus-prompted expansion of self-serve gas ends Sunday. See acast.com/privacy for privacy and opt-out information.

Oregon governor orders potential cuts for possible $3 billion budget shortfall. Shot fired, Oregon State Penitentiary locked down after fight breaks out. Salon and spa workers worried about going back to work amid coronavirus outbreak. Owners of Portland Pickles consider buying bankrupt Portland Winterhawks. Reliable local journalism matters now more than ever. Please support our work for just $10 a month. Subscribe now. See acast.com/privacy for privacy and opt-out information.

“From 1861 to 1876, every man committed to the Oregon State Penitentiary for ‘life’ either escaped or was pardoned,” writes historian and newspaper columnist Erik Bromberg, quoting from the U.S. Federal Writers Project’s “Oregon Oddities” article of 1939-1941. “Some who escaped were recaptured and then pardoned.” (Oregon Territory, 1850s) (For text and pictures, see http://offbeatoregon.com/1910c.frontier-justice-jailhouses.html)

Pulitzer Prize Winners Nicholas Kristof and Cheryl WuDunn have written a new book, Tightrope: Americans Reaching for Hope, to be released next month. The book will follow the model of the couple’s previous collaborations, Half the Sky and A Path Appears, painful analyses of big social problems that also celebrate the hope found in existing solutions. Without the benefit of a review copy, I recorded a discussion of the book and some of his other writing with Kristof several months ago. I invite you to watch the interview in the player above. Kristof’s thoughtful manner of speaking reflects a mind practiced in editing his prose as he goes, sometimes causing him to pause mid-sentence only to finish the thought by starting or finishing a new sentence, leaving the last incomplete. It’s a style that has garnered the New York Times columnist millions of social media followers to whom he has often appeared in self-produced videos like mine (the key difference being the size of our respective audiences). His millions of fans and followers feel an authentic connection to the self-described “farm boy” from Oregon, despite more than because of his Harvard and Oxford (as a Rhodes Scholar) education and 30+ years at the Times. Kristof partners with WuDunn, his wife of three decades with whom he has three children, to write books. They won a Pulitzer for their coverage of the Tiananmen massacre in 1989 while they both worked at the Times. WuDunn now works in banking. For Tightrope, which he describes as “deeply personal,” Kristof begins with his own beginning, returning to his rural hometown of Yamhill, Oregon. He focuses on the kids who were on his old school bus. “And about a quarter of those kids have passed away largely from what economists call a death of despair, drugs, alcohol, suicide and also reckless accidents.” “Most of America has looked the other way as working families have collapsed into a miasma of lost jobs, drugs and shortening life expectancy,” he told me. “One of the stories we tell is of some neighbors who lived not far from us,” he says beginning his narrative. “There's a family of five kids. The oldest was in my grade. Really, I mean, everybody was very smart. And they had risen very, very quickly. I mean, the 20th century had been enormously good to them. The dad had a good labor union job. And then then everything kind of collapsed and the jobs went away. The kids all ended up dropping out of school and they self-medicated with that with alcohol, with other drugs.” “And then then they became less employable, less marriageable. The family structure, which had been really strong in my community, just collapsed very, very quickly. The social fabric, it became undone,” he said, speaking of his hometown. “And so now of those five kids, four of the five are now dead. And the only one who survived survived because he spent 13 years in the Oregon State Penitentiary on drug offenses.” Read the full Forbes article and watch the interview here: http://bit.ly/35MqCeM

In this second episode of a series focusing on the innovations of the correctional system in Oregon, Sam sits down at Oregon State Penitentiary with Superintendent Brandon Kelley, Captain Toby Tooley, Sargent Brian Reischke to talk about their experience with the officer exchange program in Norway that we discussed last episode. If you haven't had a chance to listen to episode 40, we encourage you to do so. Discover Prison Fellowship's Warden Exchange Program at pfm.org/warden-exchange To reach out with any feedback or suggestions for future podcast guests, contact reimaginingprisonpodcast@pfm.org music by Podington Bear under a Attribution-NonCommercial 3.0 International License (https://freemusicarchive.org/music/Podington_Bear/Grit/Blammo)

In 2016, the Oregon Department of Corrections agreed to make significant changes to the way it treats people housed in the Behavioral Health Unit at the Oregon State Penitentiary. We’ll talk to DOC director Colette Peters about the progress the department has made, and about what improvements are still on the horizon.

In this episode of Palliative Care Chat Dr. McPherson interviews Chaplain Karuna Thompson and current MS in Palliative Care student Marty Crittenden. Chaplain Thompson is with the Oregon State Penitentiary and Marty Crittenden works as a volunteer at the Oregon State Penitentiary training hospice inmates in the facility to provide hospice care and volunteer services to their colleagues in the facility.

Today we’ll talk with retired Washington County Judge Tom Kohl, about Paid in Full Oregon, a partnership with Corbin University to offer a faith oriented four-year degree program at the Oregon State Penitentiary in Salem, Matt Staver, Founder and Chairman of Liberty Counsel, on president Trump’s plan to acknowledge Israel’s eternal capital, Jerusalem, and Dr. Gary Frazier, author, Miracle of Israel: The Shocking, Untold Story of God's Love for His People (New Leaf Press).See omnystudio.com/listener for privacy information.