Podcasts about pastoral support

Send us a textIn this episode of The Covenant Eyes Podcast, we're joined by Paul Klassen, Executive Director of Broken Strength | A Path to Purity. Paul shares his 20-year struggle with pornography, how God used his wife's forgiveness to spark transformation, and why churches can—and must—create spaces of honesty and healing. Discover how Paul's ministry is helping churches host life-changing events, train lay leaders, and walk with men toward true freedom.If you're a pastor, ministry leader, or someone battling shame in silence—this conversation is for you.

Three Sioux Falls faith leaders join the show to share what they're hearing from their Hispanic and Native American parishioners.

Leadership host Tim Rush sits down with Crucible Executive Director Roy Wooten to discuss the critical aspects of leadership, particularly in the context of pastoral care. They explore the importance of vulnerability, the need for safe spaces for pastors to express their struggles, and how church members can support their leaders. They also emphasizes the role of confession and authenticity in fostering healthy church environments and the necessity of resources for pastors to navigate their challenges. Listen and be encouraged and equipped with ways to support your pastor and yourself!Here are some of the topics we cover in our podcast episodes: Radical honesty and grace Spiritual growth Discipleship Mentorship Personal development Life transformation Christian men's ministry Christian women's ministry Faith-based retreat Discover our other resources: Our Main Website Our Blog Online Life Coaching Christian Men's Retreats Christian Women's Retreats All content © 2024 The Crucible Project Podcast.

Send us a textIn this episode of the Covenant Eyes Podcast, we're excited to introduce our newest team member, Heidi Cooper, Recovery Specialist at Covenant Eyes. With a background in pastoral counseling and addiction recovery, Heidi shares her personal journey of overcoming addiction, the impact of pornography on women, and the importance of transparency in the church. Heidi's deep insight into addiction recovery for both men and women is changing the way we address relapse and recovery.Tune in to hear Heidi discuss her work developing new resources for women, including her role in creating content for the Victory App, which offers free recovery courses. She also provides powerful advice for pastors and ministry leaders struggling with addiction and highlights the critical role of counseling in healing. This episode offers hope, guidance, and encouragement for anyone on the path to recovery.Be sure to like, share, and subscribe for more inspiring stories and recovery tools from the Covenant Eyes team.Timestamps:0:00 Welcome and Introductions0:26 Heidi Cooper's Background and Journey to Covenant Eyes3:00 New Resources for Women in Recovery5:30 Exploring the Victory App for Recovery Support12:00 The Role of Pastors and Vulnerability in Addiction Recovery16:40 The Power of Biblical Counseling and Professional Help18:15 What's Next for Covenant Eyes Recovery EducationTry Covenant Eyes for FREE today!Use Promo Code: FreePodcast

Julie Deem invites Jen Rummel to the show, recorded live at Global Leadership Summit. Learn more about her role with Crossroads Community Church. Thank you, Crossroads Community Church! https://ecrossroads.org/ Learn more about the latest tool for dynamic professionals in the self-improvement industry, LyfQuest. A mobile CRM platform that's uniquely made for you! Learn more at: https://lyfquest.io/ Instagram: USW Podcast ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@uswkokomo⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Kalena James ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@yesitskalenajames⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Julie Deem ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@indymompreneur⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ -------------------------------------------------- USW Kokomo ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Website⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Production by ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Business Podcast Editor⁠⁠⁠

Are you reaping the benefits of spiritual nourishment? Remember to visit our website and secure your copy of the 1 Samuel Scripture Journal. This valuable resource will help you prepare for our upcoming sessions and ensure you're fully prepared to dive into this study. Let the one who is taught the word share all good things with the one who teaches. Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. — Galatians 6:6-7 Let's start by recognizing that this verse speaks about what I do. My profession is, to some degree, like any profession. There should be this reciprocating effect, including sowing and reaping. The problem is that sometimes people justify not rewarding a pastor financially because they feel their only reward should be an eternal reward. But this is not the case. Pastors need sustenance, too, which comes not only in the form of a pat on the back. Paul addresses this not only here but also in 1 Timothy 5:18. His statement here to Timothy and the Ephesians church reads: For the Scripture says, “You shall not muzzle an ox when it treads out the grain,” and, “The laborer deserves his wages.” — 1 Timothy 5:18 The picture is of a muzzled ox. Why is this important? Because in Deuteronomy 25:4, God established a law for how farmers leveraged animals for their advantage. He understood that people would abuse even the rights of animals by working them to death for their benefit. And that they would become so selfish that they would muzzle them so that they could not "slow down" even for a quick bite. What Paul is pointing out here is that Pastors deserve their wages and that we are sometimes so selfish that we don't realize that our selfishness is a burden to pastors as well. Remember that this whole text is about burdens, and your pastor bears more than average. He is shepherding and bearing the burdens of the body continually. So don't add a more significant burden to his life by withholding the one thing you can give that he should reap. So give generously today to the pastors who have sown great things in your life. #SupportSpiritualLeaders #SowGenerosity #PastoralCare ASK THIS: How can you practically support your pastor or spiritual leader beyond financial means, demonstrating appreciation for their dedication and service? Reflect on a time when someone's teaching or pastoral care significantly impacted your life. How can you show gratitude and reciprocate their investment in your spiritual growth? DO THIS: Don't hold back. PRAY THIS: Father, grant me a heart of generosity to honor and support those who faithfully teach and shepherd me. Help me to recognize the value of their labor and to sow seeds of gratitude and provision into their lives. Amen. PLAY THIS: Surely.

This week, we dive into the current state of the Church. I discuss some personal hurdles, along with our board transition and utilized the: Financial Accountability, Event Coordinating, Pastoral Support, Mission Oriented, and Spiritual Direction/Discernment paradigm as a way to think through where our church has been and where it is going.  Teacher: Eric Williams

Lauren Bierer grew up in two very different kinds of Christian churches, became a prominent music minister in Minnesota, before returning home to Adelaide, where she now works in Pastoral Support, community life, worship and liturgy (that's a lot of hats!) for the Archdiocese of Adelaide. Also, she's starting a massive and amazing choir that you absolutely need to hear about.

In this show we discuss how to support young people who are experiencing same-sex attraction or questioning their sexuality. We look at how to understand the young person's experience and how to respond when they come out to you.In the second half of the episode we look at how we disciple and offer ongoing support to young people who are struggling with their sexuality.Discussion questionsHas there been a time when you have had to share something deeply personal with someone else? Were you uncertain or afraid about how they might respond? What about those experiences might help us to respond well to teens who come out to us?How have we responded to teens who have come out to us in the past? What can we learn from these experiences?How are we discipling our teens on an ongoing basis? What else could we do?Resources mentioned and relatedYouth Leaders' Crash Course podcast pageComing Out – Some Advice for Christians Andrew BuntWhat to say if a young person ‘comes out' in conversation with you Andrew BuntLiving In A Gray World Preston SprinkleLiving In A Gray World: A Review Ashleigh HullWhat Does God Really Say About Sexuality? (Explore Questions #1) The Living Out TeamShould Conversion Therapy Be Banned? (Questions No One Wants To Answer #1) The Living Out Team

We talk about how we as youth leaders can prepare ourselves and our churches to care for all young people, especially in the area of sexuality. We discusss the importance of modelling godly discipleship ourselves and creating an honest and safe culture for young people to share their struggles.We also look at how we can engage well with parents and church leaders, communicate sensitively and ensure that youth work is an integral part of the whole life of the church.This episode features a bonus interview with Tim Alford, National Director of Limitless, the youth and children's movement of the Elim Pentecostal Churches. He is also youth leader at The Source Church in Malvern and a Youth Ministry Specialist Lecturer.Discussion questionsWhat do we need to do to prepare ourselves as youth leaders?What do we need to do to prepare our youth group?How can we engage well with parents and carers?How can we engage well with our church leaders?Resources mentioned and relatedYouth Leaders' Crash Course podcast page10 Questions Every Teen Should Ask (and Answer) about Christianity Rebecca McLaughlin10 Questions Every Teen Should Ask (and Answer) About Christianity: A Review Andrew BuntWhen Children Come Out – A Guide for Christian Parents Mark A. Yarhouse and Olya Zaporozhets

This week on the show Stan chats with Pastor Glenn Fussell of Harvest Time Church of God in Douglas, Georgia. Support the show

Michael Morris, Professional Counselor and Pastor of Pastoral Support & Development at Seacoast Church, joins me on the podcast to discuss emotionally healthy leadership. He identifies red flags that may help a person realize that they are emotionally unhealthy, and then instructs on specific ways to safeguard ones own emotional health, as they serve the emotional health of others. This is a great episode to share with a person in your life who is in a leadership role, or who has the heart of a helper. We can all take something valuable away from this episode, as we learn to better lead those in our specific spheres of influence. Michael recommends the following books: The Emotionally Healthy Leader by Peter Scazzero Get Your Life Back by John Eldredge Strengthening the Soul of Your Leadership by Ruth Haley Barton

The thirteenth episode of the Michael and Myles (M&M) podcast finds us lucky enough to be joined by Dr Tim Fawns, Deputy Programme Director on the MSc in Clinical Education at the University of Edinburgh. In this episode, we talk about pastoral support, the lowering of expectations, mental health, and community building online, and assessment among other topics. As always, this episode is hosted by Michael Gallagher, a Lecturer in Digital Education at the Centre for Research in Digital Education, and Myles Blaney, a service manager in Digital Learning Applications and Media both of the University of Edinburgh.

In this episode, I’m chatting with Theresa Warren-Johnson. Theresa is hosting Friday night’s girl chat on Identity - Stepping Out the Box (Overcoming Fears, Insecurities, Competition, & Comparison).   Theresa and I talked about all things ministry, motherhood, and being single empty nesters in mid-life. We laughed, shared, and our listeners' so much good stuff, and we even came up with a plan to possibly share a dog. I think you will enjoy our conversation as much as we did.   Theresa is the mother of two children. Her daughter is a 21 old years old college student, and her son is a 16 years old junior in high school. She is the owner of Girl Talk Ministries; she serves as a Women’s Ministry Leader (Rock Solid Woman Discipleship) @ The Rock Church and Co-Leads the Pastoral Support team (East County campus). She is also a weekly Bible Study teacher and Marriage Family Therapist Associate at New Day Woman Center, La Mesa, CA.   Theresa shares with women of every age about God’s great grace, mercy, and love—and she shares it with contagious joy. She brings promises of hope to everyday life, speaking from the backdrop of a daughter, sister, and mom, as well as a long-time Christian. Theresa is passionate about studying and teaching the Scriptures, and she attends Dallas Theological Seminary; her heart’s desire is to make the great Truths of the Bible clear and practical.  Her motto is #15minutesaday- if you open your Word for fifteen minutes God will give you a great Godly perspective.   Connect with Theresa on Facebook: GIRL Talk   Purchase Called Conference Tickets: Tickets

Co-host Kristi Mair swaps chairs this episode to become a guest and let Andy Bannister interview her. They discuss her background in student ministry, the current questions she's hearing and why you don't need a dramatic testimony for effective evangelism.Kristi currently works as Pastoral Support and Research Fellow at Oak Hill College, whilst studying for her PhD at University of Birmingham. Kristi is also an apologist and evangelist who speaks regularly at evangelistic events. While pursuing her academic career, she has worked with Friends International and the UCCF as their Assistant Team Leader for the Midlands.Kristi's latest book is More Truth: Searching for certainty in an uncertain world. Get a free copy when you support the podcast!Contact Kristi or Andy on Twitter - @KristiMair or @andygbannisterSupport the show (https://www.solas-cpc.org/podcast-book-offer/)

In this interview we learn more about Michelle Burton, a Pastoral Support worker working on Develop’s Children in Need project. Michelle talks about what she does, her path to the job she is doing now, how she supports young learners and how the course she delivers can help young people make positive changes in their lives. The Children in Need project is a 9 session course called “Like It, Live It”. It is funded by Children in Need but is run by Develop. The course helps young people develop their confidence, team working skills and mental wellbeing. Techie stuff: A big change in this episode as I try and use a recording set-up which is advised by podcast experts. I use the Zoom H4n as my recorder for the interview. This is sat in the middle of the table between myself and Michelle but it is not using its own internal microphones to do any recording. Instead I have two dynamic cardioid microphones plugged into the XLR ports on the Zoom. One of the microphones is a JTS TM 929 microphone – which is a relatively cheap (in price) mic I bought from the Bedford Music shop. The other microphone used was an Audio Technica ATR 2100 (Michelle speaks in to this one). So many books, articles, podcasts and videos I have studied have recommended this microphone. It is regarded as having good quality for an affordable price but also its adaptability is recommended because it can be used as a USB microphone plugged into a laptop or used as an XLR microphone when you start moving up in complexity of your podcasting projects, connecting to mixers.In this interview I had the two microphones set up in table-top microphone stands. These are cheap stands (in price) with big heavy metal bases (looking like ugly weights from a dumbbell) and a simple upright pole connecting the microphone. The stands I had had limited adjustability in terms of heights – I needed to get the ends of the mics as close to my and my guest’s mouths. Many podcasts set-ups I have seen while researching the topic seem to prefer boom arms which can be clamped to a table and swung into almost any position. Not yet sure if I should change to these.My mic stands do not have shock mounts. Shock mounts are little rigs suspending the mic with rubber bands. If the stand is knocked or the table is bumped the shock mount should absorb this and prevent an ugly sound going into the recording. To make up for not having a shock mount I placed each mic stand on top of two layers of foam.Also in this set up, I used a small Behringer headphone amplifier. This connects to the Zoom and then myself, Fiona and Hannah each have a set of headphones which plug into the amplifier. Using the amplifier you can adjust your volume. I thought that I could get away with a headphone splitter when working with multiple headphones (a simple little device which plugs into the audio jack/headphone port and then has five output ports for multiple headphones to be plugged into). The downside of using a splitter is that the volume shrinks with each headphone plugged in. The Behringer headphone amplifier I use is relatively cheap and works well to keep volume up and I will continue to use it for these kinds of interviews. The kit took a bit of setting up but not too long and I had some things pre-prepared, such as mics already in stands and cables attached.No road noise this time but still ambient noise - a builder hammering away at points during the recording. Oh-my-days. What can you do? Music: Love Chances by Makaih Beats from the Free Music Archive. This music is licenced under Attribution-Non Commercial Licence.

This semon was preached on January 6, 2019 at all services of Helensburgh and Stanwell Park Anglican Church. The semon outline was as follows: 1. A Mirror for the Soul; 2. Pastoral Support; (i) Sadness is not a sin; (ii) God listens to your prayers; (iii) Reasons to revisit joy; 3. Theological Tools; (i)God is sovereign; (ii) God understands; (iii) God will wipe away every tear;

This episode is from The Healing Place Marriage & Family Podcast's "Marriage & Missions Series." On this episode, Michael & Lynn McCain talk about how God radically saved them, planted them in a local church, led them to Eastern Europe on the mission field, returned home from overseas to provide Pastoral Support at Healing Place Church.

Siobhan has been  headteacher of a Primary school in Morecambe, Lancashire for 14 years. Morecambe is a coastal town with pockets of extreme deprivation from which the school’s intake is drawn.  The school has established outstanding Pastoral Support systems and makes excellent use of links with other agencies and sectors. Siobhan works as a member of the County … Continue reading Poverty, closing more than one gap with Siobhan Collingwood – PP213 →

Episode #68 - Michael & Lynn McCain. In this series, we are speaking with couples to talk about how they use the influence of their marriage to support the missions efforts of their local church. On this episode, Michael & Lynn McCain talk about how God radically saved them, planted them in a local church, led them to Eastern Europe on the mission field, returned home from overseas to provide Pastoral Support at Healing Place Church.

St John's Weekend Away at High Leigh 2017. Main Speaker: Revd Marcus Nodder. Grow in outreach: Pastoral Strategy With Eddie Scrase-Field & Victoria Alexander

This week sees Paul interview Ben Butlin, a teacher of Religion, Philosophy and Ethics at a Milton Keynes comprehensive. We talk all things behaviour (including tips on how to avoid being egged in lessons), how to ensure that consistent standards are maintained across a school and the value of a strong form tutor.  We also talk about the importance of subject knowledge and the responsibilities for Heads of Department to lead from the front, the best way to develop subject passion within students, and reflect on how to best communicate with colleagues, parents and students from an academic and pastoral perspective.  There are tips for managing behaviour in the classroom, both for teachers and school leaders, as well as thoughts on what makes a strong form tutor and how we can best ensure that subject knowledge is at the heart of all that we do. 

SUMMARY: In this episode, Brian and Rick speak with Bill Search, a former groups pastor and senior pastor. Bill shares some practical advice for groups ministers about relating to and

An ecumenical organisation provides socio-pastoral assistance for asylum seekers while they go through the first crucial steps of the asylum proceedings.

Summary of today's show: Our panel of Scot Landry, Susan Abbott, and Gregory Tracy consider the news headlines of the week, including Cardinal Seán's well-received homily at the Vigil Mass before the March for Life; Cardinal Timothy Dolan's message to the “ultrasound generation”; the appointment of a new director of pastoral outreach and support for the Archdiocese; and Pope Benedict's assurance that a biblical view of God will help a crisis of fatherhood. Listen to the show: Watch the show via live video streaming or a recording later: Today's host(s): Scot Landry and Susan Abbott Today's guest(s): Gregory Tracy, managing editor of the Pilot, the newspaper of the Archdiocese of Boston Links from today's show: Some of the stories discussed on this show will be available on The Pilot's and The Anchor's websites on Friday morning. Please check those sites for the latest links. Today's topics: March for Life wrap-up; New Boston appointment; God as Father 1st segment: Scot Landry welcomed everyone to the show. He said he's coming to us from sunny Florida today. He and Susan discussed the windstorm last night and then Susan's catechist convocation in Tewksbury yesterday, one of a series of regional meetings. Susan said she met Scot's mother there and got lots of stories about Scot from her. Scot said he's in Florida for the funeral of Cardinal Seán's stepmother, Claire, who was 90 years old. She died a few weeks ago, but because of Cardinal Seán's commitments to the March for Life, they had to postpone the funeral. In addition to Scot, there was a good turnout from Boston, including three of our auxiliary bishops and a number of pastors. Scot welcomed Gregory Tracy to the show and asked him about his experience traveling with Cardinal Seán to the March for Life. This year Cardinal Seán was the principal celebrant of the Vigil for Life Mass and his homily won rave reviews from far and wide. The Cardinal also celebrated Mass for a gathering of pro-life leaders earlier in the day. Greg was also on the main stage at the Rally before the March for Life and Scot asked him what his sense was of the numbers. Greg said he's heard this was the biggest March ever. He said the crowd went back further along the Mall than he's ever seen before. Scot noted that Cardinal Seán read from the main stage a tweet from the Holy Father that had just come out a few minutes before in which the Pope said he was in unity with those who were marching for life that day. Greg said there was a great response from the crowd. I join all those marching for life from afar, and pray that political leaders will protect the unborn and promote a culture of life. — Benedict XVI (@Pontifex) 2nd segment: Scot said the kickoff of the March for Life is at the vigil Mass at the basilica is considered the state of the pro-life movement each year. Forty years ago when the Supreme Court handed down a second Dred Scott decision that renders unborn children, like people of African-American descent in the days of slavery, unprotected by the Constitution of the United States. Since 1973 there have been 55 million abortions – that is how many people there are in Italy, the United Kingdom or France. Scot said that number was a stark reminder and shocking. Greg said that's what's insidious about abortion. It starts as individual decisions, but it adds up over the years to this astonishing number. It's hard to think of it as just as a personal choice when you consider a population the size of a nation has been put to death. We have been wandering in the desert for 40 years but we are getting closer to the Promised Land. Austen Ivereigh has put it very well: “The direction of Western cultural history indelibly marked by Christianity is toward the eventual revelation of the humanity of the victim. Just as the voices of the slave, the ostracized foreigner, the battered housewife, the disabled, and the child abuse victim, have all eventually been heard, so will eventually the voice of the literally voiceless – the unborn child.” … Too many Americans see abortion as a necessary evil. We need to educate the public on the damage done to women by abortion and show that abortion is not a necessary evil, but is simply evil. Susan said she loved that quote from Austen Ivereigh. She one hopes and prays for the moment when the voice of the voiceless is heard. The cardinal in his homily gave some frightening statistics about the choices a woman has before her and that abortion is presented as the most humane of the three choices before her: abortion, birth, and adoption. Scot said the cardinal said that there are 86 abortions for each adoption in this country and there are so many families looking for a child to adopt. The cardinal quoted from a study by the Vitae Caring Foundation with the intriguing name “The Least of Three Evils – Understanding the Psychological Dynamics of How Women Feel about Abortion.” The report shows that unplanned motherhood is seen as a greater evil than abortion. An unwanted pregnancy is perceived as equivalent to a “death of self,” a loss of control over one's present and future. Given this perspective, the choice of abortion becomes a lesser evil, a choice of self preservation, a much more defensible position both to the woman and to those supporting her decision to abort.” Tragically, adoption is seen as the most evil of the three options, as it is perceived as a kind of double death. First, the death of self by carrying the baby to term. The second death perceived by the woman is the death of the child thru “abandonment.” A woman worries about her child being mistreated, abused, and neglected. She would perceive herself as a bad mother, one who gave her own child away to strangers. Basically the woman desperately wants a sense of resolution to her crisis, and in her mind adoption leaves the situation the most unresolved, with uncertainty and guilt for as far as she can see. As much as we might like to see the slogan “Adoption, not Abortion” embraced by woman facing an unwanted pregnancy, studies suggest that in pitting adoption against abortion, adoption will be the hands-down loser. In fact while abortion itself is seen as something evil, the woman who is making that choice is seen as courageous, making a difficult but necessary decision. The study goes on to show that abortion is considered the least of the three evils because it is perceived as offering the greatest hope to a woman to preserve her sense of self. This is why so many women deeply resent our pro-life movement which they perceive as uncaring and judgmental. We have consistently focused on the safety of the unborn child while the pro choice, pro abortion activists focus on the woman in crisis. With almost 100 abortions for every adoption, we have so much more work to do. The cardinal goes on to say how we have to change hearts and show that abortion is the greatest of three evils. Susan said she always thought that we were concerned with the woman and caring for her, that it wasn't one or the other. It's both-and. So this startled her. The Vitae Foundation has had amazing results with their television advertising that has increased pro-life sentiments among the general population in the areas where they appeared. We must never lose sight of the fact that we must work to change the laws, to overturn the Roe vs. Wade decision, but we must work even harder to change people's hearts, to help Americans understand that abortion is evil and unnecessary. Spielberg's film, Lincoln, shows the monumental struggle against slavery and Lincoln's resolve to pass the Thirteenth Amendment, but the law was only part of the struggle. The evil of racism perdured for over a century and the civil rights legislation and sacrifices of so many are contemporary realities in an ongoing struggle to live the ideals of our country. Changing hearts is always the hardest part. The laws will change. Hearts are harder to change. We must never tire of clarifying misunderstanding and shedding light where there is myth and confusion, demonstrating empathy and compassion and a deeper vision. That is the method being presented by Catholic Voices. It is not just about the lucidity of our arguments; it is about the effect that our words have on others. Our task is to present the truth with civility, empathy and clarity. Being champions of the Gospel of Life is about building a civilization of love. Scot said the cardinal is motivating everyone, informing about the results of the study, and then challenging us as we carry out the work of the pro-life movement. Scot said too often the pro-life message is presented with the least charitable, least empathetic arguments. Greg said he does see that there is a huge spectrum of pro-lifers who run the gamut. In any kind of dialogue, those kind of extremes stick and that's what people notice. There are obviously people on both sides who are very committed. But there are a lot of people in the middle who don't think about it every day and in those circumstances what cuts through the background noise of life are the extremes. Cardinal Seán's point is true: pro-abortion groups come across as pro-woman. Susan said the cardinal made it clear that the majority of people, when presented with rational facts and statistics, people respond in a pro-life way. Not when confronted with extreme language and graphic images. 3rd segment: This week's benefactor card raffle winner is Lucia Prunier from Wayland, MA She wins an Audio Book CD “St. Bernadette of Lourdes”. If you would like to be eligible to win in an upcoming week, please visit . For a one-time $30 donation, you'll receive the Station of the Cross benefactor card and key tag, making you eligible for WQOM's weekly raffle of books, DVDs, CDs and religious items. We'll be announcing the winner each Wednesday during “The Good Catholic Life” program. 4th segment: Scot said Cardinal Timothy Dolan has written one of the most provocative pieces on the future of the pro-life movement, Popular culture calls you the “Millennial Generation” because you came of age at the dawn of the Millennium. But I think of you as the “Ultrasound Generation.” You are different than any generation that came before you in that your very first baby pictures were taken not with you in your mother's arms, but you alive in her womb. Your generation is defined by technology. You have come to expect almost annual revolutionary technological breakthroughs that change the way we live and work. You have seen staggering medical advances that have given doctors wonderful new tools in fighting disease and injury. And you have grown up with ultrasound technology that has opened a window into the womb, allowing us to glimpse preborn babies from the earliest weeks of gestation. You have seen your little brothers and sisters before they were born in these grainy videos and photographs pinned to the fridge. Your mom or your dad has shown you those first images of yourself. Some of you have even seen your own children for the first time with newer, clearer 3- and 4-dimensional ultrasound technology. You have gasped with wonder at the sight of little arms flailing and legs kicking, heads bobbing and hearts beating, mouths sucking thumbs. You have seen, and you believe. Let's face it, you figured out a long time ago that your parents' generation isn't always right. So many have tried to convince you (as they have allowed themselves to be convinced) that an unborn baby is nothing more than a “clump of cells.” College professors, politicians, Hollywood glitterati, and media talking heads have hammered you with the message that the decision to abort has no more moral significance than having a wisdom tooth extracted. To be an enlightened adult, you will be told, you must support the “right to choose.” (They won't tell you what, or who is being chosen.) You are rightly skeptical. They may believe what they say, but in this matter they are wrong. Think of your first baby picture, the one on the flimsy paper with the dark background and the unmistakable image of you. You know better. You have seen, and you believe. Scot said he hasn't seen it written like this before, but he does know that the Knights of Columbus underwrite ultrasounds for crisis pregnancy centers to show mothers in crisis that their baby is a baby in their womb and to activate that maternal instinct to protect the children. Susan said the cardinal ended the column: “My faith in you is high. For I have seen, and I believe – in you.” She said she has been in so many homes where the ultrasound picture is on the refrigerator door, proclaiming the new member of the family. She said in decades past the science textbooks had beautiful imagery of unborn children in the womb and those images have disappeared. Cardinal Dolan said this generation doesn't have enough to just see and believe, but to go out and do something. But here's the tough part: It is not enough that you believe. It is not enough that you are sympathetic to the cause. Don't get me wrong, I am thrilled to know that so many of you in the “Ultrasound Generation” are pro-life. But this can't be a secret anymore. You need to proclaim it. It can't come from me or from people my age; our time is rapidly passing. Now is your time. Sometimes, it falls to one generation to clean up another generation's mess. And I'm afraid we have left you quite a mess. I am asking you, the “Ultrasound Generation,” to set the course right, to change hearts and minds, to change the law so that your children's generation is given the legal protection that your generation so tragically was not. Ultimately, I am counting on you to change our culture. Scot asked Greg about his own teens hearing this and whether they are moved to take action. Greg said the cardinal made a clarion call to a new generation. An old way is passing and you, the next generation, are the new way. He said his kids have always been introduced to their new sibling through ultrasound. Greg said he became pro-life after seeing the ultrasound of his first child. He'd converted to Catholicism shortly before marriage and he'd been a secular person who didn't give much thought to these matters. But at the moment he saw the first ultrasound, it clicked with him that this is a baby. Also in the Pilot this week is the appointment of Vivian Soper of the director of the Office of Pastoral Support and Outreach for the Archdiocese of Boston, who is succeeding Barbara Thorp. She is a resident of Weymouth and sister of Fr. Paul Soper, director of Pastoral Planning for the Archdiocese. Vivian formerly worked for Catholic Charities of Greater Boston. Scot said in Vatican news, the Holy Father is explaining different parts of the Nicene Creed throughout the Year of Faith. He recently addressed the term “Almighty Father”. “For those who have had the experience of an overly authoritarian and inflexible father, or an indifferent, uncaring, or even absent one, it is not easy to calmly think of God as a father or to confidently surrender themselves to him,” he told the crowd. Pope Benedict pointed out that “it isn't always easy today to speak about fatherhood and, not having adequate role models, it even becomes problematic to imagine God as a father.” “But a Biblical revelation helps us to overcome these difficulties by telling us about a God who shows us what it truly means to be a father,” the pontiff said. According to the Pope, “it is the Gospel above all that reveals to us this face of God as a father who loves us even to the point of giving us the gift of His Son for the salvation of humanity.” “Jesus reveals God as a merciful father who never abandons his children and whose loving concern for us embraces even the cross,” he said. Scot said we talk about the words of the Holy Father because people may not hear them elsewhere and it's his hope that someone listening can hear these words and find hope and healing. Susan recounted a story of a first grade religious education class in which a boy who heard the God is Father said that his father hits him and this puts the Pope's words in perspective. Greg said he too knows people who have trouble embracing the Fatherhood of God because of their experience of their own fathers. He said in marriage preparation classes, he often talks to men about how they treat their future children will affect how they relate to God the Father.

Listen to the show: Today's host(s): Scot Landry Today's guest(s): Fr. Roger Landry, Executive Editor of The Anchor, newspaper of the Diocese of Fall River, and Domenico Bettinelli of Pilot New Media Today's topics: Archdiocese of Boston's release of names of clergy accused of sexual abuse Summary of today's show: Scot was joined by Fr. Roger Landry and Domenico Bettinelli to discuss Cardinal Sean's statement today regarding the Archdiocese's release of the names of clergy publicly accused of abuse of a minor over the past 60 years, both living and deceased, the names of clergy whose public accusations against them were deemed unsubstantiated, and the website that makes all the information available to the public. 1st segment: Because our usual transcriptionist was a guest on the show today, we do not have a transcript. However, we do have the text of Cardinal Seán's open letter to the Catholic community. Cardinal's Decision Regarding the Archdiocese of Boston's Publication With Respect To Its Clergy Accused of Sexual Abuse of a Child August 25, 2011 My Dear Friends in Christ, The Archdiocese of Boston's commitment and responsibility is to protect children and to ensure that the tragedy of sexual abuse is never repeated in the Church. Since the crisis erupted in 2002, we have endeavored to regain trust by addressing the needs of survivors and those who have suffered as a result of clergy sexual abuse, investigating and responding to all allegations of misconduct involving minors, removing abusive priests from active ministry consistent with our zero tolerance policy, and creating and maintaining safe environments for children in our churches and schools. Much has been accomplished in Boston since 2002, but our work in this area is continuing, and we will remain ever vigilant. The Archdiocese is continually evaluating its policies and practices to ensure that our child protection and abuse prevention efforts are further strengthened. Consistent with that effort, I have studied suggestions that we enhance the present Archdiocesan policy with respect to sharing information about clergy accused of sexually abusing minors. This is a complex issue involving several competing considerations. On the one hand, there is the critically important need to assure the protection of children and also important considerations related to transparency and healing; on the other, there are interests related to the due process rights and reputations of those accused clergy whose cases have not been fully adjudicated, including deceased priests who were not alive to respond to the allegations. After a careful study of our present policy in light of these considerations, as well as after a chance to consult with my advisors and advisory bodies, including the Presbyteral Council and Archdiocesan Pastoral Council, I am announcing today revisions to the policy of the Boston Archdiocese with respect to disclosing names of clergy accused of sexually abusing minors. This revision comes after serious and thoughtful consideration and prayer by myself and many others. I am acutely aware of the harm that the abuse of children by clergy has caused in the lives of so many. And while I know there will be some who believe our policy changes should go further, after careful consultation and consideration of views expressed by many people and groups, I believe that the changes we are making are appropriate and I would like to share my rationale for arriving at this decision. Since 2002, the Archdiocese has had in place a vigorous policy with respect to disclosing information about clergy accused of abusing minors. First and foremost, it is the policy of the Archdiocese to immediately report to law enforcement all allegations of clergy sexual abuse of children. These notifications are made to local District Attorneys' offices, the Massachusetts Attorney General, and, when appropriate, federal law enforcement. These notifications are made whether or not the person reporting the abuse is still a minor, whether or not the accused cleric is still alive, and whether or not the allegations have been evaluated to have even the semblance of truth. Second, the Archdiocese publicly discloses when a member of its clergy is removed from active ministry pending an investigation into an allegation of child abuse. Finally, the Archdiocese publicly discloses when a member of its clergy is convicted of sexual abuse of a child as a result of a criminal process or when, after a canonical process, a member of the clergy is removed from the clerical state. In addition to these disclosures in individual cases, the Archdiocese has released extensive information about the abuse cases in Boston. The Archdiocese published, in February 2004, a comprehensive report on the number of accused priests in the Boston Archdiocese, as well as the number of victims of those priests, in the period 1950-2003.[1] This report compiled various key statistics regarding the allegations of abuse made against clergy in the Boston Archdiocese, as well as information on settlements that had been reached historically by the Boston Archdiocese. In addition to this report, the Archdiocese has published annual financial reports starting in 2006, including, among other financial information, information about the abuse settlements reached each year, the financial sources for those payments, and the related costs for Archdiocesan pastoral and child protection efforts.[2] Additionally, the Archdiocese has produced extensive documentation with respect to past allegations of clergy sexual abuse both in response to requests from law enforcement and in civil litigation. Information from those files has been summarized in a report published in 2003 by the Massachusetts Attorney General's office.[3] The policy which I am announcing today will retain our present practices and also supplement them in key respects. First, the Archdiocese has created for its website (www.bostoncatholic.org) a compiled list of names of accused clergy in the following categories: The names of all Boston Archdiocese clergy who have been found guilty of sexually abusing a child, either by the Church (canon law), the State (criminal law), or both. In the case of criminal convictions, the cleric either has been convicted after a criminal trial or has pled guilty to a crime involving the sexual abuse of a child. In the case of canonical processes, the clerics whose names are included either have been dismissed from the clerical state at the end of the canonical process, or have been assigned to a life of prayer and penance, with no ministry possible. The names of all Boston Archdiocese clergy who have been laicized after having been accused of sexually abusing a minor. Laicization under Church law is a process whereby the priest voluntarily requests that he be separated from the clerical state. The names of all clergy of the Archdiocese who have been publicly accused of sexually abusing a child where canonical proceedings remain to be completed. In each case, the cleric involved has been removed from public ministry and remains on administrative leave. The names of Boston Archdiocese clergy who have been publicly accused of sexually abusing a child, but who had already been laicized and therefore were no longer in active ministry by the time the accusations were received. The names of those deceased clergy of the Archdiocese who have been publicly accused of sexually abusing a child, but where criminal or canonical proceedings were not completed. In most of these cases, the accused priest had died before the allegations were received. This represents the first time that names of accused clerics have been compiled by the Archdiocese in a central location and a readily accessible format. Second, as to each member of the clergy whose name is listed in these categories, the Archdiocese has included in this website the following pertinent information: the cleric's year of birth and year of ordination; whether the cleric is alive or deceased, and if deceased, the year of death; for members of the clergy who are alive, their status as well as the date of any laicization, dismissal, or conviction of the accused cleric; and a link to the cleric's assignment history. This list, which is searchable, will be regularly updated as additional announcements are made in the future. Third, I have decided to publish a separate listing of the names of those clergy who have been publicly accused of sexually abusing a child where the allegations have been found unsubstantiated by the Review Board after a preliminary investigation or where the priest has been acquitted after a canonical process. In a number of cases, these priests have been returned to active ministry. The revised policy being announced today attempts to balance appropriately several considerations which bear on this matter: The Church needs to be open about clergy accused of crimes against children in order to help foster the process of healing and restoration of trust. Accused priests or deacons who have been laicized or dismissed are no longer in the clerical state and consequently no longer under the authority of the Archdiocese; to the extent they pose any ongoing risk to children, a comprehensive disclosure of their names may assist in addressing that risk. Not only must the Archdiocese honor its commitment to protect children, it must also be mindful of the due process concerns of those whose guilt has not been established. In the present environment, a priest who is accused of sexually abusing a minor may never be able to fully restore his reputation, even if cleared after civil or canonical proceedings. Reputational concerns also become acute in cases concerning deceased priests, who are often accused years after their death with no opportunity to address the accusations against them. In arriving at our revised policy in this area, I have carefully weighed these considerations. I also have considered what a number of other dioceses have done. I believe that, to the extent possible, our revised policy addresses the concerns and views that have been expressed, is consistent with if not more expansive than civil law, and best balances the considerations mentioned above. In arriving at this revised policy, there were a few issues that were particularly difficult and I would like to comment briefly on them. The first issue has to do with the listing of the names of deceased priests who have been accused of abusing a child. More concern was expressed as to this category than any other. As to deceased priests, there is, by definition, no consideration relating to child protection, and the countervailing considerations related to due process and protecting reputations become more substantial. In the vast majority of these cases, the priest was accused after he had already passed away and accordingly had no chance to address the allegations being brought against him. In a very large percentage of these particular cases, there has been a single allegation of abuse; that is not said by way of minimizing the allegations of misconduct, but rather to point out that there is little evidence on which to base a decision of guilt or innocence. It is extremely difficult to determine the credibility of these accusations, given that they involve matters that typically occurred decades ago. After consideration of all perspectives, I have decided to include in our compiled list the names of deceased priests if the criminal or canonical proceedings against that priest were completed before his death or if the priest has already been accused publicly. I emphasize that our decision not to list the names of deceased priests who have not been publicly accused and as to whom there were no canonical proceedings conducted or completed (most were accused well after their death) does not in any way mean that the Archdiocese did not find that the claims of particular survivors who accused those deceased priests to be credible or compelling. Indeed, in many of those cases, the Archdiocese already has proceeded to compensate the survivor and provides counseling and pastoral care to those individuals. Another issue which drew substantial commentary was whether a standard of “credibility” should be used to determine the listing of an accused priest. After consideration, I have decided not to rely on that term in making decisions about those accused clergy that should be listed on our website. The term “credibility” can have a variety of meanings, and, in this context, can mean anything from “plausible” but not proven, to “more likely than not” (the standard used in civil cases), to the high standard used for convictions in criminal and canonical cases (“beyond a reasonable doubt”/subject to “moral certitude”). I have decided instead to proceed by listing the names of clergy in the categories described above. Another issue to which I have given substantial consideration has to do with listing names of accused priests who are not priests of the Boston Archdiocese, but are religious order priests or priests from other dioceses. After careful consideration, I have decided to limit the names that are being published on our website to clergy of the Boston Archdiocese. I have decided not to include names of religious order priests or priests from other dioceses on our list because the Boston Archdiocese does not determine the outcome in such cases; that is the responsibility of the priest's order or diocese. I recognize that, over the years, many religious order priests and priests of other dioceses have served within the territory of the Boston Archdiocese, including in assignments at our parishes. In its 2004 report, the Archdiocese published information with respect to the number of religious order priests and priests from other dioceses who had been accused of abusing minors while serving within the Archdiocese. Archdiocesan policy is that, as soon as an accusation of misconduct is received against a religious order priest or a priest from a different diocese, we immediately notify law enforcement, as well as the superior of that order or the bishop of that diocese, and revoke the accused priest's faculties to minister within our Archdiocese. Under canon law, it falls to the superior or to the bishop to investigate and evaluate the accusation, taking appropriate canonical action. I urge the religious orders and other dioceses to consider their own policies with regard to publishing the names of accused clergy. I hope that other dioceses and religious orders will review our new policy and consider making similar information available to the public to the extent they have not already done so. Lastly, I have considered what should be done with the names of priests as to whom allegations were found unsubstantiated. I have decided to include in a separate list the names of accused clergy where the accusations have been found not substantiated after an investigation by civil authorities or by the Church if the names of those priests are already in the public domain. The Archdiocese already makes an announcement when a priest who previously has been publicly removed from ministry is allowed to return to active ministry following an investigation. However, I have decided not to include the names of accused clergy against whom allegations have been found unsubstantiated where their names have not been previously publicized. I believe it would be unfair to these clerics to release their previously unpublicized names on a list of accused priests after civil or Church processes have already found the allegations against them to be unsubstantiated. In total, 159 names of accused clerics of the Boston Archdiocese are included on the lists being published today. Of these, 22 represent cases that are still in process canonically, with the priest on administrative leave and having no public ministry. It is my wish and goal that these remaining cases be processed as expeditiously as possible. At the conclusion of those cases, additional announcements and amendments to the list will be made accordingly. To put this information in context, there have been to date a total of 250 clerics of the Boston Archdiocese accused of sexually abusing a minor. There are 91 names that are not being included on the lists published today, which can be summarized as follows: 62 names of deceased clergy as to whom canonical proceedings were never conducted or completed and who have not been publicly accused; 22 priests of the Boston Archdiocese as to whom the accusations of misconduct with a minor could not be substantiated;[4] 4 priests or former priests of the Archdiocese who are not in active ministry and are the subject of a preliminary investigation; and 3 priests who were already laicized or dismissed by the time they were accused, and who have not been publicly accused. It is important to note that the allegations of sexual abuse by Archdiocesan priests generally do not involve claims about current misconduct, but rather involve abuse occurring decades ago and before the Church adopted its current child protection policies. As described in detail in the report published by the Archdiocese in February 2004, the vast majority of the complaints received by the Archdiocese before 2004 involved incidents alleged to have occurred from 1965 to 1982, with a substantial decline in the number of incidents thereafter. More recent data, collected through 2010, confirm that same historical pattern. Only 4% of the 198 allegations received by the Archdiocese in the past six years involve child abuse alleged to have occurred more recently than 1990; over 90% of the incidents are alleged to have occurred before 1985. I do not say this in any way to minimize the abuse of minors by Boston priests, which is heinous, or the serious mistakes made by the Church hierarchy in responding to it. Nor do I seek to ignore the harm caused to survivors by these historical incidents, harm which is both current and the subject of our ongoing pastoral response. Rather I simply seek to place the problem in context and to give the faithful some confidence that the policies adopted by the Church to protect its children starting in the early 1990s have been effective. These policies include equipping children to report abuse; training our clergy, volunteers, and staff to identify and report suspected abuse; conducting annual background checks for all clergy, volunteers, and staff; and upholding the norm of zero tolerance by ensuring that no priest who has sexually abused a child will be permitted to exercise any ministry. Since 2003, approximately 300,000 children have received safe environment training through their parish schools or religious education programs. Approximately 175,000 adults – including diocesan and religious order priests, deacons, candidates for ordination at Archdiocesan seminaries and in diaconate formation, educators, employees, parents, and volunteers – have been trained to recognize and report suspected abuse. More than 300,000 CORI checks have been conducted for Archdiocesan and religious priests, deacons, educators, volunteers, and other personnel working with children. Almost 400 reports of child abuse or neglect (51A reports) have been filed with the Department of Children and Families (formerly the Department of Social Services) by our parishes and schools since these safety programs began. The majority of reports were made as a result of a child self-disclosing abuse to someone in the parish. In almost all cases, the abuse involved someone in the child's family, a neighbor, other children, or an adult known to the child. The Archdiocese will supplement the lists being published today on its website on a regular basis and will continue to make announcements at key stages of individual cases, consistent with prior policy. In addition, nothing that is being announced today undercuts the continued willingness of the Archdiocese to discuss with individual survivors of abuse information with respect to the accused priest. Despite our every effort to provide accurate and current information, in this first effort to provide a listing there will be errors and omissions. I would ask that anyone with additional information or corrections to the lists being published to contact our Delegate for Investigations at (617) 746-5639. It is my belief that in amending our policy and organizing this information on our website so that it is readily accessible, we take one more step forward in our efforts to assume responsibility for our past failures and reaffirm our commitment to assure that our present day standards protect the children of our community. We recognize that this announcement may serve as a painful reminder of the wounds many survivors carry and we invite any individual who has been harmed by clergy sexual abuse to contact our Office of Pastoral Support and Outreach at (781) 794-2581 or (866) 244-9603. Having met with hundreds of survivors, I know firsthand the scars you carry. And I carry with me every day the pain of the Church's failures. I express once again my sorrow for your pain and my apology for any way the Church and its clergy have failed you. My deepest hope and prayer is that the efforts I am announcing today will provide some additional comfort and healing for those who have suffered from sexual abuse by clergy and will continue to strengthen our efforts to protect God's children. Sincerely Yours in Christ, Cardinal Seán P. O'Malley, O.F.M. Cap. Archbishop of Boston [1] Statement of Archbishop Sean P. O'Malley Regarding Clergy Sexual Abuse in the Archdiocese of Boston from 1950-2003, available at a href="http://www.bostoncatholic.org/uploadedFiles/News_releases_2004_statement040226.pdf">http://www.bostoncatholic.org/uploadedFiles/News_releases_2004_statement040226.pdf. [2] Available at . [3] Available at [4] Of these 22 priests, ­4 are deceased, 8 are retired or on health leave, 1 has been restricted by the Archdiocese from engaging in active ministry for other reasons, and 9 are in active ministry without restriction.