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Investing to bring blessings

by Lisa McIntosh

The standard current definition of ‘ethical investment’ involves investing in companies that meet certain standards in the environmental, social and governance (ESG) aspects of their operations.

But investing ethically can mean far more than this – especially when we consider the wide-ranging opportunities available to use for good the money with which God has entrusted us. For many people of faith, matching what they invest in with their values is an important aim.

Indeed, investing funds to ‘contribute to meaningful outcomes’ and having social responsibility at the heart of financial decisions are among the core values of LLL Australia’s operations, says Chief Executive Officer Ross Smith.

‘All that we have is a gift from God – including our wealth’, Ross says. ‘If we are to be good stewards of that wealth, we need to be thoughtful about where we invest.

‘As companies become more transparent about their ESG operations, each of us is able to make more informed decisions about how we can be good stewards with our wealth – investing to bring blessings to God’s world and God’s people.

‘Further, investing our funds to contribute to meaningful outcomes can create greater connection, community and purpose. LLL has social responsibility at its core. We aim to support the Lutheran Church by meeting the capital needs of organisations that proclaim Christ as Lord and Saviour and seek to show his love to all people. We do this by providing missional grants, sponsorships and financial allocations to Lutheran organisations.’

Thoughtfully considering and selecting where and how to invest is ‘both a privilege and a humble response to God’s abundant provision for us’, Ross says. ‘Each of us needs to do our research and be mindful that we are selecting an investment that is secure, viable and will serve your individual vision’, he says.

While what each person considers ‘ethical’ can vary according to their values and beliefs, Lutheran Super CEO Stella Thredgold says Australians are ‘increasingly considering’ ESG factors in their investment decisions ‘to ensure alignment with the issues most important to them’. ‘When assessing your super, considering how your money is invested by the super fund will help you assess whether it aligns to your values and views on ethical and sustainable investing.’

Stella says Lutheran Super’s investment manager Mercer Australia has long put sustainability at the forefront of its investment philosophy, with the organisation’s sustainable and ethical super policy stating that ‘taking a holistic approach to investing is paramount’.

*The information contained in this article is general in nature and does not take into account your personal situation. You should consider whether the information is appropriate to your needs, and where appropriate, seek professional advice from a financial adviser.

With the support of LCA members, the LLL backs Lutheran ‘organisations that proclaim Christ … and seek to show his love to all people’, says CEO Ross Smith. These entities include ALWS, which invests in people through aid and development projects, such as that pictured above.

 

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The hows and whys of ethical investment

Whether you are an employee with superannuation contributions or a private or corporate shareholder, you probably have heard of ethical investment, along with considerations of environmental sustainability, social benefit, integrity and good governance. But what does it mean to be an ethical investor and is it an imperative for Christians? We asked Nick Schwarz to explain.

In 1992 the Australian government decided that working Australians needed to better prepare financially for their retirement so they would be less reliant on the aged pension. While payments into superannuation funds had been voluntary for workers before that time, from that year employers became required by law to take out a percentage of their employees’ pay and put it into a fund.

The job of superannuation fund managers is to invest workers’ money in assets they believe will deliver a return on that investment. These may include company shares, property, infrastructure and cash. Because ‘super’ is intended to provide income during retirement, access to it is usually blocked until then.

Superannuation and investment firms compete to grow their clients’ wealth quickly but without taking foolish risks or doing anything illegal. They offer funds with different mixes of investments and risk profiles, such as ‘balanced funds’, ‘high-growth funds’, ‘socially-aware funds’, ‘diversified funds’ and ‘conservative funds’. These cater for people who are more or less risk-averse, and those who have special interests or ethical concerns about the activities their money is supporting.

Interest in ‘responsible’ or ‘ethical’ investing has grown rapidly in recent years as investors have become more aware of the human and environmental costs of business. Christians have been among the keenest to embrace the concept because of their concern for the wellbeing of others and for the world God gave us to care for.

Many turn to specialist investment firms to do the difficult, time-consuming work of investigating companies’ ethical track records.

Funds that use ethical criteria to guide their purchase of company shares typically investigate three aspects of company operations:

  1. Their Environmental responsibility: Does the company use natural resources sustainably and minimise harmful wastes and emissions?
  2. Their Social responsibility: Do the company’s activities benefit employees, local people and society more broadly?
  3. Their Governance: Is the company law-abiding, honest and accountable? Does it treat workers fairly? Is its management transparent?

Funds that select investments based on these ethical criteria are given names such as ‘ESG funds’, ‘ethical funds’ and ‘socially responsible funds’. At the bottom of this story is an example of one ethical investment firm’s company selection guidelines.

Some investors draw up their own ethical criteria and research company products and practices. This is far from easy. Questions such as the following need to be considered:

  • Do you and the companies you are thinking of investing in agree on what it means to be ‘ethical’?
  • Can you distinguish between ‘genuine corporate responsibility’ and ‘corporate image-washing’?
  • How trustworthy are companies’ social and environmental impact reports? Are they written by independent assessors or company employees?
  • What is the right policy to take towards companies that have a mixed track record, e.g. which are well-run and benefit local and regional communities, but which raise environmental concerns?
  • Where a company has divisions doing business in more than one country, does its level of corporate responsibility vary between countries, e.g. does it take advantage of permissive labour and environmental standards in poor or corrupt countries? Is it good enough for a company merely to satisfy minimum legal requirements or should we expect it to aim higher?

The higher the standard of corporate responsibility that investors demand, the fewer investment options they will have. If you look very thoroughly into all aspects of a company’s operations, you will almost certainly find something to criticise.

Some investment funds use faith-based ethical criteria. For example, Muslims can invest in Sharia-compliant funds, which invest only in halal companies, i.e. those acceptable under Islamic law. Catholic funds tend to avoid companies that are involved either directly or indirectly in contraception and abortion, the endorsement of homosexuality and ‘anti-family’ activities. But generally, faith-based funds and non-faith-based ethical funds have much in common, such as commitment to fair trade, poverty reduction and environmental sustainability.

Studies comparing the performance of ESG/responsible/ethical investment funds and conventional funds show that ethical funds can grow in value at the same rate as conventional funds. Investors who choose a well-managed, strongly performing ethical fund need not worry that they are ‘sacrificing’ by investing ethically.

The other side to investment is divestment or disinvestment – that is withdrawing financial support from a company. Advocates for greater corporate responsibility often appeal to investors to divest from companies that engage in unethical practices.

But divesting of shares we regard as morally tainted means selling them and this means potentially making a capital gain. But isn’t the aim of ethical investment to profit from virtue? If we consider such a capital gain to be morally contaminated, what should we do with the money? Can we purify it by putting it to good use?

Divestment campaigns are usually more about shaming companies than shutting them down and many shareholders overlook unethical practices if the value of their investment is increasing. Greed has a habit of winning over ethics. Even if a divestment campaign convinces many shareholders to sell their shares and the share price goes down, bargain hunters usually buy them up, sending the price up.

Another consideration is that if a divestment campaign was very successful, and the offending company collapsed, its employees, their families, and other people and entities that relied financially on that company would be harmed. The campaigners and divestors would seem to bear responsibility for the plight of the ordinary people employed by that company – people who in the course of earning their living were probably not trying to foster evil in the world. Do the campaigners and divestors then have a duty to help people who have lost their livelihoods to transition into another more ethically acceptable livelihood? How might they do that?

You are more likely to make God-pleasing decisions about how you use your money if you think of your money as God’s gift to you, and that God wants you to be a good steward of that gift. Being a good steward of money means budgeting, setting aside portions for essential and non-essential expenses, giving away and saving or investing.

If you decide that ethical investing is for you, will you set your own ethical criteria and choose your investments based on them, or will you delegate the task of managing your money to an ethical investment company?

Remember, not all ethical investment companies are equally ethical or equally well-performing, so it’s a good idea to investigate them before choosing one. Some ways you can review an ethical investment decision include reading reports provided to you by your ethical investment firm; reading company reports that deal with matters such as governance, social impact and environmental impact, and independent reports (if available) that address the same matters.

Nick Schwarz is the LCANZ’s Assistant to the Bishop – Public Theology and a consultant to the church’s Commission on Social and Bioethical Questions (CSBQ). His Christian ethical decision-making guides are available at www.lca.org.au/csbq

EXAMPLE ETHICAL INVESTMENT COMPANY SELECTION GUIDELINES

WE ENGAGE WITH COMPANIES THAT PROVIDE FOR AND SUPPORT:

  • the development of workers’ participation in the ownership and control of their work organisations and places
  • the production of high-quality and properly presented products and services
  • the development of locally based ventures
  • the development of appropriate technological systems, e.g. renewable energy
  • the amelioration of wasteful or polluting practices
  • the development of sustainable land use and food production
  • the preservation of endangered ecosystems
  • activities that contribute to human happiness, dignity and education
  • the dignity and wellbeing of animals
  • the efficient use of human waste
  • the alleviation of poverty
  • the development and preservation of appropriate human buildings and landscapes.

WE AVOID COMPANIES THAT UNNECESSARILY:

  • pollute land, air or water
  • destroy or waste non-recurring resources
  • extract, create, manufacture or market materials, products or services which harm humans, animals or the environment
  • market, promote or advertise products or services in a misleading or deceitful manner
  • create markets by the promotion or advertising of unwanted products or services
  • acquire land or commodities primarily for speculative gain
  • create, encourage or perpetuate militarism or engage in the manufacture of armaments
  • entice people into financial over-commitment
  • exploit people through the payment of low wages or poor working conditions
  • discriminate by way of race, religion or sex in employment, marketing or advertising practices
  • contribute to the inhibition of human rights generally.

SOME ADDITIONAL RESOURCES

Paul Mills, ‘Investing as a Christian: Reaping where you have not sown?’, Cambridge Papers, June 1996, vol. 5, no. 2.

Choice Ethical Investing Guide, https://www.choice.com.au/money/financial-planning-and-investing/stock-market-investing/articles/ethical-investing-guide

Church of England Ethical Investment Advisory Group policies: www.churchofengland.org/eiag/policies

Catholic Super approach to responsible investment: https://csf.com.au/investments/responsible-investing#our-approach

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Putting your money where your values are

Rather than just being motivated by making the biggest profit, many investors are now keen to invest in companies that share their values, says long-term financial adviser John Grocke. We asked John, who is also chair of Lutheran Super’s Board of Trustees, to answer some of the big questions about ethical investment.

What is meant by ethical investment?

Investments comprising companies selected based on screening for their environmental, social and governance (ESG) policies and behaviours. There has been a material shift in company boardrooms as directors are now on notice that their behaviours and policies regarding the environment, social outlook and governance need to better reflect Institutions’ and Individuals’ values. For many of us who have a super balance, this means the funds we are part of are already providing a level of screening to ensure the investments we are exposed to demonstrate ESG behaviour.

Why are some people interested in investing their money ethically?

Investors are increasingly concerned about the sustainability of our planet and companies’ efforts to leave a planet healthy for future generations. Historically often the pursuit of short-term financial outcomes took priority over responsible outcomes for our planet. Investors are now seeking to invest in companies that share their personal values.

Do you think Christians who engage in this space do so for the same reasons?

As Christians, we have a responsibility to care for our environment, the world we live in and the people and creatures who share our planet. The planet is a finely balanced ecosystem which we need to consider in all our activities and how we use the resources we are given.

Is ethical investment only something that’s accessible to ‘wealthy’ people?

Ethical investing is available to most of us, with the most obvious access through our superannuation investments.

What would be your general advice for anyone interested in ethical investment?

Superannuation funds provide a simple way for members to demonstrate their support for companies engaged in ESG policies. The majority of funds are actively engaging with companies to encourage these behaviours. Alternately, most major funds offer a range of specific ESG investment options. Talking to your super fund, a financial adviser or both is a great way to become better informed.

Is there only one ‘right way’ to invest ethically or are there many ways?

There are different ways to go about ethical investing, depending on an individual’s preferred emphasis. This can be in the form of an ESG balanced investment which broadly covers all different types of investments, or an investor can select an ESG fund covering a particular segment of the market – for example, renewable energy.

John Grocke has been a financial adviser/planner for more than 35 years and has been a Director at Johnston Grocke for 32 years. He is also chair of Lutheran Super’s Board of Trustees, served as a Director on the LLL Board, retiring after 12 years in 2020, and is a member at Immanuel Lutheran Church North Adelaide.

*The information contained in this article is general in nature and does not take into account your personal situation. You should consider whether the information is appropriate to your needs, and where appropriate, seek professional advice from a financial adviser.

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Investing to bring blessings

by Lisa McIntosh

The standard current definition of ‘ethical investment’ involves investing in companies that meet certain standards in the environmental, social and governance (ESG) aspects of their operations.

But investing ethically can mean far more than this – especially when we consider the wide-ranging opportunities available to use for good the money with which God has entrusted us. For many people of faith, matching what they invest in with their values is an important aim.

Indeed, investing funds to ‘contribute to meaningful outcomes’ and having social responsibility at the heart of financial decisions are among the core values of LLL Australia’s operations, says Chief Executive Officer Ross Smith.

‘All that we have is a gift from God – including our wealth’, Ross says. ‘If we are to be good stewards of that wealth, we need to be thoughtful about where we invest.

‘As companies become more transparent about their ESG operations, each of us is able to make more informed decisions about how we can be good stewards with our wealth – investing to bring blessings to God’s world and God’s people.

‘Further, investing our funds to contribute to meaningful outcomes can create greater connection, community and purpose. LLL has social responsibility at its core. We aim to support the Lutheran Church by meeting the capital needs of organisations that proclaim Christ as Lord and Saviour and seek to show his love to all people. We do this by providing missional grants, sponsorships and financial allocations to Lutheran organisations.’

Thoughtfully considering and selecting where and how to invest is ‘both a privilege and a humble response to God’s abundant provision for us’, Ross says. ‘Each of us needs to do our research and be mindful that we are selecting an investment that is secure, viable and will serve your individual vision’, he says.

While what each person considers ‘ethical’ can vary according to their values and beliefs, Lutheran Super CEO Stella Thredgold says Australians are ‘increasingly considering’ ESG factors in their investment decisions ‘to ensure alignment with the issues most important to them’.

‘There’s a variety of ways this can be achieved, based on what’s most important to you’, she says.

‘When assessing your super, considering how your money is invested by the super fund will help you assess whether it aligns to your values and views on ethical and sustainable investing.’

Stella says Lutheran Super’s investment manager Mercer Australia has long put sustainability at the forefront of its investment philosophy, with the organisation’s sustainable and ethical super policy stating that ‘taking a holistic approach to investing is paramount’.

*The information contained in this article is general in nature and does not take into account your personal situation. You should consider whether the information is appropriate to your needs, and where appropriate, seek professional advice from a financial adviser.

With the support of LCA members, the LLL backs Lutheran ‘organisations that proclaim Christ … and seek to show his love to all people’, says CEO Ross Smith. These entities include ALWS, which invests in people through aid and development projects, such as that pictured above.

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Investing in people … ‘Why I am giving up my bed’

 by Jonathan Krause

It’s a long way from the Grade 4 classroom of a Lutheran school in Queensland to the frontline of the war in Ukraine. And it feels a long way from the comfort of a cosy bed to sleeping on the floor.

Yet 9-year-old Chloe, inspired by a class project on ‘Why experiencing God’s love can inspire someone to make a sacrifice to help others’, is doing exactly that.

‘I was motivated to give up my bed for five nights’, she says. ‘People from Ukraine have been sleeping on the floor for weeks and sometimes even months.

‘I am hoping my campaign can raise $500 or more in four weeks. I want to raise money for Ukrainian people because they have nothing while we have everything – which makes me think we can spare money for them because we have so much.’

Chloe’s teacher, David, says his students spent the first semester of their Christian Studies lessons reflecting on how God’s grace can change the world. Students explored the concept of sacrifice, and now are helping others through Australian Lutheran World Service (ALWS).

‘We used a planning template to develop an action plan, which led students to create a simple website that showcases what they are sacrificing for their chosen cause’, David says. ‘Some examples of the ALWS initiatives that students have chosen to support are the Ukraine Crisis, the Tonga Crisis, Children of War and The Grace Project.’

This class project is an example of how ALWS and Lutheran schools work together. ALWS school resources include curriculum-linked educational materials, devotions and chapel presentations. Guest speakers share stories of the Lutheran Church’s support for sustainable development for families in places like South Sudan and Burundi, and emergency response to disasters like the war in Ukraine and the Tonga tsunami.

Once students are inspired and equipped, they take action through ALWS activities like Gifts of Grace and Walk My Way, and the initiative of Chloe’s class.

Classmate Chayse is giving up his bed to help the people of Tonga. ‘I am motivated to sacrifice because God sacrificed his life for us’, he says. ‘That got me really motivated to help Tonga because of the big tsunami and that is why I am sacrificing my bed and my goal is $2000. If we work together, we can make Tonga a different place.’

Fellow Grade 4 student Megan also understands the power of bringing love to life for people hurt by poverty, injustice and crisis: ‘I am motivated to make a sacrifice for others because that shows that we love everyone even though we haven’t met them’, she says.

Jonathan Krause is ALWS Community Action Manager.

You can support the people of Ukraine or Tonga, along with other ALWS projects at www.alws.org.au/what-you-can-do/donate/ or by phoning 1300 763 407. You can also support and participate in the South Australian Lutheran schools Walk My Way to be held at Victor Harbor SA on Friday 21 October. See www.walkmyway.org.au for more information.

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Jesus, money and care for creation

by Neil Bergmann

Through baptism into Jesus’ death and resurrection, we are adopted into the kingdom of heaven. During his earthly ministry, Jesus teaches about what it means to live, here and now, in that new kingdom. And a lot of that teaching is about money.

Our congregations are full of generous people. We gladly give of our time, talents and possessions towards God’s mission through his church. But we also like to think that what is left is ours to do with as we wish. Jesus will have none of that. Jesus is Lord of all that we have.

In Matthew’s gospel (19:21), Jesus knows that money is an obstacle to the rich young man’s life in the new kingdom: ‘If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven; then come, follow me.’ Then in Luke, using the parable of the dishonest steward, Jesus teaches: ‘You cannot serve both God and money’ (16:13).

Elsewhere in this edition, the notion of ethical Investing is explained. As we are called to care for God’s good creation, we can make financial choices that are better for the environment, by promoting moves to renewable energy and sustainable farming, fishing and forestry.

Three areas in which our everyday financial decisions can support more sustainable communities are superannuation, banking and insurance.

Many of us have funds invested in superannuation, often in default investment plans. We generally can choose our super provider and different investment plans. Almost every provider has socially responsible investment choices, but these are rarely the default fund. It takes just a few minutes to change from the default fund to the equivalent socially responsible fund.

We make choices about which banks we use, both as individuals and as congregations, but care for creation is rarely part of the decision. We could choose a bank that, for example, doesn’t lend to new fossil fuel projects. Similarly, most of us have insurance policies, and we could choose providers that are not insuring new fossil fuel projects. Climate advocacy group marketforces.org.au has asked different insurance and banking providers about their climate credentials, so you don’t need to do the difficult research yourself. If you are reluctant to change your provider, then you could write to your bank or insurer requesting that their business policies promote socially responsible and environmentally sustainable practices.

In the recent Australian federal election, an important issue for many voters and candidates was action on climate change. Climate change most severely affects those who are least able to adapt to a changing climate – the poor and vulnerable in developing countries. These are exactly the ones Jesus asks us to care for in his new kingdom, and our everyday financial decisions can be part of that care.

Neil Bergmann is chair of Lutheran Earth Care, Australia and New Zealand (LECANZ).

Learn more about LECANZ, which reports to the LCANZ’s Commission on Social and Bioethical Questions, and access resources and information on its website at www.lutheranearthcare.lca.org.au

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Thank you, Hanna, for 10 years’ service!

by Nevin Nitschke

Meeting Hanna Schulz is to meet an intelligent, passionate and articulate woman with degrees in linguistics, anthropology and theology. The other thing you quickly sense is her love for Jesus and the trust she places in their relationship.

Hanna has served in Bible translation work in Papua New Guinea (PNG) for 10 years. Based at the Wycliffe translation community of Ukarumpa in the highlands, she makes regular trips by boat to the delta area of the Gulf Province. She says there is ‘huge need’ for linguists, translators and disciple-makers to come alongside PNG Christians. PNG has about 200 languages in which Bible translation is yet to start.

‘When I moved to PNG 10 years ago, I was expecting to come for a lifetime of service, and this is still my strong sense’, she says. ‘Recently, as I travelled the rivers to my village, Ubuo, I had a real sense of peace about where I was going and what I was doing.

‘While my job description is Bible translation, my biggest goal is disciples. Even more than that, the goal is disciples who make disciples. To see people living a love-filled, joy-filled, hope-filled life in God, and staying close to God through the hard times while encouraging others to do the same, is my greatest joy.’

In her first three years in PNG, Hanna describes her contribution as being ‘a generally helpful linguist’. In 2015, she began work with the Kope people.

‘I work with a team of Kope translators, SIL (formerly Summer Institute of Linguistics) colleagues, and colleagues from other missions but, most importantly, God is always with me’, she says. ‘At all times, the one who knows me best and loves me the most, is with me in whatever is going on.

‘The big development in my role is in the amount that I am now reaching out to neighbouring languages, and in the amount of workshop-based training we are providing. A multi-language project is starting this year, using Oral Bible Storying (OBS) – a translation approach that focuses on telling Bible stories in local languages in an engaging way.’

What are the greatest challenges of her service? ‘People and relationships – such as being seen as an endless source of cargo or cash and saying goodbye to people I have loved working alongside in PNG’, she says.

‘This year held the biggest challenge I have faced in life, as my sister Clare died of cancer. She was one of the most important people in my life.’

Despite these and other challenges, Hanna says, ‘God keeps things going’.

‘I am glad that, when I started, I did not know all the challenges I was going to face, as I probably would have run away’, she says. ‘Growing and learning in stages … this is how God looks after us and draws us into his work at a pace we can bear.

Thank you, Hanna, for 10 years of Bible translation work and for constantly pointing us to Jesus!

Nevin Nitschke is an LCA International Mission program officer. You can donate to support Hanna’s work at https://wycliffe.org.au/member/hanna/

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Shame, guilt, regret and the path to repentance

Why do we feel guilt, shame and regret? We asked Lutheran psychologist Dr Michael Proeve, whose research interests include shame, guilt and remorse, to unpack what these emotions teach us and what their relationship is to repentance for us as Christians.

The Greek theological term ‘Metanoia’ is often defined as ‘a transformative change of heart’. It is the turning again or change in mind and change in living that in Christianity we commonly call repentance.

And if we are to live repentance and articulate our experience of it, we may do this through the language of emotion. For, as creatures of flesh and bone as well as spirit, we are used to speaking our experience through those fusions of thought, feeling, physiological response and interpersonal action that ebb and flow and recur in our lives, which we call emotions. I want to focus on three emotions that I believe feature when we work through repentance: regret, guilt and shame.

The idea of looking backwards seems contrary to one of our current cultural imperatives of ‘moving forward’ but looking backwards is what regret entails. The Frank Sinatra song My Way talks of having had ‘… a few [regrets], but then again, too few to mention …’. However, I suspect people who endorse this view either have extraordinary foresight or more likely are not paying attention to the consequences of what they do. The rest of us have regrets.

Psychological interest in regret has been developing since the 1990s and the value of regret is recognised in business-oriented self-help literature. Put simply, we experience regret when we wish that things were other than they are. This is broad, in that we may regret the situations and behaviour of others, but I want to focus particularly on regret as it applies to ourselves when we wish that we could turn back time, and start the day, month or even years again. Regret for actions and opportunities we did not take may preoccupy and weigh very heavily on us, but our behaviour is often a painful source of regret and need for repentance. When we regret, we think of mistakes we made, that we should have known better, and we want a second chance.

Though regret may bite and ache, it offers us the motivation to look at how we might do things differently and make the changes that we can, if we should be given a second chance. We can feel regret because of what we have suffered, but we may also regret what we do because it has hurt others, and this is where regret links to guilt.

Guilt is known as a self-conscious emotion in that we evaluate ourselves against standards and rules. When we feel guilty, we judge our behaviour negatively against the rules and standards we hold for ourselves, particularly about behaviour towards others, and we feel responsible. We want to apologise, repair matters, and remind ourselves to live by the values we hold. Recent psychological thinking sees guilt as generally a good thing, as people who feel guilty tend to be empathetic towards other people, understand their perspectives, and they want to repair their relationships with others.

However, there are times when guilt is not so helpful to us or others. For example, sometimes people take too much responsibility for what happened in circumstances where others would not judge them so harshly.

When we feel guilty, it can be good to ask what we are truly able to control and be responsible for, as we cannot necessarily control all circumstances and we cannot control what other people do. We can then repair what we can repair, reach out to other people whom we have hurt and be more conscious of living according to the values we hold.

The emotion of shame, however, is a mixed blessing. Shame is a very painful emotion, which involves judging our whole self as inferior or bad, and perceiving that other people see us that way too.

Also, people commonly feel shame not because of their behaviour, but because of their appearance or because of things done to them. In these circumstances, shame results from events or aspects of ourselves for which we are not responsible and which we cannot necessarily repair.

As well, whether shame results from our behaviour or not, we can respond to shame in unhelpful ways. People may cope with shame by turning it outwards, being angry and blaming others. Or we may cope with shame by isolating ourselves and hiding from others. So, shame can result in responses of attack or paralysis, neither of which benefits others or ourselves.

The way out of shame is often by means of the opposite of shame, which is compassion. When others treat us with compassion and accept us for who we are, and we learn to do the same towards ourselves, shame can decrease. If shame comes from what we have done, we may then transform shame into guilt, take appropriate responsibility, and return to our values.

There are few more striking descriptions of guilt and shame than King David’s outpouring in Psalm 51, his prayer of repentance. For Christians, as for David, God is the compassionate ‘Other’ to whom we may bring our shame, guilt and regrets, to be restored, renewed and compassionate towards ourselves. In turn, when we can be compassionate towards others, their shame may be lessened, they can feel appropriate guilt, and they may be renewed and may renew their relationships.

A clinical and forensic psychologist, Dr Michael Proeve is an academic at The University of Adelaide. He is co-author or co-editor of the books Remorse: Psychological and Jurisprudential Perspectives, and Remorse and Criminal Justice: Multidisciplinary Perspectives. He has had a long involvement with the Lutheran Church as a congregant and member of church committees.

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PNG evangelist carries on 50-year mission

by Matt Anker

In the 1970s seven men from the Morobe province in Papua New Guinea (PNG) left their homes to take up government positions in Vanimo, the capital of the northernmost province of PNG, West Sepik, which is now known as Sanduan Province. In addition to their shared cultural heritage, these men – like most Morobeans – were Lutherans. By contrast, West Sepik was a place where mission had largely been left to the Roman Catholics.

In their first months in Vanimo, these ‘foreigners’ scaled the mountain overlooking the town every weekend, seeking solace in one another’s company – and in beer. Reflecting back, one of those men recently said: ‘It wasn’t long before we said to each other, “We are Lutherans!” and we turned that weekly drinking party into a prayer group.’

These first Lutherans in Vanimo approached the government for land on that same mountain and built a church, naming it Calvary congregation. It is from this ‘mama’-congregation that the Lutheran mission in West Sepik has grown, as many congregations have been planted throughout the province.

In April I visited our brothers and sisters in PNG. And what a joy it was to hear Bishop Jack Urame of the Evangelical Lutheran Church in PNG (ELC-PNG) share this story. Bishop Jack had just returned to Lae from West Sepik where he had commissioned a young man to serve as an evangelist in the rugged country west of Vanimo, bordering West Papua.

Evangelist Bosco Tangi arrived at his commissioning service in the traditional dress of his tribe and, as he was commissioned to carry the good news to the people he serves, his traditional dress was removed, and he was clothed in a white gown with a cross placed around his neck. No longer bound by tribal bonds, he was now ready to serve people of every tribe, language and nation with the good news of our Lord Jesus.

In the ELC-PNG, evangelists like Bosco continue to remain the pillar of the church through their volunteer engagement in the work of God. Since its earliest days in PNG, the church has grown through the work of evangelists. Bosco’s father joyfully offered his son to the church, expressing his gratitude for all the Lord had done for him and his family. Father and son now look forward to seeing how the Lord uses the ELC-PNG’s newest evangelist in reaching people with the comfort and peace that Lutherans have become known for.

From a drinking party to a prayer group, to a sending congregation. Who could’ve imagined what God would do through those seven men who arrived as ‘foreigners’ in Vanimo all those years ago?

Pastor Matt Anker is LCANZ Assistant to the Bishop – International Mission.

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Death’s painful companion or helpful guide?

Iconic French fashion designer Coco Chanel is quoted as saying, ‘Guilt is perhaps the most painful companion of death’. Indeed, as we age, it is natural to reflect on our lives. Looking back, we may have feelings of guilt about what we have said and done. We asked two Lutheran aged-care chaplains for their observations about the part guilt can play at end-of-life.

 

Gospel provides great comfort

by Gillian Reid

My role as an aged-care chaplain is to provide social, emotional and spiritual support for residents, staff and residents’ families, along with leading Bible studies and lay reading services. I also organise visits from congregational pastoral care teams from residents’ home churches if they have stated they would like visits.

Formerly a teacher, I was led to chaplaincy because I am passionate about providing a listening ear for people who need someone to talk with. As a teacher, I found that students would talk with me about things that were on their minds and a dear friend suggested that I become a chaplain.

The greatest joy for me is the relationships that I have the privilege to be part of. To just sit with an aged-care resident and share that time is a blessing.

I believe that both Christians and non-Christians struggle with guilt. It is a part of humanity’s fall. The difference is that a Christian person has the assurance and tremendous comfort that their sins are forgiven.

Some of our residents carry guilt from their past. Other residents who have dementia can re-experience guilt when it feels for them as though the event happened recently. Carrying guilt harms their self-worth and their relationships with God and others. For example, several residents have said they felt that the mistakes they had made in the past meant that God was punishing them now. The sense of guilt adversely affected their faith.

There is a difference, too, between guilt and shame. Guilt focuses on our behaviour. Shame focuses on us and is the fear of being unworthy of love. It causes people intense pain and suffering when left unaddressed. In contrast, guilt can be a good thing because it can lead us to the source of forgiveness, our Lord and Saviour Jesus Christ.

We can best serve others who are suffering with guilt by listening to them as they share their story. If you feel someone you are serving needs further assistance and counselling, do some research so that you can refer them to local psychologists and charities. When or if they ask us about God, you can share the gospel message of grace and forgiveness with them and support them.

I have known residents who have come into aged care carrying guilt from their past and who have discovered God’s forgiveness and grace through hearing the gospel message. It has made a positive difference in their lives and relationships.

The gospel is immensely powerful in releasing people from guilt. When I visit residents with dementia and we say the Lord’s Prayer and the Apostles’ Creed, they know every word and pray to God. The look of hope and forgiveness on their faces is beautiful to see. The Holy Spirit is living and active in their hearts. It is one of the great joys of my work. 

Gillian Reid is a chaplain with Lutheran Services since 2018, and has moved recently from Salem, Toowoomba, to Zion, Nundah in Brisbane. A member of Redeemer Lutheran Church in Toowoomba, she is in the process of joining a new church family due to her recent move.

 

Unfinished business

by Kathy Friebel

In a society that struggles to name sin, guilt is talked about openly in the context of indulgences like eating chocolate. Such confessions are offset by friends who respond with an admission of an equal or greater indulgence. More serious guilt for ‘what we have done’ and ‘failed to do’ is processed in our worship liturgy. Uncomfortable as it may be, guilt can help convict us, and guide us towards better lifestyle choices or relationship reconciliation. At worst, it can condemn a person to live with a sense of shame.

As a chaplain in an aged-care facility, I have listened to many older people share stories of the guilt that plagues them as they wrestle with ‘unfinished business’ late in life. More obviously, guilt is often present as tension between residents and their families.

As care residents spend increasing amounts of their day in sedentary activities, the time available for reflection increases. It is estimated that more than half of elderly people live with depression, and this can turn a person’s focus towards what hasn’t gone well during their lifetime.

With or without faith, a sense of guilt for choices made in earlier years is common. Where relationships have been damaged or broken, reconciliation with others is often impossible, especially if they have died. Rites of confession and absolution are deeply powerful for those who understand forgiveness from a gracious God.

While grief and loss may be dominant emotions for a resident entering aged care, guilt is often a silent companion. It is also common for family members to express feelings of guilt for having ‘put’ a spouse or parent into care, even though this level of care is needed.

If loved ones have been caring for the person entering care, part of the transition is resorting to the role of partner or child and relinquishing the role of carer. Visits can relax into spending time with each other. With the support of staff in creating new relationships of trust, there is great potential for avoiding or reducing feelings of guilt.

Whether or not dementia plays a part makes a significant difference. Those who need living assistance but have no insight as to their need, are particularly prone to laying guilt on spouses or children for moving them out of their home. With the personality change that can result from dementia, hurtful words of accusation are often spoken which, for the receiver, are hard to forget.

Residents experience guilt about many things. The theme most often verbalised relates to being a burden on people and resources. Residents who think this way can feel guilty for living. Comments about life being easier for their loved ones if they were dead are common.

Ageing people in any setting can have a type of survivor guilt, especially when a child or grandchild dies or has a terminal diagnosis. Residents who are deteriorating can also feel guilty for dying, especially if family members ask them to hang on until the next family milestone.

Guilt often presents during end-of-life and as part of grief afterwards. Much of the guilt in the death space is avoidable if conversations about death occur ahead of time. Outlining expectations for medical interventions can alleviate the angst faced in a highly emotional time. Visitation is often an area of misunderstood expectations. Many aged-care residents do not expect family members to keep a bedside vigil during end-of-life. When this has not been discussed, loved ones often put pressure on themselves and others to be present 24 hours a day until the last breath is taken.

The antidote to much guilt experienced in the last season of life is open conversation. Where this is difficult, it may help to enlist the support of another trusted person. A chaplain or pastor can assure a person that they are a loved and forgiven child of God, even if they do not want to discuss their guilt.

Discussing choices and boundaries within families can eliminate tension and guilt for the aged person and their loved ones. If healthy expectations are nurtured, their remaining days on earth can be free from misunderstanding and unnecessary burdens.

Kathy Friebel has been an aged-care chaplain for 10 years and serves at St Andrews Aged Care at Tallebudgera on Queensland’s Gold Coast. She has been part of the St Andrews Lutheran community as a congregational member there for 25 years.

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