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181

Understanding guilt – Its purpose and power and THE ONE panacea

The part guilt plays in our relationship with God and with others can be perplexing. We know we’re forgiven as Christians and loved children of God, so why do we still feel guilty? We put this and some other curly questions about guilt and shame to Noel Due and asked for his insights.

Why do people have feelings of guilt?

Simply because they have a conscience. That conscience is schooled by upbringing, peers, social norms and other factors. It registers when we have transgressed. That’s not to say a conscience is reliable. It’s not. It needs to find a law to align itself to. The things to which it aligns itself may be a long way from the truth of who God is. And when we transgress, it acts as judge, jury and executioner.

How do feelings of guilt differ from shame?

Guilt is related to transgressions: I have done a wrong thing. Shame is related to our identity: I am a wrong thing. Guilt and shame may work in tandem, but shame always carries the feeling of how you appear in the eyes of another. It always leads you to believe you are not enough. Not just that you have not done enough or done too much of the wrong thing (guilty feelings); but that you are not enough.

Why do forgiven Christians, who know they are forgiven and saved by grace alone through faith feel guilty?

Because our consciences are still at work. Often, they are misaligned too. They can be aligned to all sorts of pietistic and religious attitudes and actions, which carry with them ‘should’, ‘ought’ and ‘must’ type words. In addition, your conscience – being as much a part of fallen humanity as the rest of you – will constantly need to be renewed by hearing the gospel. It’s never a once-off thing. The amazing thing about grace is that it is always amazing. If we’re not amazed, it is because we may not be hearing the gospel, or because our consciences are so deeply bound by the ‘should’, ‘ought’ and ‘must’ vocabulary of church life that it has built up like wax in our spiritual ears.

What is the difference between a shame-based culture and a guilt-based culture?

That’s not easy, as both cultures operate with shame and guilt as real experiences; but they are often expressed differently. In shame-based cultures, the fear of being put to shame (losing face) acts as a powerful social conditioning factor. It relates to the way one is viewed by the group, and therefore the status and acceptability (or not) of that group. In the West, shame-based action (being put to shame on the one hand or presenting a face so that we maintain group acceptability) is increasingly evident through social media; and the associated ‘cancel culture’ or ‘defriending’ actions that cause so much pain.

Can feelings of guilt ever be a useful, productive, or positive thing in terms of our lives, our faith, and our relationships with God and others?

While the conscience is not the inner voice of God, God can awaken the conscience so that we begin to hear him through that means. The Spirit comes to convict of sin, righteousness and judgement. He uses the Law to do that and under the weight of that conviction, our consciences become deeply troubled. We cannot put things right and so find grace in the love of God. Luther’s experience of that arc from the conviction of sin to the experience of God’s grace was the spark for the Reformation. But if preachers or well-meaning Christians use guilt as a motivator it destroys relationships. It produces the deeds of the flesh, not the fruit of the Spirit.

Can guilt damage our relationship with God?

Yes, especially if we feel that God can never forgive us. So, we continually try to go up the down staircase. Instead of seeing that God has come to us, we are constantly trying to get to him; imagining that he has high expectations of us and that we must keep trying harder to please him. We become like the elder brother in the story of the prodigal son; or we look down our noses with contempt at others, like the Pharisee in Luke 18.

Can guilt damage our relationships with others? What can we do in such cases?

Nothing but the love of God can free us to forgive and confess our failures to others. Guilt only leads to more and more self-justifying behaviour, chief of which is being critical of others in the very areas in which we feel most guilty. Shame likewise corrodes relationships, because it feeds envy, jealousy and the need to constantly be proving to others that we are enough. But where there is true forgiveness, there is no ground to defend. That means we can be both authentic and vulnerable because we all stand in the same place at the foot of the cross.

What is false guilt? How does false guilt harm us?

False guilt is feeling guilty when you don’t need to feel guilty. It is one of the great weapons of manipulative people, conmen and dictators. False guilt is feeling you must take responsibility for something that is not your responsibility. It is often more linked to the insecurity that arises from shame, but emotionally it feels like a burden of guilt.

I know God has taken the burden of my sin, and I have confessed my sin to him, but I am still weighed down by feelings of guilt. How can I be free from such a burden?

In part, this is the battle of life on this side of heaven. We are yet to fully realise what we have been remade as in baptism. We are a new creation in Christ, but every day the world, the flesh and the devil tell us otherwise. The battle of faith is to believe that God’s promises are true all the time. Luther once said something like this: ‘the Law says, “do this”, but it is never done. Grace says, “believe this because all is already done”.’ We are not alone.

Rev Dr Noel Due is pastor of Northern Territory’s Top End Lutheran Parish and formerly served the LCANZ as Pastor for New and Renewing Churches. Among other publications, he is the author or co-author of New Life New Love, Live in Liberty: The Spiritual Message of Galatians and Spirit Filled: Normal Christian Living.

182

Reconciled to God

by Rev Dedi Pardosi

When the Bible mentions ‘guilt’, it almost always refers to theological guilt, namely the guilt that arises as a result of violating God’s law. Some Bible scholars say the Bible never separates guilt from sin.

It is very important for Christians to know that the Bible does not emphasise guilty feelings – which are often subjective and may be unfounded – but rather addresses the guilt of sin. Therefore, Christians must be careful not to try to create guilty feelings as a tool to make it easier to change and motivate someone. Guilty feelings should only exist as a normal reaction to our awareness of the reality of sin. For this reason, Christians must be able to distinguish between ‘constructive sorrow’ and ‘worldly sorrow’.

Constructive sorrow or positive grief is a term used by theologian, psychologist and author S Bruce Narramore in his research article ‘Guilt: Christian Motivation or Neurotic Masochism’, which appeared in the Journal of Psychology and Theology in June 1974 and is based on 2 Corinthians 7:8–10. In this passage, the apostle Paul distinguishes between worldly sorrow, which is roughly equivalent to simply subjective guilt feelings and constructive sorrow, which is positive and results in a constructive change in attitude to life.

An example of these two contrasting emotional states could come from a driver who hits a person with his or her car. The driver could experience worldly sorrow, by which he or she may feel guilty, curse themselves and forever refuse to take the wheel and drive again. In this case, constructive sorrow may also lead to the driver feeling guilty but would also see him or her acknowledging their mistake, being willing to receive the appropriate punishment and, where possible, endeavouring to remedy the harm caused.

Indeed, the world often prefers worldly sorrow, because the world is bound with a lust for revenge so that people are only satisfied when guilty people receive a death sentence. But this reality should not be a reason for us to choose such a guilty way.

A great theme in the Bible is God’s forgiveness. The Lord Jesus came as God’s lamb to take away the sins of the world (John 1:29) so that humans might receive forgiveness and be reconciled to God (Acts 5:30,31; Colossians 1:14; Ephesians 1:7).

The Bible often emphasises that forgiveness from God is concerned with important matters such as repentance (1 John 1:9, Proverbs 28:13) and the forgiveness of our fellow human beings (Matthew 6:12 and 18:21). Without repentance, there is no forgiveness and without a willingness to forgive the faults of others, there is no forgiveness from God.

Indeed, faith is a gift (Ephesians 2:8; Romans 12:3) from the Holy Spirit, not a virtue of our own standing or works (John 3:3). Without the Holy Spirit’s renewal of our whole nature, we are not aware of our sin and the need for God’s forgiveness. Without repentance, there is no forgiveness of sins.

The proof of repentance is a life under the leadership of the Holy Spirit, which produces the fruits of kindness, generosity, patience and peace (Galatians 5:16,22), namely the main elements that mark the event of forgiveness. PH Monsma, in his article entitled ‘Forgiveness’ says: ‘A person who seeks forgiveness but doesn’t forgive others hardly knows what he/she is asking for and is not worthy of it.’

S Bruce Narramore provides a comparison chart between psychological guilt (worldly sorrow) and constructive sorrow, as follows:

  1. The centre of attention in the first instance is self; in the second it is God and our neighbour.
  2. Thoughts on the problem in the case of psychological guilt focus on the mistakes that have been made; while constructive sorrow focuses on the consequences of mistakes that have been made and corrective steps to be taken.
  3. The motivation behind the actions taken contrasts between freeing oneself from guilty feelings and encouraging others to grow, and doing God’s will (love).
  4. Attitudes towards yourself are angry, hateful, and frustrated versus being deeply concerned or contrite, and loving yourself so that try your best.
  5. The outcome or effect of worldly guilt can be temporary external change, withdrawal from responsibilities, failure repeating itself and self-hatred; while with constructive sorrow, the result can be ‘repentance and change based on an attitude of love and respect’.

By looking at the differences above, between psychological guilt and constructive sorrow, it is clear that what humans need is constructive sorrow and yet this is never perfect in a person’s struggle without God being present.

Indeed, humans can seek constructive sorrow, but without repenting and being reconciled to God, this is groundless and has no clear purpose, so it does not guarantee the resolution of the guilt problem.

As writer Johann Ludwig Konrad Allendorf says in the English translation of the hymn ‘Jesus ist kommen’, ‘Jesus has come! Now see bonds rent asunder! Fetters of death now dissolve, disappear, see him burst through with a voice as of thunder! He sets us free from our guilt and our fear, lifts us from shame to the place of his honour. Jesus has come! Hear the roll of God’s thunder!’

The Bible emphasises very clearly the futility of those who do good apart from the gift of salvation in the Lord Jesus Christ (Romans 3:20, 9:32, 11:6; Galatians 2:16; Ephesians 2:9; 2 Timothy 1:9; Titus 3:5).

Rev Dedi Pardosi is a pastor of Indonesia’s HKBP (Huria Kristen Batak Protestan) church and Director of the National Committee Lutheran World Federation Indonesia (KN-LWF). Previous to taking on this role early in 2022, he was working with the same body’s Luther Study Centre.

183

ALC calls for support

Australian Lutheran College (ALC) has this month launched its annual appeal with the theme of ‘Encouragement brings students to ALC’. ALC is calling on all members of the LCANZ to support the college with their prayers and gifts – and by encouraging people to serve the church as pastors, teachers and other church workers. You can read more in the ALC publication Saints Alive, included with this month’s print edition of The Lutheran and available to download at www.alc.edu.au/connect/publications/saints-alive

Appeal packs are available in your congregation, or you can donate online at www.alc.edu.au/donate or by using the donation slip in Saints Alive.

184

Global mission leaders gather

The New and Renewing Churches department of the LCANZ is hosting the International Research Consortium’s (IRC) annual conference in Adelaide this month, including an Open Day. The IRC is an ecumenical group of mission practitioners, scholars and church leaders from around the world who study, reflect on and research ‘missional’ local churches, including new church plants, and the systems that support them.

The Open Day, which will be held on 29 June, will feature the theme ‘Riding the Waves of Change’. Guest speakers will be Rev Dr Ian Robinson, Emeritus Scholar in Mission and Leadership from the United Theological College in Sydney; Dominee Danie Mouton, Executive Officer of the Synod of the Dutch Reformed Church in the Eastern Cape in South Africa; Professor Patrick Keifert, of Church Innovations USA and Revd Canon Dr Nigel Rooms, of the Partnership for Missional Church, from the Church of England’s Church Mission Society.

The LCANZ’s Pastor for New and Renewing Churches Nathan Hedt will open the day, while Dr Tania Nelson, the LCANZ’s Executive Officer – Local Mission, will facilitate a panel discussion to conclude the event. For more details, go to www.newandrenewingchurches.org.au/events/

Registrations for the Open Day can be made at https://cvent.me/gekRD9

185

ALC welcomes new academic dean

There have been several changes at both governance and leadership levels at Australian Lutheran College (ALC) in early 2022, including a new academic dean and board members.

Dr Stephen Haar, who has served as the college’s academic dean for 14 years, has relinquished the full-time role to begin a transition toward retirement. Lecturer in Education Dr Merryn Ruwoldt, also ALC’s former Associate Dean for Learning and Teaching, succeeds Stephen. He will continue to serve ALC as a part-time lecturer and will remain as its vice-principal.

Merryn, who has a teaching background, completed her secondary teacher training in Adelaide at Lutheran Teachers College, one of the three training institutions which merged to form ALC in 2004. Her interest in the history of the relationship between the LCA and its schools and the impact of Lutheran theology on Lutheran schools, led to postgraduate study exploring the dialogue between theology and education. She joined ALC as a lecturer in education in 2011.

At the governance level, a new ALC Board was recently constituted for the current synodical term until 2024. Following appointments made by the LCANZ’s General Church Board (GCB), the new members are human resources and business support leader Sharryn Cook from Queensland, health services manager and former aged-care services CEO Phillip Schmaal from South Australia and LCANZ Bishop Paul Smith, the latter of whom holds an ex-officio position on the board.

Continuing their service are Cheryl Bartel (vice-chair), Pastor Peter Miller (secretary), Pastor Greg Pietsch and Andrew Long. The service of retiring directors Glenine Hamlyn and David Prenzler and ex-officio member LCANZ Emeritus Bishop John Henderson ended when the new board was constituted.

Read the full story and more about Australian Lutheran College in the ALC publication Saints Alive, included with this month’s print edition of The Lutheran and available to download at www.alc.edu.au/connect/publications/saints-alive

186

Lutheran Nurses name joint award winners for 2022

by Bob Wiebusch

The Lutheran Nurses Association of Australia (LNAA) has named joint winners of the 2022 Lutheran Nurse of the Year award – Fred Miegel of Alice Springs and Gillian Mibus of Adelaide. Both have made an outstanding contribution to their profession over many years, including in the past year. The awards were announced last month on International Nurses Day, 12 May.

Gillian is a practitioner at the Women’s and Children’s Hospital in Adelaide and a member of the Australian College of Neonatal Nurses (ACNN). This college has several Special Interest Groups, including one focused on low-resource countries, where there is a high rate of infant and maternal mortality. Helping Babies Breathe is one such program and, using guidelines by the World Health Organisation, ACNN focuses on Papua New Guinea (PNG). Under this program, Gillian has made 10 weeklong visits to remote PNG regions such as Goroka, in her own time and at her own cost, to instruct local midwives and birthing assistants on basic practices to improve health outcomes. Due to COVID, visits were not undertaken in 2021, but the program continued with remote support. Gillian is a member of St Stephen’s congregation in Adelaide.

After arriving in Alice Springs in 1995, Fred was responsible for establishing a palliative care service at Alice Springs Hospital. For many years, he was in charge of this service, recruiting and employing doctors and nurses to provide palliative care in the community and to support hospital staff in delivering appropriate care in a challenging cross-cultural setting. He has also delivered quality palliative care training. Fred was heavily involved in the design and establishment of the stand-alone palliative care facility, which opened in 2018, on the hospital campus. In 2021, Fred received the Medal of the Order of Australia (OAM) for his years of work in quality palliative care nursing in Central Australia. In 2004 he was named Northern Territory Nurse of the Year in the Acute Services Section. Fred is a leading member of the Alice Springs congregation and served as its chairperson for seven years.

The Lutheran Nurse of the Year award was launched in 2020 to commemorate the 200th anniversary of the birth of Florence Nightingale, the pioneer of modern nursing. It recognises faithful and outstanding service rendered by a Registered or Enrolled Nurse who is an active member of a congregation of the Lutheran Church of Australia and New Zealand.

Pastor Bob Wiebusch is editor of the Lutheran Nurses Association of Australia’s In Touch publication and a former editor of The Lutheran.

187

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.

Bishop Jack is excited about the continuing mission to reach people with the good news of forgiveness in Jesus’ name. He says, ‘Many people in the jungle there have never heard about Jesus and even when they have, many have become Lutheran because of our theology’.

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.

188

It’s okay to say no

Anna Doecke didn’t recognise she was suffering from burnout until a counsellor pointed it out to her. Since then, she has learned how to set boundaries and treat herself with care and respect.

189

Editor’s letter

Linda Macqueen is guest editor while Lisa is taking a well-earned break.

If you poke a skewer into Australia or New Zealand and run it through the dead centre of the globe, it will punch through on the other side pretty close to Iceland. So, if you want to flee as far as planet Earth allows, the place to go is Iceland.

In the winter of a tough year I ran away to Iceland. I hired a car and spent two weeks driving around the island on its hauntingly lonely ring road. It was summer there of course, and so my driving days often ended late in the evening, in the endless dreamy twilight. It was the ideal location for a factory re-set.

In Reykjavik I had coffee with a pastor friend I’d met at an LWF gathering years earlier. Funny how it’s easier to spill your sorrows to a relative stranger on the other side of the world than to your closest friend back home.

‘The tank is empty’, I said. ‘I don’t have anything left to give. I’m sick of looking after everybody else. I curse when the phone rings. I want to crawl into a hole where no-one can find me and never see another human as long as I live.’

He said nothing. He stared out at Reykjavik’s shimmering lake, watched a swan coming in to land. I wondered if he’d heard me. After a long pause, and still gazing at the swan, he said, ‘You know what’s wrong with you women? [pause for effect] You act as though Jesus said, “Love your neighbour instead of yourself”. Jesus never said that.’

It was a lightbulb moment. And right there my healing from burnout began.

It won’t be as straightforward as that for everyone. There probably won’t be one single lightbulb moment that identifies the root of your burnout. That’s why it’s good to hear the stories of others – and there are plenty of stories to tell. Look around and you’ll see a whole host of us church workers and volunteers earnestly loving others instead of ourselves.

Thank you to the brave people who share their stories in this edition. I hope their vulnerability assures you that you are not alone if you struggle with burnout (or depression or anxiety or anything else that steals the joy from your life with God). As you bring your exhaustion before God, I pray that you will discover anew how deeply he loves you, cherishes you, delights in you, and that his Spirit of Peace will set you free.

Perhaps you might find yourself asking God the questions I did, as Iceland’s horizons beckoned me onwards: ‘God, why should I care for me? Why should I love me?’

‘Because I did’, says God.

Linda

190

Because we bear your name

Bishop Paul’s letter

Rev Paul Smith
Bishop, Lutheran Church of Australia and New Zealand

My youngest son Jeremy is in his final year of study as he prepares to be a candidate for ordination as a pastor of our church. He is currently serving as a vicar at Faith Lutheran Church Warradale under the guidance of Pastor Tim Klein and is having a great time. My wife Heidi and I dearly love our son and thank the Lord that Jeremy can be prepared for the work of a pastor, through his studies at Australian Lutheran College in Adelaide.

This year there are only three students – Jeremy, Edwin Shoesmith and Joel Grieger – in their final year of study, preparing to be candidates for ordination. In 1988, when I finished my studies at Luther Seminary, I was in a class of ten. My class at the beginning of my seminary journey numbered 19.

I have heard various opinions about why we have so few men training for the office of the public ministry in our church in this 21st century. Whatever people may say about this crisis in candidates at Australian Lutheran College, we must address this as a matter of highest priority.

We are a church of the Lutheran Confession; therefore we believe, teach and confess that: God instituted the office of preaching, giving the gospel and the sacraments. Through these, as through means, he gives the Holy Spirit who produces faith, where and when he wills, in those who hear the gospel (Augsburg Confession Article 5). Therefore, we Lutherans have faithfully prepared ‘servants of the word’ to preach the gospel and administer the sacraments. In our Lutheran Church in New Zealand and Australia we call these servants of the word, ‘pastors’.

At their February meeting, the College of Bishops resolved to initiate a process to address the vital matter of the supply of church workers in our Lutheran communities on both sides of the Tasman Sea. The focus will not only be on pastors but also workers across the ministries of our church and will begin with an initial workshop at the May meeting of the bishops in Adelaide. I have described this May workshop as the task of carefully ‘unwrapping the bandages’, before looking at how we should address this wound of church worker supply among us.

Each of us will have memories of a faithful church worker who helped us grow in our understanding of the grace of God at work in this world, and in our lives. Our church has been blessed with extraordinary men and women in various roles of leadership in the ministries of the LCANZ. In these difficult times of COVID and lockdowns, the workers in our church have purposefully laboured in the cause of the gospel, but many are struggling.

When I consider these issues, we do not despair but can remain deeply hopeful. It is the word and promise of our Lord that guides our conversations about church workers for the mission that we are given. The church is the Lord’s. We properly call our church work ‘the mission of God’.The Lord who calls us and sends us for this work who declared, ‘I will build my church and the gates of hell will not prevail against it’ (Matthew 16).

Please pray for those attending this workshop in mid-May, that they would have ears to hear what the Spirit is saying to the church. Also, please continue to pray for this work of church worker development for the ministries of the LCANZ. In Luke’s Gospel, we read the words of our Lord Jesus, ‘The harvest is plentiful, but the labourers are few; therefore, ask the Lord of the harvest to send out laborers into his harvest’ (Luke 10, NRSV).

We take up this vital task to better prepare women and men for works of service given to us, for the sake of the gospel, so that the people we serve in this world, would be gathered into God’s marvellous light.

‘Because we bear your name.’

In Christ,

Paul

Lord Jesus, we belong to you,
you live in us, we live in you;
we live and work for you –
because we bear your name.