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Ethical Investment Group

The Ethical Investment Group of the Faith & Justice Commission began in the 97 and the Trustees of the Diocese adopted an Ethical Investment Policy in December 1997

Good Luck or Good Management? It is pleasing to be able to report that applying the criteria of the Diocesan Ethical Investment Policy has resulted in diocesan investments outperforming ‘normal’ FTSE All Share Index investments for the second year running, according to a City broker. Congratulations to the Bishop and Diocesan Trustees for having the faith to apply ethical investment criteria (and to have been early adopters). Of course, we cannot ascribe this performance as due to ethics only, but it would be nice to think that ethical investments will always win out; maybe with shareholder and consumer power they will…..  December 2013

The Lancaster Diocese Ethical Investment Policy (2008) is revised at regular intervals. Ethical Investment Policy Explained and I’d put my money on it attempts to explain the criteria.

The Ethical Investment Group have worked on a game to use with parish and youth groups to raise the many  issues and questions when considering investments.

If you would like to know more email:lfjc@talktalk.net

The subordination of human well-being to economic principles, whether of left or right, was widely recognised in the Catholic Church as resulting from a distorted perception of reality. It was resistance to this economic determinism which promoted Pope Leo XIII to issue the encyclical letter Rerum Novarum in 1891. It became the first of a series of “social encyclicals”, on the basis of which the Church set out to restore in contemporary industrial society the priority of the human over the economic,  and the spiritual and moral over the material. [“The Common Good” paragraph 26.]

The general  purpose of the Church’s social  teaching is to contribute to the formation of conscience as a basis for  specific action. The Church’s teaching authority is comprehensive   in its scope, but limited in its immediate practical application.  It is for individuals  and groups to   decide how best to apply it in particular circumstances. [“The Common Good” paragraph 27.]

Resources Available in the Ethical Investment Section in Resources Page including new dispay material and worship booklet

Extract Evangelii Gaudium,  To share the joy of Christianity  In his 48,000 word apostolic exhortation, Pope Francis wrote about a huge range of issues concerning the Church.  For full document 

No to an economy of exclusion (53-54)… 53:“Just as the commandment ‘Thou shalt not kill’ sets a clear limit in order to safeguard the value of human life, today we also have to say ‘thou shalt not’ to an economy of exclusion and inequality. Such an economy kills. How can it be that it is not a news item when an elderly homeless person dies of exposure, but it is news when the stock market loses two points? This is a case of exclusion. Can we continue to stand by when food is thrown away while people are starving? This is a case of inequality. Today everything comes under the laws of competition and the survival of the fittest, where the powerful feed upon the powerless. As a consequence, masses of people find themselves excluded and marginalised: without work, without possibilities, without any means of escape.

“Human beings are themselves considered consumer goods to be used and then discarded. We have created a ‘disposable’ culture which is now spreading. It is no longer simply about exploitation and oppression, but something new. Exclusion ultimately has to do with what it means to be a part of the society in which we live; those excluded are no longer society’s underside or its fringes or its disenfranchised – they are no longer even a part of it. The excluded are not the ‘exploited’ but the outcast, the ‘leftovers’.”

54. In this context, some people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system. Meanwhile, the excluded are still waiting. To sustain a lifestyle which excludes others, or to sustain enthusiasm for that selfish ideal, a globalization of indifference has developed. Almost without being aware of it, we end up being incapable of feeling compassion at the outcry of the poor, weeping for other people’s pain, and feeling a need to help them, as though all this were someone else’s responsibility and not our own. The culture of prosperity deadens us; we are thrilled if the market offers us something new to purchase; and in the meantime all those lives stunted for lack of opportunity seem a mere spectacle; they fail to move us.