Lutheran Church of Australia

The Lutheran Church of Australia (LCA) is the major Lutheran

Lutheran Church of
denomination in Australia and New Zealand. It was created from a
merger of the Evangelical Lutheran Church in Australia and Australia
the United Evangelical Lutheran Church of Australia in 1966.

History
The first Lutherans to come to Australia in any significant number
were the immigrants from Prussia, who arrived in 1838 with Pastor
Abbreviation LCA, LCANZ
August Kavel. This period in Prussia was marked by a persecution
of "Old Lutherans" who refused to join the Prussian Union under Classification Protestant
King Frederick Wilhelm. Orientation Confessional
Lutheran
In 1841, a second wave of Prussian immigrants started, with the
arrival of Pastor Gotthard Fritzsche. He settled with the migrants in Scripture Holy Bible
his group in Lobethal and Bethanien (now Bethany) in South Theology Lutheran
Australia. The Lutheran church of this period is referred to as the
Polity Congregational
Kavel-Fritzsche Synod.
Episcopal
A split occurred within the South Australian Lutheran community
Structure Interdependent
in 1846, and two separate synods were established. The followers
of Kavel founded the Langmeil-Light Pass Synod, and those of local and
Fritzsche the Bethany-Lobethal Synod. national
expressions with
These two groups came eventually to be named the Evangelical modified
Lutheran Church in Australia, which derived from the Bethany- congregational
Lobethal Synod, and the United Evangelical Lutheran Church of polity
Australia which was of the Langmeil-Light Pass Synod, and a
number of other synods that had developed. These two Bishop Rev. Paul Smith
denominations joined to form the Lutheran Church of Australia in Associations NCCA · LWF[a] ·
1966. ILC[b]

A significant influx occurred after World War II and migration also Headquarters North Adelaide,
brought a number of Lutherans from other European countries. South Australia
Origin 1966[c]
Lutherans set up missions in Aboriginal communities. Noel
Pearson, for instance, was raised in such an environment. Merger of Evangelical
Lutheran
Church
Demographics
United
As of 2009, the church had 320 parishes, 540 congregations and Evangelical
70,000 baptised members in Australia and 1,130 baptised members Lutheran
in New Zealand.[2] Church
Congregations 600+
According to the Lutheran Church of Australia website in 2013, Members 145,868
"Government censuses indicate that about 250,000 Australians and (2021)[d]
New Zealanders identify as Lutheran. In practice, though, the
Ministers 450+
Lutheran Church of Australia (LCA), which includes the Lutheran
Church of New Zealand (LCNZ), is a relatively small Christian Aid organization Australian
denomination, with about 60,000 regular worshippers."[3] Lutheran World
Service
In the 2021 Australian census, 145,868 people stated their religion
Nursing homes 44
as Lutheranism.[1]
Publications The Lutheran (h
ttps://theluthera
Structure n.com.au/)

"The LCA is a 'synodical' church, meaning that every Official website lca.org.au (http
congregation 'walks together' with every other congregation, every s://www.lca.org.
district with every other district, and every department or agency au/)
with every other one... [However] every congregation is... Slogan “Where Love
unique... So, while all congregations adhere to the LCA
Comes To Life”
constitution, they are free to exercise their own interpretations of
the LCA's mission and ministry objectives."[3]

Every three years representatives of the LCA's congregations meet

for a Synod meeting. Pastors provide input regarding theological
matters, but in effect it is the people in the pews, rather than church
leaders, who determine the direction of [the] church."[3]

Logo
According to the church, "Our logo represents how we see Map of Statistical Areas coloured by
ourselves as two nations under the Southern Cross, created by God, percentage of people identifying as
redeemed by Jesus Christ and empowered by the Holy Spirit to Lutheran at the 2011 Census
serve the people of our two nations and the world."[3]

Tagline
The church's tagline is "Where Love Comes to Life", which congregants believe "reflects the heart and
soul of [their] mission".[3]

Worship music and modernisation of hymns

The official hymn book of the Lutheran Church of Australia is the Lutheran Hymnal with Supplement.

The church is happy to use gender-inclusive language where this does not detract from the teachings of the
Bible will modernise the language of its hymns where such modernisation is practical.

Culture

Theological conservatism
In comparison to the Lutheran synods in Europe, the Lutheran Church of Australia as of 2012 remains a
strongly confessional church. The reason for this is two-fold. Firstly, there was the early influence of the
Old Lutherans[4] and, secondly, "from the 1880s the church sought pastors from the US (Missouri
Synod)."[3] The influence of these American Lutherans caused the LCA to deviate from the doctrines of the
more mainstream (or, indeed, liberal) European Lutherans. As the academic Robert Putnam states, the
Lutheran Church–Missouri Synod is "the most conservative Christian denomination in America".[5]

The church is happy to support the Australian Christian Lobby where such an emphasis is supportive of the
teachings of the Word of God.[6]

Twenty-first-century challenges

As it grapples with the issue of how it should modernise yet stay faithful to Christ's teachings, the church is
experiencing declining membership across Australia. According to the 2011 Australian census, there are
now more Hindus than Lutherans in Australia.[7]

Beliefs and stances

Core beliefs

The LCA very believes that the Bible is the primary source of revelation and instruction for Christians. This
Lutheran doctrine is known as sola scriptura. According to this doctrine, though revelation through
experience is of importance, it does not prevail over sola scriptura.

The church "adhere[s] to the three ecumenical (or universal) creeds of Christians around the world."[3] It
also "subscribes to the central teachings (or confessions) of Lutherans worldwide."[3]

Censorship

The church advocates film censorship, stating that "X-rated and violent videos are an assault on God's gifts;
they pervert his gift of sexuality, and deny the dignity of human beings."[8] The church rejects the idea that
the definition of what is pornographic may be subjective and differ from audience to audience. To the
contrary, the church feels that, "The trite comment, 'Evil is in the eye of the beholder', does not take
seriously the evil in all people, including those who profit from the exploitation of men, women and
children who are used in the production of this material. It also ignores the addictive and controlling
influence of X-rated and violent videos."[8]

Sex and sexuality

Like historical Christianity, the LCA holds to conservative views on sex. Although it does not oppose
contraception, overall it feels "that normally married couples should have children ... Nowhere in Scripture,
however, is there any indication that married couples should produce offspring to the extent of their
biological maximum. Nor has the church ever taught this [but] all avoidance of parenthood for selfish
reasons, such as unwillingness to assume the responsibilities and sacrifices of bearing and rearing children,
is opposed to the will of God. They warn especially against a self-indulgent use of contraceptives."[9]
The church continues to hold a sacred view of marriage and believes that sexual relations belong within the
marriage relationship. The church believes that pre-marital sex is in "violation of the will of God. The wide
use of contraceptives has aided the general decline in sexual morality."[9]

Homosexuality

The Lutheran Church of Australia's "Statement on Homosexuality" was adopted by the General Synod,
1975 Convention. It contains the following paragraphs.

"God's Word is silent about homosexuality as a propensity. In view of this and in the light of medical, and
psychological evidence, the Church may not condemn or judge homosexual propensity. It is part of the
mysterious disturbance and distortion that has entered God's creation and his created social structures. Like
disease, it must be seen in the context of the Fall and the resultant intrusion of disruptive and abnormal
forces which have upset and perverted God's original design."

"God's word regards this disruption and perversion as a judgement of God on the whole of humanity so
that in this sense all people are somehow involved."

The Church and the Homosexual "As in the case of pain and disease, the Christian homosexual should
accept his homosexual propensity in obedience to God, bear his cross bravely, seek all possible professional
help and pastoral aid, and in faith resist the strong temptation of rebelling and murmuring against God"

Treatment "Skilled counselling may be helpful, particularly to the young (under 35 years of age)."

"Hormone treatment will not change the direction of the sexual drive, although it may lessen its intensity."

"Punishment does not result in change of propensity, although it may restrict overt behaviour."[10]

The regular Convention of the LCA in 2013 was presented with an interim paper entitled "Human
Sexuality: Key Issues today." A larger paper was presented to the General Pastors' Conference for
discussion and comment. These papers are a stage along the way to producing a statement on human
sexuality, as the Church re-examines, explains and applies its teaching pastorally. The new statement will
also replace the LCA's 1975 statement on homosexuality.[11] (pg 283ff)

Like many Protestant churches, the LCA "does not condemn nor judge homosexuality and claims the Bible
is silent on homosexual orientation. Homosexuals are welcomed into the congregation."[12] The LCA has
communicated that the church does not consider sexual orientation to be a choice, saying, "People do not
generally choose to be homosexual." [13] The LCA's statements on homosexuality and same-sex
relationships include a statement that defines marriage as heterosexual, between one man and one woman,
and also supports civil unions, that provide the same legal rights of marriage, for same-sex couples.[13]
Church guidelines do not allow for same-sex marriages to be conducted by clergy, but the church has said it
does not prohibit, or encourage, the use of church sanctuaries and halls for same-sex marriages performed
by civil celebrants; that decision is left to the local congregation.[14]

Gender politics

One of the issues currently before the synod is that of the ordination of women as pastors. At present
women can serve as lay readers in special circumstances, assist at the distribution of Holy Communion, but
not as pastors. This is in contrast to more recent German and Scandinavian Lutheranism, where women
have been able to serve as both pastors and bishops.
The church also rejects new translations of the Bible and liturgy that use inclusive language in reference to
God. Rather, the church feels that (with regard to calling God "the Father"), "The language which we use
for God is not merely metaphorical or picture language. Our language for God involves the actual nature of
God as revealed to us in Christ. The God who is revealed to humanity in the holy Scriptures is Father, Son,
and Holy Spirit, three persons in the one Godhead... [However]... When the writers of the holy Scriptures
speak of God, they use a wide range of images, metaphors, and symbols to describe what God is like or
how God regards and deals with Israel and the human race. Included in these various images and symbols
is the use of maternal imagery."[15]

The Church has voted on four occasions on the question of the ordination of women. On each occasion, it
has not succeeded even though a majority of representatives have voted for the ordination of women. This
is because a change to the doctrine of the Church requires a two-thirds majority support.[16] Church leaders
have recognised the divisiveness of this issue and the capacity for it to cause a schism which could result in
the church becoming non-viable.[17]

Church and state

The LCA believes in the separation of church and state: "The church has been charged with only one
commission by its risen and ascended Lord: to preach the gospel of the forgiveness of sins, life, and
salvation to a lost and dying world... Only harm can result if the different roles of church and state, different
but also complementary, are not observed and kept distinct. Confusion of the two leads directly to various
evils: either church or state becomes an oppressive power, or both do; the church loses its reason for
existence..."[18]

Furthermore, the LCA acknowledges "The church as such has no special power to legislate on any political
question or problem. Nor has it the right to endeavour to exert political pressure, for instance, by forming a
political party or by lobbying or by instructing its members how they must vote in political elections or
referendums. Its members must act together with all members of society to do what is possible in each
political case on the basis of what reason suggests and the power available permits. The church as such can
and should, of course, point quite distinctly to the will of God (the Law) to which all people, including all
those in authority, should be obedient..."[18]

"This basic principle... holds also in respect of social problems. Some of these involve the moral law and
the church must not fail to bear witness to God's will where that will is quite plain. Many other social
problems call for the exercise of love. In these the church as a corporate body, and not only through its
members, can and should act when emergencies are there and when society as a whole in any particular
place is unaware of the problem or incapable of action in relation to it. Examples of such action are church
activities in providing education or health services and medical care, or poor relief in backward or
temporarily disorganised and helpless areas. This work may become unnecessary as society becomes more
aware of, or more capable of meeting, its responsibilities, and as a whole does what the church has
previously done in a vicarious capacity."[18]

German Australian culture is deeply pacifist. Indeed, many Germans came to Australia to escape militarism.
As evidence of this, there is a memorial to Bertha von Suttner in Wagga Wagga. Reflecting this, "The
church... accepts the validity of a person's refusal to engage in military service if he or she is convinced that
participation in a military conflict amounts to the transgression of God's commandment 'You shall not kill'...
The church maintains that warfare which potentially and actually involves the mass destruction of human
beings is never justified."[19] The story of German anti-Nazi pacifist Sophie Scholl is frequently taught in
Australian Lutheran schools.

Australian monument
honouring Austro-German
pacifist Bertha von
Suttner.
weapons of mass destruction... The church supports legislation which recognises the validity of
conscientious objection of citizens..."[19]
Furthermore, "The church lives in a fallen, sinful world in rebellion against
God's laws and institutions, against his will and ordinances. It 'carries the
burdens of others' (cf Gal 6:2), especially of people oppressed and suffering
injustice inflicted on them by those who, instead of justice, exercise brutal
power. With the prophets and apostles, it proclaims God's judgment against
those who do such evil... The church realises that, in a conflict-ridden world,
wars are initiated as a result of greed, rivalry, suspicion, lust for power, etc.
Against such evils and their disastrous consequences, the church raises its
warning and pleading voice... The church views with deep concern and
sadness the enormous build-up of nuclear and other destructive armaments in
the world today... The escalation of weapon systems and their possible use
create anxiety, fear, and unrest throughout the world, and pose a real threat to
present and future generations and their natural habitat... The church pleads
with governments and the citizens of their countries to embark on nuclear
disarmament. It cannot under any circumstances support either wars of mass
destruction or armed conflicts which violate the mandate of peace and the
principles of justice. The church denounces the use of financial resources
required for help in the existing areas of global human need (eg hunger,
homelessness, disease, and poverty) for the manufacture and deployment of

Despite their avowed pacifism and belief in the separation of church and state, the LCA still sponsors
military chaplains.[20]

Social activism

In theory, the LCA is outspoken when it comes to issues such as opposing warfare.[21] Officially, it has
stated that it must give "witness to governments about its commitment to the word of God and to prayer for
peace. It will inform the authorities of its views on relevant legislative and political decisions, socio-moral
issues, ethical concerns, economic circumstances, and other matters which affect the well-being and
security of the people. The church cannot afford to be silent in the face of mounting armaments and
increasing national and international tensions; to do so would be to fail in its obligation to help prevent mass
destruction and to minimise global conflict."[19]

However, the LCA has some reservations when it comes to deciding how much attention it should give to
other social justice issues. Indeed, some members are concerned that "Full membership [of the Lutheran
World Federation] could lead us down the path of social activism since some LWF churches seem to care
more about social justice than justification by faith."[22]

Other LCA congregants look on this differently, feeling that "The LWF will help us become more
conscious of the social implications of the gospel and provide opportunities to work in partnership with
other Lutherans in addressing questions of international significance."[22]

Despite its reservations on speaking out extensively on issues, the LCA does recognise Social Justice
Sunday.[20]

Also, in the past the church has been prepared to join the other major Christian denominations in protesting
against Queensland's culture of political corruption, even when the then-premier, Joh Bjelke-Petersen, was
himself of Lutheran heritage. Indeed, "As Bjelke-Petersen's premiership progressed there emerged from
religious sources, and on religious grounds, some resistance to the policies Bjelke-Petersen and his
administration were pursuing. The ban on street marching, the assault on indigenous missions and the
SEQEB industrial dispute all precipitated strenuous opposition from mainstream churches, particularly the
Catholic, Anglican and Uniting. Even the Queensland president of the Lutheran Church, Bjelke-Petersen's
denomination, more than once took his place alongside leaders of the other three major churches at press
conferences, criticising actions or policies of the State Government."[23]

"The inspiration for this development of Church taking on the State was the Confessing Church in 1930s
Germany, the Second Vatican Council, church involvement in the US civil rights movement, and new
theological movements such as feminist, black and liberation theology which gathered momentum through
the 1960s and 70s."[23]

Human rights

The church rejects the notion of human rights: "The word of God nowhere declares that human beings
have fundamental rights which they can claim or secure or extend. Nowhere does the Bible mention the
concept of human rights or its equivalent; nowhere does it refer to sacred, inviolable, immutable rights
which are based in human nature as such. Nowhere are they considered as direct realisations of the will of
God. They are not a divine law, not eternal truths. [However] the contribution of Christian theology to the
secular concern for human rights will be critical assessment and elucidation so that that concern may
acquire a basic direction which corresponds to, or is parallel to, Christian ethics."[24]

Capital punishment

In contrast to nearly all mainstream Protestant denominations, including the Anglican and Uniting
Churches, the Lutheran Church does not emphatically reject capital punishment. Rather, it states that
"because of the lack of a clear biblical directive, the church can only say that capital punishment is not
contrary to the will of God, but is not demanded by God... Nevertheless, the church should not cease its
witness to the sanctity of human life and demand punishment for those who commit murder. At the same
time the church should encourage the state to develop clear and plausible concepts of the reason, meaning
and purpose of the punishments which by law it determines for crimes that have been committed."[25]
However, a way to administer capital punishment objectively is out of reach from mankind as a whole.
Therefore, Lutherans believe that it should not be administered. As it says in the book of Romans chapter
12 verse 19 "Dear friends, never take revenge. Leave that to the righteous anger of God. For the Scriptures
say, "I will take revenge; I will pay them back," says the LORD."

Abortion

The Lutheran Church of Australia is anti-abortion. However, it "recognises that there are circumstances
under which a termination of pregnancy may properly be considered, namely, when competent medical
people are of the opinion that the life of the mother can be saved only by terminating the pregnancy. In such
a case, it is a question, humanly speaking, of choosing between one human life and another. A choice
cannot be avoided. Before choosing to abort the child the mother should, if possible, seek both medical and
pastoral guidance... There are other special cases -- for example, pregnancies which result from incest, rape,
or other perverted sexual relationships -- and special problems with which parents and members of the
medical and nursing profession have to wrestle. These special cases and situations must always be
evaluated and decided in the light of the basic principle that the fetus is human life created by God... The
Lutheran Church firmly believes that hospital authorities should respect the conscientious objections of
medical and nursing personnel to the performing of abortions."[26]

Papacy

Historically, Lutherans from Martin Luther onwards thought that the office of the pope was the Antichrist.
The Lutheran Church of Australia tends to be more conciliatory: "The Lutheran Church of Australia cannot
continue to affirm at this time that the Roman papacy bears the distinguishing features of the Antichrist. We
dialogue with Roman Catholics as with brothers and sisters in the faith; we certainly do not regard them as
people under the authority and spirit of Antichrist."[27]

However, "the papacy still presents formidable problems for Lutherans. The Pope continues to see himself
as the vicar of Christ, claiming the right and power to represent the whole church as Christ's supreme
representative. Although papal infallibility is now limited by provisos, it is still maintained."[27]

Saints and prayers to the dead

The church does not believe that prayers to the dead are in order and therefore it does not support the
practice in any way. It teaches, as the Scriptures proclaim, that prayers should be directed to God through
Jesus Christ. Christians are nevertheless thankful for the life of a deceased person.[28]

With regard to saints, the church feels that "departed saints can provide us with examples of how to live the
Christian life. We can certainly honour and acknowledge them in our prayer life, but we do not look to
them for help or to answer our prayers. Jesus is our one mediator to God the Father."[28]

Creationism

The church believes God created the world but has not made a theological statement as to how. It accepts
the basic biblical narratives and poems of creation, which emphasise that human beings are created in the
image of God and not by some form of evolvement aside from the Creator and from other species.

Ecumenical dialogues
"Dialogue, as the Lutheran Church of Australia (LCA) understands the term, is official and authorised
conversations with churches which are not in altar and pulpit fellowship with the LCA. The conversations
concern matters of faith, doctrine, and practice. The purpose of dialogues may vary from time to time. The
basic aim is that the truth, as confessed and practised by the LCA, is brought to bear on matters of faith and
life in the context of dialogue.... All genuine dialogue will be conducted 'in view of eternity' and with the
firm belief that in such conversations the truth will prevail for the welfare of the church and the glory of the
Lord of the one holy catholic church."[29]

"Traditionally, the LCA has taken as its starting point for fellowship with other churches agreement in the
doctrine of the gospel and the sacraments. Doctrine has come first. Increasingly, Lutherans and others are
starting from the ancient church's understanding of communio, which grounds communion among
Christians as well as among churches in the mutual communion between the Father, his Son, and their
Spirit. The church as the icon of the Trinity finds the source and goal of its own life in its participation in
the life of the divine Trinity. The mutual love between the persons of the Trinity also permeates and forms
the communion (koinonia) of the church on earth, which is both proclaimed and enacted in the eucharist...
The unity that we share through our common life in the triune God is grounded in baptism and confirmed
and strengthened in the Lord's supper. All who are united with Christ by baptism and faith are made one
body with him as they eat.. the Lord's supper... The unity of all believers is a gift of the triune God. God
draws us into communion with himself through the gospel and the holy sacraments."[22]

From the 1970s onwards, there has been much more dialogue with other mainstream Christian
denominations.[3] The Church states that "Our commitment to dialogue with the Roman Catholic,
Anglican, and Uniting churches reflects a growing conviction that our ecumenical engagement is not an
optional extra but is central to what it means to be a church in the world."[22]

In 2001, the Anglican and Lutheran churches jointly produced a document entitled Covenanting for Mutual
Recognition and Reconciliation between the Anglican Church of Australia and the Lutheran Church in
Australia in order to further this aim.[30]

However, despite these movements towards greater openness to others, the church is still only an affiliate
member of the Lutheran World Federation because of concerns that "Our Lutheran confessional identity
may be eroded because many LWF member churches are not as strongly confessional as the LCA" and
"Some LWF member churches (like the ELCA in America) have entered into communion with non-
Lutheran churches whose doctrinal position is not in agreement with the Lutheran confessions".[22]

Although the church advocates multiculturalism, it does not endorse religious pluralism.[31]

Role in education
The first Lutheran school in Australia opened in 1839.[32] Today, there are twenty-seven Lutheran-run
primary and secondary schools in Queensland, thirty-three in South Australia and sixteen in Victoria, with a
much smaller number in each of the other states and territories. The body overseeing these is Lutheran
Education Australia, which has a branch in each State.[32]

Rapid growth

There has been a very significant growth in Lutheran school enrolments over the last twenty-five years and
particularly in the last decade.[32] As of August 2011, 37 313 Australian children attended Lutheran
schools, with another 3 600 in early childhood centres.[32] At this time, there were 3 249 teachers employed
at Lutheran schools around Australia.[32]

Values

"The church acknowledges that parents have the first responsibility for the education of their children.
Through its schools, therefore, the church seeks to support parents in the fulfilment of this responsibility to
their children. Furthermore, the church, through its schools, offers to all parents the option of a Christian
education for their children... The church urges and encourages schools and local congregations to work
together in worship and mission in the world of the school."

The LCA has stated that "The church acknowledges that the state has accepted responsibility for providing
schooling for all its citizens. This education is compulsory, free, and secular in its orientation... The church
further acknowledges that the government permits non-government authorities, such as the churches, to
operate schools, provided that they meet certain government- determined criteria, such as curriculum and
health and safety requirements. The church will continue to own and operate its schools in accordance with
government requirements, provided that meeting these requirements does not bring the church into conflict
with the word of God and the teachings of the church. The church will continue to accept financial
assistance from the government under conditions determined by the government from time to time,
provided that the teachings of the church are in no way or at any time compromised."[33]

The LCA feels that "The church is present in the Lutheran school as staff, parents, and students are
gathered by the gospel and nurtured by word and sacrament. This community of the faithful will be active
in all the functions of the church, namely worship, nurture, fellowship, witness, and service... public
ministry is 'public, foundational, and ecumenical, since it is by the public proclamation of the gospel and the
public administration of the sacraments the Holy Spirit creates, upholds, and extends the church throughout
the world'. Accordingly, if the gospel is to inform the Lutheran school, the public ministry needs to be
present..."[34]

Hence, "In order to fulfil this ministry and mission, teachers in the Lutheran school will not only be
qualified and competent educators. They will also

be committed to the Christian faith as confessed by the Lutheran church

be willing to identify with, uphold and promote the Lutheran ethos of the school
exemplify and model the Christian lifestyle in and beyond the school."[35]

The "schools seek to nurture integrated individuals, who

are guided by core values and reflecting the characteristics of God especially love, justice,
compassion, forgiveness, service, humility, courage, hope, quality and appreciation,
serve their communities by being:
self-directed, insightful investigators and learners
discerning, resourceful problem solvers and implementers
adept, creative producers and contributors
open, responsive communicators and facilitators
principled, resilient leaders and collaborators
caring, steadfast supporters and advocates"[32]

"Lutheran schools see each student as unique and offer an education program that will allow each student
to develop their God-given abilities as fully as possible, providing programs for students with disabilities as
well as those assessed as gifted and talented."[32]

Other educational activities

There are also Lutheran school programs for indigenous and rural and remote students.[32]

The Australian Lutheran College, based in Adelaide, offers theological and teacher education.[32]

Role in pastoral care

The church states that "We Lutherans believe that we are called to love people as Christ loved us - and that
doesn't mean only those people who are members of our church. Wherever we are able, we gladly extend
our loving care to anyone who might need us, including those who are elderly, disabled or disadvantaged in
any way. Increasingly we are offering a helping hand also to Indigenous people, and refugees and new
arrivals. We believe the words of Jesus, who said that when we reach out in love and care to someone else,
we do it for him (Matthew 25:37.)".[36]
The LCA provides pastoral care for the following groups in particular:[36]

retired and elderly people

people with disabilities
homeless or at risk
families and relationships
Indigenous Australians
refugees and new arrivals

The Church also runs an operation to provide food as a way of bonding communities. Indeed, it feels that
this aspect of charity is one of its strengths. They state that "Hospitality involving food is something
Lutherans have always been good at. It's indigenous to who we are. Perhaps it started with the traditional
German heritage many of us share – where hard manual labour fuelled large healthy appetites. Perhaps it's
the blessings we now enjoy, thanks to the many cultures that gather in our Australian and New Zealand
congregations as Lutherans. Perhaps it all goes back to Martin Luther himself who regularly brought people
together around food and wine for his famous 'Table Talk' sessions."[37]

They also cite "the example of Jesus who enjoyed food and hospitality as a way to break down barriers and
connect with those for whom society had no time."[37]

State-based organisations

Lutheran Care, based in Adelaide, South Australia, offers a wide range of services.[38]

Affiliations
The Lutheran Church in Australia is:

a member of the National Council of Churches in Australia

an associate member of the Lutheran World Federation and the International Lutheran
Council

It also has an "altar and pulpit fellowship" with the two Lutheran churches in Papua New Guinea, these
being the:

Evangelical Lutheran Church of Papua New Guinea

Gutnius Lutheran Church of Papua New Guinea

"A unique partnership exists between the LCA and Lutheran Church–Canada (LCC). This is the only
church with which the LCA has entered into a formal 'Recognition of Relationship'. The document was co-
signed by the presidents of the two churches in 1993."[3]

Media
The church's national magazine, The Lutheran is published monthly.[39] It is "one of the most highly
awarded publications within the Australasian Religious Press Association."[40]

The Lutheran Media Ministry has been operating for over sixty-five years. The church feels that
"broadcasting messages is a cost-effective way of spreading the good news of Jesus Christ."[41]
"Every week Lutheran Media programs are broadcast nearly 600 times on over 500 stations across
Australia to an estimated audience of 1 million people... Special programs are broadcast on Good Friday
and Christmas Day."[41]

The Lutheran Church of Australia also has a television show, On Main Street.[42] "It tackles socially
relevant issues from a positive Christian perspective and offers free booklets dealing with the issues
discussed. It is broadcast over the Australian Christian Channel on AUSTAR DIGITAL 182, FOXTEL
DIGITAL 182; TRANSACT (Canberra) and OPTUS 49/DIGITAL 182."[41]

"Christmas programs are shown on the commercial networks, as well as the Australian Christian Channel.
These films are also available [for sale]."[41]

The Lutheran Theological Journal is published three times a year and contains articles relating to the
church, churchworkers and Lutheranism in Australia. Co-editors James Winderlich and Anna Nuernberger
(both staff members of Australian Lutheran College) direct the focus of each issue.[43]

The church also runs a number of websites and mailing lists.[44]

Festivities
The LCA celebrates Easter and Christmas. Congregants also celebrate Reformation Sunday with a special
feast.[37]

Notable Australian Lutheran women

Helga Josephine Zinnbauer
Wendy Mayer

See also
German settlement in Australia
St. Peter's Lutheran Church, Hobart

References
Notes

a. Associate member.
b. Associate member.
c. Although the church was founded in the 1960s, Lutherans came to Australia in the 1830s
escaping persecution.
d. Per 2021 census.[1]

Citations

1. "Cultural diversity: Census" (https://www.abs.gov.au/statistics/people/people-and-communiti

es/cultural-diversity-census/2021) (Press release). Australian Bureau of Statistics (ABS). 28
June 2022. Retrieved 3 November 2022.
 2. LWF Statistics 2009 (http://www.lutheranworld.org/LWF_Documents/LWF-Statistics-2009.pd
f) Archived (https://web.archive.org/web/20100821080424/http://www.lutheranworld.org/LWF
_Documents/LWF-Statistics-2009.pdf) 21 August 2010 at the Wayback Machine
3. "Lutheran Church of Australia" (https://web.archive.org/web/20131202230829/http://www.lc
a.org.au/lutheran-church-of-australia.html). lca.org.au. Archived from the original (http://www.
lca.org.au/lutheran-church-of-australia.html) on 2 December 2013. Retrieved 25 November
2013.
4. "Chronology up to 1839" (https://web.archive.org/web/20091130022027/http://www.teacher
s.ash.org.au/dnutting/germanaustralia/e/chron/chron1.htm). Archived from the original (http://
www.teachers.ash.org.au/dnutting/germanaustralia/e/chron/chron1.htm) on 30 November
2009. Retrieved 18 December 2009.
5. "Busting the myths about American religion - Religion and Ethics Report - ABC Radio
National (Australian Broadcasting Corporation)" (http://www.abc.net.au/radionational/progra
ms/religionandethicsreport/busting-the-myths-about-american-religion/4068710). Abc.net.au.
13 June 2012. Retrieved 25 November 2013.
6. "30 May 2012" (https://web.archive.org/web/20131203031938/http://www.lca.org.au/30-may-
2012.html). lca.org.au. 30 May 2012. Archived from the original (http://www.lca.org.au/30-ma
y-2012.html) on 3 December 2013. Retrieved 25 November 2013.
7. "2011 Census reveals rise of 'no religion' ... but they're not atheists - Religion and Ethics
Report - ABC Radio National (Australian Broadcasting Corporation)" (http://www.abc.net.au/
radionational/programs/religionandethicsreport/2011-census-reveals-rise-of-22no-religion22
--but-they27re/4096222). Abc.net.au. 27 June 2012. Retrieved 25 November 2013.
8. Commission on Social and Bioethical Questions. "X-Rated Videos" (https://lca.box.net/share
d/static/zn5r2j0cx8nivrvahfiv.pdf) (PDF). Lutheran Church of Australia. Retrieved
25 November 2013.
9. Commission on Theology and Inter-Church Relations (1968). "Attitude to Birth Control" (http
s://lca.box.net/shared/static/ltyczvrxb3ovdrsk2p8s.pdf) (PDF). Lutheran Church of Australia.
Retrieved 25 November 2013.
10. LutheranHomosexuality.rtf
11. "Archived copy" (https://web.archive.org/web/20140125175832/http://sjlc.org.au/wp-content/
uploads/2013-LCA-Convention-Book-of-Reports.pdf) (PDF). Archived from the original (htt
p://sjlc.org.au/wp-content/uploads/2013-LCA-Convention-Book-of-Reports.pdf) (PDF) on 25
January 2014. Retrieved 26 December 2013.
12. "The Lutheran Church Views on Homosexuality Gay Marriage and Same Sex Relationships
- Christian Teens - Lutheran Church - Homosexuality" (http://christianteens.about.com/od/ho
mosexuality/f/LutheranHomosex.htm). Christianteens.about.com. 13 November 2013.
Retrieved 25 November 2013.
13. "Homosexuality: what the LCA says" (https://www.lca.org.au/homosexuality-lca-says/).
Lutheran Church of Australia. 20 October 2016. Retrieved 11 June 2021.
14. "Same-sex marriage – what does it mean for the Lutheran Church of Australia?" (https://ww
w.lca.org.au/same-sex-marriage-what-does-it-mean-for-the-lutheran-church-of-australia/).
Lutheran Church of Australia. 7 December 2017. Retrieved 11 June 2021.
15. General Synod in Convention (1993). "God and Inclusive Language" (https://lca.box.net/shar
ed/static/g0f7ism1o0dcr1otc4xh.pdf) (PDF). Lutheran Church of Australia. Retrieved
25 November 2013.
16. "Synod says 'no' to ordination of women" (https://www.lca.org.au/synod-says-no-to-ordinatio
n-of-women/). Lutheran Church of Australia. 5 October 2018. Retrieved 23 March 2021.
17. "LCANZ leaders report on ordination deliberations" (https://www.lca.org.au/lcanz-leaders-re
port-on-ordination-deliberations/). Lutheran Church of Australia. 18 August 2020. Retrieved
23 March 2021.
18. Commission on Social and Bioethical Questions (1972). "The Involvement of the Church in
Social and Political Problems" (https://lca.box.net/shared/static/yzp2f6pjxv5du4xv4i61.pdf)
(PDF). Lutheran Church of Australia. Retrieved 25 November 2013.
19. Commission on Social and Bioethical Questions (1987). "War, Peace, and Conscientious
Objection to Service in War" (https://lca.box.net/shared/static/drevvmerm306c39u7c3i.pdf)
(PDF). Lutheran Church of Australia. Retrieved 25 November 2013.
20. "14 September 2011" (https://web.archive.org/web/20120112230140/http://lca.org.au/14-sep
tember-2011.html). lca.org.au. 14 September 2011. Archived from the original (http://www.lc
a.org.au/14-september-2011.html) on 12 January 2012. Retrieved 25 November 2013.
21. "VOLUME 1 - H. ETHICAL AND SOCIAL ISSUES" (http://www.burrumbuttocklutheranparish.
org/uploads/7/3/0/1/7301580/war.pdf) (PDF). Lutheran Church of Australia. Retrieved
22 December 2017.
22. "Membership in the Lutheran World Federation" (https://lca.box.net/shared/static/xma2zetuh
272kh25xfzs.pdf) (PDF). Lutheran Church of Australia. Retrieved 25 November 2013.
23. "Sir Joh Bjelke-Petersen - a political and religious paradox" (http://www.abc.net.au/religion/s
tories/s1354728.htm). Abc.net.au. 27 April 2005. Retrieved 25 November 2013.
24. Commission on Social and Bioethical Questions (September 1985). "Human Rights" (https://
lca.box.net/shared/static/1j5f5qrgr4utr1ixcbrc.pdf) (PDF). Lutheran Church of Australia.
Retrieved 25 November 2013.
25. Commission on Social and Bioethical Questions (August 1976). "Capital Punishment" (http
s://lca.box.net/shared/static/5rqzs0138uzy7akx5j2z.pdf) (PDF). Lutheran Church of Australia.
Retrieved 25 November 2013.
26. Commission on Theology and Inter-Church Relations (2001) [1970]. "Abortion" (https://lca.b
ox.net/shared/static/eog6bs54js3pk75avhad.pdf) (PDF). Lutheran Church of Australia.
Retrieved 25 November 2013.
27. Commission on Theology and Inter-Church Relations (2001) [1993]. "Is the Pope the
Antichrist?" (http://www.truthorfables.net/dsto_2I_pope_antichrist.pdf) (PDF). Lutheran
Church of Australia. Retrieved 25 November 2013.
28. "What does the Bible say about praying to the dead?" (https://web.archive.org/web/2013120
3014219/http://www.lca.org.au/what-does-the-bible-say-about-praying-to-the-dead.html).
lca.org.au. 17 June 2011. Archived from the original (http://www.lca.org.au/what-does-the-bib
le-say-about-praying-to-the-dead.html) on 3 December 2013. Retrieved 25 November 2013.
29. Commission on Theology and Inter-Church Relations (2001) [1977]. "Guidelines for
Dialogues with Other Churches" (https://lca.box.net/shared/static/e48xpe0aiipc5d86mnaq.p
df) (PDF). Lutheran Church of Australia. Retrieved 25 November 2013.
30. "Anglican Church of Australia - Lutheran Church Conversation" (https://web.archive.org/web/
20131203010028/http://www.anglican.org.au/content/governance/commissions/Ecumenical
_Relations/Lutheran.aspx). Archived from the original (http://www.anglican.org.au/content/go
vernance/commissions/Ecumenical_Relations/Lutheran.aspx) on 3 December 2013.
Retrieved 25 November 2013.
31. Commission on Social and Bioethical Questions (June 1993). "Multiculturalism and the
Lutheran Church" (https://lca.box.net/shared/static/td2eilr541z2xdasbnxy.pdf) (PDF).
Lutheran Church of Australia. Retrieved 25 November 2013.
32. "Our Schools" (http://www.lutheran.edu.au/our-schools). Lutheran Education Australia.
Retrieved 25 November 2013.
33. General Church Council (October 2001). "The Lutheran Church of Australia and Its Schools"
(https://lca.box.net/shared/static/2is096ius8ilg3t3q3r6.pdf) (PDF). Lutheran Church of
Australia. Retrieved 25 November 2013.
34. Board for Lutheran Schools (October 2001). "The Public Ministry in the Lutheran School" (htt
ps://lca.box.net/shared/static/nsnue2nxmnc2x4glumxm.pdf) (PDF). Lutheran Church of
Australia. Retrieved 25 November 2013.
35. Board for Lutheran Schools (October 2001). "The Teacher in the Lutheran School" (https://lc
a.box.net/shared/static/zsy3sv2jpedpnczzlbei.pdf) (PDF). Lutheran Church of Australia.
Retrieved 25 November 2013.
36. "Community Care" (https://web.archive.org/web/20131203015834/http://www.lca.org.au/com
munity-care-3.html). Lutheran Church of Australia. Archived from the original (http://www.lca.
org.au/community-care-3.html) on 3 December 2013. Retrieved 25 November 2013.
37. "Community Care" (https://web.archive.org/web/20131203020021/http://www.lca.org.au/com
munity-connections.html). Lutheran Church of Australia. Archived from the original (http://ww
w.lca.org.au/community-connections.html) on 3 December 2013. Retrieved 25 November
2013.
38. "Our Services" (https://www.lutherancare.org.au/our-services/). Lutheran Care. 17 January
2023. Retrieved 13 February 2023.
39. "The Lutheran" (http://www.thelutheran.com.au/). The Lutheran. Retrieved 25 November
2013.
40. " 'The Lutheran' Magazine" (https://web.archive.org/web/20131203141320/http://www.lca.or
g.au/the-lutheran-magazine-2.html). Lutheran Church of Australia. Archived from the original
(http://www.lca.org.au/the-lutheran-magazine-2.html) on 3 December 2013. Retrieved
25 November 2013.
41. "Radio & Television" (http://www.lca.org.au/radio--television.html). Lutheran Church of
Australia. Retrieved 25 November 2013.
42. "On Main Street" (http://www.onmainstreet.org.au/). Lutheran Media Ministry. Retrieved
25 November 2013.
43. "Lutheran Theological Journal | Research" (https://alc.edu.au/research/lutheran-theological-j
ournal/). Australian Lutheran College. Retrieved 30 May 2022.
44. "Email Lists & Websites" (https://web.archive.org/web/20120823032945/http://www.lca.org.a
u/internet--email-lists.html). Lutheran Church of Australia. Archived from the original (http://w
ww.lca.org.au/internet--email-lists.html) on 23 August 2012. Retrieved 25 November 2013.

Further reading
Brauer, Alfred. Under the southern cross: history of Evangelical Lutheran Church of Australia
(Lutheran Publishing House, 1985).
Lehmann, Hartmut. "South Australian German Lutherans in the second half of the nineteenth
century: A case of rejected assimilation?." Journal of Intercultural Studies 2.2 (1981): 24–42.

External links
Lutheran Church of Australia (http://www.lca.org.au)
Lutheran Church of New Zealand (http://www.lcnz.org.nz)
Australian Lutheran World Service (http://www.alws.org.au/)
Australian Lutheran College, North Adelaide, South Australia (http://www.alc.edu.au/)
Lutheran Education Australia (http://www.lutheran.edu.au/)
Lutheran Community Care (contact details for each State) (https://web.archive.org/web/2013
1203015834/http://www.lca.org.au/community-care-3.html)
The Lutheran Magazine (https://web.archive.org/web/20090914160459/http://www.lca.org.a
u/thelutheran/)
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