We’re all God’s children. It seems an obvious statement, doesn’t it? But do we always act and think that way? Do we treat all of our sisters and brothers in Christ like family in the very best sense of the word?

You might be a new arrival who has been abused in the street or followed around by security guards in a shop for no reason. You might be a descendant of a German person who was treated with suspicion and disdain during World War II, or of an Indigenous person removed from their parents as a child because of a government policy. Whatever your story, racism is painful. It is often accompanied by generational trauma and long-term hurt.

Confronting racism head-on is not a matter of political correctness or showing a so-called bleeding-heart bias. It’s about God’s call to us throughout Scripture. It’s actually that we’re failing to enjoy the full richness of his creation and, more importantly, that there’ll be people of ‘all tribes and tongues’ missing from our heavenly soiree if we don’t love and welcome the whole world.

We’d all like to think that we don’t discriminate against people. But racism poisons the thoughts, attitudes and outlook, words and deeds of people of faith and people of no faith alike. When we stop and really ponder how we react to people, we may find that we’re not without blame. I know I’m not. I’ve let unreasonable fear (and ignorance) dictate my feelings when walking past groups of different people at night. I’ve laughed at so-called sporting comedy that mocked people’s names and accents.

Even when unconscious or inadvertent, such behaviour is always harmful to the person who bears the brunt and, ultimately, wears the scars.

Our aim in delving into this topic, though, is not to suggest that we should spend the rest of our lives beating ourselves up over our ingrained prejudice. We’re already forgiven for our insensitive acts and attitudes.

What we hope to do is to learn how we can be better at being inclusive and open-hearted when it comes to people of diverse races and cultures. And, in the following pages, we hope you’ll find information, ideas and personal stories that are both challenging and encouraging.

The LCANZ is endeavouring to bring love to life in this space, both with new arrivals and with those whose connections to these lands date back thousands of years. While imperfect, our efforts in reconciliation with First Nations peoples and cross-cultural and multiethnic ministries continue. And you can learn more about them through our Reconciliation Action Plan website at www.rap.lca.org.au and on the Cross-Cultural Ministry page on the LCA website (www.lca.org.au/departments/cross-cultural-ministry)

May God bless your reading,

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Bishop Paul’s letter

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

When I became the pastor at Immanuel Lutheran Church, North Adelaide, some of the parish folk told me the story of the recent time when the church building had been broken into. The thieves took the historic ‘mission field’ crucifix from the altar. Thankfully, after a statewide appeal, it was returned. The story told to me was one of the confident witness of God’s people: ‘They can never take the cross out of the church.’ The members would explain to me that even though the crucifix from the altar had been stolen, the sign of the cross was still everywhere: on the paraments, on the font, on the doors, on the pastor, on the charity box at the door, even on the front of each of the hymnals.

We cherish this sign that the Lord has placed over human history as his seal of promise that we have a God who is gracious and merciful. A God who will suffer and die for the forgiveness of sin.

For Martin Luther, the sign of the cross was central to his passion in seeking to reform the church. In one of his early writings, Luther invites us to become ‘theologians’ of the cross. This is when we take stock of everything around us through the lens of Jesus’ death on the cross and through suffering. Martin Luther suggests that when we do this, we will be honest about the world and about ourselves. We will see more clearly sin at work in the world and in our own selves.

When I entered the Lutheran Church through St Peter’s Lutheran College in Brisbane, I was helped to reflect on this way of the cross through the architecture in the chapel building. The St Peter’s college chapel has a large cross at the front in the sanctuary, starkly positioned in front of a plain white wall. This is God’s marker over all time. But then in the private prayer chapel on the side of the main space, is an almost life-size carving of the Lord’s body in pain on the cross. This is the space where I kneel alone before this image of my Lord and confess, ‘He has done this for me. He has done this out of love for me. He died while we were yet sinners, out of his love for the world’.

As I write to you, Lent 2022 is near. In this third year of COVID-19, we are deeply aware of human frailty. We are reminded daily that we are dust and to dust we shall return. We have images on television and our personal devices, showing that human greed and power reign throughout the world as we see places where people are too poor to have access to hospital care and life-saving ventilators. Lent is the season to be ready for the message of the cross, on Good Friday. Historically, Lent was the season of preparation for people who were ‘catechumens’ – that is women and men preparing for baptism. These folk fasted for 40 days, as Jesus did in the wilderness, to be ready for their baptism over the Easter weekend.

Lent eventually became a common tradition for Christians in many places. In our modern society in New Zealand and Australia, fewer people celebrate Lent. However, for many in our schools, aged-care communities and other similar places, ‘Pancake Tuesday’ (or Shrove Tuesday) has become a bit of a regular festival. However, as with Halloween, there is often little awareness of the significance of the pancake tradition. (It was to eat up fatty foods before the fasting of Lent.)

I believe the popularisation of Pancake Tuesday is a gift to the people of the church. It’s an opportunity to be ready to give a good account of the hope within us, of the gracious work of God in the way of the cross. It can help us to bear witness to our faith at work in the Lenten journey, that ‘God so loved the world, that he gave his only Son, so that whoever believes in him should not perish but have everlasting life’.

Your fellow in Christ,

‘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’

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We all know racism is a sin, even though we’d like to think it’s one we’re not guilty of. But do we always think, speak and act in love and without prejudice towards people whose race or ethnic background is different from ours? We asked Craig Heidenreich, the LCANZ’s Cross-Cultural Ministry Manager, to explore this complex but crucial topic.

by Craig Heidenreich

If someone accused me of being racist, I think I would feel quite defensive because of all the negative connotations around that term.

I would probably defend myself with the thought that I am more tolerant and open-minded than that other bigoted person I know – that person who says what the rest of us only think (from time to time).

Let’s be honest, humans experience this strange tension along racial lines that is almost as old as history itself.

What is this driving force in our nature that will justify ourselves by putting someone else down?

Sadly, this is as old as sin itself, as old as Adam justifying himself by putting Eve down – ‘this woman you gave me caused me to eat the fruit’. It wasn’t Adam’s finest moment to focus on gender that day and about as silly as our focus on genetics.

Racism is part of the air we breathe in this fallen world and is fed by our insecurities.

We squirm when family members or certain politicians overtly appeal to the worst in our tribal natures, but we also contend with it in many subtle ways.

We need to fight this instinct if we choose to follow Jesus and be anything like our Heavenly Father.

In heaven, when ‘every tribe and tongue’ are worshipping, there is simply no racial hierarchy.

Jesus left his followers with a final request – that we should go out among all the nations to invite them back into a relationship with him.

The Father loves the whole world. Probably the most quoted verse of the New Testament would be John 3:16, ‘For God so loved the world, that he gave …’.

Our Heavenly Father invites us to love like he loves and enter into his joy as each lost sheep is found.

Let me offer a stark challenge: Racism is one of Satan’s primary attacks against God’s plan to gather all people back to himself!

Satan tempts us to judge the very people that Jesus died to save, the people we are called to love.

We need to see this attack for what it is and not tolerate it – it is as deadly as the self-righteousness that stops me associating with a sinner when I should be ‘the beggar showing another where to find bread’.

As we adjust our thinking to value what the Lord wants, let’s take in something of his sheer delight in the diversity of the humans he has made.

This is not about tolerating each other. This is about celebrating each other. This is about a church that is enriched and completed when we all come together.

So, what does this all mean in practice?

If we as individuals are to be free of this subtle racist pull, we probably need to ask the Lord to wash our minds of attitudes that we have taken in from our parents, our schooling, the impact of media, and even our church life. He may bring attitudes to mind that we should repent of.

Just think of the strong confirmation bias that happens when we access the internet and get our news from limited or similar sources. We think that we are sophisticated enough to spot the prejudice, but our minds can be shaped by what we see and hear.

I am aware of a dislike of certain nations or ethnicities that have lodged in me after watching some movie (maybe 30 years ago). The movie was probably quite biased, but at the time it suited my fallen nature to dislike those people. All these years later I find myself reacting to certain accents when I hear them.

How easily we start to judge other nations or ethnic groups for systemic injustices while self-righteously thinking, ‘I am not like that’. This is very thin ice!

We need to go through the Lord’s washing machine as much as Peter did in Acts 10. A voice from heaven said to him that day, ‘You must stop calling unclean, what God has made clean’.

When we meet together in church, our human instinct is to gather with others like ourselves and to seek leaders who look like us.

This attitude keeps reinforcing certain things and leads to a mono-cultural environment.

Is it possible that our church experience should be less about our comfort and more about our growth in love?

Humans contend with all sorts of tensions that play out along generational, gender, social and intellectual lines. These are the contexts for us to ‘prefer one another in love’ (Rom 12:10). Our racial differences are also a great context to act maturely and, in a world riven by racism, our mutual respect (across racial lines) is a clear witness to the work of our Lord.

Recently I was in a church service watching people line up to take communion and the line that day was a veritable ‘united nations’. It made my heart feel glad to see the transforming work of Christ in action among our Lutheran family.

Let’s lift our gaze to focus on what the Lord has in mind.

As we read in Revelation 7:9–11:

‘After this I looked and saw a multitude too large to count, from every nation and tribe and people and tongue, standing before the throne and before the Lamb. They were wearing white robes and holding palm branches in their hands. And they cried out in a loud voice: “Salvation belongs to our God, who sits on the throne, and to the Lamb”. And all the angels stood around the throne and around the elders and the four living creatures. And they fell facedown before the throne and worshipped God.’

Come, Lord Jesus!!

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by Nick Schwarz

Many people understand racism as an ideology that teaches that people of some races are naturally superior and that those of other races are inferior.

It also teaches that a person’s race is indicative of their character and capabilities, that people of ‘superior races’ should have greater rights than people of ‘inferior races’, and that the lives of members of ‘superior races’ are more valuable than the lives of people of ‘inferior races’.

Some go as far as to advocate that multi-racial societies should be governed in ways that preserve the power and privilege of the allegedly ‘superior’ race.

People are drawn to believing that they are members of a ‘superior race’ because it boosts their self-esteem, gives them a feeling of greater entitlement and gives them scapegoats to blame when things go badly.

Indeed, racist beliefs have led to terrible injustices throughout history. People have dehumanised and mistreated their fellow human beings, stolen their land and possessions, tried to eradicate their languages and cultures, kidnapped, enslaved and killed them.

Integral to racism are othering, by which we sort people into ‘us’ and ‘them’; ethnocentrism, through which we see our own culture as natural and right, and other cultures as strange and objectionable; xenophobia, the fear or dislike of foreigners; negative stereotyping; and partiality and double standards by which we don’t accept or act as though the lives of people of all races are equally valuable.

There are many ways in which racism is present today in Australia and New Zealand.

Racial injustices, both past and present, are denied, trivialised, or regarded with apathy. People are resented, put down, maligned and made to feel unwelcome because of their race. People of particular racial groups are stereotyped as being of bad character and they therefore regularly experience prejudice in dealings with law enforcement officers, in sectors such as retail, transport, health care and finance, and when they apply for a bank loan, a job or a rental property.

And they may be assumed to be less intelligent, less emotionally capable and naturally contented with lower status and standard of living than others.

All racism is hurtful and harmful. It should never be dismissed as trivial. The most cruel and violent forms shock and sicken us. But constant exposure to what we might call ‘covert’ or ‘subtle’ racism can also be soul-destroying and lead to poor mental and physical health and premature death.

When a society succeeds in suppressing overt racism, attention may turn to suppressing less obvious forms of it. Ideally, this is done in ways that keep people on side. Antiracism campaigners risk losing support if they imagine they can eliminate racism entirely and punish people for innocent, non-malicious speech and actions.

But what is the Christian perspective on racism? It’s simple. Racism is sin.

When sin entered the world, humans began to see each other as competitors and potential threats. Only the people in one’s ‘in-group’ – the clan or tribe – were considered fully human. Outsiders were less than fully human – if indeed they were human at all.

The moral thing to do was to serve the interests of the clan. If this was done by treating outsiders well, perhaps because they were powerful or because trading with them brought benefits, it was right to treat them well. But if it served the interests of the clan to kill outsiders or enslave them and take over their property because they became weak and vulnerable, that would also be right. Outsiders had no value in and of themselves; their value lay only in what the clan could get from them.

We might like to believe that in the 21st century we have left tribal thinking behind. We might like to think that our commitment to universal human rights is unshakeable.

But our tribal instincts are deeply rooted and Satan is keen to take advantage of them. He wants to keep us divided and suspicious towards each other and he wants us to selfishly use each other for our own ends. Racism is one of the tools he uses to achieve these goals. He is especially keen to infect Christian families and communities with racist attitudes.

Jesus encourages us to overcome our tribal instincts, to recognise the full humanity of people of every colour and creed, and to treat them as we would treat ourselves or members of our own family. Within the Christian community, we are to see Christians of every race as fellow adoptees in God’s family and brothers and sisters in Christ.

Many biblical teachings provide the foundations for a Christian response to racism, none more so than Genesis 1:27, which tells us that all people are created equally in God’s image and that human dignity is therefore God-given, not dependent on race or other attributes.

Throughout the New Testament we are reminded that God’s love and his plan of salvation are for people of every race, language and culture – in other words, Jesus’ died and rose again for all people. During his earthly ministry, Jesus taught that the ‘neighbours’ we are called to love are not just people of our in-group, but strangers, including people in need and people treated unjustly (eg Luke 10:25–37), people who treat us unjustly (eg Luke 6:28,29), and people we are accustomed to seeing as our enemies (Matthew 5:43–48).

It’s a safe bet that those of us who are old enough to read this article have had uncharitable thoughts about other people because of their race and allowed those thoughts to shape our actions towards them. Let us ask the Holy Spirit to reveal to us our prejudices and repent of them. And let us pray for the wisdom to discern how to respond in God-pleasing ways if we are accused of racism, witness it, or are targeted by it ourselves.

Nick Schwarz is the LCANZ’s Assistant to the Bishop – Public Theology.

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by Lisa McIntosh

Those who have felt the pain of racism know that the hurt can run deep, and the scars can last a lifetime.

And it’s not just on the sporting field, at the pub or in the classroom that people are subject to hate-filled physical attacks, spiteful slurs or pointed snubs. Racism is everywhere. And whether it is perpetuated individually or institutionally, it is deeply personal to people on the receiving end.

So how can we as individuals and as a church do better in this space?

Dora Gibson, a Thuubi Warra First Nations woman from Hope Vale in Far North Queensland, believes the answer lies in people of different races and cultural backgrounds getting to know each other on a personal level.

‘We just need people to get to know us as an individual, not as a stereotype’, says Dora, a lifelong member of the Lutheran Church and a former teacher who today works with an employment agency helping young people become job-ready. ‘Treat us as a person, treat me as Dora. Get to know people.’

Dora and her husband, Trevor, run cultural workshops in Hope Vale when COVID restrictions allow and she says an example of the power of personal connections came through the visit of high school students from Melbourne last year during NAIDOC Week, which celebrates the history, culture and achievements of Aboriginal and Torres Strait Islander peoples.

‘They came and lived with us, they saw what we did, they took part in our activities and saw firsthand that it’s not all that bad living in the bush and experiencing living off the land’, she says. ‘Later one of the boys said, “I’m glad we came. You opened our eyes to something we didn’t even know existed. I’m just so thankful that I was given the opportunity to come and see everything firsthand”.’

Having lived much of her life in a community that has a majority of Indigenous people, Dora says most of the racism she has encountered has been what she describes as ‘institutional’. ‘That’s why we were placed in these missions’, she says of former government policies that segregated Aboriginal and Torres Strait Islander people in places like Hope Vale. ‘That’s the onset of what I believe is when we were treated as a minority and treated as a stereotype, “Oh, you’re living in a mission”.’

‘Then as we were growing up, we were expected to live with white people down in the cities, so we were sent away, as part of assimilation. That was when they were trying to make us white, in the early 1970s to 1980s’, says Dora, whose secondary schooling included several years at Concordia Lutheran College at Toowoomba.

Of course, a further government policy involved the removal of Indigenous children from their families – people later known as the Stolen Generations. Dora believes the responsibility for that tragedy lay at a systemic level, rather than with people involved in carrying out the policy. ‘You have to feel sorry for them because in their mind they were trying to do the right thing’, Dora says. ‘But it was very detrimental to our whole race.’

During her time working for the local council engaging parents of school-aged children with teachers and schools in the district, Dora also encountered institutional prejudice. She says many people expect a teacher to be a white person and it was assumed that she was the ‘helper’ to a young white ‘teacher’ she was with. In fact, their roles were reversed.

While such attitudes have been painful for Dora, her response is incredibly gracious. ‘It’s not their fault. It’s not deliberate. It’s just the mindset’, she says. ‘It does make you feel inferior though. If it wasn’t for the colour of our skin, it would have been different.’

She says her Christian faith has helped her forgive the injustices, but she doesn’t forget the lingering hurt.

However, Dora is hopeful that a growing appreciation of First Nations culture, country and language in Australia can usher in a change in opportunities and a positive sense of identity, particularly for young people.

She is also buoyed by ongoing efforts within the church in reconciliation and making worship more inclusive of Indigenous culture and language. ‘It was through the church that our written language was kept alive, so that’s a big thing. The gospel was read in our Guugu Yimithirr language as well as in English. And still, we do that here, we have hymns in language.

‘Just little things can make a difference. It doesn’t have to be big. You start from that, and from little things big things grow.’

Unlike Dora, Indonesian-born Ani Sumanti has only lived part of her life in Australia – since 2013. But she, too, has experienced the hurt and harm of racism – ‘lots’ of times.

A qualified pastor in Bali’s Presbyterian Church, Ani has been serving as a lay worker at Pasadena Lutheran Church in suburban Adelaide since 2016, as well as ministering to the Indonesian Christian Fellowship which meets there. For the past few years, she has also been working as an aged-care carer, having undertaken studies to better support her late mother, who had dementia before she died last year.

Before joining the staff at Fullarton Lutheran Homes in 2021, Ani worked at a community-run aged-care home outside of Adelaide. There, she says, other staff yelled at her if she didn’t immediately understand them, ignored her, were rude to her and treated her as beneath them, due to English being her second language.

‘Sometimes if I didn’t understand something, their words, they would raise their voice’, says Ani, who began English studies in Australia in 2015. ‘And it was very painful for me; I was crying because I found it shocking. Why would someone not explain first what they mean rather than yell at me?

‘Some of them just ignored me, didn’t talk to me, and made me feel like they put me on the bottom, not the same level with them.’

Ani, who has also experienced negative ‘looks and body language’ when needing assistance with language while shopping, says an Asian-born Muslim friend has told her of the discrimination she has experienced, too. ‘She told me it’s very hard to find a job because they are not accepting someone who wears a hijab and maybe they’re a bit scared because they had heard news about radical Muslims’, Ani says.

‘And my friend said it’s very painful and very sad for her because people are not accepting, not welcoming for her.’

However, Ani, who endeavours to gain a greater understanding of Australian culture through talking with her Australian husband Mark Mosel, doesn’t find such behaviour difficult to forgive.

‘We see this of people in the world everywhere, some are arrogant, and some are humble’, she says. ‘I come from a culture where we care for each other, where the community is more important rather than yourself, but here I find the culture more individual. So that’s why I need to adjust. And then I just try to forgive rather than accept bad thoughts in myself which is not healthy for me.

‘We are all people. We just want to respect each other, just accept that we are different, but we can work together.’

Like Dora, Ani believes that listening to and building relationships with people of different cultural and racial backgrounds is the key to eliminating racism. ‘We need to sit down together and to understand each other, rather than be judging’, Ani says. ‘Maybe we can learn from other cultures and even learn a bit of their language – there’s a door we can build a relationship with. They may be struggling in their life, for their family or how to survive here. We need that attitude everywhere.’

How can we be inclusive?

We have sisters and brothers in Christ from every race and nation. And God may place not-yet Christians of different cultures in our lives, too. So how can we better welcome, include and embrace these fellow (and future) members of God’s family?

Here are a few simple ideas:

  • Educate yourself by reading from reputable sources about the culture, race or nation of the people you meet, including about the local First Nations people.
  • Learn people’s names correctly – check the pronunciation and spelling, and have pen and paper handy so that they can write it down for you. Addressing people by name shows that you respect them.
  • Learn a greeting in the language of the person you have met. LCA Cross-Cultural Ministry is preparing a 40-language friendly phrases booklet entitled ‘Heart Talk’. Email craig.heidenreich@lca.org.au or sign up to CCM eNews at www.lca.org.au/ccministry-signup
  • Get to know people, ask them about themselves and what their interests are. When we get to know people, we are less tempted to buy into stereotypes.
  • Make a welcome sign for your church or school that includes a welcome in the heart languages of the people in your neighbourhood.
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by Rachel Kuchel

In November 2021 Lutheran Archives was faced with the prospect of having no employees for 2022. Archivists Janette Lange and Adam Kauschke were set to finish their service with the Archives to take up other roles and opportunities, while I will be on a year’s maternity leave from April 2022.

Janette plans to establish her own consultancy business alongside her role as archivist for South Australia’s Sisters of St Joseph of the Sacred Heart, while Adam has moved to manage another nationally significant archival collection in Adelaide.

However, God had the situation in hand, and we are excited to introduce the three exceptionally talented archivists who have joined our team!


Bethany Pietsch is our new reference archivist for Mondays and Tuesdays. Recently awarded first-class honours in history at the University of Adelaide, she has excellent German language skills and an intimate working knowledge of the LCANZ.

Ben Hollister has been appointed to the same role for Thursdays and Fridays. Ben has several research consultancies in family history with a strong focus on German heritage. He also conducts guided German heritage tours around Adelaide.

Bethany and Ben will be your first point of contact at Lutheran Archives – and will help you with research, and managing transfers of records from congregations, departments, auxiliaries, or personal interactions with the LCANZ.

Angela Schilling is our new collections archivist. Working full-time, her focus is on making the collection accessible through arrangement and description, digitisation projects and managing our volunteer program. She has most recently worked as an archivist at the Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS) in Canberra, specialising in manuscripts and audio-visual collections. We are thrilled to have her on board and look forward to her expertise in dealing sensitively with our wealth of mission material.


As a Ministry Support Department of the church, Lutheran Archives’ role is to support you in your ministries. We can offer advice on managing your records and caring for permanent records that you no longer regularly access.

Managing your records appropriately enables you to focus on your ministries.

Congregations, departments and auxiliaries which deposit their records with Lutheran Archives remain the owners of the records – Lutheran Archives is simply the custodian. This means our archivists make the collection management decisions about the best way to care for your records into the future and how to provide access to them for generations to come.

Rachel Kuchel is Director of Lutheran Archives.

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by James Winderlich

The eighth commandment instructs us that what we believe and say about other people, how we represent them, matters to God. This instruction includes how we represent people’s cultural diversity.

St Peter understood this and said, ‘I now realise how true it is that God does not show favouritism but accepts people from every nation who fear him and do what is right’ (Acts 10:34,35 NRSV).

Faith in Jesus Christ shapes and guides our relationships in the LCANZ. Our biblical and theological tradition brings an extreme richness to our perspectives concerning cultural diversity because they are grounded in Jesus’ service to us and all people. Our intercultural relationships are inspired, Spirit-in-breathed, by the God who plants and nurtures Christ-given life among diverse people. This is evident over and over in the LCANZ’s historical and contemporary stories.


The book of Acts provides ample evidence of how God reversed the effects of Babel (Genesis 11) to unite diverse people. In Acts 1:8 that vision is clearly stated, ‘You will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth’.

The Apostles needed to leave Jerusalem for the message and gift of life in Jesus Christ to reach Samaria and the ends of the earth. Leaving Jerusalem, with all of its cultural and social privileges, also meant leaving behind what Jesus’ followers feared and resented most in people whom they had come to regard as their foreign ‘others’.

In Acts 8 this vision takes shape, especially as it happened against the background of Saul’s culture-preserving persecution of Jesus’ followers. But the Holy Spirit transformed St Peter’s cultural perspectives when he was welcomed and embraced by the gentile Cornelius and his household (Acts 10).


Australian Lutheran College (ALC) works with the LCANZ in its many culturally diverse ministry contexts. ALC prepares and supports pastors and lay workers from diverse cultural backgrounds to serve in equally culturally diverse Lutheran congregations across the whole church. The college provides training for Indigenous Australian pastors and evangelists by sending teaching staff to Australia’s western desert communities, and the college works with the LCANZ’s partners in Papua New Guinea, Indonesia, Malaysia and other Asia-Pacific communities to prepare people for serving communities from within their own culture.

Cultural diversity should never lead us to bear false witness and in doing so sin against people. Instead, the Holy Spirit calls us to leave, to give up the things that we fear in people so that the gospel of Jesus Christ might be heard and received in its richness, fulness and life. Australian Lutheran College partners with the LCANZ in that mission.

Would you like us to support you as you seek to serve culturally diverse people in your own contexts? Contact us via email at enquiries@alc.edu.au and ask for that help.

Pastor James Winderlich is Principal of Australian Lutheran College.

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by Anne Hansen

Some of you have already enjoyed the Christmas Chatterbox – the Lutheran Tract Mission (LTM) activity newly released for this last Christmas. It was so popular that we decided to produce another chatterbox to help you share the Easter story with children and have fun at the same time!

I remember making chatterboxes as a child and playing them with friends. Some included a ‘truth or dare’ theme. Others we made were more about guessing who you would marry, how many children you would have and what you would do in the future!

The chatterbox was introduced to the Western world in an origami book in 1928. It debuted as a ‘salt cellar’. Yep! When placed on a table, the pockets in the chatterbox where your fingers would usually go were originally designed to hold salt. But they can also be used to hold eggs or small snacks.

The LTM Easter Chatterbox poses questions about Easter and the last week of Jesus’ life on earth. Use this chatterbox to help share the story through the pictures and the game with children, grandchildren, playgroup, Sunday school and in the classroom. Try it out on adults too!


LTM has also produced a new Lenten Devotional for you to journey your way through Lent, with the theme ‘From Christmas Manger to Easter Glory’.

This devotional can be downloaded and printed by congregations and individuals, or you can use it as a flipbook on your device as you read through the 47 devotions. The devotions walk us through Jesus’ life from Christmas, telling the significance of Jesus’ birth and how it relates throughout his life and teachings as he walks to the cross, followed by his resurrection from the dead.


There are also new Easter tracts as well as many older favourites for you to use and share with family and friends. Through these, you can share with others how Jesus died and rose again that we may have eternal life forever with him.

Have a look through all of our new resources and check out the older ones at the same time via our website at www.ltm.org.au

With more than 950 resources to consider, the categories listing on our web page is a helpful tool to point you to just what you need.

Jesus died for you and me – be brave, have fun and share this good news!

Anne Hansen is LTM Development Officer. LTM is an outreach ministry of the LLL.

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