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Meet and hear from leaders in the Canadian Catholic, United Church, Mennonite, Presbyterian and Anglican denominations as well as national and International Ecumenical Organizations.
On 1 January 1986 the Evangelical Lutheran Church of Canada (ELCC) and the Lutheran Church in America-Canada Section (LCA-CS) merged to become the Evangelical Lutheran Church in Canada (ELCIC).
The merger process began in the early 1970s with three major bodies participating: ELCC, LCA-CS and Lutheran Church Missouri Synod in Canada (now Lutheran Church-Canada, LCC).
In the late 1970s the LCC withdrew but the ELCC and the LCA-CS set 1985 as the target date for their merger.
The national office of the church is in Winnipeg, Manitoba, which is in the centre of the country, east to west. Many of the members of this church are of Scandinavian and German ethnic origin, though many other backgrounds are also represented.
While English is the major language of worship, German continues to be significant, and the ELCIC also worships in at least 15 other languages each Sunday, reflecting the cultural mosaic of Canada. In the earlier years and up to the decade after the second world war, the church not only provided a meaningful cultural link for immigrants but also assisted in the integration of immigrants into the Canadian mosaic.
Though small numerically, the church has contributed significantly to the development of Canadian society, especially through its colleges and schools, thousands of whose graduates have gone into the mainstream of Canadian society and continue to bring leadership with a Christian perspective into the various facets of Canadian culture - in the sciences, politics, medicine, business and educational fields. The ELCIC operates two seminaries, Waterloo Lutheran Seminary in Waterloo, Ontario, and Lutheran Theological Seminary in Saskatoon, Saskatchewan. In addition, the Bible schools have contributed a significant number of missionaries who have taken their skills to various parts of the globe to share the gospel and aid in development.
The ELCIC is a member of KAIROS: Canadian Ecumenical Justice Initiatives, which includes 10 other Canadian church bodies. Through KAIROS, together with the Anglican Church of Canada, the Presbyterian Church in Canada, the United Church of Canada, and other members, the ELCIC works in such areas as aboriginal rights, corporate issues, ecology, global justice, human rights, and refugee and migrant issues. The ELCIC is also a supporting member of Project Ploughshares, an ecumenical peace centre of the Canadian Council of Churches. Through such involvements, there is a growing sensitization of the ELCIC membership in matters of social justice in Canada and around the world. There is strong support for the international development and relief work of Canadian Lutheran World Relief, in partnership with the Global Hunger and Development Appeal of the ELCIC, and the Lutheran World Federation. In 2003 the ELCIC hosted the LWF tenth assembly in Winnipeg.
Believing that theology must undergird all aspects of its life and mission, the church is working with all its members towards a greater awareness of the relation of theology to personal, corporate and community life.
Since 2001 the Evangelical Lutheran Church in Canada is in full communion with the Anglican Church of Canada. In 2006 the ELCIC and the Evangelical Lutheran Church of Iceland signed an agreement which will allow for pastors and deacons from either church to exercise their calling in either country.
Church family Lutheran churches
Based in Canada
Membership 100 000
Pastors 840
Congregations 624
Member of
Canadian Council of Churches
Lutheran World Federation
WCC Member Since 1985
The Lutheran churches, most of which are members of the Lutheran World Federation (LWF), emerged from one of the prominent strands of the Reformation movements within the (western) Catholic Church in the 16th century. In the course of the doctrinal controversies of that time, the doctrine of justification by faith through grace alone became the decisive issue and the hallmark of Lutheran teaching. It emphasizes that God redeems human beings from the power of sin through the cross of Jesus Christ and confers God's own righteousness upon them. The Lutheran tradition considers the preaching of the gospel and the administration of the sacraments, received and responded to in faith without any human merit, as central to the life of the church. The Lutheran confessional writings, e.g., the Augsburg Confession and Martin Luther's Small Catechism, interpret core convictions regarding the significance of the gospel for individual and common life in faith. The Bible is affirmed as the sole rule of faith, to which all the creeds and other traditions and beliefs are subordinated.
Lutheran churches are partners in the majority of church communion agreements that have been established, e.g., the Leuenberg Concord (1973, now called Community of Protestant Churches in Europe), the Meissen Agreement (1991), the Porvoo Agreement (1992), and Full Communion agreements in the USA and Canada.
Varying forms of worship have developed over the centuries, in interaction with local cultures. Lutheran worship tradition has sought to maintain liturgical continuity with the ancient church, in the reading and proclamation of the word of God and in the celebration of the sacraments, baptism and holy communion.
Lutheran churches strongly emphasize elementary and secondary religious education as well as theological study and research. The doctrine of the two rules of God has been a well-known part of Lutheran tradition: God reigns both in the secular world through secular and church government by means of law and in the spiritual world through grace. This teaching has at times been discredited through misinterpretation, e.g., in Nazi-Germany in the 1930s and 40s. In recent decades attempts have been made to reinterpret this teaching as a basis for critique of injustice, authoritarian regimes and destructive societal developments.
Church family Lutheran churches
Based in Canada
Membership 100 000
Pastors 840
Congregations 624
Member of
Canadian Council of Churches
Lutheran World Federation
WCC Member Since 1985
Commitment to Global Ecumenism
From the beginning, the LWF has seen itself as related to the ecumenical movement. All steps it takes in the direction of its own unity and coherence also are seen as contributions to the unity of the one, universal church of Christ. And the ecumenical movement remains, at this present time in history, a deeply significant healing process. Bilateral relations between the Christian world communions are a vital part of the ecumenical movement. They require appropriate instruments of accountability, providing a basis for trusted global relations. The Joint Declaration on the Doctrine of Justification, 4 signed and celebrated in 1999, represents a major bilateral achievement at the international level. It could not have been achieved without the instrumentality of the LWF. The international dialogue commissions with the Orthodox churches and Ro man Catholic Church continue their solid work. Conversations between the LWF and Seventh-day Adventists have been carried out and the report and recommendations from this process are being studied by the member churches. Two international working groups—with the Anglican Communion, and World Alliance of Reformed Churches—have submitted their reports. The LWF Council has received these reports and upon its request, they have been sent to the member churches for study and response. I strongly urge that providing such responses be given high priority. In the ecumenical area, there continues to be substantial reciprocal interaction between national and regional developments on the one hand and the international dialogues on the other. I commend the agreements of church fellowship negotiated and entered into at the national and regional level by LWF member churches since the Ninth Assembly with churches of the Anglican, Methodist, Moravian and Reformed traditions. The vast majority of all bilateral communion agreements that have been established around the world involve Lutheran churches. Such developments contribute in a real way to the visible unity of the church. But in the period before us, we must make strong new efforts to ensure that these developments also take place to a greater degree in the southern hemisphere. Bilateral dialogues and relations are not, however, the only instruments of ecumenism. The ecumenical commitment of the LWF is also, by its nature, multilateral. The WCC was deliberately formed as a fellowship of individual churches, without a specific role for the Christian world communions (CWCs) such as the LWF. However, in light of the increasing ecumenical importance of CWCs, it was significant that the 1998 WCC Eighth Assembly in Harare, Zimbabwe, adopted a resolution calling for closer cooperation between the WCC and CWCs. This resolution has been followed up by the LWF Council and WCC Central Committee. We must explore how our practical cooperation with the WCC might grow and develop further. Our common emergency agency, Action by Churches Together (ACT) International, is one example of good cooperation. The news agency ENI, mentioned above, is another. The WCC provides a unique framework for deliberation on fundamental ecumenical issues. The LWF and its member churches should play an active and supportive part in the current discussions on the nature and purpose of the WCC and the need for new configurations in the ecumenical movement in future. Some form of representation in the WCC of CWCs as communions will be important for continued development of the ecumenical movement. The Conference of Secretaries of Christian World Communions (CS/CWCs) is an important forum that also contributes to this discussion.
Greeting from the Anglican Church of Canada
We, myself and our ecumenical officer, the Rev. Canon Alyson Barnett-Cowan, are honored to address you. History Our first parish was founded in 1699 in St John’s Newfoundland as a congregation in a military settlement. In the eighteenth century our population expanded with British settlers after the conquest of Québec in 1759, and through the arrival of many political refugees (both British and Mohawk) from the United States of America (Americans call them Tories; we call them Loyalists). In the nineteenth century we grew as two sorts of church. The “settler” church, the church of immigrants, continued to grow, but there was also the arrival of the “mission” church, those who came to open the gospel to people who had never met it, the indigenous people. Winnipeg is a good example. In 1820 the first missionary to this area, John West, came to minister to the British fur trading settlement here, but also opened a school for the indigenous community. And it was in this Province of Manitoba (meaning “place of the Spirit” in Cree, for “Manito” means Spirit; our Cree and Ojibway people pray to “Gi-zhemanito”, the Great Spirit) that 150 years ago, in 1853, Henry Budd, or Sakachewescam, the first indigenous priest, was ordained. The “settler” and “mission”’ churches came together in Winnipeg in 1893 to form the Anglican Church of Canada. Present Reality Some statistics We are a church of thirty dioceses (forty bishops), 3,000 congregations (2,000 active clergy) and about 2 million members (according to the census), with 800,000 on our parish lists and 200,000 in church each Sunday. Ethnically, we remain predominantly British in origin, but in urban Canada much more mixed, with strong Caribbean membership, fifteen Chinese-speaking parishes, as well as French, Spanish, Japanese, Tamil, Tagalog and Korean-speaking parishes. Women have been ordained as deaconesses since the nineteenth century, deacons since 1969, priests since 1976, and bishops since 1994. About 22 percent of our clergy are women. In this, we are closely parallel to the Evangelical Lutheran Church in Canada. The legacy of the “mission” church is with us in both positive and negative ways. On the one hand, 85 percent of the Inuit (Arctic) population of Canada is Anglican. While the indigenous peoples of Canada make up 1.5 percent of the total population, the indigenous population of our church is 5 percent of our membership (with several dioceses having a majority of members being indigenous), and in the House of Bishops, 10 percent of the bishops are indigenous. On the negative side, in the nineteenth century and up to 1969 we worked together with government residential schools providing education, but in a climate of assimilation. The most painful moment of my time as primate occurred ten years ago this week, when, after listening to days of story-telling by victims of abuse in residential schools, I issued a public and formal apology on behalf of our church. Those painful stories and the painful apology have been the beginning of healing and acceptance of responsibility. Last year our General Synod and all our dioceses accepted the responsibility of a CAD 25 million settlement with victims. But we are still at the beginning. Ecumenical Our ecumenical instincts are deep-rooted. During the 1960s and 1970s we worked toward organic union with the United Church of Canada. The plan, largely because of lack of grassroots Anglican support, was defeated at our General Synod. Nevertheless, a number of shared ministries, joint Anglican United Church congregations mostly in more isolated parts of the country, continue to this day. After Vatican II, we established not only theological dialogue with the Roman Catholic Church, but also an annual dialogue between bishops of each church. Both continue: the dialogue between bishops is the longest standing of such national dialogues in the world. Then, in the 1980s appeared on our horizon the Evangelical Lutheran Church in Canada. Born of inter-Lutheran ecumenical work, this church was searching for a broader ecumenical field. The 1980s (and 1990s) were called, by the Archbishop of Canterbury Robert Runcie, the “winter of ecumenism.” If there is anything Canadians understand, it is winter. Winter does not mean death. True, it demonstrates the harshness, potentially death-dealing realities of nature, but it also gives life. It kills bacteria and germs, the insects that so often plague us, and so gives life. It is a time of rest—trees drop their leaves, animals hibernate. It is a time of hiddenness when many realities, the beautiful and the ugly, are hidden under snowbanks. But together with the Evangelical Lutheran Church in Canada, we used the time between 1989 (“interim eucharistic sharing”) to 2001 (“full communion”) to open doors toward each other and toward a richer experience of life in Christ. The LWF In Turku in 2000, at the LWF Council meeting, we shared with the Evangelical Lutheran Church in Canada delegation in the invitation to come to Winnipeg. We offered you the openness of the churches, the city, the province, and the country. Who could have imagined what terrible events would intervene to create a worldwide climate, and a mindset of the Government of Canada, of xenophobia—not just fear of a stranger, but suspicion and hatred. The churches are with you, the government has failed you. And Canadians here know that it has failed us, and I give you a commitment that our challenge to the government will be strong and consistent. If your delegates have been rejected, think of the prospect of refugees looking to a country which less than two decades ago received (and deserved) the Nansen Award for support of refugees. No longer! But we Anglicans stand in eucharistic fellowship with the Evangelical Lutheran Church in Canada. So what is our last word? Any Greek could tell you—the Greek word for “thank you” is first of all a thanksgiving. At the end of my time as Primate, I am deeply thankful that I am able to express on behalf of my church our gratitude for the blessing of your presence in our midst. Thanks be to God. Thank you.
Most Rev. Michael G. Peers, Primate, Anglican Church of Canada
“To be in full communion means that churches become interdependent while remaining autonomous. One is not elevated to be the judge of the other, nor can it remain insensitive to the other. […] Thus the corporate strength of the churches is enhanced in love, and an isolated independence restrained.”
A-L Working Group
Read Again the foundations of the Full Communion Partnership between Anglicans and Lutherans.
An Easter 2020 message from Bishop Susan Johnson, National Bishop, Evangelical Lutheran Church in Canada, and Archbishop Linda Nicholls, Primate, Anglican Church of Canada, filmed before the onset of COVID-19.
An Analogy of Marriage: Two Churches on a Journey
There are times when an analogy may help us more fully understand our experience. In that spirit let me muse about the relationship between our two churches on the journey of Full Communion through the analogy of a marriage, fully recognizing there will be limits to that comparison.
Prior to 2001 our churches were in the courtship phase of our relationship tentatively exploring what we might be able to share and learn together. From 1983 a series of steps moved us in 1989 to praying for one another, recognizing each other’s churches and interim eucharistic sharing, and further in 1995 to the invitation into parish joint projects, annual shared eucharists, full recognition of baptism and confirmations in each other’s churches of lay people; and move to recognizing ordained ministers serving either church and moving toward Full Communion.
The courtship was slow and careful, fostered in places where Anglicans and Lutherans are close to one another and at the national level through joint dialogue and leaders meeting.
When the Full Communion agreement was ratified in 2001 it was the culmination of 18 years of courting! The “wedding” was indeed a celebration as evidenced when the primate, Archbishop Michael Peers, and National Bishop Telmor Sartison danced the recession at the end of the eucharist that morning. The marriage had begun.
As a parish priest in those years I was aware of the conversations and heard the news of the new agreement. I was eager to explore possibilities with a neighbouring Lutheran congregation. We already shared in a good and supportive ministerial association in which we occasionally shared services and preaching in each others churches during Lent.
As Christ the King-Dietrich Bonhoeffer Lutheran Church in Thornhill, ON, at that time, invited its pastors from the Evangelische Kirche in Deutschland, we enjoyed sharing that wider international Lutheran life through them.
This led to the opportunity to share a student intern doing her international experience year of formation. Berit Scheler shared her time between our two congregations and expanded our horizon of what ecumenical Full Communion could mean.
Although our differences sometimes seemed small there was an approach in preaching and a way of expressing the faith through a Lutheran lens that made Anglicans listen afresh. Occasional pulpit sharing and deepening friendships continued.
In the spirit of this friendship and our Full Communion, Pastor Martin Giebel, now serving a joint Anglican-Lutheran congregation in Midland, ON, was a presenter at my ordination as bishop in 2008. These are just a few small signs of our growing communion.
The last 20 years have invited us all into exploring this “marriage.” Local parishes have been encouraged to share ministry together; clergy have been cross-appointed in ministry. Congregations have joined together in exciting shared ministries. Our bishops have met regularly for fellowship and dialogue. Our national leaders have developed close bonds of friendship and support through shared statements and messages of solidarity and understanding.
We have also—like any married couple settling into life together—discovered the surprising moments where our differences clash. Our theological understandings meet local needs differently. Our polities and cultural norms have collided and we occasionally look at each other and wonder whether this was a good idea.
These are the normal challenges of learning to live in communion together with mutual love and respect, seeking the greater good of the gospel we serve while respecting our unique gifts and frailties.
Neither of our communions is perfect. Rather we are called by Christ to live into the prayer shared at the Last Supper—….that they may be one (John 17:21), learning from and with each other as fellow disciples in faith.
In joyful celebration of growth into that unity over the past 20 years and in recognition that the challenges are calling us into even deeper sharing and with thanksgiving for our Full Communion, I pray we continue to affirm the closing words of The Waterloo Declaration of 2001:
“We rejoice in our Declaration as an expression of the visible unity of our churches in the one body of Christ. We are ready to be co-workers with God in whatever tasks of mission serve the gospel. We give glory to God for the gift of unity already ours in Christ, and we pray for the fuller realization of this gift in the entire Church.”
May God who has called us into Full Communion grant us the courage and grace to live more fully into it day by day. Thanks be to God!
-Archbishop Linda Nicholls
Then Archbishop and Primate Fred Hiltz reaffirmed the strong bond between the Anglican Church of Canada and the ELCIC as full communion partners in his greeting to delegates of the 16th Biennial ELCIC National Convention in 2019.
In this video Bishop Fred addresses the Assembly in appreciation of the ministry of ELCIC and it's National Bishop Susan Johnson. Thereafter the presentation gives appreciation for the work of Rev. Dr. David Pfrimmer for his work on surveying the history of ecumenism in Canada. In Pfrimmer's work he distinguished between Pastoral Ecumenism and Public Ecumenism.
BAPTISM, EUCHARIST AND MINISTRY FAITH AND ORDER PAPER NO. 111 WORLD COUNCIL OF CHURCHES, GENEVA, 1982 https://www.anglicancommunion.org/media/102580/lima_document.pdf
World Council of Churches, Responses to Baptism, Eucharist, and Ministry. Vol. 1. Faith, Order and Doctrine Paper 129. Geneva: WCC, 1986.
This contains the Canadian Lutheran Church Responses to the 1982 BEM document published by the WCC. As such, it gives valuable insights into theological issues faced by each Canadian Lutheran church body.
Adrienne M. Jones, “Canadian Anglican and Lutheran Responses to Baptism, Eucharist and Ministry. Theoforum 48 (2018), 23-47. Written by an Anglican, this provides a reflection on how the Anglican Church of Canada and the ELCIC responded to the BEM document published by the WCC.
Douglas J. Wilson, The Church Grows in Canada.Toronto: Canadian Council of Churches, 1966. Provides a general overview of the roots and developments of Christian churches in Canada, up to the mid sixties. This is helpful to read in light of the optimism of perennial growth for churches following WW2, while comparing it to the decline in membership of churches today
Olav Fykse Tveit, “Reformation and Mutual Accountability: A Common Agenda for the Reformation and the Ecumenical Movement Today?” The Ecumenical Review, 69 No. 2 (July 2017), 152-63. The General Secretary of the WCC provides here a helpful and informed discussion on the importance of “communion” for churches of the Reformation involved in ecumenical dialogue.
Phyllis Anderson, “Formation of an Ecumenical Consciousness,” The Ecumenical Review, Vol. 57 No. 1 (January 2005), 3-11. Anderson, and ELCA theologian, argues that for a healthy ecumenism to develop, an ecumenical consciousness needs to be cultivated, based on the Lund principle, which basically states that churches will work together on everything, except when their doctrines or principles require that they work alone. She argues that rather than seeing ecumenism as an option, it is a necessary starting point.
Declaration on the Way: Church, Ministry and Eucharist. ELCA and Bishops’ Committee for Ecumenical and Interreligious Affairs, United States Conference of Catholic Bishops, Chicago: ELCA, 2015. While this is a document of the ELCA and the USCCB, it is a helpful, forward-looking approach to full communion between Lutherans and Roman Catholics in the USA.
Theodor Dieter, “Luther Research and Ecumenism,” Dialog: A Journal of Theology, 47, No. 2 (Summer 2008), 158-66. Dieter, for many years a researcher at the LWF’s Ecumenical Research Centre in Strasbourg, France, explores how the LWF and its member churches have dealt with ecumenical challenges, as well as potential challenges to ecumenism for Lutherans in the future.
Ecumenism - Shpaed By Our History is a course offered by Gordion Jensen at LTS See: http://www.gjlts.com/Syllabi/HL%20248%20Syllabus%202006.pdf
This course explores the historical development of the church in Canada in general, and the Evangelical Lutheran Church in Canada in particular, against the backdrop of an ecumenical perspective. The first part of the course will cover the historical background of the ELCIC. This first part of this course is designed to help students situate the development and commitment to the ecumenical involvements of the ELICC in its historical perspective, and in relationship to their ecumenical partners. In the second half of the course, the class will look at the ecumenical agreements and cooperative ventures that the ELCIC is involved in. Students will discover how our history is shaped and affected our self-understanding as a church, and it will help us to identify the gifts and the baggage which our church brings to the ecumenical scene within Canada and internationally.
Course Goals: 1. To help us in understanding our ecumenical contributions as a church, and the important role history plays in shaping this self-understanding. 2. To equip us to record oral histories of our church, and learn how to interpret and integrate that history into our contributions to ecumenism. 3. To discover the ecumenical relationships, dialogues and cooperative ventures in which the Evangelical Lutheran Church in Canada is involved.
-The Growth and Development of the World Council of Churches *
-Ellen A. Macek, The History of The Ecumenical Movement *
-Phyllis Anderson, “Formation of an Ecumenical Consciousness” The Ecumenical Review 57 No 1 (January 2005), 3-11 *
Olav Fykse Tveit, “Reformation and Mutual Accountability: A Common Agenda for the Reformation and the Ecumenical Movement Today?” The Ecumenical Review, 69 No. 2 (July 2017), 152-63. The General Secretary of the WCC provides here a helpful and informed discussion on the importance of “communion” for churches of the Reformation involved in ecumenical dialogue.
105 Ordination of Women in Ecumenical Perspective: Workbook for the Church’s Future, ed. Constance F. Parvey, WCC, 1980, 96pp. (e)
John Webster Grant, The Church in the Canadian Era. Updated and Expanded. Burlington, ON.: Welch Publishing Company Inc., 1988. The Canadian Church historian Grant explores the developments and agendas of the major denominational bodies in Canada in the 19th and 20th centuries.
John S. Moir, Church and State in Canada: 1627-1867. Toronto: McClelland and Stewart Ltd, 1967. This is a helpful overview of the relationship between the church and the state, leading up to the formation of Canada in 1867. Focuses more on the Church of England (Anglican), Roman Catholic, Methodist, and Calvinist churches, however.
John Webster Grant, ed., The Churches and the Canadian Experience: A Faith and Order Study of the Christian Tradition. Toronto: The Ryerson Press, 1963. A helpful overview of the history of the major church bodies in the Canadian context.
Douglas J. Wilson, The Church Grows in Canada. Toronto: Canadian Council of Churches, 1966. Provides a general overview of the roots and developments of Christian churches in Canada, up to the mid sixties. This is helpful to read in light of the optimism of perennial growth for churches following WW2, while comparing it to the decline in membership of churches today.
-The Growth and Development of the World Council of Churches *
-Ellen A. Macek, The History of The Ecumenical Movement *
-Phyllis Anderson, “Formation of an Ecumenical Consciousness” The Ecumenical Review 57 No 1 (January 2005), 3-11 *
-Topics
Statement on Sacramental Practices *
The Evangelical Declaration *
The Waterloo Declaration
Healing Memories Lutherans Apologies to teh Mennonites
Reserve 107 Lutherans, Mennonites and the Young Chippewayan First Nation
Haldimand Tract Ecumenical Partnership Lutheran- Anglican - Mennonite and Six Nations
Film Reserve 107 and Study Guide: https://www.reserve107thefilm.com/study-guides-resources
Film Stronger Together and Web-based Resources: https://htepartnership.ca/2019-film
Intrernational Declaration on the Doctrine of Justification and related documents (Annex, Official Common Statement, Action Taken on JDDJ by LWF Council 1998; Vatican Response to JDDJ, 1998) *
The Gift of Authority, (ARCIC) *
Michael Root, The Gift of Authority – An Observer’s Report and Analysis,” The Ecumenical
Review 57 no 1 (January 2000), 57-71. *
Alan P.F. Sell, “The Role of Bilateral Dialogues within the One Ecumenical Movement,” Ecumenical Review 46 (Oct 1994), 453-60
The Kyoto Report of the Inter-Anglican Standing Commission on Ecumenical Relations 2000 - 2008 The Vision Before Us Compiled and Edited by Sarah Rowland Jones
Batak Christian Community Church
Bolivian Evangelical Lutheran Church
Christian Protestant Angkola Church
Christian Protestant Church in Indonesia
Church of NorwayChurch of Sweden
EKD - Evangelical Church in Central Germany
EKD - Evangelical Church in Württemberg*
EKD - Evangelical Lutheran Church in Bavaria
EKD - Evangelical Lutheran Church in Brunswick
EKD - Evangelical Lutheran Church in Northern Germany
EKD - Evangelical Lutheran Church in Oldenburg*
EKD - Evangelical Lutheran Church of Hanover
EKD - Evangelical Lutheran Church of Saxony
EKD - Evangelical Lutheran Church of Schaumburg-Lippe
Estonian Evangelical Lutheran Church
Ethiopian Evangelical Church Mekane Yesus (EECMY)
Evangelical Church of the Augsburg Confession in Poland
Evangelical Church of the Augsburg Confession in Romania
Evangelical Church of the Augsburg Confession in Slovakia
Evangelical Church of the Lutheran Confession in Brazil
Evangelical Lutheran Church in America
Evangelical Lutheran Church in Canada
Evangelical Lutheran Church in Chile
Evangelical Lutheran Church in Congo (ELCCo)
Evangelical Lutheran Church in Denmark
Evangelical Lutheran Church in Hungary
Evangelical Lutheran Church in Jordan & the Holy Land
Evangelical Lutheran Church in Namibia
Evangelical Lutheran Church in Southern Africa
Evangelical Lutheran Church in Tanzania (ELCT)
Evangelical Lutheran Church in the Republic of Namibia
Evangelical Lutheran Church in Zimbabwe
Evangelical Lutheran Church of Finland
Evangelical Lutheran Church of Ghana
Evangelical Lutheran Church of Iceland
Evangelical Lutheran Church of Latvia
Evangelical Lutheran Church of Papua New Guinea
Evangelical-Lutheran Church in Romania
Indonesian Christian Church (HKI)
Kenya Evangelical Lutheran Church
Latvian Evangelical Lutheran Church Abroad
Malagasy Lutheran Church (FLM)
Nias Christian Protestant Church
Protestant Christian Batak Church
Silesian Evangelical Church of the Augsburg Confession
Simalungun Protestant Christian Church
Slovak Evangelical Church of the Augsburg Confession in Serbia & Montenegro
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