WELS Translators Do Due Diligence

The Translation Evaluation Committee (TEC) is coordinating a new study of three different English Bible translations that WELS could consider for use in its publications.

In this study, more than 100 pastors will participate in a side-by-side comparison of the New International Version 2011, the Holman Christian Standard Bible, and the English Standard Version. Reviewers from three different groups—synod leaders, attendees of the translation workshop held at Wisconsin Lutheran Seminary (WLS) in January, and pastors who have been in the ministry less than 10 years—will be assigned a section of the Bible to evaluate, using translation principles discussed at the January workshop.

“It will be helpful for all participants plus assure the synod that we’re trying to do due diligence by looking at all these versions,” says Rev. Paul Wendland, WLS president and TEC chairman. “It also will give us an in-depth understanding of the strengths and the weaknesses of all of these versions.”

TEC members decided to put together this study after a significant number of people at the January workshop voiced strong concerns about the NIV 2011, the translation that the TEC recommended using in WELS publications at the 2011 convention. Wendland says the TEC wants to continue the discussion given the concerns expressed. “Conversation has more centered around the NIV and its merits and lack of merits,” says Wendland. “This will focus our attention differently—if not the NIV, then what?”

The committee also recently learned that Northwestern Publishing House, through fair-use laws, will be able to use the NIV 1984 in most of its publications longer than it expected, giving WELS more time to systematically evaluate other viable translations. “If a study like this is carefully made, I think it will give everybody a feeling of comfort and peace when the final decision is made that we really looked at this very carefully and everyone has had a chance to think it through,” says Wendland.

The study is scheduled to be completed in August.

The districts will be voting on which translation to use in the synod’s publications at the 2012 district conventions in June using a ballot prepared by the synod president and vice presidents. With the support of the Conference of Presidents, they are considering an option on the ballot to delay the decision until the 2013 synod convention. A two-thirds majority is required for any translation to be selected; otherwise the issue will go to the 2013 synod convention.

Learn more about Bible translation through articles, essays, and a congregational Bible study at www.wels.net/translation.

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GJ - The so-called conservative Lutherans do not even consider the KJV family of translations. The apostates are allergic to precise translations, denouncing them as "literal" as opposed to their "imaginary" versions.

William Tyndale sacrificed his life to give the English world the prototype of the King James Version. The current generation are afraid of missing lunch - or that coveted chairmanship of the church camp committee.

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Wendland Urges: "Do Due Diligence!"

solafide (http://solafide.myopenid.com/) has left a new comment on your post "WELS Translators Do Due Diligence":

"Reviewers from three different groups—synod leaders, attendees of the translation workshop held at Wisconsin Lutheran Seminary (WLS) in January, and pastors who have been in the ministry less than 10 years"

So the majority of the ones in this pow-wow will all have been taught by the same professors and subscribe to the same school of thought. In the end, they will basically come to the same conclusion that the NIV11 isn't that bad because they've all been force-fed the same things.

Well, isn't that special.

For All The Saints, Who From Their Labors Rest

"For All the Saints Who from Their Labors Rest"
by William W. How, 1823-1897

1. For all the saints who from their labors rest,
Who Thee by faith before the world confess,
Thy name, O Jesus, be forever blest,
Alleluia! Alleluia!

2. Thou wast their Rock, their Fortress, and their Might;
Thou, Lord, their Captain in the well-fought fight;
Thou, in the darkness drear, their one true Light.
Alleluia! Alleluia!

3. Oh, may Thy soldiers, faithful, true and bold,
Fight as the saints who nobly fought of old
And win with them the victor's crown of gold.
Alleluia! Alleluia!

4. O blest communion, fellowship divine,
We feebly struggle, they in glory shine;
Yet all are one in Thee, for all are Thine.
Alleluia! Alleluia!

5. And when the fight is fierce, the warfare long,
Steals on the ear the distant triumph song,
And hearts are brave again, and arms are strong.
Alleluia! Alleluia!

6. But, lo, there breaks a yet more glorious day;
The saints triumphant rise in bright array;
The King of Glory passes on His way.
Alleluia! Alleluia!

7. From earth's wide bounds, from ocean's farthest coast,
Through gates of pearl streams in the countless host,
Singing to Father, Son, and Holy Ghost,
Alleluia! Alleluia!

8. The golden evening brightens in the west;
Soon, soon, to faithful warriors cometh rest.
Sweet is the calm of Paradise the blest.
Alleluia! Alleluia!

Hymn #463
The Lutheran Hymnal
Text: Heb. 12:1
Author: William W. How, 1864, cento
Composer: R. Vaughan Williams, 1906, arr.
Tune: "Sine nomine"



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churchmousec (http://churchmousec.wordpress.com/) has left a new comment on your post "For All The Saints, Who From Their Labors Rest":

Another one of my favourite hymns (and my favourite cathedral!).

I hadn't realised it was Lutheran. Powerful lyrics and a beautiful melody.

Many thanks
Churchmouse

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GJ - William How was an Anglican bishop. I am using great hymns with an emphasis on the under-used Lutheran classics. The way we see it - It it is a great hymn, it is Lutheran.

Zion Mourns in Fear and Anguish

"Zion Mourns in Fear and Anguish"
By Johann Heermann, 1585-1647

1. Zion mourns in fear and anguish,
Zion, city of our God.
"Ah," she says, "how sore I languish,
Bowed beneath the chastening rod!
For my God forsook me quite
And forgot my sorry plight
Mid these troubles now distressing,
Countless woes my soul oppressing.

2. "Once," she mourns, "He promised plainly
That His help should e'er be near;
Yet I now must seek Him vainly
In my days of woe and fear.
Will His anger never cease?
Will He not renew His peace?
Will He not show forth compassion
And again forgive transgression?"

3. "Zion, surely I do love thee,"
Thus to her the Savior saith,
"Though with many woes I prove thee
And thy soul is sad to death.
For My troth is pledged to thee;
Zion, thou art dear to Me.
Deep within My heart I've set thee,
That I never can forget thee.

4. "Let not Satan make thee craven;
He can threaten, but not harm.
On My hands thy name is graven,
And thy shield is My strong arm.
How, then, could it ever be
I should not remember thee,
Fail to build thy wall, My city,
And look down on thee with pity?

5. "Ever shall Mine eyes behold thee;
On My bosom thou art laid.
Ever shall My love enfold thee;
Never shalt thou lack Mine aid.
Neither Satan, war, nor stress
Then shall mar thy happiness:
With this blessed consolation
Be thou firm in tribulation."

Hymn #268
The Lutheran Hymnal
Text: Is. 49: 14-17
Author: Johann Heermann, 1636, ab.
Translated by: Catherine Winkworth, 1869, alt.
Titled: "Zion klagt mit Angst und Schmerzen"
Composer: J. Hermann Schein, 1623
Tune: "Zion klagt"

Johann Hermann lost all his possessions, many times, when Catholic forces repeatedly sacked his city during the Thirty Years War, one of the worst times for faithful Lutherans. He also wrote "Ah Holy Jesus, What Law Hast Thou Broken," #143, and "O God Thou Faithful God" #395.


"O Dearest Jesus, What Law Hast Thou Broken"
By Johann Heermann, 1585-1647

1. O dearest Jesus, what law hast thou broken
That such sharp sentence should on Thee be spoken?
Of what great crime hast Thou to make confession, --
What dark transgression?

2. They crown Thy head with thorns, they smite, they scourge Thee;
With cruel mockings to the cross they urge Thee;
They give Thee gall to drink, they still decry Thee;
They crucify Thee.

3. Whence come these sorrows, whence this mortal anguish?
It is my sins for which Thou, Lord, must languish;
Yea, all the wrath, the woe, Thou dost inherit,
This I do merit.

4. What punishment so strange is suffered yonder!
The Shepherd dies for sheep that loved to wander;
The Master pays the debt His servants owe Him,
Who would not know Him.

5. The sinless Son of God must die in sadness;
The sinful child of man may live in gladness;
Man forfeited his life and is acquitted, --
God is committed.

6. There was no spot in me by sin untainted;
Sick with sin's poison, all my heart had fainted;
My heavy guilt to hell had well-nigh brought me,
Such woe it wrought me.

7. O wondrous love, whose depth no heart hath sounded,
That brought Thee here, by foes and thieves surrounded!
All worldly pleasures, heedless, I was trying
While Thou wert dying.

8. O mighty King, no time can dim Thy glory!
How shall I spread abroad Thy wondrous story?
How shall I find some worthy gifts to proffer?
What dare I offer?

9. For vainly doth our human wisdom ponder, --
Thy woes, Thy mercy, still transcend our wonder.
Oh, how should I do aught that could delight Thee!
Can I requite Thee?

10. Yet unrequited, Lord, I would not leave Thee;
I will renounce whate'er doth vex or grieve Thee
And quench with thoughts of Thee and prayers most lowly
All fires unholy.

11. But since my strength will nevermore suffice me
To crucify desires that still entice me,
To all good deeds, oh, let Thy Spirit win me
And reign within me!

12. I'll think upon Thy mercy without ceasing,
That earth's vain joys to me no more be pleasing;
To do Thy will shall be my sole endeavor
Henceforth forever.

13. Whate'er of earthly good this life may grant me,
I'll risk for Thee; no shame, no cross, shall daunt me;
I shall not fear what man can do to harm me
Nor death alarm me.

14. But worthless is my sacrifice, I own it;
Yet, Lord, for love's sake Thou wilt not disown it;
Thou wilt accept my gift in Thy great meekness
Nor shame my weakness.

15. And when, dear Lord, before Thy throne in heaven
To me the crown of joy at last is given,
Where sweetest hymns Thy saints forever raise Thee,
I, too, shall praise Thee.

The Lutheran Hymnal
Hymn #143
Text: Luke 23: 20-24
Author: Johann Heermann, 1630
Translated by: Catherine Winkworth, 1863, alt.
Titled: "Herzliebster Jesu"
Composer: Johann Crueger, 1640
Tune: "Herzlebster Jesu"

Mid-Week Lenten Service. March 21, 2012

Mid-Week Lenten Vespers

Pastor Gregory L. Jackson

http://www.ustream.tv/channel/bethany-lutheran-worship

Bethany Lutheran Worship, 6 PM Phoenix Time

The Hymn #268   Zion Mourns                                   4:98 
The Order of Vespers                                             p. 41

The Psalmody                   Psalm 23                    p. 128
The Lection                            The Passion History

The Sermon Hymn #657            Beautiful Savior                    4:24

The Sermon –     Believe as a Child

 
The Prayers

The Lord’s Prayer

The Collect for Grace                                            p. 45

The Hymn #361   O Jesus King                             4:1

KJV Mark 9:31 For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. 32 But they understood not that saying, and were afraid to ask him. 33 And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? 34 But they held their peace: for by the way they had disputed among themselves, who should be the greatest. 35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 36 And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, 37 Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.

Believe as a Child

I have had the misfortune of reading hundreds of theological books and parts of many more. Recently I read the autobiography of the most famous of all my professors.

One thing really stands out in all that reading. The vast majority of all the modern theology writers are loyal to a philosophy, in many cases to philosophy itself as the ultimate expression of human thought. (Most philosophy professors are atheists, today.)

On one side of this gulf are all the modern theologians, who write to please the philosophers, perhaps their previous professors.

On the other side of the gulf are those who write with child-like faith, even though many of them are quite learned. Herman Sasse comes to mind as the only modern theologian who fits this category. Of course, his conservative Lutheran associates in America treated him like a rented mule, and he finished his career in Australia.

The Lutheran Reformers and the Book of Concord editors/authors wrote with a child-like faith, and this continued for some time after the Book of Concord.

Children are not simple. They devote all their intelligence to learning, exploring, and assimilating. They are quite intuitive and read people fast. They do not have a vast background of learning and experience, but that really liberates them from a lot of bad concepts, bad experiences, and false teaching.

Many people I know, for instance, come from a background that is Pentecostal, Catholic, Evangelical, and finally Lutheran. The worst off are those who were born and raised in a synod, trained in parochial schools, and shackled with a church vocation. There is a lot to un-learn! When I hear someone say, “What does synod say about this?” I groan and wonder about the brainwashing that turns a political entity into an infallible pope.

A Concise Gospel

KJV Mark 9:31 For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.

This might be called an introduction to the passage about children, or the part about children might be called an application of this saying. They go together.

Mark 9:31 shows (as Mark 8 and 10 also do) that Jesus would suffer and die and be raised from the dead on the third day.

32 But they understood not that saying, and were afraid to ask him. 33 And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? 34 But they held their peace: for by the way they had disputed among themselves, who should be the greatest.

The saying, verse 32, was a formal utterance or announcement.

Lenski:

Mark points to the lack of comprehension, which Luke stresses still more by using three verbs. Yet the disciples did not in this instance do what they usually did: inquire of Jesus and let him help them to understand. They were afraid to do so. Both verbs are imperfect tenses and state continuous conditions of ignorance and of fear. We are too familiar with the crucifixion and the resurrection of Jesus properly to place ourselves into the position of the disciples when Jesus foretold these things. His words concerning his resurrection seemed as strange and incredible to them as those about his death. To the last their minds struggled against the plain meaning of what was dinned into their ears, and thus what they did not want to know, what they were afraid to know, they actually did not know or grasp.

                Lenski, R. C. H.: The Interpretation of St. Mark's Gospel. Minneapolis, MN : Augsburg Publishing House, 1961, S. 388

As the New Testament reveals so often, the disciples got one message and often reacted as if they never heard it. They were disputing who would be the greatest among them.

Jesus was teaching them that He would become sin for all mankind, taking on the sins of the world, with all of the hatred and abuse dished out in such punishment. But the disciples argued who would be the greatest and refused to answer when asked.

Jesus did not need to ask to find out the answer. He knew what was in their hearts. There are many times when He rebuked them for their lack of faith. This time He offered children as their example.

35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all.

We have people stand up for formal talks. The Jewish tradition is sitting down. The disciples would have been seated around Jesus to listen to Him.

This verse is an example of irony. They wanted to decide who would be the greatest.

Jesus said (Jackson Living Bible) “If anyone wills to be first, that person  will be the last of all and the servant of all.”

The helping verb (to will, to desire) emphasizes this attitude an act of will. To be first means to be last. The greatest is the servant.

Jesus also said that normally people lord it over others, using “lord” as a verb, just as we do today. And isn’t that the truth.

KJV Luke 22:26 But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. 27 For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.

Jesus Himself is the example, washing His disciples feet and becoming the Suffering Servant of Isaiah. Those passages were so alien to the popular understanding of the Messiah that the Jewish people did not see the Suffering Servant passages as Messianic. Liberals today always reject that, too.

I once received some Sunday School materials from the LCA which went out of their way to say the Suffering Servant was not Christ. I mailed them back spoke to Fortress. They said, “That one has been coming back in droves.”

But when children hear those verses, they say, “That is Jesus.”

His suffering death for our sins was the greatest of all servant acts. There is nothing we can do to match that, but we still have that as our example.

36 And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, 37 Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.

A common claim is that children do not have faith. The term used here is significant, because “receive” is used in the sense of membership.

KJV 3 John 1:10 Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.

KJV Mark 10:14 But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.

Receiving – means being taken in as a member of the Kingdom of God. Forbidding is expelling or keeping from membership.

KJV Mark 10:14 But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. 15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.

A child-like faith means grasping the truths of Scripture as the mysteries of God. My classmates from grade school (a close group) were talking about our experiences at Garfield 50 years ago. Everything looked so large and impressive. Simply drinking from the water fountain was fun.

Gerhardt’s hymns are great because they are written in child-like language. He was a children’s tutor for years. That does not make them silly like most children’s books today. They are colorful and easy to remember.

The Gospel of John is the easiest to read with the simplest vocabulary, but it is also the Evangel with the deepest message.

A child-like faith means letting people make fun us for believing what the Bible says, mocking us for not having an adult understanding of everything.

The modern theologians and philosophers like to be adults. They are up to date with the latest thoughts, but they still use the old words when convenient. They just turn them around, to sanitize them and make them nonembarrassing. So these things are hidden from the wise but revealed to children.

Tests of Sound Doctrine. UOJ Stormtroopers Failing Them All

KJV 1 Timothy 6:3-5 If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

One person on LutherQuest (sic) said correctly that the vast majority of laity stare blankly when UOJ is discussed.

Rome: Grey Areas of Scripture
That alone should alarm the guardians of UOJ. The clarity or perspicuity of the Scriptures is one of the primary themes of the Lutheran Reformation. When the pope's leaders began arguing from the Word of God, they were trounced by the Reformers, as Chemnitz noted in his Examination of the Council of Trent. From that point on the papalists began attacking the lack of clarity, the incompleteness of the Scriptures. The Word of God was so bewildering that everyone needed the pope to explain it.

When WELS pastors identify a "gray area of Scripture," they are aping Rome and preparing the laity for another new opinion to be revealed by...the synod, which is run by Fuller-trained Church and Changers.

Deposit of Faith
From that point the papalists developed the Deposit of Faith concept. When new Roman doctrines appeared, it was because Jesus gave them to the apostles, who passed them down to bishops, to be revealed at the proper time. Thus the Immaculate Conception of Mary and the Assumption of Mary could be taught without Scriptural  support because these doctrines were passed down through the bishops.

The parallels with UOJ are remarkable, because "everyone is righteous, with or without faith" never appeared until after the Reformation and Book of Concord. The first version came from Samuel Huber, who was repudiated by P. Leyser - an expert on justification,  an editor of the Book of Concord and the biographer of Chemnitz. Others joined in the rebuke and Huber lost his teaching position.

Pope and Priesthood
The Church of Rome has taught for centuries that the pope is infallible in all his teaching, because the Holy Spirit would not allow him to err in doctrine. All cardinals, bishops, and priests are also infallible if they teach in agreement with the pope.

Those who question the pope are banned, excommunicated, and sometimes hounded to extinction. One  cardinal was afraid for his life after he opposed the new doctrine of papal infallibility. Even those who submitted to the pope were disciplined, because they dared to oppose him at first. Those who promoted papal infallibility were promoted and sainted.

Note that WELS excommunicates members for questioning their opinions, even for asking about how their money is wasted. One former member described a relative, a WELS pastor, who wondered about the financial wastefulness of WELS. He was removed from the ministry.

Cracks in the Edifice Do Not Matter
Rome produced a remarkable three-volume work on Mary, which gave away their historical knowledge that Marian doctrines were invented long after she died, centuries after the New Testament was revealed to the Church. That does not matter to them because the Magisterium has revealed these truths and they are fixed for all eternity, until they want to change things again, such as teaching the Assumption of Joseph.

WELS and Missouri simply skip over the fact that their new love is a recent invention, that generations have been taught without the precious insight of Sodom being righteous in the sight of God, Judas and Hitler being guilt-free saints in Hell.

Unified Truth of the Bible versus the Sectarian Spirit
The Bible is the Book of the Holy Spirit, as Luther wrote. Every verse is in harmony with the rest of the Scriptures, so Lutherans do not isolate verses--as the sects do--and create a new religion out of one phrase. Nor do the faithful change the Word of God (as the NNIV does) to provide words in agreement with the latest social and doctrinal fads.

The Scriptures teach the efficacy of the Word in the Means of Grace. That simply means that the Holy Spirit creates faith and sustains faith in Christ, through the Gospel in Word and Sacrament. The Holy Spirit does not work apart from the Word. Grace does not come to anyone apart from the Means of Grace.

UOJ Is Mainline
WELS and Missouri work so well with apostate mainline church bodies because UOJ is the unifying doctrine, truly their only doctrine. Richard Jungkuntz passed easily from teaching UOJ in WELS to teaching the same in the LCMS, moving on to a future ELCA college as provost. He was a leader in the Seminex cause and chaired their board. He was the Seminex hero I often read about in the Missouri in Perspective tabloid. Gehrke, from NWC, was another Seminex hero.

Roger Zehms, a Church Growther in WELS and now at Jeske's church, said, "Jungkuntz was the best teacher I ever had." He teared up a bit.

Missouri still has funerals with the Seminex banner displayed, and Northwestern College reunions feature many cars with Seminex bumper stickers.

When ELCA speaks of grace, they mean everyone in the world is already forgiven and saved. When "conservative" Lutherans emphasize saved by GRACE, they mean the same thing. They even say the same words, then claim they are not teaching Universalism.

Confusion of Terms
Roman Catholics write with great eloquence because they have a deep bench. Their varsity squad is bigger than all the Protestant faculties put together. To advance Rome's cause they dazzle everyone with their rhetoric and use words as they choose.

Book of Concord Lutherans do not have the luxury of juggling words. Baptism is not Holy Communion and the atonement is not justification.

When the matter is confused no one has the license to play with words, like Alice in Wonderland:


The Hatter opened his eyes very wide on hearing this; but all he said was, "Why is a raven like a writing-desk?"
"Come, we shall have some fun now!" thought Alice. "I'm glad they've begun asking riddles. — I believe I can guess that," she added aloud.
"Do you mean that you think you can find out the answer to it?" said the March Hare.
"Exactly so," said Alice.
"Then you should say what you mean," the March Hare went on.
"I do," Alice hastily replied; "at least--at least I mean what I say--that's the same thing, you know."
"Not the same thing a bit!" said the Hatter. "You might just as well say that 'I see what I eat' is the same thing as 'I eat what I see'!"
"You might just as well say," added the March Hare, "that 'I like what I get' is the same thing as 'I get what I like'!"
"You might just as well say," added the Dormouse, who seemed to be talking in his sleep, "that 'I breathe when I sleep' is the same thing as 'I sleep when I breathe'!"
(Alice's Adventures in Wonderland, Chapter 7)


The same logical summersaults are performed daily by the UOJ fanatics. Everyone is forgiven, but not everyone is forgiven. Atonement is justification. Their universal absolution is found everywhere in the Bible but they cannot locate a single passage articulating this message. If they contradict themselves at every turn, they are teaching human opinions rather than Christian doctrine. Can UOJ be grasped by a child-like faith?

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Brett Meyer has left a new comment on your post "Tests of Sound Doctrine. UOJ Stormtroopers Failing...":

Another sad result of the Lutheran confession of the false gospel of Universal Objective Justification is the requirement to embrace contradictions as though they were from God. This is why they hate being quoted and rage when they are. Their central doctrine is contrary to Scripture and therefore it is inconsistent and opposes pure doctrine. So their explanation of Christ's doctrines are contradictory because the source and root is. Contradictions abound and so they do not want to be quoted nor can any statement be taken for what the UOJist really meant.

A Pastor at the 2011 Emmaus Conference made an inference that the quotes I provided attendees showing how (W)ELS and LCMS UOJists statements were contrary to Scripture and the Confessions were taken out of context. He said, “Did you quote the whole book?” as though I had to quote the entire book that was written in order for the UOJ statement to be taken in context. What a disgrace! Now when I email (W)ELS pastors about statements made in their publicly published sermons that are contrary to Scripture and the Confessions they refuse to answer or clarify. UOJ has destroyed their faithfulness to Christ and rejects the work of the Holy Spirit which causes a Christian to desire to give a confession of what he believes and teaches. They are scared to commit to anything unless they have the protection of the Synod which will confirm if what they believe and teach is correct.