Is the Name ‘Jesus’ Really Related to the Name ‘Zeus’? by Michael Brown

Good article by Dr. Michael Brown on Is the Name ‘Jesus’ Really Related to the Name ‘Zeus’?

Excerpts:

1. The fact is, anyone with a sound knowledge of Greek would know that there is zero connection between the names Jesus and Zeus in Greek, as someone once said, “Jesus is as much related to Zeus as Moses is to mice.”
2. The original Hebrew-Aramaic name of Jesus is Yeshua, which is short for Yehoshua (Joshua), just as Sammy is short for Samuel. (By the way, there is no such name as Yahushua, supposedly the original pronunciation for Joshua in Hebrew—again, not true!—and God’s name was never pronounced Yahua. Throw those myths in the trash bin as well.)
3. There’s nothing mysterious here, and this is just a matter of names in one language undergoing changes when they switch into another language, like Michael in English compared to Miguel in Spanish compared to Mikhael in Russian. There is no conspiracy and no cover-up.

Southern Baptist Convention should no longer be considered "Calvinist"?

The Southern Baptist Convention acknowledges theological diversity on issues such as Calvinism and Arminianism.

"We must remember that the diversity we celebrate is already honored in the names we revere—theological statesmen such as James P. Boyce and B. H. Carroll, E. Y. Mullins and W. T. Conner; missionary heroes and martyrs such as Lottie Moon and Bill Wallace; scholars such as A. T. Robertson and Robert Baker, educators such as Lee Scarborough and John Sampey; evangelists and preachers like George W. Truett and W. A. Criswell, R. G. Lee and Adrian Rogers; and pastor-theologians like Herschel Hobbs. Where would we be today if we attempted to divide these heroes and heroines of the faith by the issue of Calvinism? We would cut ourselves off from our own heritage."

Click here to read full article.

Free Preview: I AM: A Oneness Pentecostal Theology by David S. Norris

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Return to the Scriptures

"Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints." (1) 

Jude further stated, " For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ." At the time of Jude "the faith" or Apostolic teaching was under attack and in need of defense. As Paul was saying goodbye to the Ephesian elders he stated, "I know that after my departure fierce wolves will come in among you, not sparing the flock;" (Acts 20:29). 

Although, the New Testament canon may not have been in final form the teaching of the Apostles was settled. The Apostle Paul commends Titus as one in "a common faith" (Titus 1:4). Jude concluded it was a "common salvation". Perhaps, as Jude was about to write on the main tenets of Christianity he had to turn to attacks on the faith. It was given and to be contended for. 

Even in John 20:30 ("which are not written in this book") it is clear by the writing of John that he and possibly other of the disciples had a process of determining what to include in written form. By the second century most of the New Testament was recognized and the majority of it can be found cited in early patristic writings. Writing to the Philippians much later, Polycarp wrote "Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us..." (2) 

The greatest missionary of the Apostolic truth is the Bible itself. The Truth of God's Word existed before Luther, Calvin, or Urshan. It is our duty to remind the world, and to remind believers to return to the Scriptures. In them is Apostolic teaching and our common salvation.

NOTES:

1) All verses are from the English Standard Version

2) Epistle of Polycarp to the Philippians: http://ccel.org/fathers2/ANF-01/anf01-11.htm#P832_153920

Book Review: Calling on the Name of Jesus by Jason L. Weatherly

Calling on the Name of Jesus by Jason Weatherly is an excellent resource for those familiar with the subject or even anyone on the outside looking in. This work is well organized and friendly to anyone willing to read. In this work Weatherly distills over 16 years of study, research and debates for our consumption. His first public debate took place in 1995 at the age of 22. He has since held numerous debates on a range of subjects and specifically the subjects covered in this work.

There is a Foreword, Introduction and nine chapters in this work. Chapter one is "The Baptismal Formula in Church History", chapter two is "No-Formula or Silent Baptism", chapter three is "The Great Commission", chapter four is "In the Name of" i.e. "Calling on the Name", chapter five is "In the Name of" not "By the Authority of", chapter six is 'Lexical Definition of "in the Name of"', chapter seven "Calling on His Name", chapter eight "The Baptism of John" and the last "Through His Name".

In chapter two Weatherly does a good job of explaining and responding to the "No-Formula or Silent Baptism" view. Around 1951 G.K. Wallace of the Church of Christ denomination went on record teaching the no-formula and silent baptism view. This view is still held erroneously by some Church of Christ teachers today while it was not nor ever was the actual practice of that religious organization. As Weatherly points out the founding fathers of the Church of Christ (Walter Scott, Alexander Campbell) supported a formula and that it was to be called or invoked over the baptismal candidate.

Calling on the Name of Jesus is a must have for anyone studying the doctrine of baptism in the name of Jesus Christ. This resource will be an excellent addition to the apologists bookshelf as a reference guide or even to help ground a teenager in the youth group. Click here to purchase for Kindle! Calling on the Name of Jesus in paperback is $12.99 (plus $3.00 shipping/handling)

For ordering info email jlw515@hotmail.com or send check/money order to:

Jason L. Weatherly
29 Brentwood Cove
Cabot, AR 72023

1 Peter 3:21 and Water Baptism

1 Peter 3:20-21 

because they formerly did not obey, when God's patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. 21 Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, (ESV)

Old Testament Stories Involving Water:

Micah 7:19 "...You will cast all our sins into the depths of the sea." (ESV)

In Micah 7:15 the story line turns to the children of Israel leaving Egypt. Shortly after the exodus of Israel from Egypt, Pharaoh pursues them with hostile intent. At the Red Sea, however, God casts Pharaoh and his army  into the sea (See Exodus 15:4). Here Micah records God's intent to deal decisively with sin and uses the metaphor of the sea depths to illustrate. Consider the prophet Isaiah:

Isaiah 4:4 when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning. (ESV)

Isaiah speaks of a time when the branch of the Lord reigns that cleansing will also come. There are many stories in the Old Testament involving water which Peter could have employed in this letter. As a Hebrew he would be familiar with the story of the Israelites passing over the river Jordan in Joshua 5:6-9 or the cleansing of Naaman in that same river in II Kings 5. The tabernacle furniture of wandering Israel also contained the brazen laver or basin which contained water for the purifying of the priesthood. Even the Israelite deliverance from Egypt involved the waters of the Red Sea.

In this passage Peter weaves the ancient story of Noah and the ark, one which precedes all others in time. God was patient with man in the days of Noah but eventually destroyed them by flood (See Genesis 6-7). As Peter tells us, however, Noah and his family are brought "safely" through water. In the day of Noah the water was part of judgment but for New Testament believers it is vital to Christian initiation and salvation.


Does Baptism Save? Does Water Wash Away My Sins?


There can be no doubt that something is or should be effected spiritually when a person is baptized while having the Name of the Lord invoked over them. Titus 3:5 refers to a "washing of regeneration" and Ananias, in Acts 22:16, connects baptism with washing away of sins.

Even while the flood killed the inhabitants of that land this same water bore up Noah and his family keeping them separated from those who died. David K. Bernard, who also rejects baptismal regeneration, has rightly noted, "the ark floated on the water."(1) This water was no mere symbolic act, but part of the very means by which Noah's family of eight were also saved. While we attempt to understand what Scripture teaches about our salvation we must always remember how vitally connected water baptism is to that salvation.

Anton Huba, who left Slovakia due to persecution, answered those questions this way, "it was not Noah that saved himself and his family; it was not the water that saved them; it was not the ark--but it was God that saved them through the obedience to God's revealed Word."(2) As Oneness Pentecostals would agree, H20 is incapable of saving one soul. Yet, the fact remains that only those who obeyed God's word to enter the ark were saved. Salvation could not have been conceived of without their entering into the ark.

H20 passing over our bodies does not constitute a saving act. Removal of dirt by use of water is of no value here as Peter makes clear (vs. 21). Baptism saves us as an expression of faith, because of the inward faith, as evidenced by our appeal to God.

Formerly, water only affected the flesh and not the conscience of man. All could become clean by ritual washing's and baths but now water baptism is part of cleansing us spiritually. Water baptism now brings spiritual cleansing and a clean conscience.

When Christians refer to water baptism it is something previously and inseparably enjoined with faith and repentance. Forgiveness/remission of sins comes through faith, repentance and water baptism together. While different theological events they do not operate independently or in isolated parts from the whole.

"through the resurrection of Jesus Christ"

Romans 6:4-5 We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. 5 For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. (ESV)

In Romans 6:4-5, Paul likens our baptism with Christ as our burial. Baptism is an open acknowledgment of our death with Christ. Death to sin and to self. But, the death and burial of Christ points to a resurrection in the Spirit--a newness of life. Water baptism and the baptism of the Holy Spirit then are closely connected.

The saving power which is effected in faith, repentance or baptism could not come to man without the necessary realities that the resurrection of Christ brought. 1 Peter 3:21 ends with "through the resurrection of Jesus Christ," connecting baptism with Christ's resurrection. Baptism also saves because it is grounded in the resurrection of Jesus Christ.

We consider it nothing in comparison to the faithfulness of Christ, who was truly dead and buried. In our baptism we identify with Him in His death. We simply bow our knee to Scripture. Let those who have not--go--to the waters of baptism. Calling on the name of Jesus.

NOTES:

1) Bernard, David K. The New Birth (1984) WAP: St. Louis, MO. 

2) Huba, Elder Anton Apostolic Baptism (1943) The RedCraft Press: Foxborough, MA.

David K Bernard - An Apostolic Response to GLBT Issues