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50-669: Those who ascribe to the Oneness doctrine believe that "Jesus" is the name of God revealed in the New Testament and that Father, Son, and Holy Spirit are three manifestations or titles of the one God. The first baptisms in early Christianity are recorded in the Acts of the Apostles . Acts 2 records the Apostle Peter , on the day of Pentecost , preaching to the crowds to "repent and be baptised in

100-559: A Restorationist denomination, make consistent use of Jehovah . Jah or Yah is an abbreviation of Jahweh/Yahweh/Jehovah, and often sees usage by Christians in the interjection Hallelujah , meaning "Praise Jah", which is used to give God glory. Many English translations of the Bible translate the Tetragrammaton as L ORD , following the Jewish practice of substituting Adonai for it. In

150-679: A baptismal service to be conducted at the World-Wide Apostolic Faith Camp Meeting held in Arroyo Seco, California . He preached that pastors should stop baptising in the name of the Father, Son, and Holy Spirit, and only baptize in Jesus’ name because that was what the early Church did; this became known as "The New Issue" . In 1914, a year after McAlister gave his sermon over baptism, Frank Ewart and Glenn Cook rebaptised each other in

200-520: A gloss on the meaning of the Tetragrammaton, was in Hellenistic Judaism rendered as ἐγώ εἰμί ὁ ὢν . In the iconographic tradition of Eastern Christianity , it is common to depict Christ with a cruciform halo inscribed with the letters Ο, Ω, Ν for ὁ ὢν "He Who Is". In Exodus 34:14 , God does give his name as Jealous. "...for you shall worship no other god, because Jehovah, whose name

250-436: A non-Catholic ecclesial community must not be baptized conditionally unless, after an examination of the matter and the form of the words used in the conferral of baptism and a consideration of the intention of the baptized adult and the minister of the baptism, a serious reason exists to doubt the validity of the baptism. §3. If in the cases mentioned in §§1 and 2 the conferral or validity of the baptism remains doubtful, baptism

300-477: A petition to the Father and receives a response: Father, glorify thy name. There came therefore a voice out of heaven, saying, I have both glorified it, and will glorify it again. The first glorification refers to Matthew 3:17 : "This is my beloved Son, in whom I am well pleased." at the start of the ministry of Jesus with his baptism , and the second to his upcoming crucifixion. Thus in John 12:30 Jesus explains to

350-470: A similar context and refers to God as a powerful ruler. Similarly, El Shaddai , derived from "shad" i.e. Lord, also points to the power of God. Yahweh is the principal name in the Old Testament by which God reveals himself and is the most sacred, distinctive and incommunicable name of God. Based on Lev, 24:16: "He that blasphemes the name of Yahweh shall surely be put to death", Jews generally avoided

400-558: Is Jealous, is a jealous God." This highlights the idea that God's name is associated with His jealousy in the context of His demand for exclusive worship. While the Old Testament has a wide variety of names and epithets that refer to God in Hebrew, the Greek text of the New Testament uses far fewer variants. The essential uses of the name of God the Father in the New Testament are Theos (θεός

450-610: Is certain the apostles used this formula in baptizing, as we read in the Acts of the Apostles," citing Acts 2:38; 10:48; and 19:5. Among other Trinitarian or mainstream Christians (specifically Protestants ), The Baptist Standard Confession of 1660 declares baptisms in the name of "Jesus Christ" to be valid (both statements by Luther and Baptists predating Oneness Pentecostal theological underpinnings as Trinitarians, by their understanding on Jesus' authority in contrast with Oneness theology). There are other Christian groups that also baptize in

500-670: Is finite and comprehensible. Thus the name of God has always been revered in the Christian tradition, and has been associated with His presence. The traditions and the hymnody of Christian liturgy have for long emphasized the importance of acting in the name of God, e.g. the Sanctus (which may go) states: "Blessed is he who comes in the name of the Lord". Going back to Church Fathers such as Justin Martyr or Cyril of Alexandria , in Christian teachings

550-478: Is generally associated with: The Catholic Church holds that rebaptism is not possible: 1272. Incorporated into Christ by Baptism, the person baptized is configured to Christ. Baptism seals the Christian with the indelible spiritual mark ( character ) of his belonging to Christ. No sin can erase this mark, even if sin prevents Baptism from bearing the fruits of salvation . Given once for all, Baptism cannot be repeated. The baptisms of those to be received into

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600-399: Is not to be conferred until after the doctrine of the sacrament of baptism is explained to the person to be baptized, if an adult, and the reasons of the doubtful validity of the baptism are explained to the person or, in the case of an infant, to the parents. In cases where a valid baptism is performed subsequent to an invalid attempt, it is held that only one baptism actually occurred, namely

650-554: Is reflected in the first petition in the Lord's Prayer addressed to God the Father : "Hallowed be Thy Name". Going back to the Church Fathers , the name of God has been seen as a representation of the entire system of "divine truth" revealed to the faithful "that believe on his name" as in John 1:12 or "walk in the name of Jehovah our God" in Micah 4:5 . In Revelation 3:12 those who bear

700-512: Is used to give God glory. In the New Testament the terms Theos , Kyrios and Patēr (πατήρ i.e. Father in Greek) are additionally used to reference God. Respect for the name of God is one of the Ten Commandments , which some Christian teachings interpret to be not only a command to avoid the improper use of God's name, but a directive to exalt it through both pious deeds and praise. This

750-552: Is varied. The Roman Catholic Church states that only Trinitarian baptisms are valid. While it does consider other baptismal formulae to be acceptable, since they were accepted by theologians of the past, the key requirement is that the baptism must have been performed by a church which (or, a person who) believes in the Trinity. Pope Nicholas I wrote to the Bulgarians that a person is not to be rebaptised who has already been baptised "in

800-808: The Definition of the Holy Church of Christ Defending the Holy Baptism Given from God, and Spitting upon the Baptisms of the Heretics Which Are Otherwise Administered ; however, the Greek Orthodox do not currently insist on re-baptizing Catholics. The Reformed Churches teach that "The sacrament of baptism is but once to be administered unto any person" ( Westminster Confession of Faith Chapter 28, Paragraph 7). As such, an individual who

850-666: The Holy Spirit are inherently related in the New Testament, e.g. with Jesus' instruction to His disciples at the end of the Gospel of Matthew ( 28:19 ):"make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit". The Greek word pneuma , generally translated spirit , is found around 385 times in the New Testament. The English terms Holy Spirit and Holy Ghost have identical meanings, with

900-474: The Lord's Prayer is " hallowed be thy name" and is addressed to "Our Father who art in Heaven". In his 4th century sermon "Hallowed be Thy Name, Thy Kingdom Come", Gregory of Nyssa referred to Romans 2:24 and Ezekiel 36:23 which states: And I will sanctify my great name, which hath been profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am Yahweh, saith

950-620: The Catholic Church from other Christian communities are held to be valid if administered using the Trinitarian formula . As the Catechism of the Catholic Church states: 1256. The ordinary ministers of Baptism are the bishop and priest and, in the Latin Church , also the deacon . In case of necessity, anyone, even a non-baptized person, with the required intention, can baptize, by using

1000-564: The Greek term for God), Kyrios (i.e. Lord in Greek) and Patēr (πατήρ i.e. Father in Greek). The Aramaic word "Abba" (אבא), meaning "Father" is used by Jesus in Mark 14:36 and also appears in Romans 8:15 and Galatians 4:6 . In the New Testament the two names Jesus and Emmanuel that refer to Jesus have salvific attributes. The name Jesus is given in Luke 1:31 and Matthew 1:21 and in both cases

1050-523: The Lord Yahweh, when I shall be sanctified in you before their eyes. Gregory stated that the petition that starts the Lord's Prayer deals with the insults, disregard, and inattention to the honor of God's name and seeks to remedy that through the pious actions of believers. Modern Christian theology has continued that teaching, and also adds that the remedy also involves the judgement of God against those who disrespect his name. In John 12:28 Jesus submits

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1100-516: The Trinitarian baptismal formula. The intention required is to will to do what the Church does when she baptizes. The Church finds the reason for this possibility in the universal saving will of God and the necessity of Baptism for salvation. [...] 1284. In case of necessity, any person can baptize provided that he have the intention of doing that which the Church does and provided that he pours water on

1150-541: The Trinitarian formula often interpreted as according to the authority of Jesus by mainstream Christians. Charles Parham , one of the central figures in the development and early spread of American Pentecostalism , is recorded to have baptised new believers in Jesus name during the Azusa Street Revival , however, he also repudiated the Oneness doctrine. The controversy occurred when R.E. McAlister preached just prior to

1200-467: The baptism and crucifixion of Jesus. The simplest form by which God is referred to in the Old Testament is El (see proper names of earlier Canaanite gods ). Elohim (singular Eloah) is likely derived from the same root and points to God as being strong and mighty, able to judge and to strike fear. Elyon refers to elevation and being exalted. These are, however, not proper names for God, but epithets also used for rulers and judges. Adonai has

1250-457: The candidate's head while saying: "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." The 1983 Code of Canon Law addresses cases in which the validity of a person's baptism is in doubt: Can. 869 §1. If there is a doubt whether a person has been baptized or whether baptism was conferred validly and the doubt remains after a serious investigation, baptism is to be conferred conditionally . §2. Those baptized in

1300-468: The context of Matthew 28:20 ("I am with you always, even unto the end of the world") indicates that Jesus will be with the faithful to the end of the age. According to Ulrich Luz , the Emmanuel motif brackets the entire Gospel of Matthew between 1:23 and 28:20, appearing explicitly and implicitly in several other passages, setting the tone for the salvific theme of Matthew. The names of the Father, Son and

1350-561: The crowd who hear the voice: "This voice hath not come for My sake, but for your sakes", referring to his crucifixion as the key element of the path to salvation. Other prayers in various Christian traditions have continued to refer to the name of God, e.g. the Catholic Golden Arrow prayer begins with: May the most holy, most sacred, most adorable, most incomprehensible and ineffable Name of God be forever praised, blessed, loved, adored and glorified in Heaven, on earth, and under

1400-574: The earth, by all the creatures of God The widespread use of the Jesus Prayer in the Eastern Orthodox Church has also been associated with the power of the name of God, with continuing theological discussions. Rebaptism Rebaptism in Christianity is the baptism of a person who has previously been baptized, usually in association with a denomination that does not recognize

1450-477: The first century on the other hand, instructs baptism to be done "in the name of the Father and of the Son and of the Holy Spirit," according to the Great Commission , though eucharistic instruction states "but let none eat or drink of your Eucharist except those who have been baptised in the Lord's Name." This, according to Oneness Pentecostals, could be a reference to early century "Jesus name" baptism against

1500-528: The former having become the usual term in the 20th century. Three separate terms, namely Holy Spirit , Spirit of Truth and Paraclete are used in the Johannine writings . The "Spirit of Truth" is used in John 14:17 , 15:26 and 16:13 . The First Epistle of John then contrasts this with the "spirit of error" in 1 John 4:6 . Although in some modern cultures names are simply labels and designators that distinguish one item from another, in Christian theology

1550-603: The individual receiving the sacrament of "baptism" for the first time). Anabaptists believe that baptism is only valid once the recipient has full faith in Christ and requests to be baptized. They reject infant baptism, deeming it to be invalid. Latter Day Saints practice rebaptism, as they believe that the priesthood authority to perform baptisms resides in their church only. Jehovah's Witnesses do not recognize previous baptisms conducted by any other denomination. Seventh Day Adventists routinely rebaptize persons who observed

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1600-500: The name is not selected by humans but is received by angelic messages with theological significance, e.g. the statement in Matthew 1:21 "you shall call His name Jesus, for He will save his people from their sins" associates salvific attributes to the name Jesus. Emmanuel , which appears in Matthew 1:23 , may refer to Isaiah 7:14 , and does not appear elsewhere in the New Testament, but in

1650-533: The name of God are destined for the New Jerusalem ; which will come down (to earth) from heaven. In Christian teachings, although the people of God bear the name of God, even they can offend the name of God by transgressing against the nature of God, and disobeying his commandments, as in Romans 2:24 : "For the name of God is blasphemed among the Gentiles because of you, even as it is written.". The first petition in

1700-564: The name of God are destined for the New Jerusalem ; which will come down (to earth) from heaven. John 17:6 presents the teachings of Jesus as the manifestation of the name of God to his disciples. John 12:28 presents the sacrifice of Jesus the Lamb of God , and the ensuing salvation delivered through it as the glorification of the name of God, with the voice from Heaven confirming Jesus' petition ("Father, glorify thy name") by saying: "I have both glorified it, and will glorify it again" referring to

1750-485: The name of God has been seen as a representation of the entire system of "divine truth" revealed to the faithful "that believe on his name" as in John 1:12 or "walk in the name of the Lord our God" in Micah 4:5 . This is further shown in Jesus' Farewell Discourse to his disciples at the end of the Last Supper , in which he addresses the Father and in John 17:6 and 17:26 states: In Revelation 3:12 those who bear

1800-444: The name of God may branch to other special forms which express His multifaceted attributes . The Old Testament/Hebrew Bible reveals YHWH (often vocalized with vowels as "Yahweh" or "Jehovah") as the personal name of God, along with certain titles including El Elyon and El Shaddai . Jah or Yah is an abbreviation of Jahweh/Yahweh, and often sees usage by Christians in the interjection " Hallelujah ", meaning "Praise Yah", which

1850-514: The name of Jesus Christ as represented in Acts 2:38 that are not Oneness Pentecostals. There are splinter Baptist groups as well as the Church of Christ also baptizes in Jesus name. Names of God in Christianity The Bible usually uses the name of God in the singular (e.g. Ex. 20:7 or Ps. 8:1), generally using the terms in a very general sense rather than referring to any special designation of God. However, general references to

1900-415: The name of Jesus Christ for the remission (or forgiveness) of sins" ( Acts 2:38 ). Other detailed records of baptisms in Acts show the first apostles baptizing in the name of Jesus. The Apostle Paul also refers to baptism into Christ Jesus. According to Oneness theologian David K. Bernard , the Trinitarian formula from Matthew 28:19 became popularized over time. The Didache , a church manual dating to

1950-567: The name of Jesus. This led a number of adherents to a reexamination of the doctrine of the Trinity, birthing the Oneness Pentecostal movement . Most adherents of the Jesus' name doctrine assert that baptism in the name of Jesus is the proper method, and most (but not all) feel that baptism "in the name of the Father, and of the Son, and of the Holy Ghost" is invalid because Father, Son, and Holy Ghost are not names but titles . Alternatively,

2000-593: The name of the Holy Trinity or in the name of Christ only". Martin Luther in his Prelude on the Babylonian Captivity of the Church describes disagreements over the wording of the baptism as "pedantry," arguing that baptism "truly saves in whatever way it is administered, if only it is administered not in the name of man, but in the name of the Lord." On baptisms specifically in the name of Jesus, Luther notes, "it

2050-433: The name of the Son is Jesus, so it is argued the actual name Jesus should be used; Jesus is the name of the Son, and arguably also the name of the Father and Holy Ghost. There are a number of nontrinitarian scholars who claim that the development of baptism "in the name of the Father, and of the Son, and of the Holy Ghost" is a post-Apostolic Age interpolation and corruption and that the "Trinitarian" clause in Matthew 28:19

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2100-509: The names of God have always had much deeper meaning and significance. In the religious sense, the names of God are not human inventions, but have divine origin and are based on divine revelation. Veneration of the name of God goes back to the Old Testament, and as in Exodus 20:7 , the Ten Commandments state: "You shall not make wrongful use of the name of the L ORD your God". Christian teachings view this commandment as not simply an avoidance of

2150-545: The reader should say Adonai when YHWH was encountered. Thus Jehovah was obtained by adding the vowels of Adonai to the consonants of YHWH. Jehovah appears in Tyndale's Bible , the King James Version , and other translations from that time period and later. In Christianity, certain hymns dedicated to God invoke the divine name using the vocalization Jehovah, such as Guide Me, O Thou Great Jehovah . The Jehovah's Witnesses ,

2200-601: The same sense as the substitution of Adonai, the Septuagint translation of the Hebrew Bible to Greek mainly used the word Kyrios ( Greek : Κύριος , meaning 'lord') for YHWH. Apostle Paul was likely familiar with the use of the term Kyrios in the Septuagint and used it in his letters to refer to Jesus , thus signifying his divinity. The pronouncement " I Am that I Am " in Exodus 3:14 , in rabbinical scholarship taken as

2250-538: The use of Yahweh and substituted Adonai or Elohim for it when reading Scripture. The pronunciation of YHWH in the Old Testament can never be certain, given that the original Hebrew text only used consonants . The English form Jehovah ( יְהֹוָה ‎ , Yəhōwā ) was formed during the Middle Ages by combining the Latinization of the four consonants YHWH with the vowel points that Masoretes used to indicate that

2300-525: The use of the name of God, but as a directive to exalt it, through both pious deeds and praise. In Christian teachings, the name of God is not simply a label, but involves divine mysteries that require and preempt respect and praise. Louis Berkhof states that the issue surrounding the use and interpretation of the names of God provide a theological puzzle in that given that God is "infinite and incomprehensible", His names transcend human thought, yet they allow Him to be revealed to humans as he descends to what

2350-681: The valid one. Thus baptism is never repeated. There are reports of instances where Eastern Orthodox Churches re-baptize converts from Protestant and Catholic Churches, though this varies from diocese to diocese. Within the OCA (Orthodox Church in America), converts are chrismated rather than rebaptized. In ROCOR (the Russian Orthodox Church Outside of Russia) and others, rebaptism does sometimes occur. Greek Orthodox practice changed in 1755, when Patriarch Cyril V of Constantinople issued

2400-508: The validity of the previous baptism. When a denomination rebaptizes members of another denomination, it is a sign of significant differences in theology . Churches that practice exclusive believer's baptism , including Baptists and Churches of Christ , rebaptize those who were baptized as infants because they do not consider infant baptism to be valid. However, churches from such denominations deny that they rebaptize because they do not recognize infant baptism as baptism at all. Rebaptism

2450-487: Was added in the 2nd/3rd century. They cite as evidence that no record exists in the New Testament of someone being baptised with the Trinitarian formula, using literal interpretation. While this view supports those who baptise in Jesus' name, this point is not heavily contested. Those who assume the authenticity of Matthew 28:19, explain the command is correctly fulfilled by baptising "in the name of Jesus Christ." The views of mainstream Christianity to Jesus' name baptism

2500-551: Was baptized using the Trinitarian formula in a Nicene Christian denomination can be received into the Reformed Church through a profession of faith . Those coming from religious groups outside Nicene Christianity, such as former members of The Church of Jesus Christ of Latter-day Saints , are rebaptized because the Reformed Church holds that the Mormon baptism was invalid (the Reformed Church does not view this as "rebaptism" but as

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