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EASTER. (1) A pagan holiday (Ac. 12:4). This is the only place in which "easter" appears in the Authorized Version. Some say that this should be translated "passover" and they point to this as an error in the KJV, but they are wrong. The Easter of Ac. 12:4 occurred after the passover. We know this because Ac. 12:3 says it was "the days of unleavened bread." The feast of unleavened bread followed the passover (Nu. 28:16-25), but this Easter was after the feast of unleavened bread. It refers to a pagan holiday, probably the celebration of Tammuz, the sun god (Jack Moorman, Easter or Passover?). "Easter" is a proper translation to distinguish it from the Jewish passover, and the KJV translators were wise in their choice of this word. In using the term "Easter" in Ac. 12:4, The King James Translators merely left intact the reading of Tyndale, Matthews, and the Geneva Bible: "Then were the days of unleavened bread, and when he had caught him, he put him in prison, and delivered him to four quaternions of soldiers to be kept, intending after Easter to bring him forth to the people" (The Newe Testament by William Tindale, 1526, John Wesley Sawyer, The Martyrs Bible Series).

(2) An occasion observed by many Christians commemorating the resurrection of Christ. It is observed on the Sunday immediately after the first full moon that occurs on or after March 21. Originally Easter was a pagan holiday in the name of the goddess of spring, but it was "Christianized" by the Catholic Church and adapted to the remembrance of Christ's resurrection. Sunrise services are adaptations of the ancient worship of the sun.

The entire Easter celebration is extra-biblical. "Good Friday," which is the supposed day that Christ died, is fictitious in that Christ could not have died on Friday. He was three days and three nights in the tomb (Mt. 12:40; 16:21; 17:22- 23; 20:17-19; 27:62-64; Lk. 24:1-8; Jn. 2:19). He arose before daylight on Sunday morning at the end of the sabbath (Jn. 20:1; Mt. 28:1; Mk. 16:2). Thus he must have been crucified on Wednesday or Thursday. The Jewish day begins in the evening (Ge. 1:5,8,13,19,23). [See Christmas, Good Friday, Roman Catholic Church.]

EFFEMINATE. Having the qualities of the female sex; soft or delicate to an unmanly degree; womanish (Webster). The woman is supposed to be effeminate, but the Bible reference to this in 1 Co. 6:9 is connected with moral perversion. Until recent attempts by modernistic teachers to reinterpret Scripture to fit their immoral programs, this word has been interpreted as referring to womanlike men. The Greek word, malakos, means soft, and it is so translated in Mt. 11:8; Lk. 7:25. The context supports the homosexual interpretation. In 1 Co. 6:9 "effeminate" is listed between "adulterers" and "abusers of themselves with mankind," both of which refer to sins of immorality. Matthew Henry, following the common interpretation of this term in centuries past, connected it with sodomy. [See Abusers of Themselves With Mankind, Fornication, Sodomy.]

EMPLOYMENT. Livelihood; occupation; business; service.

What the Bible says to the employee: (1) Be content with wages (Lk. 3:14; Ph. 4:11). (2) Do not depend upon the employer to provide needs; depend upon God (He. 13:5-6; Ps. 37:25). (3) Serve the employer just as if you are serving Christ (Ep. 6:5- 8; Col. 3:22-25). (4) Work diligently even when no one is watching (Ep. 6:6-7; Col. 3:22). (5) Remember that Christ will judge and reward you for your work on earth (Col. 3:22-25). (6) Honor and respect your employer (1 Ti. 6:1). (7) Remember that your attitude and work influence your Christian testimony (1 Ti. 6:1; Tit. 2:10). (8) Do not talk back to employers and argue with them (Tit. 2:9). (9) Be completely honest; do not steal or waste things, including time (Tit. 2:10). (10) Be a good worker even if the employer is evil and unjust (1 Pe. 2:18-25).

What the Bible says to the employer: (1) Treat the workers fairly, remembering that you also have a Master in Heaven (Ep. 6:9; Col. 4:1). (2) Do not threaten the workers (Ep. 6:9). (3) Give just and equal wages (Col. 4:1; Jam. 5:4; Je. 22:13). (4) Do not be proud (1 Ti. 6:17). (5) Use your prosperity to be a blessing to others (1 Ti. 6:17-18). [See also Diligence, Labor, Sluggard, Suffering, Trials, Zeal.]

ENDURE. (1) To continue; to abide; to remain; to be permanent; eternal (Ps. 30:5; 72:17; 81:15; 89:36; 104:31; Jn. 6:27; He. 10:34; 1 Pe. 1:25). (2) To suffer without resistance; to patiently wait; to bear up and continue on under hardship (Ro. 9:22; 2 Th. 1:4; 2 Ti. 2:3,10; 3:11; He. 6:15; 10:32; 11:27; 12:2; Jam. 1:12; 5:11; 1 Pe. 2:19). (3) To bear with; to accept; to receive (2 Ti. 4:3). Endurance is an evidence of salvation (Mk. 4:17).

Enduring to the end. "...he that endureth to the end shall be saved" (Mt. 10:22; 24:13; Mk. 13:13; compare also Lk. 21:19 and Re. 14:9-12). Some teach that these passages refer to maintaining one's salvation through works. Such a doctrine would contradict the vast body of teaching that says salvation is a free gift of God's grace. Salvation is not maintained nor perfected by one's works and patience in tribulation. To understand these passages we must see that all are spoken in the context of the Great Tribulation. The Lord Jesus Christ is speaking of this great truth: Endurance is the evidence of true faith (Mk. 4:17; He. 6:9-11; 10:36-39). Profession is one thing; possession is quite another; and one's life will demonstrate one's salvation. [See Affliction, Believe, Eternal Security, Hope, Overcome, Patience, Perseverance, Suffering, Trials.]

EPISCOPAL CHURCH. The Episcopal Church is the American counterpart of the Church of England. Following the American Revolution, the Episcopal church was formally separated from the Church of England, and in 1789 the constitution of the newly formed Protestant Episcopal Church was adopted in Philadelphia. It has retained most Anglican doctrines and practices. Episcopal refers to the manner of government and refers to the hierarchical oversight of the denomination by councils and bishops. [See Anglican.]

There have been several small breakoffs from the main Episcopal denomination which still hold to former Episcopal doctrine and practice, but most Episcopalians are a part of the main group, with roughly 2.5 million members. Most of the divisions arose after the Episcopal church voted to ordain women to the ministry in 1976. The Episcopal denomination has followed the pattern of all the modernistic, ecumenical denominations, and has been losing members steadily. Its membership has declined 28% since 1965. The number of children in Sunday School has decreased 52% in 25 years.

DOCTRINE AND LITURGY. The Episcopal Church is highly ritualistic, using prayer books and a formal liturgy. They claim there are three foundations of faith: Holy Scripture, Reason, and Church Tradition. They have a special priesthood and sacraments (Baptism, Eucharist, Confirmation, Penance, Ordination, Matrimony, and Healing). They often build large, elaborate cathedrals. The Cathedral of St. John the Divine in New York City is the third largest in the world. Baptism is given to infants whereby they are believed to be born again and receive the Holy Spirit. The Lord's Supper is considered, not simply a memorial meal, but an event in which Christ becomes present in the bread and juice. Episcopal priests believe they are reoffering the sacrifice of Christ in the Lord's Supper.

MODERNISM. The Episcopal Church has largely been taken over by modernism. A majority of the leaders hold rationalistic beliefs, denying the perfect inspiration of the Bible and denying or questioning Christ's deity, virgin birth, resurrection, and other Bible miracles, yet they are allowed to remain in good standing within the denomination. In the first half of the 20th century, Episcopal Bishop James Pike denied all of the major tenents of the Christian faith. He said, "Religious myth is one of the avenues of faith and has an important place in the communication of the Gospel" and he spoke of the "myth" of the Garden of Eden and the "myth" of the virgin birth. Pike said, "I have abandoned ship on the doctrine of the Trinity. I have jettisoned the doctrine of the virgin birth of Jesus Christ" (Christian Beacon, Mar. 17. 1955).

Another Episcopal bishop, John Spong, has gone to the outer limits in radical theology. After worshipping in a Buddhist temple in 1988, Spong said, "As the smell of incense filled the air, I knelt before three images of the Buddha, feeling that the smoke could carry my prayers heavenward. It was for me a holy moment for I was certain that I was kneeling on holy ground. ... My conviction is that the true God, the divine mystery, the essence of holiness, is within and beyond all of these ancient worship traditions. ... when I visit a Buddhist temple it is not for me a pagan place ... It is rather a holy place where human beings different from me have felt the presence of God. ... I will not make any further attempt to convert the Buddhist, the Jew, the Hindu or the Moslem. I am content to learn from them and to walk with them side by side toward the God who lives, I believe, beyond the images that bind and blind us all" (John Spong, Bishop of Newark, "A dialogue in a Buddhist temple," The Voice, Jan. 1989, official publication of the Diocese of Newark of the Episcopal Church USA). Spong has ordained practicing homosexuals to the ministry, and in a recent book has said that the Apostle Paul was a self-hating, repressed homosexual. In Rescuing the Bible from Fundamentalism, Spong states, "Am I suggesting that these stories of the virgin birth are not literally true? The answer is a simple and direct `Yes.' Of course these narratives are not literally true.

Stars do not wander, angels do not sing, virgins do not give birth, magi do not travel to a distant land to present gifts to a baby, and shepherds do not go in search of a newborn savior." In 1985 the St. Luke's Episcopal Church in Minneapolis ran an advertising campaign which included this slogan: "The Episcopal Church welcomes you. Regardless of race, creed, color or the number of times you've been born." Twenty Episcopal churches in the Memphis, Tennessee, area ran an advertisement which stated, "In an atmosphere of absolute right and wrongs, here's a little room to breathe. ... the Episcopal Church is totally committed to the preservation of open dialogue and undogmatic faith. We exist to tell the world about a God who loves us regardless of what we've done or what we believe. Even if we do not believe in Him, He believes in us. We do not suffocate with absolutes." This, of course, is not biblical Christianity; it is gross apostasy.

Respected evangelical leader Harold Lindsell testified, "It is not unfair to allege that among denominations like Episcopal, United Methodist, United Presbyterian, United Church of Christ, the Lutheran Church in America, and the Presbyterian Church U.S. there is not a single theological seminary that takes a stand in favor of biblical infallibility. And there is not a single seminary where there are not faculty members who disavow one or more of the major teachings of the Christian faith" (Harold Lindsell, Battle for the Bible, pp. 145-146.)

ECUMENISM. The Episcopal Church is extremely ecumenical and is a member of the National Council of Churches in America and the World Council of Churches. The Episcopal Church is also drawing close to the Roman Catholic Church in dialogue. Episcopal leaders have frequently met with the Pope.

IMMORALITY. The drop in moral standards goes hand-in-hand with a critical view of the Bible. Those who do not believe in a holy, sovereign God will not believe in holiness of life and the fear of God in morality. To illustrate the moral climate in the Episcopal denomination, in 1987 the Episcopal churches in northern New Jersey voted to receive and study a 15-page report on "Changing Patterns of Sexuality and Family Life." "It is our conclusion," says the report, "that by suppressing our sexuality and by condemning all sex which occurs outside of traditional marriage, the church has thereby obstructed a vitally important means for persons to know and celebrate their relatedness to God." The report encourages the churches to accept homosexuals, fornicators, and adulterers as long as they are "sensitive, committed" people! The presiding bishop of the Episcopal Church, Edmond Browning, praised these actions for being "at the cutting edge" of church issues! After a three-year study, an Episcopal Church commission in 1991 recommended that bishops be allowed to ordain homosexuals to the priesthood. In his book Living in Sin: A Bishop Rethinks Human Sexuality, Episcopal Bishop John Spong said, "I have known too many non-marital relationships marked by the qualities of holiness to suggest that they are immoral because they are not within the narrow bands of legal marriage. ... I regard the blessing of gay or lesbian couples by the church to be inevitable, right, and a positive good." This immoral thinking apparently permeates the Episcopal denomination. In a 1993 study, 70% of nearly 20,000 Episcopalians surveyed said it is possible for sexually active homosexuals to be faithful Christians, and 75% of those surveyed said a faithful Christian can live with someone of the opposite sex without being married (Christian News, Nov. 1, 1993).

FEMINISM. The Episcopal Church authorized the ordination of women to the deaconate in 1970 and approved women's ordination to the priesthood in 1976. Today there are 1,070 ordained women in the denomination. The Episcopalians ordained the first Anglican female bishop in 1989.

CHARISMATIC. The charismatic movement has swept through the Episcopal denomination. It has been noted that "among major Protestant denominations, the Episcopal Church has been the most receptive to the movement." Episcopal Renewal Ministries [charismatic] coordinator Charles Irish estimates that 35 of the 149 active Episcopal bishops, 3,000 of the 13,000 priests, and 18 percent of the laity are charismatic (Christian News, May 19, 1986). This is not surprising, for, sadly, the charismatic movement seems to feed upon apostasy. [See Adultery, Anglican, Baptism - Infant, Charismatic, Ecumenical Movement, Fornication, Fundamentalism, Gospel, Lord's Supper, Nakedness, Sacraments, Separation, Sodomy, Women Preachers, World Council of Churches.]

ETERNAL SECURITY. Eternal security is the Bible confidence that every born again believer has perfect, complete, eternal salvation in Jesus Christ. As soon as a sinner receives Christ, he possesses full, unending salvation. To have Christ is to have a secure position before God (1 Jn. 5:10-13). Though the Bible does not use the term "security" to describe the believer's relationship in Christ, it leaves no doubt that the child of God is eternally safe in Christ. Eternal security refers only to those who are born again through repentance and faith in Jesus Christ. It does not refer to hypocrites or to those who are merely dabbling in the things of Christ. Those who permanently fall away have never been born again.

HOW WE CAN BE SURE TRUE CHRISTIANS ARE ETERNALLY SECURE.

1. Because of the terms used to describe salvation. "eternal life" (Jn. 3:16; 1 Jn. 5:11); "full assurance" (He. 6:11; Col. 2:2); "strong consolation" (He. 6:18); "hope ... sure and stedfast" (He. 6:19).

2. Because of what we are. All of the following are spoken of in the present tense; this is the present condition of each true believer (1) Forgiven (Ro. 4:7; 1 Jn. 2:12). (2) Justified (Ro. 5:1,9; Tit. 3:7) (3) Risen with Christ (Ro. 6:3-6; Col. 3:1,2). (4) Reconciled (Ro. 5:10). (5) Accepted in the beloved (Ep. 1:6). (6) Saved (Ep. 2:8,9; 2 Ti. 1:9). (7) Citizens of Heaven (Ph. 3:20). (8) Children of light (1 Th. 5:5). (9) Not of the world (Jn. 17:16). (10) Elect (1 Pe. 1:2). (11) Born again (1 Pe. 1:2,23). (12) New creation (2 Co. 5:17). (13) Complete in Him (Col. 2:10). (14) Sanctified once for all (He. 10:10). (15) Perfected forever (He. 10:14). (16) Passed from death unto life (1 Jn. 3:14). (17) Sanctified in Christ (1 Co. 1:2). (18) Light in the Lord (Ep. 5:8). (19) A child of God forever (Ro. 8:15; Ga. 4:4-7; 1 Jn. 3:1). (20) Made fit for Heaven (Col. 1:12).

3. Because of where we are. (1) In the heavenlies with Christ (Ep. 2:5-6). (2) In God's family (Ga. 3:26; 1 Jn. 3:2). (3) Translated into the kingdom of His dear Son (Col. 1:13). (4) Brought near (Ep. 2:13).

4. Because of what we have. (1) Peace with God (Ro. 5:1). (2) Eternal life (Jn. 3:16). (3) Sealing of the Holy Spirit (Ep. 1:12-14). (4) All spiritual blessings (Ep. 1:3). (5) Access to God (Ep. 2:18). (6) An Advocate with the Father (1 Jn. 2:1-2). (7) Eternal redemption (He. 9:12). (8) Forgiveness of sins (Ep. 1:7; Col. 1:14; 2:13). (9) Mercy (1 Pe. 2:10). (10) Eternal glory (2 Ti. 2:10). (11) Everlasting consolation (2 Th. 2:16). (12) An Intercessor in Heaven (Ro. 8:34).

5. Because of what is past. (1) The law of sin and death (Ro. 8:2). (2) Death and wrath (Col. 3:3; Ro. 6:11; 1 Th. 5:9). (3) Condemnation (Jn. 5:24). (4) Night and darkness (1 Th. 5:5).

6. Because of our promises. (1) The glory of God (Ro. 5:2). This speaks of Christ's kingdom glory (2) Redemption of the body (Ro. 8:23-24; Ph. 3:21). (3) Never perish (Jn. 10:27-28). (4) Predestinated to be conformed to the image of Christ (Ro. 8:28- 29). (5) Shall appear with Christ in glory (Col. 3:3-4). (6) Not appointed to wrath but to salvation (1 Th. 5:9). (7) Delivered from the wrath to come (1 Th. 1:10). (8) Incorruptible inheritance (1 Pe. 1:4). (9) He that hath begun a good work in you will perform it until the day of Jesus Christ (Ph. 1:6). (10) Shall never die (Jn. 11:26). (11) Glorious liberty of the children of God (Ro. 8:21). (12) God shall confirm you unto the end (1 Co. 1:8). (13) Eternal inheritance (He. 9:15). (14) Shall be saved from wrath (Ro. 5:9). (15) Cannot be separated from God's love (Ro. 8:31-39).

HOW DO WE KNOW THESE BLESSINGS CANNOT BE LOST?

1. The blessings of salvation cannot be lost because of the nature of salvation: (1) Salvation is by imputation and substitution (2 Co. 5:17; Ga. 2:20; He. 9:10; Ro. 3:24). (2) Salvation is positional (Ep. 1; Ro. 6:7; Col. 2:10; 3:1-4,12). (3) Salvation is a present possession (Ro. 5; 1 Pe. 2:24-25). (4) Salvation is eternal (Jn. 3:16,36). (5) Salvation is not of human merit; it is a free gift of grace which cannot be mixed with works (Ep. 2:8-9; Tit. 3:3-7; Ro. 3:19-28; 4:4-5; 11:6).

2. The blessings of salvation cannot be lost because of the results of salvation: (1) Justification (Ro. 5:1; 3:19-28). (2) Peace with God (Ro. 5:1). (3) Sure possession of future glory (Ro. 5:2; Col. 3:1-4). (4) Salvation from future wrath (Ro. 5:9) (5) Eternal life (Jn. 3:16). (6) Sealed with the Holy Spirit (Ep. 4:30). (7) Raised up with Christ (Ro. 6). (8) Passed from darkness to light (Col. 1:12-14). (9) Blessed with all spiritual blessings in Christ (Ep. 1).

3. The blessings of salvation cannot be lost because of the teaching of election: Election does not destroy human responsibility (2 Th. 2:10-13; Ac. 13:46,48), but election does promise security for the believer (Ro. 8:28-39; Ep. 1; 1 Pe. 1:2- 7).