On June 29, 2008, Cardinal Francis Arinze, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, wrote to the presidents of all conferences of bishops, prohibiting use of the term Yahweh in the liturgy, particularly in hymns and Psalm translations. The same reasons should also apply to Yeshua the Hebrew name of Jesus. Here is an excerpt from that Letter to the Bishops Conferences on The Name of God:
When in fact St. Paul, with regard to the crucifixion, writes that
“God has highly exalted him and bestowed on him the name which is
above every name” (Phil 2:9), he does not mean any name other than
“Lord,” for he continues by saying, “and every tongue confess that
Jesus Christ is Lord” (Phil 2:11; cf. Is 42:8: “I am the Lord; that is
my name.”) The attribution of this title to the risen Christ
corresponds exactly to the proclamation of his divinity. The title in
fact becomes interchangeable between the God of Israel and the Messiah
of the Christian faith, even though it is not in fact one of the
titles used for the Messiah of Israel. In the strictly theological
sense, this title is found, for example, already in the first
canonical Gospel (cf. Mt 1:20: “The angel of the Lord appeared to
Joseph in a dream.”) One sees it as a rule in Old Testament citations
in the New Testament (cf. Acts 2:20): “The sun shall be turned into
darkness. . . before the day of the Lord comes” (Joel 3:4); 1 Peter
1:25: “The word of the Lord abides for ever” (Is 40:8). However, in
the properly Christological sense, apart from the text cited of
Philippians 2:9-11, one can remember Romans 10:9 (“If you confess with
your lips that Jesus is Lord and believe in your heart that God raised
him from the dead, you will be saved”), 1 Corinthians 2:8 (“they would
not have crucified the Lord of glory”), 1 Corinthians 12:3 (“No one
can say 'Jesus is Lord' except by the Holy Spirit”) and the frequent
formula concerning the Christian who lives “in the Lord” (Rom 16:2; 1
Cor 7:22, 1 Thes 3:8; etc).
Michael Marlowe has written an excellent article worth reding on the issue of translating the names of God. The last paragraph of it should succinctly summarize his view.
Other “Sacred Name” cults put great emphasis on the use of the
tetragrammaton, and also upon the supposed Hebrew form of the name of
Jesus, for reasons that are not always clear. Some seem to believe
that particular Hebrew pronunciations of the names for God and Christ
are a mark of the true Church, and that there is even something wrong
with using the Graecized and Anglicized form “Jesus” instead of
“Yeshua,” or “Jehoshua,” “Yahshua,” or whatever pronunciation is being
put forth as most authentic. The New Testament writers obviously cared
nothing for all that. It stems from the dilettantish interest in
Hebrew that one often finds among modern Pentecostals, Adventists, and
other unorthodox people, who fancy that they are “restoring” something
essential to true Christianity by using Hebrew names and words which
the writers of the New Testament did not feel any need to use. These
Hebrew words are then invested with sectarian significance. We sense
that their desire to use a different name for God is connected with a
tendency to reject the concept of God associated with historic
Christian orthodoxy. Their Yahweh is not our Lord, their Yeshua is not
our Jesus, their Messiah is not our Christ. Probably an inordinate
interest in using the tetragrammaton also involves the same
superstitious thinking that led some people in ancient times to use it
as a magical word, with the idea that the power of the Deity can be
summoned by the correct intonation of his name. This does not honor
God, it spurns the custom of the apostles, and it would probably not
have been tolerated by them.
The use of “the Lord” to represent the tetragrammaton will no doubt
continue to be normal in English Bible versions. The example of the
apostles, confirmed by two millennia of tradition, is not to be set
aside lightly. The interests of scholars who wish to call attention to
the use of the Name are adequately served by the use of the capital
letters which indicate where the tetragrammaton occurs in the Hebrew
text.
After having a thorough study we should learn that using the exact original names of God should not matter to us. The Hebrew Roots movement among Churches is very helpful which remind us of the Jewish roots of Christian religion, however we should be careful not to fall in the trap of sacred name cults. Overemphasizing on certain names of God would lead to similar heresies like "Seventh Day Adventists" who overemphasize certain day of God. May be in the modern world under globalization many non-English speakers easily pronounce George Bush, but it might not have been same in old times. Names when translated to other languages get changed due to linguistic reasons. Here is a similar question addressing- Why do English translations sometimes, but not always, transform names instead of just transliterating them?
