Weber State University - Acorn Yearbook (Ogden, UT)

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tCfje Scorn of tfjc ?E2Uber j take Scabcmp dom of heaven, but he that doeth the will of my Father, which is in heaven. ’ ’ This does away with death-bed confession. Besides, he has also said that there are still other requirements made before a man can enter the kingdom of heaven, (John 3:5;). In order for man truly to repent, he must first be convinced of the wrong, then have faith that he may overcome the wrong and that in so doing he will be saved, a recompense worth all the effort exerted. When faith and repentance have been manifested, the next step is baptism. Baptism is in itself a beautiful and suggestive symbol. After we have thrown off a life of sin, what could be more appropriate as an initiation into the new life of purity, than a death, burial and resurrection? or what could be more appropriate than to be cleansed by one of the two greatest pur- ifiers—water? Baptism by immersion is the mode intended by Jesus. When Nicodemus asked Jesus how to gain eternal life he was told that only by being born again could he in any way enter the kingdom of heaven. We also see Jesus Christ himself setting the example in this by letting John the Baptist take him down into the water and baptize him, when as John said, he had more need to be baptized of Jesus. (Matt. 3:14-15-16). For this reason we should accept baptism as an example set by Jesus and as something essential to salvation. We should also accept the manner of baptism which He accepted and taught to His disciples. Literally speaking, baptism does not wash away our sins or cleanse our bodies of evil. The importance of the ceremony is in the covenants made at this time, and if the covenants are sincere, baptism will be the immediate result. Many different ways of baptizing are practised today. Some churches believe in sprinkling. In scripture (Rom. 6:3-4-5; John 3:23; Col. 2:12): we hear it spoken of as a new life, sug- gestinga re-entrance; then “John was baptizing at Aenon, near Salim, because there was much water there.” Is much water required for sprinkling? Then the word baptism itself suggests the meaning—immersion. In sprinkling, the double significance and all that it stands [7

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W t J3corn of tljc Mlcber ibtafee Scabcmp r tEfjeologp After man had been placed on earth, the life which had been arranged for him was begun. We all know that the first step was a change from immortality to mortality. Before this time Adam was a spiritual being working in the light and presence of God, with an understanding of where he came from, and of what he was on earth for. With the change to mortality, he was cast out from the presence of God with a life of work and toil before him. His whole attention was turned to worldly things and this would have continued, soon bringing him down to a level not much higher than the beasts, had not God merci- fully revealed his mind to him and told him what to do. Here is the first time we find the Gospel given to man. All its truths, principles, and ordinances are given to Adam who accepts them. In Genesis, it mentions his baptism, proving that to be one of the ordinances. Later we find Abraham, Moses, Noah, Elijah, and other of the ancient prophets and patriarchs with the same identical gospel. When Christ came in the Mercdian of Time, he ordained apostles, patriarchs, pastors, teachers, priests, and deacons, fulfilling and completing the gospel taught before His coming to earth. What is this gospel, and what does it embrace? It is a gospel of good tidings which teaches us of all truth, of future life with its glories and blessings, and of the ways by which we will be able to obtain future salvation and exaltation. Before accepting the gospel we have to accept some of its fundamental principles, among which are Faith, Repentance, Baptism and Confirmation. It is reasonable to see that it is first necessary to have faith in order to accept the gospel, for after having received faith in it, our next desire is to repent of the past, if it has been spent in any wrong doing. Belief alone in the gospel and its promises would not be sufficient to prompt repentance. Faith alone im- plies such confidence and conviction that we arc impelled to act. Neither is faith complete without work, for God has said, “Not every one that saith unto me, Lord, Lord, shall enter the king- 61

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HCf)e Alcorn of tfje (L leber intake gfcahemp for is lost, but greatest of all there is no compliance to command. Infant baptism is not essential. Jesus atoned for the sins of the world, but each man is to atone for his own individual sins. What infant has sins for which it is necessary to atone? and how could a just God send an unbaptized babe straight to hell? This is unreasonable. Did not Jesus himself say, when holding up a babe in front of the multitude, “Unless ye become as one of these ye cannot enter the kingdom of heaven.” To him little children stood for the greatest humility and purity. In only a few instances has the Holy Ghost ever descended upon man without having previously been baptized. In these instances it was to convince the skeptical apostles that the gospel was not only for the Jews, but also for the hated Gen- tiles. Cornelius and his household were Gentiles who had ac- cepted the gospel and were ready for baptism. Peter was com- manded by God to go and preach unto them, and while preach- ing, the Holy Ghost fell upon all present. Afterward, Peter baptized them. It took these instances to convince the apostles that the gospel was for all mankind. A portion of the spirit of the Lord is given every man as soon as he is born, but the spirit of the Holy Ghost is given only through confirmation. Then its influence is not immediately felt and in some cases, never. This would not be the case if those upon whom it was bestowed, lived worthily of receiving it, for with the confirm- ation their bodies are set apart as fit tabernacles for the spirit to dwell in. Baptism for the dead is one of the grandest principles of the gospel. If it were not for this provision, what would be- come of all those who have died without having the opportunity of accepting it? Granting, as most churches do, that baptism is necessary before entering any church, is it not just as necessary that the dead who receive the gospel be baptized? Just as nec- essary. But why is the baptism carried on as a vicarious work, why not let those who accept it in heaven be baptized in heaven? Because it is an earthly ordinance which God has authorized 1-Iis servants on earth to perform, with a promise that whatso- 8]