The Sponsors

77. From the most ancient times the Church has used sponsors in the conferral of baptism, who would offer the person to be baptized, bear testimony concerning his morals, in default of parents teach him the rudiments of faith, and stand as sureties, as it were, for him that the Christian life was to be led by him. The law concerning sponsors now in force in the Church was laid down by the Council of Trent and modified by the new Code of Canon Law.¹

The law in force. 1. In solemn baptism, under grave obligation, at least one sponsor must be used, whether man or woman, and more than two cannot licitly be used.

At least one: one suffices, who can indiscriminately be a man or a woman; but if two are used, they must be a man and a woman. Besides, since the office of sponsor can also be exercised through a proxy, and the office of proxy can be performed by a man for a woman and vice versa, in fact it can happen that two men or two women are present as sponsors.

Not more: the Church does not admit more than two sponsors, lest spiritual relationships be multiplied. Therefore if a pastor admitted more sponsors, he would indeed sin gravely, because he would injure a grave precept of the Church.

A man and a woman: St. Alphonsus judges (n. 155) that where two men or two women are admitted, a grave sin is committed if they are of a sex different from the one to be baptized, but a venial sin if they are of the same sex as the one to be baptized, because only in the former case, not in the latter, are spiritual relationships multiplied contrary to the mind of Trent.

2. Also in private baptism a sponsor is to be used, if he can easily be had. If he was not present, he is to be used when the ceremonies of baptism are supplied. But in this case he contracts no spiritual relationship.

3. If baptism is repeated under condition, the same sponsor, as far as can be done, should be used who perhaps was present at the first baptism. Outside this case, in conditional baptism a sponsor is not necessary.²

In baptism repeated under condition, spiritual relationship is contracted only if the same sponsor was used in both baptisms; therefore neither the sponsor who was present at the former baptism nor the one who was present at the latter contracts it.³

¹ Sess. 24, c. 2, De ref. matr. Cn. 762-769. Cf. Roman Ritual, tit. 2, c. 1, n. 22-26.

² Cn. 763, 1.

³ Cn. 763, 2.

78. Conditions required that someone validly be a sponsor:¹

1. That he have the use of reason and the will of performing the office of sponsor, because one who does not have the mind of undertaking it cannot undertake the obligation.

2. That he be baptized, because he cannot be a father who himself has not yet been born.

3. That he be designated by the one to be baptized himself, or by his parents or guardians, or, in their default, by the minister.

a. The right of designating sponsors indeed belongs to these, but it always belongs to the minister to admit those designated; and he who is not admitted by the minister is not a sponsor.²

b. If no one has been designated either by the parents or by the pastor, there is no sponsor, even if someone touched the infant with the intention of performing the office of sponsor.

4. That he belong to no heretical or schismatic sect; nor by condemnatory or declaratory sentence be excommunicated, or infamous by infamy of law, or excluded from legitimate acts; nor be a cleric deposed or degraded.

If a heretic or schismatic already designated by the parents cannot be removed without great offense, he could be admitted as a witness, without being admonished about touching the infant in the act of washing. Indeed, if without grave evil he could not be prevented from touching the infant, for avoiding so great an evil that too could be permitted, since the matter is not intrinsically evil; but no relationship would arise, since he is not a sponsor.

5. That he not be the father or mother or spouse of the one to be baptized, because this would be contrary to the end of this institution, since parents already have the office of educating.

If solemn baptism is to be conferred and no one is present who may hold the person to be baptized except the father (which can happen in mission regions), let him take the place of sponsor, materially holding his child and answering for him to the one baptizing; but he does not contract spiritual relationship or the impediment of asking the debt, since he does not become sponsor.

6. That through himself or at least through a proxy he physically hold or touch the one to be baptized; mere assistance is not sufficient.

7. That the baptism be valid; therefore he does not become sponsor who performs the office of sponsor where only the ceremonies are supplied and where baptism is invalid for any cause whatever.

¹ Cn. 765.

² Council of Trent, sess. 24, c. 2, De reform. matr.

79. Obligations of the sponsor. a. The office of the sponsor is to exercise spiritual care over his little child and to instruct him in Christian faith and morals. This obligation is grave, since it concerns a grave matter; the office of taking care that the spiritual son show himself such as he had promised he would be extends to his whole life.¹

b. From the office of sponsor in baptism, both solemn and private, there arises spiritual relationship between the sponsor and the baptized person. But if the office of sponsor is exercised through a proxy, the office of educating and the spiritual relationship are contracted not by the proxy but by the mandator.²

¹ Cn. 769.

² Cn. 768.

80. Conditions required that someone licitly be a sponsor:¹

1. That he have reached the fourteenth year of age, unless for a just cause something else seems right to the minister.

2. That he not be unworthy, such as those who, on account of a notorious delict, are excommunicated or excluded from legitimate acts or infamous by infamy of law, although no sentence has intervened; interdicted persons, or otherwise publicly criminal or infamous by infamy of fact.

3. That he know the rudiments of faith.

4. That he not be a novice or professed member in some religious institute, unless necessity urges and the express permission of the superior, at least the local superior, is had.

5. That he not be established in sacred orders, unless the permission of his proper Ordinary is added.

a. By the name of religious institute is understood any religious society approved by the Church, in which public vows are emitted, perpetual or temporary yet to be renewed when the time has elapsed.²

b. Nowhere in law is the one baptizing himself prohibited from being sponsor, although it is opposed to the custom prevailing in the Church. In this case the one baptizing would have to perform through a proxy those things which belong to the sponsor in solemn baptism.³

Whether it is licit for a Catholic to be sponsor of an infant of heretics when a heretical minister baptizes. - The Holy Office on 10 May 1770 decreed: "it is absolutely not licit either by oneself or through others to perform the office of sponsor in baptisms which are ministered by heretics to the children of heretics."

There are indeed authors who permit this where that action cannot be judged an approval of a non-Catholic rite. These authors thought, namely, that in circumstances of this kind the hope of the future education of the infant in the true faith was a sufficient reason on account of which that communication with heretics could be permitted. But, even apart from forbidden communication in sacred things, it is never licit to ask what another cannot perform without sin; but the sponsor asks for baptism, which the heretical minister cannot confer without sin.⁴

Note. In rejecting the unworthy from the office of sponsor, the pastor must be very prudent and cautious, lest he offend others or create troubles for himself. Hence: a. when baptism is requested, let him ask who the sponsors are; and if he observes that by the prescription of the Church they ought to be rejected, let him admonish them concerning this before the persons to be rejected come to the church. b. Let him carefully abstain from every injurious word and take care not to disclose the cause of rejection, but in a gentle manner say only that according to the prescriptions of the Church he cannot admit him as sponsor. c. If he cannot prevent a heretic from coming to church to act as sponsor, first let him ask that they choose a Catholic man as sponsor, but use the heretic as witness. But if they are unwilling to do this, let him take care, as far as possible, that the heretic not touch the infant in the act of baptism. But if this can in no way be prevented, it is better to admit it than to omit baptism or give occasion for the infant to be baptized by a non-Catholic minister.

¹ Cn. 766.

² Cn. 488, 1.

³ As to the sacrament of confirmation, S. C. R. expressly declared this on 14 Jan. 1873, n. 3305.

⁴ Cf. Lehmkuhl, Theol. mor., II, n. 71 (n. 99).

SPONSORS, according to ecclesiastical law, are used in solemn Baptism to answer for the child baptized, to hold him during Baptism, or to receive him immediately after Baptism from the hands of the minister, and to act as his instructors in the Faith which he received and professed in Baptism.

With regard to those who have Catholic parents, the sponsors may ordinarily presume that the Catholic education of the child will be sufficiently provided for by them; but otherwise the sponsors will be bound, as far as possible, to provide for it.

Sponsors should be employed in private Baptism if at least one can easily be had; if this was not done, they should be employed afterwards when the ceremonies are supplied in the Church (Can. 762, sec. 2).

The Council of Trent ordained, “that in accordance with the appointments of the sacred canons, one person only, whether male or female, or at most one male and one female, shall receive in Baptism the individual baptized; between whom and the baptized, and the father and mother thereof, as also between the person baptizing and the baptized, and the father and mother of the baptized, and these only, shall spiritual relationship be contracted. The parish priest, before he proceeds to confer Baptism, shall carefully inquire of those whom it may concern what person or persons they have chosen to receive from the sacred font the individual baptized; and he shall allow him or them only to receive the baptized; he shall register their names in the book, and teach them what relationship they have contracted, that they may have no excuse on the score of ignorance. And if any others besides those designated should touch the baptized, they shall not in any way contract a spiritual relationship, any constitutions that tend to the contrary notwithstanding.¹

Spiritual relationship between the sponsors and the parents of the baptized person and between the minister of Baptism and the parents was abolished by Canon 768.

In order to be sponsor validly a person must be: (1) Baptized, have the use of reason, and have the intention of being sponsor. (2) He must not belong to any heretical or schismatical body, nor be excommunicated by a condemnatory or declaratory sentence, nor infamous with the infamy of law, nor excluded from acts of law, nor a deposed or degraded cleric.

(3) He must not be the father, mother, or spouse of the person baptized. (4) He must be designated by the person to be baptized, or by his parents or guardians, or failing these by the minister of Baptism.

(5) He must physically hold or touch the baptized person in the act of Baptism, by himself or by his proctor, or immediately raise or receive him from the sacred font or from the hands of the person baptizing (Can. 765).

¹ Sess. xxiv, c, 2, de Ref.

To be admitted as sponsor lawfully a person— (1) Must have reached the fourteenth year of his age, unless the minister judge otherwise for a good reason.

(2) He must not be excommunicated for a notorious crime, or excluded from acts of law, or infamous with the infamy of law, but without sentence having been passed, or under interae or otherwise publicly criminal, or infamous by infamy of fact.

(3) He must know the rudiments of the Faith.

(4) He must not be a novice or professed in any religious institute, unless there is necessity and the express leave be had of at least the local superior.

(5) He must not be in sacred orders unless he have the express leave of his own Ordinary (Can. 766).

Others are sometimes prohibited by provincial law, as the following in England: those who have not been confirmed or who have not made their Easter duties, and ecclesiastics.

One may be sponsor by proxy, and then the principal, not the proxy, contracts spiritual relationship with the person baptized.

Sponsors are not necessary when Baptism is reiterated conditionally, unless the same person can be had in the second Baptism as acted as sponsor in the first (Can. 763).

For Confirmation there should presents one or two to be confirmed. be one sponsor who He himself should be confirmed, should have the use of reason, and should have the intention of fulfilling his office. He should not be a heretic or schismatic, or criminal, nor the father, mother or spouse of the person to be confirmed. He should be lawfully designated, and should physically touch the person confirmed by personal contact or by proxy.

That he may be lawfully admitted he should not be the same who acted as sponsor in Baptism, and he should be of the same sex as the person confirmed (Can. 794-796).

Spiritual relationship arises between him and the person confirmed (Can. 797). But it is not a diriment impediment of marriage (Can. 1079).

Preliminary Note I. The discussion concerns workers who have not been received into the family, and therefore do not pertain to the masterly society; such as those who labor in factories or workshops.

Preliminary Note II. It is disputed whether between employers and non-domestic servants there exists a relation properly so called of superiority and inferiority, or only that relation which every contract brings with it between contracting parties.¹ Now the reasons which are alleged for the existence of superiority properly so called, that is, authority, seem less firm.

Objection 1. Everything cannot be determined by contract; therefore it remains that authority be admitted, which orders what has not been determined.

Resp. Everything can be sufficiently determined by contract, at least implicitly; but if something obscure remains, recourse should be had to friendly composition, or the matter should be settled by a judge.

Objection 2. Between the employer and the workers there exists a true society, since they are bound to pursue a good common to themselves; but a common good to be pursued argues a society. But where there is a society, there is also authority.

Resp. The employer and servants are bound to pursue a good common to themselves, as all men are bound to that with respect to neighbor; indeed masters and servants are bound to that in a special way because they are joined to one another in a special way: granted. They are bound to pursue a good common to themselves insofar as they constitute a society, or insofar as they must pursue one moral end: this is not proved, or rather seems to be denied, because it is lawful for each one to rest in his own good, with common charity nevertheless preserved.

¹ Cf. Oskar Renz in Xenia Thomistica, vol. I, p. 474 ff.; Peques, Commentaire litteral sur la Somme Theologique, t. XII, on II-II, q. 104, a. 1; Vermeersch, De Iustitia, n. 455; Ned. Kath. Stemmen, 1927, p. 85.

I. Notion. Sponsors, or receivers, are those who lift the baptized person from the sacred font or receive him from the minister of Baptism. St. Thomas sets forth the reason for this institution in these words: "Spiritual regeneration, which is effected through Baptism, is in a certain way likened to carnal generation; hence it is said in 1 Peter 2: 'As newborn infants, desire the rational milk without guile.' Now in carnal generation the recently born little child needs a nurse and teacher; hence also in the spiritual generation of Baptism someone is required who performs the office of nurse and teacher, by informing and instructing him, as one newly received into the faith, concerning those things which pertain to the faith and Christian life" (III, q. 67, a. 7).

II. The obligation of taking a sponsor. 1. From the most ancient custom of the Church, no one is to be baptized solemnly unless, so far as it can be done, he has his sponsor (canon 762, § 1; Council of Trent, session 24, chapter 2, on reform of marriage). Also in private Baptism a sponsor is to be used if one can easily be had; if he was not present, he is to be used when the baptismal ceremonies are supplied (canon 762, § 2). When Baptism is repeated conditionally, the same sponsor is to be used, so far as it can be done, who perhaps was present at the former Baptism; outside this case, in conditional Baptism a sponsor is not necessary (canon 763, § 1).

It is said, so far as it can be done; hence Baptism is rather to be conferred without a sponsor than to be deferred for a long time because of the lack of a sponsor.

2. Only one sponsor, even of a different sex from the one to be baptized, or at most one male and one female, are to be used (canon 764). It makes no difference of what sex the sponsor is; but if several are used, they must be one male and one female; more than two cannot be admitted.

3. The obligation of taking a godfather or godmother is grave if solemn Baptism is in question; if private Baptism or the supplying of ceremonies is the matter under discussion, the obligation seems only light, just as also the obligation of using the same sponsor if Baptism is repeated conditionally. He who takes two male sponsors or two female sponsors sins lightly if both are of the same sex as the one to be baptized; gravely, if they are of different sex, because kinships are multiplied contrary to the mind of the Church (St. Alphonsus, VI, 155, 159).

III. The requisites for someone to be taken as sponsor. 1. In order that someone be validly constituted sponsor, it is required: 1. that he be baptized, have attained the use of reason, and have the intention of carrying out that office; 2. that he belong to no heretical or schismatical sect, nor be excommunicated or infamous with infamy of law by condemnatory or declaratory sentence, or excluded from legitimate acts, nor be a cleric deposed or degraded; 3. that he be neither father nor mother nor spouse of the person to be baptized; 4. that he be designated by the person to be baptized himself, or by his parents or tutors, or, these failing, by the minister; 5. that in the act of Baptism he physically hold or touch the one to be baptized, either by himself or by a procurator, or immediately lift or receive him from the sacred font or from the hands of the one baptizing (canon 765).

Note. If more are designated than the law permits, some judge that all those designated become sponsors whether they touch simultaneously or successively, unless it is known who were designated first, in which case only these are constituted sponsors. Others with St. Alphonsus (VI, 154, doubt 2) distinguish and teach: if they touch successively, the first man and the first woman who touch become sponsors, not others; if all touch simultaneously, according to some no one, according to St. Alphonsus all are constituted sponsors.

2. In order that someone be licitly admitted as a sponsor, it is required: 1. that he have reached the fourteenth year of his age, unless for a just cause something else seems good to the minister; 2. that he not be excommunicated or excluded from legitimate acts or infamous with infamy of law because of a notorious delict, even though no sentence has intervened, nor be interdicted or otherwise publicly criminal or infamous with infamy of fact;¹ 3. that he know the rudiments of the faith; 4. that in no religious institute he be a novice or professed, unless necessity urges and the permission of at least the local superior is expressly had;² 5. that he not be constituted in sacred orders, unless the express permission of his own Ordinary is added (canon 766). It was said licitly, which does not prevent all those excluded from being able to be validly taken, with the things saved which were set forth under 1. Besides, whenever someone must be rejected, he can nevertheless, if otherwise grave inconvenience would follow, be permitted to assist at the Baptism as a witness, omitting the things which belong to sponsors³ (St. Alphonsus, VI, 156). For the rest, one who is ignorant that touching must be done is very easily kept from touching; commonly it suffices not to warn him. Finally, the minister of Baptism, if he wishes to act as sponsor, which is licit for him,⁴ should choose a procurator who fulfills the parts of the sponsor, namely so that the observance of the ceremonies may be better provided for.

3. In doubt whether someone can validly or licitly be admitted to the office of sponsor or not, the pastor, if time permits, should consult the Ordinary (canon 767).

¹ By common law there are not excluded, for example, those who do not assist at Mass on Sunday or have neglected, even several times, the precept of annual confession or of Easter Communion. For the rest, the same persons are not included in different regions under the name of publicly criminal persons or persons infamous with infamy of fact.

² Nor can a religious who has been made bishop undertake the office of sponsor (cf. canon 627, 2).

³ Holy Office, 9 December 1745; 5 July 1878 (Collectanea de Propaganda Fide, nn. 345, 447, 1495).

⁴ Sacred Congregation of Rites, 14 January 1873.

IV. The choice of sponsors per se belongs to the person to be baptized, if he is his own master; otherwise to the parents or tutors; but if these are lacking, to the pastor (canon 765, 4).¹ Therefore it is prohibited to the pastor, and indeed under grave obligation, to reject suitable persons chosen by the person to be baptized or by his parents or tutors, and to substitute others; indeed this kind of illegitimate substitution seems to be invalid, since someone, in order validly to be a sponsor, must be designated by the minister only when the person to be baptized and his parents or tutors are lacking (cf. canon 765, 4).

Note. The Provincial Council of Utrecht wisely admonishes:² "If the pastor understands before Baptism that an unworthy person has been chosen by the parents for the office of sponsor, let him teach them the law of the Church in time, and prudently induce them to choose another. If an unworthy person presents himself unexpectedly, let the priest signify to him in an honorable manner that the law of the Church does not permit him to be admitted, but let him by no means rebuke him before others; indeed, let him easily permit him to assist as a witness; and lest, Baptism having been delayed to another time, the infant be exposed to danger of dying without it, let him baptize even without any sponsor."

¹ Council of Trent, session 24, chapter 2, on reform of marriage; Roman Ritual, 2, chapter 1, n. 24.

² Page 76.

V. The effects of sponsorship. 1. From Baptism only the one baptizing and the sponsor contract spiritual kinship with the baptized person (canon 768). This kinship, concerning which more fully in the treatise on Matrimony, is not contracted: 1. if a sponsor is used in supplying the ceremonies (canon 762, § 2); 2. when Baptism is repeated conditionally, neither by the sponsor who was present at the former Baptism nor by him who was present at the later one, unless the same sponsor was used in both Baptisms (canon 763, § 3).

2. The kinship which has been contracted constitutes an impediment diriment of marriage between the baptized person and the one baptizing and the sponsor (canon 1079), and causes a sin of lust committed by the aforesaid persons with the baptized person to be spiritual incest (St. Alphonsus, VI, 146, 147). Now "the receivers are to be admonished concerning the spiritual kinship which they contracted with the baptized person";¹ likewise concerning the impediment that has arisen.

3. It belongs to sponsors, from the office undertaken, to have the spiritual child perpetually commended to themselves, and, in those things which concern instruction in the Christian life, diligently to see to it that he show himself throughout his whole life such as, in the solemn ceremony, they promised he would be (canon 769). The obligation of sponsors is grave, but it binds only when parents or tutors are lacking. Practically, sponsors, where the baptized are "nourished among Catholic Christians, can sufficiently be excused from this care, presuming that they are diligently instructed by their parents; yet if in any way they should perceive the contrary, they would be bound, according to their manner, to spend care on the salvation of their spiritual children" (St. Thomas, q. 67, a. 8).

¹ Roman Ritual, title II, chapter 2, n. 31.

IV. Things to be observed in ministering regard time, place, sacred vestments, ceremonies, and sponsors.

1. Time. This sacrament can be conferred at any time; but it is especially fitting that it be administered in the week of Pentecost (canon 790). It is only of counsel that the one confirming and those to be confirmed be fasting (St. Alphonsus, VI, 174, question 1).

2. Place. The proper place for administering Confirmation is a church; nevertheless the minister, for a cause which he has judged just and reasonable, can confer it in any decent place (canon 791). A bishop has the right of administering it within the boundaries of his diocese also in exempt places (canon 792).

3. Sacred vestments are set forth in the Pontifical; to omit most of them would be grave (St. Alphonsus, VI, 184, note 1).

4. Ceremonies to be observed by a bishop are found in the Roman Pontifical; those to be observed by a presbyter are contained in the Instruction of the Sacred Congregation de Propaganda Fide.¹ Their obligation is grave from its genus (St. Alphonsus, VI, 184).

5. Sponsors: a) A sponsor, if he can be had, is to be used (canon 793), and this under grave obligation (St. Alphonsus, VI, 185). Moreover:

1. There is to be only one sponsor for each person to be confirmed (canon 794, § 2); hence the person to be confirmed cannot have two sponsors.

2. The same person can be sponsor for only one or two, unless for a just cause something else seems good to the minister (canon 794, § 1). Therefore the minister can for a just cause permit that the same person be sponsor even for several, indeed that one man be sponsor for all males, and one woman for all females.²

b) In order that someone be validly constituted sponsor, it is required: 1. that he himself also be confirmed, have attained the use of reason, and have the intention of carrying out that office; 2. that he be ascribed to no heretical or schismatical sect, nor be excommunicated or infamous with infamy of law by a condemnatory or declaratory sentence, or excluded from legitimate acts, nor be a cleric deposed or degraded; 3. that he not be the father, mother, or spouse of the person to be confirmed; 4. that he be designated by the person to be confirmed or by his parents or tutors, or, if these are lacking or refuse, by the minister or by the pastor; 5. that in the very act of Confirmation he physically touch the person to be confirmed, either by himself or through a procurator (canon 795).

c) In order that someone be licitly admitted to the office of sponsor, it is required: 1. that he be someone other than the sponsor of Baptism, unless a reasonable cause, in the judgment of the minister, suggests otherwise, or Confirmation is legitimately conferred immediately after Baptism; 2. that he be of the same sex as the person to be confirmed, unless in particular cases something else seems good to the minister for a reasonable cause; 3. that the prescriptions of canon 766 also be observed (canon 796).³

d) From valid Confirmation there arises between the confirmed person and the sponsor a spiritual kinship, from which the sponsor is bound by obligation to have the confirmed person perpetually commended to himself and to care for his Christian education (canon 797). Nevertheless the said kinship does not carry with it an impediment of marriage.

¹ 4 May 1774 (Collectanea, n. 503).

² Cf. Sacred Congregation of the Council, 24 June 1823; 12 July 1823; Holy Office, 16 June 1884 (Collectanea, n. 1619).

³ Canon 766 sets forth the requisites for someone to be licitly admitted as sponsor in Baptism (n. 84).

Sponsors.—From early times the Church has required in Baptism the use of sponsors, and the reasons for this usage will appear from the duties of these god-parents. The present law (Canons 762 sqq.) retains the ancient tradition, and prescribes as a serious duty that in Solemn Baptism (even of adults, whenever possible) there shall be at least one sponsor (male or female), and that not more than two be used, one a male and the other a female.

(a) Requirements for Validity—Since the sponsor takes obligations, he must have the use of reason and give consent to the office; since he is charged with the duty of spiritual guidance, he must be baptized and not be a member of a heretical or schismatic sect; since he exercises an office of honor, he must not be under the displeasure of the Church by sentence of excommunication or the like; since he is to act as spiritual father, he must not be the parent or spouse of the baptized; since he is to stand for the baptized person, he must be designated by the latter or his parents or by the minister. The sponsor must also indicate (in person or by proxy) his acceptance of the care of the baptized person by physically touching him at the moment of Baptism (either by holding the infant over the font, or by placing a hand on the candidate), or immediately after the Baptism (by raising from the waters or receiving from the hands of the minister the one who has been immersed, or by taking from the font one who has been baptized by pouring). Non-Catholics, therefore, may not be sponsors, but to avoid great offense or other serious evil they may sometimes be admitted as witnesses or honorary sponsors (see 956 sqq.).

(b) Requirements for Lawfulness.—The sponsor should have reached his fourteenth year (unless the minister sees fit for a just cause to admit a younger person), and should know the rudiments of faith; he must be a person of respectability among Catholics, and hence one who is notorious on account of certain penalties or on account of crime or of membership in the Freemasons is not acceptable; he must be free to act as sponsor, and hence religious and clerics in Major Orders must have permission of the superior qualified in each instance to grant this permission.

Duties of Sponsors.—(a) They are obliged to look upon their spiritual children as their perpetual charges, to see to their Christian education and to the fulfillment of the baptismal promises for which they stood surety (Canon 769).

(b) These obligations are grave, since the matter is grave; but, as the care of children falls principally upon the parents, it is only when the parents neglect their duty that the sponsors are held to do what they can for the instruction and correction of their god-children (Catechism of Council of Trent, page 175).

The Sponsors in Confirmation.—(a) Qualifications.—The requirements for validity are, mutatis mutandis, practically the same as for baptismal sponsorship. Thus, the sponsor must be designated by the parents or the candidate, or, in default of them, by the pastor or minister; he must not be the parent or spouse of the confirmandus; he must physically touch the confirmandus at the moment of Confirmation. Further, it is required that the sponsor be already confirmed himself. The requirements for licitness are the same as for Baptism, and moreover, as a rule, the sponsor at Confirmation should be of the same sex as the recipient and be different from the baptismal sponsor (Canons 795, 796).

(b) Duties.—The godfather at Confirmation contracts a lifelong spiritual relationship with his godchild (which does not constitute a matrimonial impediment). The latter should have a special place in his prayers according to the order of charity, and, if necessity arises, should receive his protection and assistance in spiritual matters (Canon 797).

“By the words of the Ritual, ‘the sponsor holding the infant,’ absolute reception is not required, since ‘to hold’ is equally understood and it suffices if the sponsor, as is customary, joins himself by physical contact with the infant held in the hands of the person carrying him and accompanies the person carrying him to the infusion of the water; nor is it necessary that the godfather or godmother alone, with the person carrying the child removed, receive the infant into his or her own hands and present him to the priest to be baptized.” Sacred Congregation for the Propagation of the Faith, 21 June 1856.

“A certain Christian was sponsor for an infant baptized at home because of danger of death, whose mother he afterward took as wife. Because of the diverse opinions of theologians concerning the impediment of spiritual relationship, what is to be judged concerning this marriage?—Response. The Most Holy One is to be consulted for a matrimonial dispensation, insofar as there is need, concerning the impediment of spiritual relationship, and also for a sanation in the root.—At an audience on 4 May 1817, His Holiness remitted the petitions to the same Apostolic Vicar with the necessary and opportune faculties, so that he might absolve them from the excesses committed (provided they are worshipers of the orthodox faith, live under the obedience of the Holy Roman Church, and intend to live and die therein), and might dispense with the same concerning the stated impediment of spiritual relationship, some salutary penance nevertheless being imposed; notwithstanding this impediment, their consent having been cautiously renewed lest scandals arise, they may contract marriage anew validly and afterward be able to remain in it freely and lawfully; and he may decree legitimate the offspring already conceived, if there is any, and that to be conceived. But if either separation or scandals could reasonably be feared from this, then, the spouses having been left in good faith, His Holiness, from the plenitude of Apostolic power, benignly sanated in the root the marriage thus invalidly contracted by them, the names and surnames of the contracting parties and the dispensation obtained nevertheless being recorded in the secret book of marriages.” Sacred Congregation for the Propagation of the Faith, 18 March 1817.

Are sponsors to be used in baptism? - Sponsors, as spiritual fathers, are those who lift the baptized from the sacred font and receive him into their care. In solemn baptism, and also in confirmation, they must be used under grave obligation. At least one must be used under grave obligation in solemn baptism. Trent sess. 24, c. 2 de R. M.; Benedict XIV, Const. Inter omnigenas, § 19; L. 159, 185. In private baptism they need not be used necessarily, but they can laudably be used. L. 147.

Who cannot be sponsors? - They cannot validly be those who are not masters of themselves, such as infants, L. 146; the unbaptized, C. 102, de Consecr., d. 4; and in confirmation, the unconfirmed, C. cited 102 and S. C. C., June 13, 1624, and it is grave. L. 186; Sanchez de Matr. l. 7, d. 60, n. 20. But licitly they cannot be those who could not perform the office received, such as the mute, regulars, nuns, unless a monk or nun is to be confirmed, C. 103, de Consecr., D. 4; L. 156; La Croix 355, 497; likewise those who are unworthy, such as heretics, criminals, infamous persons, etc. Roman Ritual, de Patr., if they can be removed without grave harm, since the laws of the Church do not oblige with grave inconvenience.

S. Penitentiary, Dec. 10, 1860; L. 156 IV. But a heretic is in no way to be admitted, and if he cannot be removed without grave inconvenience, he can be admitted as merely assisting and as a witness, without touching the infant when he is baptized. La Croix 373. Cf. Kenrick v. 2, tr. 15, n. 47; Gury, Cases 231; Collectanea of S. C. de P. F. n. 604, 606; A. S. S. v. 26, p. 448. Finally, spouses cannot be sponsors with respect to spouses, nor parents with respect to children, C. 2, de Cognat. spir.; L. 156; nor the same person in both sacraments, but this is light. L. 187. - Roman Ritual, de Bapt., de Confirm.; S. R. C., Feb. 15, 1887, Beng. Centr.; E. M.

It is not licit, either personally or through others, to perform the office of sponsor in baptisms which are ministered by heretics to the children of heretics. Holy Office, May 10, 1770.

What are the obligations of sponsors? - Sponsors have the obligation of teaching the baptized person those things which pertain to faith and morals, if the parents do not provide this. Wherefore they are exempted from this obligation if they prudently presume that the baptized person is diligently instructed by the parents. Roman Ritual, de Patrinis; L. 147; St. Thomas 3 p., q. 67, a. 8. - Sponsors besides contract spiritual kinship with their little children and their parents, which constitutes a diriment impediment of marriage. Hence the priest, once baptism has been conferred, must warn the sponsors concerning the obligations received and the spiritual kinship contracted. Roman Ritual, de Bapt. parvulor.; St. Thomas Quodl. 12, a. 18.

What conditions are required so that someone truly be a sponsor? - It is required that someone, otherwise capable, cf. 442, have the true mind of performing the office of sponsor; that he has been designated by the parents, and in their defect, by the pastor or bishop; that in mind and in fact he receive the one to be baptized or confirmed while he is baptized or confirmed. The pastor does not validly change the sponsors duly designated by the parents. For this right, from Trent sess. 24, c. 2 de R. M., does not properly regard the pastor, but the parents. But a pastor changing the sponsor sins gravely, because he usurps the right of the parents. Cf. 452; L. 146; E. M.

What about the various prescriptions concerning the administration of confirmation? - The rite to be observed by a bishop is had in the Roman Pontifical; but the manner to be observed by a simple priest administering this sacrament is had in the Instruction of S. C. de P. F., May 4, 1774. - "Confirmation can be conferred on any day whatever," L. 184, "and at any time whatever," L. 174. "But probably it can be ministered without grave sin in some decent place, even outside the Church," L. 174, 184, even in churches of regulars. Benedict XIV, Const. Confirmandis § 6. "The bishop must be clothed with amice over the rochet, or with surplice if he is a Religious, and with stole, white cope, miter, and staff... They more truly say that to omit all the aforesaid instruments is mortal..., otherwise if only some one is omitted... It must be noted as regards the staff, that it suffices that the staff remain publicly exposed, or be held by a cleric... Likewise the Sacred Congregation declared that it suffices that the bishop confirm without miter, with only the stole used... It must be noted that the omission of the slap, scandal being excluded, is never mortal..., they deny that omission of the candle can ever be mortal." L. 134; Roman Pontifical.

Moreover, outside the case of necessity, under grave obligation a sponsor is required, and of the same sex, Roman Pontifical, de Confirm.; Instruction of S. C. de Pr. F., May 4, 1774; and only one, designated by the parents or by the bishop in their defect, who, as regards validity, must have been confirmed; besides, he must be different from the baptismal sponsor, at least outside necessity. The sponsor contracts spiritual kinship with the confirmed person and his parents, provided however that he touches him. He also contracts the obligation of instructing the confirmed person as regards those things which pertain to faith and morals, if the confirmed person has not been instructed and another is lacking. Trent sess. 24, c. 2 de R. M. - But a religious cannot be sponsor unless the one to be confirmed is likewise a religious. Cf. 441 ff. - As regards the manner of receiving in confirmation, it is prescribed in the Roman Pontifical that the one to be confirmed place his foot upon the right foot of the sponsor; but today received custom has that it suffices that the sponsor place the right hand upon the right shoulder of the one to be confirmed. S. R. C., Sept. 20, 1749, ad 6, n. 2404; L. 187.

The forehead of the confirmed person is to be bound with a linen band, marked with a cross, and thus to remain until the chrism dries or is wiped away. But today by desuetude this ceremony is no longer in use in our parts, since immediately after the anointing the forehead of the confirmed person is wiped. L. 188. - "The common blessing, which is given by the bishop to those confirmed at the end, is not necessary for the sacrament, but is a simple ceremony, as the doctors commonly say. Hence Tamburini probably says that the admonition which is made, that those confirmed not depart before the aforesaid blessing, does not seem to oblige." L. ib. - Roman Pontifical, de Confirm.; L. 185-188; H. A. 50-52; St. Thomas 3 p., q. 72, a. 10, 12; E. M.

The names of those confirmed and of the sponsors are to be recorded in the parish books.

Sponsors are, as it were, spiritual fathers, who lift the baptized person from the sacred font, and, in default of the parents, undertake care of him upon themselves.

250. Principles. - I. In solemn Baptism, under grave obligation, at least one sponsor must be used, whether the sponsor is a man or a woman; nor can more than two licitly be used. Thus the Council of Trent established, sess. 24, c. 2, on Reformation. But if the Parish Priest admitted more than two sponsors, he would sin gravely, because he would harm the precept of the Church imposed under grave obligation, lest relationships be multiplied. - St. Ligorius, n. 154, at the end.

II. That someone be truly a sponsor, the following conditions are required: 1. that he have the use of reason, and himself be baptized; 2. that he have been designated as sponsor by the parents or the Parish Priest; 3. that he touch the baptized person by himself, or at least through another; 4. that he have a true intention of carrying out the office of sponsor. - St. Ligorius, n. 146.

251. Questions. - QUESTION 1. What are the obligations of sponsors?

Resp. They are bound to fulfill the office of teacher in a case of necessity, or when the parents of the little spiritual child are lacking. Hence they are bound to instruct the baptized person concerning the Faith, morals, various obligations, etc. But they are freed from every obligation when they can prudently presume that the baptized person is diligently instructed by the parents. - St. Ligorius, n. 147.

From this, the Priest, after Baptism has been conferred, must admonish the sponsors concerning the obligations undertaken, and besides concerning the spiritual relationship contracted. - But concerning that relationship contracted through Baptism we shall speak where the impediments of matrimony are treated.

QUESTION 2. Whether in private Baptism a sponsor must necessarily be used?

Resp. No, because it does not seem to be required by the Church except for solemn Baptism. Nevertheless, even in private Baptism a sponsor can be used, and is more laudably used. - Thus commonly. - St. Ligorius, n. 147, who nevertheless, n. 149, more probably judges that then spiritual relationship is not contracted.

QUESTION 3. Whether sponsors can be two males or two females?

Resp. No, because Trent established that at most two sponsors can be used, namely a man and a woman. But it is probable that it is only venial if it is done thus. Nevertheless, several with Bonacina think it to be mortal. - This seems truer, says St. Ligorius, n. 155, if the sponsors were of different sex from the infant, because thus relationships would be multiplied, which Trent wished to prohibit; otherwise if they were of the same sex.

252. • QUESTION 4. Whether the sponsor of a male, if he is the only one, must be male, and of a female, female?

Resp. No, more probably; because Trent says: Whether a man or a woman; therefore a man or a woman can be used indiscriminately. - St. Ligorius, ibid.

QUESTION 5. Who are prohibited from being sponsors?

Resp. Validly indeed, but illicitly, the following are sponsors: 1. an Abbot and Monk, or a Religious and Nun of any Order; 2. spouses with respect to spouses, and parents with respect to children; 3. all who are of wicked morals and lost reputation, as heretics, etc. - St. Ligorius, n. 156.

— Notion of Sponsor. To him who is reborn in this sacrament of baptism there is given, as though another spiritual father, a godfather or godmother. Therefore these contract, of themselves, a grave obligation, after the parents and during the spiritual infancy of him whom they have taken from the font, that is, until he has been sufficiently instructed in Christian faith and morals, of procuring, by themselves or through others, insofar as they can, his Christian instruction, "so that in his whole life he may show himself such as they promised by solemn ceremony that he would be." Nor does spiritual solicitude cease after instruction has been finished. For "it belongs to sponsors, from the function undertaken, to have their spiritual child perpetually commended to themselves" (c. 769).

The guilt of sponsors is grave if, when they themselves can provide, the child is left destitute of spiritual aids.

But because they are bound secondarily, if the child is raised among Catholics who care for religion, they can presume the sufficient care and diligence of the parents.

— Conditions of Value. "That someone be a sponsor, it is necessary: 1. that he be baptized, have attained use of reason, and have the intention of carrying out that function; 2. that he belong to no heretical or schismatic sect, nor by condemnatory or declaratory sentence be excommunicated or infamous by infamy of law, or excluded from legitimate acts, nor be a cleric deposed or degraded; 3. that he be neither father nor mother nor spouse of the one to be baptized; 4. that he be designated by the one to be baptized himself, or by his parents or guardians, or, these failing, by the minister; 5. that in the act of baptism he, by himself or through a procurator, physically hold or touch the one to be baptized, or immediately raise or receive him from the sacred font or from the hands of the baptizer" (c. 765).

In Portugal the Blessed Virgin Mary is given as godmother to not a few infants; and then an honorable woman, who touches the infant with an object referable to the Blessed Virgin Mary, acts in her place in baptism. Here is an example of the testimony of baptism so conferred: "The sponsors were Paul Alves, married, and Our Lady, whose crown Gertrude Pereira touched to the little boy." It is clear that the Blessed Virgin Mary is not godmother except in a metaphorical sense, insofar as the infant is commended by pious parents peculiarly to her protection; and then one sponsor properly so called remains, the one with whom the Blessed Virgin Mary is associated.

Therefore those are kept away who by nature or by law are judged unfit, or who already by another title, as parents, must bear care of the one to be baptized.

The very spiritual relationship which he would contract keeps away the spouse of the one to be baptized. By the incapacity of heretics who have given their name to a sect, the question is suppressed whether or not they sometimes can be admitted. They are not prohibited from being present as witnesses.

Of itself it is required that the sponsor raise the baptized person from the font and thus acknowledge him as his own, in a similar manner to that by which a man, by receiving the infant of his wife, formerly professed him as his own.

Therefore that manner will have been more perfect in itself, that he immediately and directly raise the baptized person from the font or from the hands of the baptizer or of the person who was carrying the infant during baptism. Yet he is morally judged also to raise if, in the act of baptism, he touched the infant by a hand placed upon or under him, not merely momentarily with the tips of the fingers. Designation made by a competent person is also necessary. If they disagree among themselves concerning the person, the option of him who is named first in the Code as designating seems to prevail.

Legitimate ecclesiastical acts are acts of various kinds which in the ecclesiastical forum produce juridical effects and suppose or confer some commendation of the person: thus to administer ecclesiastical goods, to act as judge..., to perform the function of sponsor, to cast a vote in ecclesiastical elections, to exercise the right of patronage. They are numbered in c. 2256, §2.

— Conditions of Liceity. "But that someone be licitly admitted as sponsor, it is necessary: 1. that he have reached the fourteenth year of his age, unless otherwise seems right to the minister for a just cause; 2. that he not be excommunicated because of a notorious delict, or excluded from legitimate acts, or by infamy of law, although no sentence has intervened, nor be interdicted or otherwise publicly criminal or infamous by infamy of fact; 3. that he know the rudiments of faith; 4. that he not be a novice or professed in any religion, unless necessity urges and permission of the Superior, at least local, is had; 5. that he not be constituted in sacred orders, unless express license of his own Ordinary is added" (c. 766).

Therefore observe that it is lawful for the minister to admit one younger than 14 years if some just cause, for instance difficulty of finding another in the family, advises it.

When a sentence has intervened, the excommunicated, those excluded from legitimate acts, and those infamous by infamy of law cannot validly undertake the function; if they were merely notorious, they are only prohibited from being sponsors. Nor are religious now properly excluded, as before. But permission of one's own Ordinary is necessary for a minister in sacred orders to be a sponsor.

Therefore the baptizer himself is not expressly excluded, although the Code supposes that they are distinct persons, and the Sacred Congregation of Propaganda Fide, September 21, 1843, treating of the function of sponsor of Confirmation, declared that this is not to be tolerated. But by a more recent response of January 14, 1873 (Decr. auth., n. 3305), it ordered that then the minister act the parts of sponsor through a procurator.

— It is absolutely not lawful for Catholics to act as sponsor when baptism is conferred by a heretical minister. Cf. declaration of the Holy Office, May 10, 1770 (De Vecchio in Scavini, III, 230). For the sponsor asks baptism from one to whom it is not lawful to baptize, and seems exteriorly to promise instruction in heresy.

"In doubt whether someone can be validly or licitly admitted or not to the function of sponsor, the pastor, if time allows, should consult the Ordinary" (c. 767). Otherwise, let him rather keep away the doubtful sponsor. If he cannot do this without serious inconvenience, let him add another certainly fit sponsor.

— 1. One who is solemnly baptized must have one sponsor; yet not beyond one godfather and one godmother (cc. 762, 764).

To use two godfathers or two godmothers is venial if they are of the same sex as the one received; if of diverse sex, St. Alphonsus, l. 6, n. 155, once judged that this was mortal because of multiplied impediments of matrimony. But since today the force of spiritual relationship is greatly restricted, mortal guilt does not seem certain.

2. "Even in private baptism, a sponsor, if he can easily be had, is to be used; if he was not present, he is to be used in supplying the ceremonies, but in this case he contracts no spiritual relationship" (c. 762, §2).

3. When baptism is repeated under condition, the same sponsor, if it can be done, is to be used who perhaps was present in the prior baptism; if there was none, or the same cannot be had, a sponsor is not necessary (c. 763, §1).

But when baptism is repeated under condition, neither the sponsor of the prior baptism nor the sponsor of the later baptism contracts spiritual relationship, unless the same one was used in each (c. 763, §2).

For only in the latter case is it certain that someone was sponsor in valid baptism.

— On Spiritual Relationship. "From baptism only the baptizer and the sponsor contract spiritual relationship with the baptized person" (c. 768).

This relationship constitutes a diriment impediment of matrimony, yet of lesser degree, as will be explained afterward.

Before the Code, both the sponsors and the baptizer also contracted relationship with the parents of the baptized, by way of co-parenthood.

In private baptism, the baptizer himself contracts relationship with the baptized. Concerning sponsors the matter is not clear.

When someone raises a child through a procurator, only the one mandating, not the procurator, is bound by the relationship.

171. On sponsors. - Sponsors, or those who receive, are called those who receive the baptized person from the sacred font. By this they become, as it were, spiritual quasi-parents, because they receive under guardianship and care the baptized person, since he is, as it were, a newly born little one who needs a nurse and pedagogue by whom he may be instructed in faith and Christian life. Namely, sponsors assume this special care (q. 67, a. 7).

Concerning sponsors several determinations of law must be considered:

1. From can. 762 and 763, a sponsor is required a) under grave obligation indeed in solemn Baptism, "as far as can be done," i.e. unless a grave and reasonable cause excuses; whence solemn Baptism ought not to be delayed for a long time because a sponsor cannot be found, as happens more easily in mission places;

b) also in private Baptism, if one can easily be had; but if one was not present, let one be used in supplying the ceremonies, in which case, nevertheless, he contracts no spiritual relationship;

c) when Baptism is repeated under condition: namely, the same sponsor who was present at the prior Baptism is then to be used, as far as can be done; outside this case, in conditional Baptism a sponsor is not necessary, but can licitly be used.

2. Only one sponsor, even of a sex different from the one to be baptized, or at most one man and one woman, are to be used (can. 764). Hence the axiom: One sponsor suffices, two are permitted, three or more are prohibited. The obligation is grave, because the Church wished to prevent relationships from being multiplied (Council of Trent, sess. 24, cap. 2, de ref.). It is a grave sin to use three or more; to use two sponsors of the same sex is reckoned only venial, if the sponsors are of the same sex as the baptized person; if they are of a different sex, it is said by many with St. Alphonsus, Th. M., l. VI, n. 155, to be mortal, because in that case impediments of marriage are multiplied. If several sponsors approach, designated by the parents, the pastor can permit all to be witnesses, indeed even to touch, provided he externally designates one man and one woman, to whom alone he hands the infant, and admonishes them that they alone are true sponsors, and notes them alone as such. Thus St. Alphonsus, n. 154.

3. That someone be a sponsor validly, from can. 765 it is necessary: "1. That he be baptized, have attained the use of reason, and have the intention of carrying out this office; - 2. that he belong to no heretical or schismatic sect, nor by condemnatory or declaratory sentence be excommunicated or infamous with infamy of law or excluded from legitimate acts, nor be a cleric deposed or degraded; - 3. that he be neither father nor mother nor spouse of the one to be baptized; - 4. that he be designated by the one to be baptized or by his parents or guardians, or, if these are lacking, by the minister; - 5. that in the act of Baptism he physically hold or touch the one to be baptized, either by himself or through a proxy, or immediately lift or receive him from the sacred font or from the hands of the one baptizing."

Hence: a) Sponsors are not those who touch the infant but have not been designated by the parents or by the pastor, or who have been designated but do not touch the infant.

b) On the contrary, those are sponsors who, designated by the parents, if they are rejected by the pastor, nevertheless hold the infant; - unless they are rejected on account of defect of a condition required for validity.

c) No one receives the office of sponsor through a proxy unless he consents to this. But that this may be certainly established, the custom is to be reprobated by which an express mandate is not given, but only a proxy is constituted by the parents (S. C. Sacr., July 24, 1925).

4. That someone be licitly admitted as sponsor, from can. 766: "1. That he has completed the fourteenth year of his age, unless another thing seems good to the minister for a just cause; - 2. that he is not, on account of a notorious delict, excommunicated or excluded from legitimate acts (can. 2256, § 2) or infamous with infamy of law, although no sentence has intervened, nor interdicted or otherwise publicly criminal or infamous with infamy of fact; - 3. that he knows the rudiments of the faith; - 4. that he is not a novice or professed in any religion, unless necessity urges and express permission of the superior at least local is had; - 5. that he is not constituted in sacred orders, unless express license of his own Ordinary is added."

The one baptizing himself is not expressly excluded; in the case a proxy must be used (cf. S.C.R., June 14, 1873).

5. The effects of valid reception are: A. An obligation in sponsors "to have the spiritual child perpetually commended to themselves, and, in those things which regard institution in the Christian life, to take diligent care that he show himself throughout his whole life such as they promised by the solemn ceremony that he would be" (can. 769). Wherefore they are bound to take care that the children commended to them be instructed by catechetical instruction (can. 1335).

The obligation is grave since it concerns a grave matter; but it urges only in a case of necessity, when the baptized person needs the care and instruction of the sponsor, as if he is nourished among unbelievers or heretics, or has unbelieving or heretical parents, or parents altogether negligent in the instruction of their child. But if the child is nourished among Catholics, he can be presumed to be sufficiently instructed by the parents until the contrary is established (q. 67, a. 8).

B. Spiritual relationship between the sponsor and the baptized person, in the same way as between the one baptizing and the baptized person, but not between the sponsor and the parents (can. 768). From this relationship there arises a diriment impediment of matrimony (can. 1079), and guilt of spiritual incest in the case in which they sin carnally with one another.

He does not contract spiritual relationship: a) who acted only as proxy in the name of the true sponsor, since this one alone becomes spiritually related; b) who was not sponsor in Baptism, but only in supplying the ceremonies (can. 762, § 2); c) who was only a sponsor in Baptism repeated under condition: for in this case neither the sponsor who was present at the prior Baptism, nor the one at the later, contracts spiritual relationship, unless the same sponsor was used in both Baptisms (can. 763, § 2): for then alone it is established that the sponsor was present in a valid Baptism.

6. The office of the pastor in admitting, designating, and rejecting sponsors is a matter of prudence. Especially:

a) In doubt whether someone can be admitted validly or licitly to the office of sponsor or not, the pastor, if time is available, should consult the Ordinary (can. 767). Otherwise, says Vermeersch, Th. M., III, n. 234, "let him rather keep away the doubtful sponsor; if he cannot do this without serious inconvenience, let him add another certainly suitable one," namely, if a second had not already been designated.

b) "In rejecting the unworthy from the office of sponsor, let the pastor use all prudence and kindness, lest he offend others or harm the good of religion. Hence let him never use harsh and injurious words, but in a gentle way let him say that he is acting solely from the prescriptions of the Church and cannot admit such a person as sponsor," notes Prummer, Th. M., III, n. 147.

c) "When an infant is announced as to be baptized, let the priest already inquire immediately concerning the quality of the sponsors, and not wait until all are prepared in the church. Then immediately let him warn that another sponsor be designated" (ibid.).

d) If from the refusal of an unworthy sponsor very great inconveniences should arise, let him take care that the sponsor does not touch the one to be baptized in the act of Baptism; and if not even this is possible, he can, if grave scandal does not arise from this, tolerate the unworthy sponsor, because the law concerning unworthy sponsors to be rejected is a positive ecclesiastical law which does not oblige with so great an inconvenience. And the same holds in the case of tolerating a heretical or schismatic sponsor, although nevertheless from can. 765 he would not truly be a sponsor.

e) From the prescription of the Ritual, tit. 2, c. 2, n. 31: "The sponsors are to be admonished concerning the spiritual relationship which they have contracted with the baptized person; which relationship impedes Matrimony and diriments it."

I say. § 1. From the most ancient custom of the Church, no one is to be baptized solemnly unless he has, insofar as can be done, his own sponsor (Can. 762).

This law, as is plain, is grave. - Cf. St. Alphonsus, nn. 146 and 154. - Second Plenary Council of Baltimore, n. 231. - Cretoni, vol. 2, note to n. 805.

Question 1. In private Baptism must a sponsor necessarily be employed?

Resp. § 2. Even in private baptism a sponsor, if he can easily be had, is to be employed; if he was not present, he is to be employed in supplying the ceremonies of baptism, but in this case he contracts no spiritual kinship (Can. 762).

And thus the dispute concerning the necessity of a sponsor in private Baptism is intercepted.

Question 2. In Baptism repeated under condition, is a sponsor necessary?

Resp. § 1. When baptism is repeated under condition, the same sponsor, insofar as can be done, is to be employed who perhaps was present in the former baptism; outside this case, in conditioned baptism a sponsor is not necessary (Can. 763).

Certainly any reasonable cause excuses.

Question 3. Are several sponsors admitted?

Resp. Only one sponsor, although of different sex from the one to be baptized, or at most one man and one woman, are to be employed (Can. 764).

The law seems to us to be grave in the sense that it would be mortal sin to have two men or respectively two women for a girl or for a boy, because spiritual kinship would be multiplied. Perhaps, with some most grave cause urging, the Ordinary having been consulted, it would be licit to employ more than two.

Question 4. What qualities are required that someone be a sponsor?

Resp. In order that someone be a sponsor, it is necessary that:

1st. He be baptized, have attained the use of reason, and have the intention of carrying out that office;

2nd. He belong to no heretical or schismatic sect, nor by condemnatory or declaratory sentence be excommunicated or infamous with infamy of law or excluded from legitimate acts, nor be a cleric deposed or degraded;

3rd. He be neither the father nor mother nor spouse of the one to be baptized;

4th. He be designated by the one to be baptized himself, or by his parents or tutors, or, these being lacking, by the minister;

5th. In the act of baptism, either through himself or through a procurator, he physically hold or touch the one to be baptized, or immediately lift or receive him from the sacred font or from the hands of the one baptizing (Can. 765).¹

¹ Cf. Addenda, p. 1147, n. 120.

Question 5. What qualities are required that someone be licitly admitted as sponsor?

Resp. But in order that someone be licitly admitted as sponsor, it is necessary that:

1st. He have reached the fourteenth year of his age, unless otherwise for a just cause it seems good to the minister;

2nd. He not be excommunicated because of a notorious delict, or excluded from legitimate acts, or infamous with infamy of law, although no sentence has intervened; nor be interdicted or otherwise publicly criminal or infamous with infamy of fact;

3rd. He know the rudiments of faith;

4th. He be a novice or professed in no religion, unless necessity urges and the express permission of the Superior, at least local, is had;

5th. He not be constituted in sacred orders, unless the express permission of his own Ordinary is added (Can. 766). - Cf. St. Alphonsus, n. 156. - Second Plenary Council of Baltimore, n. 231.

Question 6. What must be done in doubt concerning the qualities of one to be admitted?

Resp. In doubt whether someone can validly or licitly be admitted or not to the office of sponsor, the parish priest, if time is available, is to consult the Ordinary (Can. 767).

In a case of persisting doubt, scandal having been removed if any is present, let him himself admit as sponsor the person concerning whom he doubted. - Cf. St. Alphonsus, n. 156. - Kenrick, n. 47. - O'Kane, n. 232. - Lehmkuhl, n. 71. - Acta S. Sedis, vol. 26, p. 448.

Question 7. What are the obligations of a sponsor?

Resp. It belongs to sponsors, from the office undertaken, to have the spiritual child perpetually commended to themselves, and, in those things which regard the instruction of Christian life, to take diligent care that he show himself in his whole life such as by the solemn ceremony they promised he would be (Can. 769).

Question 8. Who contract spiritual kinship?

Resp. From baptism, only the one baptizing and the sponsor contract spiritual kinship with the baptized person (Can. 768).

All other spiritual kinships are excluded from Baptism by this canon: the one baptizing contracts kinship with the baptized person, and the sponsor contracts it with the baptized person; but the one baptizing does not contract it with the sponsor, nor do the sponsors contract it among themselves if there have been two. The new Code resolves certain cases as regards sponsors.

§ 2. Even in private baptism a sponsor, if he can easily be had, is to be employed; if he was not present, he is to be employed in supplying the ceremonies, but in this case he contracts no spiritual kinship (Can. 762).

§ 2. When baptism is repeated under condition, neither the sponsor who was present at the former baptism nor the one who was present at the later contracts spiritual kinship, unless the same sponsor was employed in both baptisms (Can. 763).

Julius, a missionary in England, at the customary time on a certain Sunday goes to the church to administer Baptism if there should happen to be anyone to be baptized. He finds an infant to be baptized with a godmother and Tullius, a Catholic, who says that he is acting as proxy for the infant’s uncle, who promised to be the godfather. Questioned about the uncle, Tullius says that he is an Anglican, but rich, and that the infant’s parents entertain no slight hopes from him. Julius, however, is doubtful what he ought to do in the case. Hence it is asked:

1. Who and how many can or ought to be sponsors?

2. What are the obligations of sponsors?

3. Can a non-Catholic sponsor be admitted at a Catholic Baptism, or a Catholic at a heretical baptism?

4. What is to be said of the case?

1. Who may be sponsors in Baptism and how many may there, or ought there, to be?

All who have attained the use of reason and have been baptized themselves may be sponsors unless they are expressly excluded by law. The following are excluded: “ The parents of the person baptized, if both are living, heretics, those who are excommunicated, or interdicted, public criminals or people without reputation, those who ill are ignorant of the rudiments of the Faith, and members of Religious Orders. Others are sometimes prohibited by Provincial law, as the following in England: those who have not reached the age of puberty, those who have not been confirmed or who have not made their Easter duties, and ecclesiastics.”¹

1 Manual of Moral Theology, vol. ii, p. 60.

According to the Council of Trent one only, whether male or female, or at most one male and one female may be admitted as sponsors.

2. What are the duties of sponsors?

They answer for the person baptized at Baptism, receive him from the hands of the minister after Baptism, and if necessary act as his instructors in the Faith.

3. May a non-Catholic sponsor be admitted in Catholic Baptism, or may a Catholic be sponsor in non-Catholic Baptism?

No; both are prohibited as being communicatio in sacris.

4. The case. Julius can not allow the Anglican uncle to be sponsor in Baptism for a Catholic child. If he is afraid that great offence would be given to the parties concerned if he were openly to refuse to allow him to be sponsor the easiest way out of the difficulty would be to let the godmother, who is a Catholic, act alone without saying anything to Tullius. The latter would be permitted to stand by while the Baptism was being administered, but he would not be allowed to touch the child.

Applied correction from Woywod's opening insert: CASE LV, page 245, No. 2.—The New Code, in Canon 766, 4°, forbids members of any religious community to act as sponsors in baptism, even the novices. Father and mother for their children, husband and wife for each other, are forbidden to take the office of Godparent.

A parish priest, whom we will call Father William, had occasion to baptize the child of two strangers, who were spending a few weeks in his parish, during the last summer. Being strangers, they did not know any one whom they might ask to act as sponsors for their child, and therefore brought the child to the church to be baptized, without any godparent. The priest had just finished Mass, and having two altar-boys present, he made them stand for the child. The child was a girl baby. After the ceremony was completed, Father William began to think that perhaps he should have allowed only one of the altar-boys to stand for the baby, and that as there were some nuns in the church at the time, he would have been more within the law, had he called one of the nuns to act as godmother to the child. In looking the matter up afterward, he discovered, what was news to him, that unless the sponsors touched the child physically while it was being baptized, they contracted no relationship to the child, and as he never required godfathers to touch the child, physically, when he baptized, he concluded that he had baptized this child without its having any sponsors, and therefore did not enter the altar-boys' names in the Baptismal records, as sponsors. He now refers the following questions to the HOMILETIC MONTHLY for a solution:

1. May two persons of the same sex stand for a child?

2. May nuns stand for a child?

3. Is it required that sponsors touch the child physically, while it is being baptized, in order to contract spiritual relationship?

4. In the case of converts from the Episcopal church, may two godfathers be allowed to stand for a male child, or two godmothers for a female child, or may the parents themselves ever be permitted to stand for their own child?

5. Finally, in a very special case, may a Catholic stand sponsor for a non-Catholic child, baptized by a non-Catholic minister of the Gospel?

Answer.—The custom of having certain persons act as sponsors or godparents in Baptism, goes back to the earliest ages of the Church. Reference is found made to them by the Fathers and early writers such as St. Augustine, St. Basil, Tertullian, etc. The law at present in the Church regarding godparents dates from the Council of Trent, and it is that law that must guide us in this matter of godparents.

According to the Council of Trent (S. 24) at least one godparent, either male or female, and not more than two, must stand for a child in solemn Baptism, under pain of mortal sin. But it is not allowed to admit two male sponsors or two female sponsors to stand for the same child, neither is it permitted to the parents of the child to act as sponsors for it. The words of the Council of Trent are:

“The Holy Synod decrees that only one person, whether man or woman, according to the statutes of the sacred canons—or at most one man and one woman—shall receive the baptized person from Baptism, and that spiritual relationship shall be contracted only between them and the baptized person and his father and mother, and likewise between the baptizer and the baptized person and the baptized person’s father and mother” (Sess. 24, cap. 2).

And the words of the Roman Ritual are: Only one sponsor, whether man or woman, or at most one man and one woman, is to be employed, according to the decree of the Council of Trent; but two men or two women are not to be admitted together, nor the father or mother of the person to be baptized (de Patrinis, n. 23).

Therefore according to the Council of Trent only one, or at most two, a male and a female should be admitted to act as sponsors, and according to the opinion of St. Alphonsus Liguori, the pastor would be guilty of mortal sin, if he admitted a greater number. When there are two sponsors, they should be of different sexes, not two males, nor two females. St. Alphonsus goes so far as to affirm that (it would be a mortal sin to admit two males or two females, if they be of a different sex from that of the child, that is, two male sponsors for a female child, or two female sponsors for a male child; but the holy doctor holds that to admit two sponsors of the same sex, and of the same sex as the child, would be only a venial sin (Lib. vi., n. 155).

Godparents may not be more than two in number, in order that the spiritual relationship arising from Baptism, may not be multiplied. And it is for this same reason that St. Liguori believes it to be a grievous sin to allow, v. g., two godfathers to stand for a girl, because spiritual relationship is thereby needlessly extended, and diriment impediments to marriage multiplied without cause. In private Baptism, that is, where the ceremonies of the Sacrament are omitted, there is no obligation to have any godparents.

2. The second question proposed to us is this: May nuns act as godmothers?

The Roman Ritual, de Bapt., n. 26., says: Moreover, monks or nuns must not be admitted to this (office of sponsor), nor other regulars of any order separated from the secular world. This is generally interpreted to mean religious orders in which solemn vows are taken. It includes, however, also all religious congregations having simple vows, if their constitutions forbid the acceptance of this office. There are very few, if any, religious congregations, whose constitutions do not forbid their members to act as godparents, and to do so against the rules of the order, would be a sin against the vow of obedience.

3. To the third question we answer, that it is necessary to touch the child physically, while it is being baptized, in order to contract the spiritual relationship. So that in Baptism itself, personally or through a proxy, he PHYSICALLY HOLD or TOUCH the infant while it is being baptized, or immediately lift it up or receive it from the sacred font, or from the hands of the baptizer (St. Lig. Lib. vi., n. 146). It is not necessary that the godparent touch the child's body immediately, that is, the child's flesh, but it suffices if the godparent touch the child's clothes. Mere witnessing the Baptism, or mere assistance at it, even though one have the intention of acting as godparent, is not sufficient to contract spiritual relationship. As Baptism is a new birth, the godparents must not merely witness it, but they must take part in it. In case of a subsequent marriage between the godparent and godchild, if there were doubt as to whether the godparent physically touched the child in Baptism, a dispensation would be necessary super impedimenta cognationis spiritual™, ad cautelam.

4. In the Book of Common Prayer of the Protestant Episcopal Church of the United States, there is this article: "There shall be for every male child to be baptized, when they can be had, two godfathers and one godmother; and for every female, one godfather and two godmothers; and parents shall be admitted as sponsors, when it is desired."

If more than two godparents, namely, one man and one woman, be designated by the parents of the child to stand for the child, whether they be Catholics or non-Catholics, they must be prevented by the priest, from standing. If they are Catholics, this will be very simple as a rule. If they be non-Catholics, it may be practically impossible to prevent them from acting as sponsors, without serious inconvenience. In this case they may be allowed to witness the ceremony, without having them touch the child physically, when it is being baptized. If you can not, without giving offense, keep them from touching the child or holding it, while it is being baptized, you may allow them even this privilege; but in no case are they to be considered the sponsors of the child. The law forbidding more than one male and one female sponsor, and the law forbidding non- Catholics to act as sponsors, are church-laws and do not oblige cum gravi incommode.

This is the general opinion of modern theologians. But if a heretic already designated by the parents could not be removed without great offense, he could be admitted as a witness without being instructed to touch the infant during the act of washing. Indeed, if he cannot be prevented without grave harm from touching the infant, the heretic could be admitted in order to avoid so great a harm, since the thing is not intrinsically evil (Noldin, III., n. 79. Lehmkuhl, Casus Consc. II., n. 84).

5. It is never allowed that a Catholic stand for a non-Catholic child, in a non-Catholic Baptism. The Holy Office has expressly forbidden it:

It is absolutely unlawful, either personally or through others, to perform the office of sponsor in baptisms administered by heretics to the children of heretics (S. Officium, May 10th, 1770).

Some theologians, with St. Alphonsus, thought that a Catholic might act as sponsor in a non-Catholic Baptism, when such action on the part of the Catholic could in no manner be looked upon as an approval of a non-Catholic rite. They thought that there was always present some hope of bringing the child up in the faith, and that this was a sufficient justification for taking part in a non- Catholic ceremony. But, apart from the prohibition of participating in non-Catholic rites, it is never allowed to ask what another can not grant without sin; but the godparent asks of the non-Catholic minister, what the minister can not confer without sin, namely, Baptism (Lehmkuhl, II., 71).

Maria, a Catholic girl, has had improper relations with Hermann, a Hebrew, which remained not without consequences. At the Baptism of her first child three members of her family were present, the elder brother in the capacity of sponsor. Some time after, Maria’s family severed all connection with Maria, because she persisted in her resolve to marry the Hebrew Hermann. The latter accepted the Catholic faith in order to marry Maria. Soon after a second child was born to them without Maria’s family knowing anything about it. As there was no sponsor at hand, Maria had her younger brother entered as sponsor, and afterward informed her elder brother of the fact, who, in turn, acquainted the younger brother of the honor that had befallen him. As there seemed nothing else to do the latter declared himself willing to assume the sponsorship, which his sister had imposed upon him without his knowledge or desire. Is this sponsorship valid in facie ecclesiae?

Answer. No. The sponsorship can of course take place per procuratorem, but the actual sponsor must be made aware of his appointment, give his consent thereto, appoint the proxy, or direct the appointment to take place through another; for the position of sponsor imposes certain obligations, the voluntary assumption of which requires a foreknowledge and assent as most necessary conditions. This is the self-evident teaching of all moralists; thus LEHMKUHL (Theol. Mor., II, n. 758): For sponsors it is required that they have validly been sponsors; therefore, that they have had the intention of performing the office of sponsor. GOEPFERT, in his Moral Theology, III, p. 52, declares: “In order that some one really be sponsor, and assume spiritual relationship, it is requisite that he or she should have the intention of undertaking the sponsorship; hence it is not contracted in an error in corpore, if there is a mistake in the one baptized, or if some one has been appointed to be a sponsor against his knowledge or wish, and only afterward apprised of the fact. Esser holds: “It is permissible for the sponsor to have a proxy at the sacramental act; he must, however, have knowledge of his selection as sponsor, and have the intention of becoming sponsor; otherwise spiritual relationship does not exist.”

Since the brother had not the least idea that he was named as sponsor, since, moreover, in consequence of the severed relations, not even his consensus praesumptus could be supposed, there can be no question of a valid sponsorship. The subsequent consent to the condition of things has no lawful effect as the sponsorship occurs in ipso actu baptismi, and at this moment also the consent must be present; a kind of sanatio in radice per subsequentum consensum is impossible, as the act of baptizing, to which the sponsorship is attached, no longer lasts; here may be applied the inversion of the axiom: Infectum factum fieri nequit.

J. Gföllner, D.D.

This is a case of a mixed marriage. The father is a Protestant who has hitherto kept his promise and has had his children baptized Catholics. When the youngest child was brought to be baptized, the Catholic godmother was prevented from being present, and so the father proposed that his own mother, a Protestant, should take her place. The priest objected to this arrangement, and so the child's father had it baptized by the Protestant minister. Did the priest act rightly?

Answer.—We must notice, in the first place, that the Protestant husband could not simply nominate his mother to represent the Catholic godmother; only the Catholic godmother herself could appoint a representative.

Assuming that the Catholic godmother had agreed to the proposal, and had appointed the child's Protestant grandmother to represent her and act on her behalf at the baptismal ceremony, the question arises, whether the Catholic priest was right in refusing to allow a Protestant to represent a Catholic.

If it had been proposed to have a Protestant godmother, we could settle the matter by reference to certain answers given by the Sacred Office on May 3, 1893, and June 27, 1900, to the effect that Protestants are not permitted to be godparents, and rather than accept them, it is better to administer baptism without godparents. According to an instruction issued in 1723: " A Catholic priest ought not to hesitate to reject non-Catholic godparents, because otherwise the baptism would be Protestant or schismatical in its administration."

With these decisions of the Sacred Office before us, it is difficult to see how to have a non-Catholic godparent could ever be advisable, though we ought not to conclude that under no possible circumstances there could be an exception and a reasonable excuse. But in the case under discussion there is no question of a non-Catholic godparent, but simply of the representative of a Catholic godmother. We are not justified in applying what is true of a godparent to his representative. Hence the Catholic priest's action must decidedly be condemned, especially if he could foresee its disastrous results; for the child, baptized a Protestant, was lost to the Church, and so would probably be any further children born of that mixed marriage. (Cf. Lehmkuhl, Casus conscientiae, II, cas. 24.)

Case.—The Protestant Titus, whose wife is Catholic, comes to the Catholic priest to ask if he will baptize his first-born; remarking, by the way, that the godfather will be a Protestant friend. Upon being told by the priest that the Catholic Church does not permit non-Catholic sponsors, Titus replies that unfortunately it cannot be helped in this case. The promise has already been given and he could not afford to offend the sponsor as the latter was fairly well to do, and could later on be of substantial assistance to his child. The priest knows well that if he insists on refusing the Protestant sponsor, the Protestant father will have the child baptized by his minister, and therefore he performs the Baptism with the non-Catholic sponsor in order to make sure of the child’s Catholic baptism, and, no doubt, he acts correctly on his part.

Question.—What may the priest do, so that, despite this irregular sponsorship, he may not break the canonical rules?

Solution.—The way out of this difficulty is to let the Protestant sponsor act merely as a witness to the Baptism, as honorary sponsor, but not as real sponsor. In our case this is no doubt allowable, and is not in opposition to the decree of the Holy Office, of May 3rd, 1893, which decrees that Baptism should rather be administered without any sponsors if otherwise a non-Catholic godfather is unavoidable, meaning a sponsorship in the Catholic sense. Since, now, a merely honorary sponsorship is a purely external thing, without any of the obligations towards the child, it is certainly allowed, even if the person is non-Catholic, in a case of necessity. Of course the Protestant sponsor, be it distinctly understood, must not perform any of the functions of a Catholic sponsor, such as making the act of faith or holding the infant during the ceremony; this should be done by some one else present, the nurse for instance, or the sexton. The Protestant may be told that as a Protestant he will not be expected to affirm the Catholic creed. The non-Catholic honorary sponsor is to be entered upon the books merely as witness, not as sponsor.