Who may be a sponsor

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).

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).

“In a certain parish of Hungary, it happened that a mother apostatized from the Catholic faith because the Pastor, adhering to the laws of the Church, rejected a heretical sponsor in baptizing her child. Since, according to a declaration of the Sacred Penitentiary of 10 December 1860, to the nineteenth, one notoriously under censure can be admitted to the office of sponsor if grave harms appear likely to threaten from his rejection, it is asked: Whether this declaration can also be extended to heretical sponsors; or whether, as some maintain, it is preferable in difficult cases of this kind to administer Baptism without a sponsor.—Response. Negative; and it is preferable that Baptism be conferred without a sponsor if it cannot be done otherwise.” Sacred Congregation of the Holy Office, 3 May 1893. Cf. C. 604.

The cited declaration of the Sacred Penitentiary is of the following tenor:

“How ought Pastors to conduct themselves in celebrating the marriages of those who have notoriously incurred ecclesiastical censures?—Response. Care must be taken with all strength that those bound by ecclesiastical censures be reconciled with the Church in the due manner; but if they refuse to be reconciled, and grave evils seem likely to threaten unless the marriage is celebrated, the Pastor shall consult the Ordinary, who, having taken account of the matters and circumstances and having considered all the things handed down by approved authors, and especially by Saint Alphonsus, book 6, treatise 1, chapter 2, no. 54, shall declare those things which he shall judge more expedient in the Lord, the celebration of Mass, however, always being excluded.” Sacred Penitentiary, 10 December 1860.

“Likewise, how ought Bishops to conduct themselves if any of those mentioned above who are bound by a censure should present themselves in order to act as sponsor either in the Sacrament of Confirmation or of Baptism?—Response. As in the preceding.” Sacred Penitentiary, 10 December 1860.

“Can the Most Holy Eucharist be administered to those notoriously bound by a censure before they have, as is fitting, been reconciled with the Church?—Response. Negative.” Sacred Penitentiary, 10 December 1860.

Cf. On the Theological Virtues, no. 367; C. 604, 606.

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.

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."

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.

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.