Works of the Right Rev. Bishop Hay of Edinburgh/Volume 1/Chapter 20

Q. 1. "What is the design or end for which the sacrament of baptism was instituted?

A. The design of this sacrament is to make us Christians, to deliver us from the slavery of Satan under which we are born, to unite us to Jesus Christ, as members of His body, and to give us a right and title to receive all the other sacraments and helps of religion in this life, and eternal happiness in the life to come.

Q. 2. How is all this done?

A. By the new birth which we receive in baptism, by which we become the children of God, being spiritually born again by the grace which is here bestowed upon us. In our natural birth from our earthly parents, we are born carnal-minded, sullied with sin, subject to eternal death, and aliens from God. In this new birth, which is the work of the Holy Ghost by the sacrament of baptism, our souls are formed anew, we become spiritual partakers of the Divine nature, heavenly-minded, and fit for the kingdom of God, as His children and heirs of His kingdom. Thus Jesus Christ explains this when He says, " That which is born of the flesh is flesh, and that which is born of the Spirit is spirit," John, iii. 6.

Q. 3. Is baptism a true sacrament?

A. It is; because it has all the things requisite in a sacrament.

Q. 4. What is the outward sensible sign used in baptism?

A. Pouring water upon the person to be baptized, and saying, at the same time, these words, " I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost."

Q. 5. How is this action performed?

A. By pouring water on the person to be baptized, or dipping him into it; and it is the order and custom in the Catholic Church to pour or dip three times at the names of the three Divine Persons, though the three times are not necessary for the validity of baptism.

Q. 6. What think you of those who administer baptism so slightly that it is doubtful whether it can in any sense be called an ablution or washing: for instance, those who administer it with a fillip of a wet finger?

A. Such as these run a great risk of not baptizing at all.

Q. 7. What is the inward grace which baptism brings to the soul?

A. The sanctifying grace of God, by which the soul is regenerated, cleansed from all the stains of original sin, and of actual sin if there be any, and is made a child of God, a member of His Church, and an heir of heaven.

Q. 8. Where do we find that Jesus Christ is the instituting of this sacrament?

A. From the commission which He gave to the pastors of the Church, in the persons of the apostles, when He said, " Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost," Mat. xxviii. 19.

Q. 9. How is this outward action a sign of the inward grace received?

A. The word baptize is a Greek word, which signifies to wash with water; when, therefore, water is poured upon the body outwardly, and these words pronounced, " I baptize thee " - that is, I wash thee with water - " in the name of the Father, and of the Son, and of the Holy Ghost," this represents the inward washing of the soul, by the sanctifying grace of God which is poured down upon it.

Q. 10. "What kind of water must be used in baptism?

A. Natural elementary water only, such as is produced by nature, and not by the art of man; and it is immaterial whether it be taken from the sea, a spring, a river, or a well, or be rain-water, or the like. And in this we see the infinite goodness of God, Who was pleased to ordain, for the matter of this sacrament, a thing so common in every place, that none might be in danger of being deprived of it.

Q. 11. When are the words to be pronounced?

A. At the very same time that the water is poured on the one to be baptized, and by the same person.

Q. 12. And must all the words be pronounced?

A. If the words " I baptize," or " thee," or " in the name," or any of the Divine Persons were omitted, it would be no baptism.

Q. 13. Who are authorised to give the sacrament of baptism?

A. The bishops and priests of the Church are authorised, in virtue of the priesthood, to administer baptism, and deacons, by commission from them, can do the same, with all its solemnities; but in cases of necessity, where these cannot be had, any lay person, man or woman, is authorised to do it, which also shows the infinite goodness of Jesus Christ, lest any one should be deprived of a sacrament so absolutely necessary for salvation, if the administration of it had been wholly confined to the ministers of the Church only.

{{c|Section I: Of The Effects Of Baptism

Q. 14. What are the effects of baptism?

A. The effects of baptism are these: (i.) It cleanses the soul from the guilt of all preceding sins, whether original or actual. (2.) It frees us from the eternal punishment due to sin, and from all the temporal punishment also which the justice of God could command for the sins one may have committed before baptism. (3.) It adorns the soul with the grace of justification, and with all those other graces and virtues which accompany it; which we have seen above, Chap, xviii. Q. 33. (4.) It makes us Christians, imprinting the sacred character of a Christian on the soul; and as a consequence of all this, (5.) It regenerates us by a new spiritual birth, making us children of God, members of His Church, heirs of heaven, and capable of receiving all the other sacraments and spiritual benefits which Christ has left in His Church, and gives us a right and title to receive them as our wants may require, as also to receive the necessary helps of actual grace to enable us to live a good Christian life, and preserve the sanctity we have received in baptism. (6.) It gives us a right and title to the kingdom of heaven.

Q. 15. How can it be shown that baptism washes away our sins, and justifies us in the sight of God?

A. From several strong and plain testimonies of Scripture, (i.) St Paul, writing to Titus on this subject, speaks thus: " We ourselves, also, were some time unwise, incredulous, erring slaves to divers desires and pleasures, living in malice and envy, hateful and hating one another. But when the goodness and kindness of God our Saviour appeared, not by the works of justice which we have done, but according to His mercy, He saved us by the laver of regeneration and renovation of the Holy Ghost, Whom He hath poured forth upon us abundantly through Jesus Christ our Saviour, that being justified by His grace, we may be heirs, according to hope, of life everlasting," Tit. iii. 3 . In this beautiful passage the apostle first acknowledges his former sins, then declares that the kindness he had received from God, in delivering him from them, was not owing to his own merits, but to the free mercy of God; that the means by which he was saved from them was the "laver or washing of regeneration," the sacrament of baptism, by which he was renewed, by the operation of the Holy Ghost, through the merits of Christ, and that by the grace received in this laver of regeneration he was "justified," and made an heir of life everlasting. (2.) "Christ loved His Church," says the same apostle, " and delivered Himself for it, that He might sanctify it, cleansing it by the laver of water in the word of life," Eph. V. 25. See here we are assured that Christ died for His Church, on purpose that He might cleanse and sanctify her by means of the sacrament of baptism, which consists in the washing of water, accompanied with the word of life, the invocation of the adorable Trinity. (3.) At St Peter's first sermon, when the Jews asked him what they must do, he made answer, " Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins," Acts, ii. 38 . (4.) When Ananias came to St Paul after his conversion, he said to him, "Rise up and be baptized, and wash away thy sins," Acts, xxii. 16 . (5.) St Peter compares baptism to the ark of Noah, and observes that, as the ark saved all those who were in it from the water of the Deluge, so " baptism being of the like form, saveth you also; not the putting away the filth of the flesh, but the examination of a good conscience towards God, by the resurrection of Jesus Christ,"I Pet. iii. 21, where it is expressly declared that we are saved by baptism, through the merits of Christ, by washing our conscience towards God.

Q. 16. In what manner does baptism free us from the punishment of sin?

A. As baptism is the door by which we enter into the fold of Jesus Christ, the first means by which we receive the grace of reconciliation with God, therefore the merits of His death are by baptism applied to our souls in so superabundant a manner as fully to satisfy the Divine justice for all demands against us, whether for original or actual sin; and therefore God grants in it a full and perfect remission of our past sins, and of all the punishment due to them. So that though a person had been guilty of the most enormous sins, yet if upon his sincere repentance he receives the grace of baptism, and should die in that happy state, his soul would go at once to heaven, having nothing to hinder its entrance into that seat of bliss and happiness. And this is the reason why, when grown-up persons are baptized, no penitential works are imposed upon them, which is one great difference between this sacrament and that of penance, in which latter, though the guilt and eternal punishment be remitted, yet a debt of temporal punishment still remains to be paid.

Q. 17. Does baptism free us from the infirmities and wounds of our nature occasioned by original sin - namely, concupiscence, ignorance, and the like?

A. No. These are more the necessary effects of original sin than a punishment inflicted for it; and God is pleased not to take them away by the grace of baptism, but leaves them, (i.) To humble our pride, by the daily experience of our own weakness. (2.) To detach our hearts from this world, and make us consider it as a place of punishment in which we are exposed to so many afflictions from these infirmities of nature. (3.) To make us long after heaven, where alone we shall be delivered from all our miseries. (4.) To try our fidelity, and exercise our virtue in fighting against these internal enemies, that by gaining the victory we may increase our crown. But baptism is of great advantage to us in this battle; because, by the sacramental grace peculiar to baptism, the violence of these enemies is greatly restrained, the ardour of our passions is moderated, and copious help is given us to enable us to overcome them.

{{c|Section II: Of The Necessity Of Baptism

Q. 18. Is baptism necessary for our salvation?

A. It is doubtless the most necessary of all the sacraments, because without it we are incapable of receiving any other sacrament, and because it is ordained by Jesus Christ as the only means of receiving the first grace of justification, by which alone we can be delivered from original sin, and partake of the merits of Christ's sufferings, so as to become members of His body.

Q. 19. How does this appear from Scripture?

A. From the following testimonies: (i.) Our Saviour, in His conversation with Nicodemus, declares, that " except a man be born again, he cannot see the kingdom of God; " and a little after He shows how this new birth is bestowed upon us; " Verily, verily, I say to thee. Except a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God," John, iii. 3, 5. Here we see that this new birth, absolutely necessary for salvation, is bestowed upon us by water; that by the use of this outward rite the Spirit of God comes to our souls to operate in us that spiritual birth; and that these two, the outward rite and the inward regeneration, are, by the appointment of God, so connected, that if the rite be not used, the new birth will not be bestowed, and that, therefore, without that sacred rite of baptism, we can never see the kingdom of God, (2.) When our Saviour gave His apostles their commission to teach and baptize all nations. He immediately adds: " He that believeth and is baptized shall be saved, and he that believeth not shall be condemned," Mark, xvi. 16 ; in which words we observe that our Saviour here, in the same breath, commands the apostles to teach and to baptize all nations; consequently He requires that all nations should believe the truths taught by the apostles and be baptized. And in fact He promises salvation not to faith alone, but to faith and baptism together, which evidently shows the necessity of the one as well as of the other. It is true in what He adds, " He that believeth not shall be condemned," He mentions faith alone; but the reason is. He is here speaking only of adults, or those who are of an age capable of being instructed, in whom actual faith, or the positive belief of the truths taught by the apostles, is pre-required as a disposition absolutely necessary for baptism. The want of baptism, then, is necessarily included in their not believing; and these words in their full sense run thus: He that believeth not, and of consequence is not baptised, shall be condemned. (3.) The Jews who were converted at St Peter's first sermon believed what he had delivered to them concerning Jesus Christ, and consequently had true faith; they had also compunction in their hearts - that is, at least a beginning of repentance; but when they asked, " Men and brethren, what must we do? " St Peter answered, " Do penance and be baptized every one of you, for the remission of your sins," Acts, ii. 38 . He saw they believed in Jesus Christ, therefore he made no mention of faith, but he declares they must give proof of the sincerity of their repentance by doing penance for their sins, and then apply to baptism as the means ordained by God for giving us the grace of justification for the remission of our sins, insomuch that where it can be had, neither faith nor repentance will suffice without it. St Paul, on his conversion, had true faith in Jesus Christ, was thoroughly converted, and gave himself up wholly to Jesus Christ, saying, " Lord, what wilt Thou have me to do? " continued three days doing penance in praying and fasting; and yet, after all this, when Ananias came to him, he said, " Arise and be baptized, and wash away thy sins," Acts, xxii. 16 . In which words is evidently shown the absolute necessity of baptism for our justification, and also that neither faith nor repentance, nor prayer nor fasting, will suffice without it, where it can be had.

Q. 20. Why do you say where it can he had? Is it possible in any case to be justified without baptism?

A. Properly speaking, it is impossible to be justified without baptism, as all the above texts clearly proved for where it cannot actually be had, it must at least be in desire. Now there are two cases in which a man may be justified and saved without actually receiving the sacrament of baptism; first, if an infidel should become acquainted with the true faith of Christ, and embrace it, but in such circumstances that it was not in his power to be baptized, notwithstanding his earnest desire of that sacrament, if this desire be accompanied with a perfect repentance for his sins, founded in the love of God above all things, this would supply the want of actual baptism, and a person dying in such dispositions would certainly be saved. Secondly, If any person shall suffer martyrdom for the faith of Christ, before he has been able to receive baptism, this will also supply the want of the sacrament. In this case the person is baptized in his own blood; in the other case, he is said to be baptized in desire.

Q. 21. What becomes of young children who die without baptism?

A. If a young child were put to death for the sake of Christ, this would be to it the baptism of blood, and carry it to heaven; but, except in this case, as such infants are incapable of having the desire of baptism, with the other necessary dispositions, if they are not actually baptized with water, they cannot go to heaven, our Saviour's words being perfectly clear and express, - " Except a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God," John, iii. 5 . As to what becomes of such unbaptized children, divines are divided in their opinions - some say one thing, some another; but as God Almighty has not been pleased to reveal it to His Church, we know nothing with certainty about it.

Q. 22. As baptism is of such absolute necessity for salvation, can a person receive it more than once?

A. By no means; and it would be a sacrilege to attempt it; for the great end of baptism is to free us from original sin, and make us Christians, imprinting the sacred character of a Christian on our souls. Now, when we are freed from original sin we are freed from it for ever; when that sacred character of a Christian is imprinted on the soul, it remains there for ever, and can never be effaced. Therefore the effects of the sacrament of baptism can never be produced in our soul a second time.

Q. 23. What dispositions are required for receiving this sacrament?

A. In young children no dispositions are required, because they are incapable of any; but in adults, the dispositions required for receiving the graces of baptism are: (i.) That the person be willing to receive it; (2.) That he have faith in Jesus Christ; and (3.) That he have true repentance of his sins.

{{c|Section III: Of The Ceremonies Of Baptism}}

Q. 24. What are we to observe in general of the ceremonies used in administering the sacrament of baptism?

A. Chiefly these three things: (i.) That they are all taken from the Holy Scriptures, or from some of the great truths of our religion; (2.) That they represent to us either the dispositions necessary for receiving baptism worthily, the great benefits which this sacrament confers, or the obligations we contract by receiving it; and, (3.) That the prayers used along with these ceremonies all tend to obtain for the person baptized an abundant share of the graces of the sacrament, and strength to enable him to discharge his obligations.

Q. 25. How are these ceremonies divided?

A. Some go before baptism, some accompany the sacramental action, and some follow after it.

Q. 26. What are the ceremonies that go before baptism? and what is their origin and signification?

A. Before we explain the ceremonies themselves, we must observe that, in places where the Catholic religion is established, the water kept in the baptismal font, to be used in this sacrament throughout the year, is solemnly blessed on the eve of Easter and Pentecost. It is blessed on the eve of Easter, because "all we who are baptized in Christ Jesus, are baptized in His death; for we are buried together with Him by baptism unto death, that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life," Rom. vi. 3 . It is blessed on the eve of Pentecost, because it is the Holy Ghost who gives to the waters of baptism the power and efficacy of sanctifying our souls, and because the baptism of Christ is "with the Holy Ghost and with fire," Mat. iii. 11 . In blessing these waters a lighted torch is put into the font, to represent the fire of Divine love which is communicated to the soul by baptism, and the light of good example, which all who are baptized ought to give; and holy oil and chrism are mixed with the water, to represent the spiritual union of the soul with God, by the grace received in baptism, - and all this is done by order of the Church, for the greater respect, though not necessary for the validity of the sacrament. When, then, a person is presented for baptism, the priest meets him at the door of the Church, to denote that as he is not as yet of the number of the faithful, he has no right to enter into that sacred place; and there, after asking what he asks from the Church, and telling him the conditions on which the request will be granted, he proceeds as follows to prepare him for receiving it: -

(i.) He breathes upon him and says, " Depart from him, thou unclean spirit, and give place to the Holy Ghost the Comforter. This ceremony is taken from the example of God Himself, Who, " having formed man of the slime of the earth, breathed into his face the breath of life, and man became a living soul," Gen. ii. 7 ; and from the example of Jesus Christ, Who, being to communicate to His apostles the Holy Ghost, breathed on them and said, " Receive ye the Holy Ghost," John, xx. 22 . And it signifies that by baptism we receive a new and spiritual life by grace through the operation of the Holy Ghost, Who is given to us, and makes us His temples.

(2.) He makes the sign of the cross upon his forehead and on his breast, because God ordered all those that belonged to Him to have " the mark Than set upon their foreheads," Ezek. ix. 4, which is " the sign of the living God," Rev. vii. 2, and denotes that the person who receives it begins now to be one of the flock of Jesus Christ, and will, by the sacrament of baptism, soon be admitted to His fold, according to that of our Saviour, " Other sheep I have who are not of this fold, them also must I bring, and they shall hear My voice, and there shall be one fold and one shepherd," John, x. 16. Now this sacred sign is placed on the forehead to show that, after baptism, we should never be ashamed of the cross of Christ, nor afraid to profess His doctrine; and it is placed on the breast, near the heart, to show that we ought to love the cross of Christ, and cheerfully submit to bear whatever portion of it He shall afterwards be pleased to lay upon us; being assured that " if we suffer with Him, we shall also reign with Him," 2 Tim. ii. 12.

(3.) He puts a particle of blessed salt into the person's mouth, saying, Receive the salt of wisdom; may it be with thee a propitiation unto life everlasting. This ceremony is taken from a command of God in the old law, which says, "Whatsoever sacrifice thou offerest, thou shalt season it with salt," Levit. ii. 13 ; because salt is an emblem of wisdom or discretion, without which none of our performances are agreeable to God; and Christ Himself says, " Have salt in you," Mark, ix. 49 - meaning that heavenly wisdom, of which He says, " Be ye therefore wise as serpents, and simple as doves," Mat. x. 16. This ceremony therefore denotes that by baptism we are solemnly dedicated and consecrated to God as a sacrifice and oblation to His holy will, and that we ought ever after to preserve our souls from the corruption of sin by the salt of heavenly wisdom, by which alone we ought to regulate our whole life and conversation. Now our Saviour proposes the wisdom of the serpent as an emblem of the wisdom of a Christian; because, as that animal (according to St Chrysostom), when pursued by its enemies, uses all care to preserve its head, whatever becomes of its body, so the wisdom of the Gospel teaches us to be only solicitous for the salvation of our souls, and ready to part with everything rather than lose our souls, according to that of our Saviour, " What will it profit a man to gain the whole world, and lose his soul?" Mark, viii. 36.

(4.) The priest proceeds to the exorcisms, by which, in the name of Jesus Christ, and through the merits of His death upon the cross (the sign of which is here frequently made upon the person to be baptized), he commands the devil to depart from this soul, whom God has chosen to be admitted to the grace of baptism, and orders him to give place to the Holy Ghost, who comes to take possession of him and make him His temple. This he does in consequence of that power over unclean spirits which Jesus Christ left to the pastors of His Church, to whom " He gave power over unclean spirits, to cast them out," Mat. x. 1 ; or, as St Mark expresses it, "He gave them power to cast out devils," Mark, iii. 15 ; and St Luke, " He gave them power and authority over all devils," Luke, ix. 1 . By this means, the person being prepared to be admitted into the Church, as one delivered in a great measure from the power of Satan, and belonging to Jesus Christ, the priest introduces him into that part of the church where the baptismal font is, saying, Enter into the Church of God, that thou mayest have part with Christ unto everlasting life. And while they are proceeding to the font, the priest, together with the person to be baptized (or his godfather and godmother, if he be a child), recite, in an audible voice, the Apostle's Creed and the Lord's Prayer, to show that it is only by true faith in Jesus Christ that we are entitled to enter into His Church and become members of His body.

(5.) Then the priest recites another exorcism, and at the end of it touches the ears and nostrils of the person to be baptized with a little saliva, saying, Ephphcta, that is, Be thou opened into an odour of sweetness; but be thou put to flight, O devil, for the Jiidgjnent of God is at hand. This ceremony is taken from the example of Jesus Christ, Who, when they had brought to Him one that was deaf and dumb,. . . taking him aside from the multitude, put His fingers into his ears, and spitting, touched his tongue, and. . . said to him, Ephpheta, that is. Be thou opened; and immediately his ears were opened, and the string of his tongue was loosed, and he spoke right," Mark, vii. 32 ; and by it is signified that, as Jesus Christ by this ceremony cured the deaf and dumb man, so by the grace of baptism the ears of our soul are opened to hear the word of God and the inspirations of His Holy Spirit; and that obeying His holy will, manifested to us by this means, we become " an odour of sweetness, an acceptable sacrifice, well-pleasing to God," Phil. iv. i8; and likewise, by our good example, " A good odour of Christ in them that are saved, and in them that perish," 2 Cor. ii. 15 . These are the ceremonies which go before baptism, and are, as it were, a preparation for it.

Q. 27. What are the ceremonies that accompany the sacramental action?

A. As baptism is a covenant between God and the soul, there are two essential conditions required on our part to prepare us for receiving it - to renounce for ever the devil and the world, and to adhere to Jesus Christ by faith; wherefore, being now arrived at the sacred font, (i.) The person to be baptized (or his godfather and godmother in his name) makes a solemn renunciation of the devil, and of all his works and pomps, declaring that he renounces for ever the service of the devil, and that he detests all the maxims and vanities of the world, which are the pomps of the devil, and that he abhors all sins, which are his works; that he embraces the service of Jesus Christ, and vows and promises to adhere constantly to the maxims and rules of His Gospel, and to continue His faithful disciple. This is the sacred obligation in which we engage at baptism, this is the solemn promise we make, upon the keeping of which our eternal destiny so much depends.

(2.) Then the priests anoint him with holy oil on the breast and between the shoulders, making the sign of the cross, and saying, I anoint thee with the oil of salvation, in Christ Jesus our Lord, that thou may est have life everlasting. This ceremony is taken from the example of what God did in the old law, where He commanded that all those things which immediately belonged to His service, and were to be sanctified and consecrated for that end, should be anointed with holy oil; as is declared in the thirtieth and fortieth chapters of Exodus, " And thou shalt consecrate all with the oil of unction, that they may be most holy," Exod. xl. 11 . Now, the outward unction with oil is an emblem of the inward grace of the Holy Ghost, which sanctifies the soul; for, as oil gives light and heat, heals wounds, and strengthens weak parts, so the grace of the Holy Ghost enlightens the understanding, inflames the heart, heals the wounds of the soul, and strengthens its weakness. Hence of our Saviour it is said, "that God anointed Him with the Holy Ghost," Acts, x. 38. And St John says to his disciples, "You have an unction from the Holy One, and know all things," i John, ii. 20 . This ceremony, therefore, signifies that the person who is to be baptized, having renounced the devil, and undertaken to fight manfully against him, will receive abundant grace from the Holy Ghost in baptism, to direct him in this warfare, to assist and strengthen him against all his spiritual enemies; and, at the same time, is consecrated to God by this holy unction. He is anointed, therefore, on the breast, to show that this grace will fortify his breast with courage and resolution; and between the shoulders, to show that the grace of baptism will sweeten the yoke of Christ, and make the burden of His commands light, easy, and agreeable.

(3.) The priest interrogates the person to be baptized concerning his faith in the blessed Trinity, the incarnation and death of our Saviour; because our Saviour says, " he that believes and is baptized shall be saved," Mark, xvi. i6; to show that faith is a necessary disposition before baptism; and as children cannot actually have it themselves, their godfathers and godmothers answer for them, with the obligation of seeing them instructed in religion when they come to an age capable of it. Lastly, The priest inquires if the person be willing to be baptized, because none can receive baptism against their will; and receiving his consent, he immediately baptizes him by performing the sacramental action.

Q. 28. What are the ceremonies which are used after baptism?

A. (i.) The new Christian is immediately anointed on the crown of the head with holy chrism, in imitation of the anointing of kings and priests, by God's command in the old law; and signifies that royal priesthood, to which we are raised by baptism, according to that of St Peter, " You are a chosen generation, a kingly priesthood, a holy nation," i Pet. ii. 9.

(2.) He is clothed with a white garment, as an emblem of the spotless innocence with which his soul is adorned; and the priest prays that he may carry it unstained before the judgment-seat of Christ.

(3.) A lighted candle is put into his hand, as an emblem of the light of good example, which he is obliged to give by obeying the commands of God, according to what our Saviour says, " So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven," Mat. v. 16. While the priest gives him this candle, he exhorts him to keep his baptism without reproof, and obey the commands of God, that he may be ready when the bridegroom comes to enter with him into the marriage chamber.

(4.) The priest then bids him depart in peace.

{{c|Section IV: Of The Godfathers And Godmothers}}

Q. 29. What is the meaning of having godfathers and godmothers in baptism?

A. It is, (i.) That they may present to the Church the person that is to be baptized, and be the witnesses of his baptism. (2.) That they may answer in his name when the person to be baptized is a child. (3.) That they may be sureties to the Church for his performance of the promises they make for him; and, (4.) That they may be his instructors in all the duties of a Christian. (5.) To give the child's name to the priest.

Q. 30. How many godfathers and godmothers should there be?

A. One godfather for a boy, and one godmother for a girl is sufficient; or, at most, one godfather and one godmother for one person to be baptized.

Q. 31. What qualifications are required in those who are chosen for this office?

A. That a person be proper for this office, it is necessary, (i.) That he be a member of the Church, otherwise he cannot be fit for bringing up the child in the true faith. (2.) That he be sufficiently instructed in his religion and in Christian doctrine, otherwise he cannot be able to teach it to another. (3.) That he lead a Christian life, free from any public scandal, otherwise his example will destroy, instead of edifying, the child to whom he is godfather.

Q. 32. What are the obligations of the godfathers and godmothers?

A. Chiefly these: (i.) To see that their child be instructed in Christian doctrine, and to supply any defect in this respect, on the part of his natural parents, caused either by death or negligence. (2.) To watch over his morals when he begins to grow up, and encourage him by their good advices and admonitions, to live a pious Christian life, and to fulfil the sacred promises they made in his name in baptism.

Q. 33. What kindred do they contract by being godfathers and godmothers?

A. They contract a spiritual kindred, both with the child and its natural parents, which is an impediment to marriage with them; and the same is contracted in the sacrament of confirmation. {{nop}}