Whether He Who Raises Anyone from the Sacred Font Is Bound to
Instruct Him?
Objection 1: It seems that he who raises anyone from the sacred font
is not bound to instruct him. For none but those who are themselves
instructed can give instruction. But even the uneducated and
ill-instructed are allowed to raise people from the sacred font.
Therefore he who raises a baptized person from the font is not bound
to instruct him.
Obj. 2: Further, a son is instructed by his father better than by a
stranger: for, as the Philosopher says (Ethic. viii), a son receives
from his father, "being, food, and education." If, therefore,
godparents are bound to instruct their godchildren, it would be
fitting for the carnal father, rather than another, to be the
godparent of his own child. And yet this seems to be forbidden, as
may be seen in the Decretals (xxx, qu. 1, Cap. Pervenit and Dictum
est).
Obj. 3: Further, it is better for several to instruct than for one
only. If, therefore, godparents are bound to instruct their
godchildren, it would be better to have several godparents than only
one. Yet this is forbidden in a decree of Pope Leo, who says: "A
child should not have more than one godparent, be this a man or a
woman."
_On the contrary,_ Augustine says in a sermon for Easter (clxviii):
"In the first place I admonish you, both men and women, who have
raised children in Baptism, that ye stand before God as sureties for
those whom you have been seen to raise from the sacred font."
_I answer that,_ Every man is bound to fulfil those duties which he
has undertaken to perform. Now it has been stated above (A. 7) that
godparents take upon themselves the duties of a tutor. Consequently
they are bound to watch over their godchildren when there is need for
them to do so: for instance when and where children are brought up
among unbelievers. But if they are brought up among Catholic
Christians, the godparents may well be excused from this
responsibility, since it may be presumed that the children will be
carefully instructed by their parents. If, however, they perceive in
any way that the contrary is the case, they would be bound, as far as
they are able, to see to the spiritual welfare of their godchildren.
Reply Obj. 1: Where the danger is imminent, the godparent, as
Dionysius says (Eccl. Hier. vii), should be someone "versed in holy
things." But where the danger is not imminent, by reason of the
children being brought up among Catholics, anyone is admitted to this
position, because the things pertaining to the Christian rule of life
and faith are known openly by all. Nevertheless an unbaptized person
cannot be a godparent, as was decreed in the Council of Mainz,
although an unbaptized person: because the person baptizing is
essential to the sacrament, wherefore as the godparent is not, as
stated above (A. 7, ad 2).
Reply Obj. 2: Just as spiritual generation is distinct from carnal
generation, so is spiritual education distinct from that of the body;
according to Heb. 12:9: "Moreover we have had fathers of our flesh
for instructors, and we reverenced them: shall we not much more obey
the Father of Spirits, and live?" Therefore the spiritual father
should be distinct from the carnal father, unless necessity demanded
otherwise.
Reply Obj. 3: Education would be full of confusion if there were more
than one head instructor. Wherefore there should be one principal
sponsor in Baptism: but others can be allowed as assistants.
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