P. Vojtěch Kodet, O.Carm.1
We have embraced the program proclaimed by our bishops in preparation for the jubilee of the arrival of Saints Cyril and Methodius to Great Moravia. In 2013, it will be 1150 years. The themes for individual years were set as follows:
preparatory year – the word of God,
1st year (2011) – baptism (the highlight was to be the renewal of baptismal vows at Easter),
2nd year (2012) – confirmation (with the renewal of confirmation at Pentecost),
3rd year (2013) – the Eucharist (with an emphasis on the celebration of the feast of the Body and Blood of Christ).
At the end of the three years, an Eucharistic congress is to be held in our Czech-Moravian ecclesiastical province.
Godfather – when this word is mentioned, non-believers around us are most likely reminded of the film of the same name (from 1972), a gangster drama based on the novel by Mario Puzo, a film said to be one of the groundbreaking works of so-called New Hollywood. However, the word godfather has its home and original meaning in the church.
Today's canon law consistently uses the word patrinus to denote a godfather, which originally meant "guarantor" or "intercessor," but Latin also knows the word compater – literally translated: "co-father" – with the feminine equivalent commater. From this word commater comes our Czech "kmotra," "kmotr," sometimes dialectally kmoch or in diminutive kmocháček, kmotřička. A baptized or confirmed person is called kmotřenec or kmotřenka in relation to their godparent. (The word kmotřenka, however, is not used unambiguously: caution is needed, as some use it to refer to a godmother.)
A brief glimpse into history
The roots of godparenthood reach back to pre-Christian Judaism. Back then, three witnesses were required during the initiation rites of proselytes (converts from paganism to Judaism). They were also to perform a certain role during the baptism of the proselytes and in their teaching. We also encounter such guarantors at baptism in early Christian settings. There, they serve as witnesses to the baptism and helpers during the baptism.
Gradually, godparenthood was introduced for the baptism of children, which was conferred based on the faith of the parents. Saint Augustine (354–430) only knew of this custom in exceptional cases.
An unfortunate development occurred in the following centuries: godparents gradually took over all the roles of the parents during baptism, who often were not even present at their child's baptism. Especially during the baptism of children, the godparent accepted a commitment to guarantee:
- that they would care for the child in case the parents lost their lives;
- that they would assist the parents in the upbringing of the child – not only religiously;
- that they would socialize with the child to become friends and to be a person close and a counselor;
- that they would pray for the godchild;
- that they would oversee that the godchild fulfills their religious duties (attending Sunday Mass, preparing for and receiving the sacrament of reconciliation, first holy communion, confirmation).
Reform, emerging from the Second Vatican Council, re-emphasized the role of parents in the baptism of children. The introduction to the baptism ceremony for small children literally states: "From the very order of creation, it follows that the service and mission of parents at the baptism of children is more important than the mission of godparents" (art. 5). This emphasis requires that parents prepare for their child's baptism, or be prepared, and that they actively participate in the baptism of their child. Let us quote from the same article 5 paragraph 3:
Indeed, the parents of the child have a truly important mission in conferring baptism. Above all, they are to hear the serious reminders of the priest and partake in the common prayer of the other present believers. Moreover, they themselves perform these services in conferring baptism:
a) publicly request the baptism of the child;
b) they also bless the child on the forehead with the sign of the cross after the priest;
c) they renounce Satan and profess faith;
d) they bring the child to the baptismal font (primarily the mother);
e) they hold a lit candle;
f) they receive a blessing, which is particularly intended for the mother and father.
It must be said openly that already in the first half of the 20th century, godparenthood at baptism and confirmation in our countries became something largely formal. Merely an honorary function. The true content of godparenthood had entirely faded.
Today, we strive to return to the original meaning of godparents. At the baptism of children, the godparent is to share with the parents the responsibility for raising the child in faith. "Also at the baptism of a child, there is to be a godparent. He represents the spiritually enlarged family of the child and also represents the Church as mother. If needed, he is to assist the parents so that the child comes to profess faith in word and life."2 Where it is customary, the godparent places their right hand on the child at the moment of baptism. At the baptism of adults, the godparent is asked: "he should participate at least in the final preparation for baptism and then support his godchild's perseverance in faith and Christian life." And during the ceremony, he is to testify to the godchild's faith prior to the baptism. The Catechism of the Catholic Church speaks similarly about the role of godparents in art. 1255.
What prerequisites should a godparent have
Let us attempt to summarize them in a brief list:
- the godparent should be chosen by the catechumen or the parents or representatives of the child (or the parish priest, baptizer);
- must be capable and willing to undertake the role of a godparent (to have this intention in the spirit of the Church);
- must be at least 16 years old, has received the initiation sacraments (baptism, confirmation, and Eucharist), a member of the Catholic Church, living in accordance with the faith;
- should not be the father or mother of the baptized child;
- there should be one godparent or a couple (man and woman);
- a non-Catholic can only be invited as a second godparent – as a so-called witness of baptism;
- if possible, the same godparent should be present at both the baptism of the child and later at confirmation.
In the ancient Church, baptism and confirmation were already conferred together to adult catechumens. Later, when they were conferred separately, it was recommended to choose a different godparent for confirmation. Today we have returned to the original concept. Thus demands the Catechism of the Catholic Church: “It is fitting for candidates for confirmation, just like for baptism, to seek spiritual help from a godparent or godparents. It is advised that this be the same individual who was chosen for baptism, in order to better emphasize the unity of both sacraments” (art. 1311).
However, at confirmation, it is possible for parents themselves to bring their child to confirmation as godparents. It is understandable that the catechumen or candidate for confirmation chooses as godparent someone who has assisted him on his journey of faith.
What is the role of a godparent?
Therefore, the godparent primarily guarantees for the baptized (that their preparation was sincere and sufficiently intensive) and subsequently introduces them into alive and lived faith, into a life according to the Gospel, into the practice of sacramental life, into the life of prayer and living by the word of God, into the life of faith, hope, and love, into a life in the Church, and into service in the Church (into the life of the Holy Spirit).
This mystagogical aspect of godparenthood often poses the greatest challenge in fulfilling the task that the godparent undertakes. Mystagogy refers to the introduction into experiencing the mystery; to a deep internal understanding of reality and the practice associated with it. The word mystagogy means "initiation" and was generally used to describe the period following initiation. From the 4th century, the term mystagogy was applied to the Church's care for neophytes (the newly baptized). With the reception of the initiation sacraments – baptism, confirmation, and Eucharist – they were incorporated into the community of the Church and then subsequently – during the period of mystagogy – were deeper introduced into Christian life.
Let us remember: similarly, we all, the entire community of the Church, are continually being led deeper into the mystery of Christ throughout the liturgical year! When in Acts 8:26ff., deacon Philip addresses the Ethiopian eunuch and poses the question: "Do you understand what you are reading?" he receives the answer: "And how can I, unless someone guides me?" (Thus literally according to the Greek text.) In Greek, the form of the verb hodegein – to lead is used. From this derives the term hodegetics – the doctrine of spiritual guidance.
Leading someone into a life with God is more of a witness than teaching. Let us compare the evangelical mentions of such testimony during the calling of the apostles: Andrew brought Peter to Jesus (John 1:40-42), Philip brought Nathanael (John 1:45-46). Faith and love for God are passed from heart to heart. This requires a willingness and the ability to share the life with God. How specifically? How specifically between you and your godchildren?
(The lecture was followed by discussion.)
