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Certain persons were required to be present at the baptism both of children and adults, as witnesses to the transaction, and as sureties for the fulfilment of the promises and engagements then made by those who received baptism.
* testes, witnesses, a term unknown to the ancients, but familiar in later times.
* compatres, commatres, propatres, promatres, patrini, matrini, godfathers, and godmothers; patres spirituales, or lustrici, spiritual fathers, etc.
It was probably derived from the customs of Roman law, by which a covenant or contract was witnessed and ratified with great care. Many of the early Christians previous to their conversion had been conversant with Roman jurisprudence; and it may, very naturally, be supposed that, in ratifying the solemn covenant of baptism, they would require witnesses; and adopt, as far as practicable, the same formalities with which they had been conversant in civil transactions.
The common tradition is that sponsors were first appointed by Hyginus or Iginus,a Roman bishop, about the year 154. The office was in full operation in the fourth and fifth centuries. A time of oppression and persecution is likely to have given rise to an institution the design of which was to give additional security and attestation to the profession of the christian religion. Men who made their baptismal vows in the presence of witnesses would not be so likely to deny their relations to the church as they would if no proof of their profession could be adduced. On the other hand, such sponsors might be equally useful in preventing the introduction of unworthy members into the church, when the profession of religion began to be desired as the means of preferment and emolument.
Another probable supposition is, that the office in question took its rise from the necessity of having some one to respond in the behalf of infants, the sick, the deaf, and all who were incapable of replying to the interrogatories which were made at baptism. Slaves were not received to baptism without the consent of their masters, who in such cases became their sponsors or godfathers.
Two or three of these witnesses were probably required, and their names, as we learn from Dionysius, were entered in the baptismal register with that of the baptized person.
The sponsors did not become chargeable with the maintenance and education of such persons, by assuming this guardianship of their christian character.
The number of sponsors was at first one. This number was afterwards increased to two, three and four; and then again, diminished to one, or two at the most They were usually required to be of the same sex as those whose guardianship they assumed. If there were three sponsors, two were of the same sex as their spiritual ward, and one of the other. And this is the prevailing custom at the present day.
De Bapt. c. 8.
Ep. 23. ad Bonif.: De Peccator. merit. lib. i. c. 34: Serm. 116: De temp. 163: De Temp, de Bapt. lib.iv. c. 24.
Augustin. Serm. 116: De Tem. torn. x. p. 304: Epist. 23 ad Bonif.
De Hier. Eccl. c. 2.
Horn, in Ps.
Hen. Cyrop. lib. i. c. 6: Theophrast. Ethic, c. 12.
De Hierarch. Eccl.
Serm. 163. De Temp.: Comp. 116. De Temp.: De Bapt. lib. iv. c. 24: Ep. ad Bonif. De Peccator. merit. lib. i. c. 34.
Bingham, bk. xi. c. 8.
(No tag #9 appears in Rev. Lyman Coleman's translation.)
Augustin. 116. De Temp. torn. x. p. 852.
(No tag #10 appears in Rev. Lyman Coleman's translation.)
Dionys. Areop. Hierarch. eccl. c. 2.
Augustin. Ep. ad Bonif.23: Vit. Epiph.c.8: Opp.tom. ii. p. 324.
Cone. Antissidor. c. 25.
Cone. Moguni. c. 55.
(* denotes Greek text in Rev. Lyman Coleman's translation.)
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