GODPARENTING IN THE ANGLICAN CHURCH

The origin of infant baptism dated to 2nd Century. It became an acceptable ceremony in the church largely for spiritual purification and social initiation of infants. During this ceremony, adults who acted as sponsors for the child would renounce evil and make some confessions of faith on behalf of/ for the child. With the vocalisation of this confession of faith, they acted as godparents or guarantors of the child’s spiritual upbringing. However, we can define a godparent in the Anglican Church as “someone who sponsors a child baptism.” A male godparent is a “godfather”, and a female godparent is a “godmother”. The child is a godchild (godson, goddaughter).

Generally speaking, godparents are chosen on the basis of their interest in the child and his/her family, and their ability to nurture the Christian life and faith of the child/adult whom they sponsor. Except  in cases of emergency, godparents are required for every infant to be baptised, and their duty is to assist the parents in the child’s (or godchild’s) upbringing and to see that the child learns the Word of God, lives a worthy Christian life and is brought before the Bishop for confirmation at the appropriate age.
In 408AD, as suggested and emphasised by St. Augustine of Hippo, these sponsors could be the natural parents of the child. But by 813 AD., the Council of Munich prohibited natural parents from acting as godparents to their own children. By 5th Century, the male sponsors were referred to as the “compaters” (spiritual fathers), while the female sponsors were referred to as the “commaters” (spiritual mothers). This actually created legal barriers to marriage between the godparents and the godchildren.
During Reformation, Luther, Zwingli and Calvin supported infant baptism against the position of radical reformers like the Anabaptists. However, Luther strongly objected the marriage barrier between a godparent and godson/daughter; Zwingli maintained that pastors have more roles to play than just be “witnesses” in religious instruction. Calvin on his part, supported the idea that natural parents should be sponsors to their children at baptism.
In 1540, the Church of England retained godparents in baptism, and formally removed the marriage barrier, but many in the Church still questioned the role and status of godparents in the church. This development made the Directory of Public Worship, in 1644 to abolish godparenting in the church as promulgated by the English Civil War Parliamentary regime. Nevertheless, some parishes in the Northern England still continued the practice. However, godparenting was reintroduced to Anglicanism in 1660 after the restoration.
On the number of the sponsors or godparents in the early church, one sponsor was the norm, but in the early Middle Age, there seems to have been two,one of each sex. The Anglican Church came about three sponsors with the decision made at the Synod of Worcester (Church of England) in 1240, where it was stipulated that three sponsors (two of the same sex and one of the opposite) are required at baptism. This has remained the practice in the Anglican Church worldwide.
The Oxford Dictionary of the Christian Church (3rd ed. 1997) article on “Godparents” states:
“Godparents, also sponsors. Witnesses, in person or by proxy, to a Christian baptism, who take on themselves special responsibilities for the Christian upbringing of the newly baptised. These responsibilities are most serious in the case of infant baptism at which the godparents also make the promises of renunciation, faith and obedience in the child’s name. The number of godparents required varies. In the RC church one is sufficient, though there may be one of each sex. Traditionally the Anglican formularies have stated that each child should have three godparents, of whom two are to be of the same sex as the child, but modern rites tend to be less specific. In most Anglican Churches parents may stand, usually provided there is one other sponsor. Parents are barred in the RC Church and in some Protestant communions”.
In the same vein, items 4, 5 & 6 of the rubrics of the Holy Baptism in the Book of Common Prayer (BCP), Church of Nigeria (Anglican Communion), state thus:
4. “There should be three sponsors for every candidate to be baptised. Two males and one female for a male candidate and two females and one male for a female candidate. The sponsors shall be communicant members of the church and in case of an infant, the parents may stand as the sponsors; in addition to presenting the candidates, the sponsors may also lead prayer for the candidates during the rite.
5. The sponsors should present each candidate by name to the presiding minister and to the congregation.
6. A question and answer form is most effective for renunciation of evil. Whatever form this may take, the affirmation of Trinitarian faith should be maintained.”pg.158
Sometimes godparents are relatives; sometimes close friends. It is however pertinent to stress that it is not automatically assumed that both parents of an infant will be godparents. It may be that one parent is not a baptized Christian or is not particularly religious or has not given his/her life to Christ. Parents of infants choose as godparents one or more people whose Christian faith and practice they admire and whose assistance they seek in bringing up their child “in the Christian faith and life.” Older children and adults choose their own sponsors.
In the baptismal service, the parents and the godparents (sponsors) will be asked to make some rather awesome promises and vows.

Will you be responsible for seeing that the child you present is brought up in the Christian faith and life?

Will you continually uphold the child in  your prayers?

Do you turn to Jesus Christ and accept him as your Saviour?

Do you put your whole trust in his grace and love?

Do you promise to follow and obey him as your Lord?

It is essential that the godparents feel comfortable, “with God’s help,” in making these affirmations of their own faith. The Priest should stress the implication of what they have agreed to do before and during the baptismal service.
The Rev. Paul Gibson, former Liturgical Officer at the National Office of the Anglican Church of Canada, wrote a short memo/note on the history and role of godparents in 1997 which also has some interesting information. In it he says:
“As far as I can see godparents have had a dual role, a community role related to the event of baptism, and a personal role related to the ongoing life of the baptized person. I think the community role rises from the fact that in a classical Christian understanding of these things faith is a corporate matter and not only a private and personal decision and response. A child is inextricably involved in the corporate life of his/her family, and if the family is inextricably involved in the corporate vision and commitment of the Christian community it is appropriate that the child become part of that community too. As far as I can see, infant baptism can be justified on no other ground. Godparents represent the community of faith and respond on behalf of the child to the challenge of faith, standing between the natural family (of which the child is part) and the faith family (of which the natural family is part).
Many people, most especially new generation churches, are often quick to criticise infant baptism. I believe if the godparents are aware of the responsibility they have taken and live as being accountable to God, there would not be any objection to infant baptism. Moreover, if anyone has an opportunity to be one, he/she should play his/her role very well as one who will be accountable unto God. For every responsibility there is accountability.
The church should also always encourage godparents to maintain a special relationship with their godchildren and with their parents. How they do this depends on their unique style, personality, and relationship with them. There is no recipe. The following are a few suggestions:
Godparents who live nearby can arrange for regular outings or activities with their godchildren. But even if any of their godchildren lives far away, they can maintain regular contact through phone calls, letters, cards, email, social media (Facebook, Whatsapp, Twitter, Instagram etc.) or special presents on the anniversary of their godchildren’s birth or baptism.
The same is true of their relationship to the godchild’s parents. It is not easy in our increasingly secular culture to pay attention to the Christian formation and education of children. The godparents should strive to be a special resource to their godchildren’s parents in this regard, by their own words, deeds and example, taking an active interest in the religious and spiritual life of the family.
It is also worth mentioning that it is not the Anglican Church’s understanding that sponsors or godparents will necessarily act as legal guardians in the event of the parents’ death or incapacity. Provision for such legal guardianship must be made in a will. Everyone, but especially every parent, should have a will.

Conclusively, the early Christians considered it very important to have a soul friend on the journey through life. That is what people become when they stand beside a friend or relative at their baptism, or when they stand as Godparents at a child’s baptism. They promise to become that person’s soul friend, a Christian friend to accompany him/her on his/her eternal journey through life and beyond.”


The Rev. Olabanji O. Onamuti (an alumnus of Immanuel College of Theology and Christian Education, Samonda, Ibadan, Nigeria) is a Priest in Ibadan Anglican Diocese. He served as Assistant Diocesan Youth Chaplain II in the diocese between 2014 - 2020. He was the Assisting Priest at St Mary's Anglican Church, Oluyole, Ibadan, where he also served as the Youth Chaplain.