So you're becoming a sponsor at a Baptism.

So you are going to be a sponsor at baptism. You will become a godfather (if you are male) or a godmother (if you are female) to an infant that will be baptized into the Orthodox Christian Faith.
Have you ever thought what a sacred privilege it is to sponsor a child at baptism? Of course, serving as a sponsor at a baptism is always a joyful occasion. But in order to gain the full joy that comes from this function, it is important to understand the meaning of what the sponsor does at baptism and what is expected of him subsequent to baptism.
If we can never enjoy any activity in which we are engaged unless we are aware of its significance, how much more does this hold true with regard to religious functions! In any religious activity man's immortal soul is involved and it behoves us to know what we are going or saying when we are participants therein.
Too many take the work of a sponsor at baptism very lightly. Indeed for many people it has become merely a social custom in which social interest become the only important consideration both for the parents of the child and for the sponsor.
Before you accept to become a sponsor make sure you have thought seriously of the sacred responsibility which you will assume for the child that will be baptized. To show indifference in this respect is to commit a very grave sin in the sight of God. Every sponsor becomes accountable to God as to whether or not he has discharged his duties to the child which he has sponsored.

Why a Sponsor?

The need for a sponsor at baptism is directly related to infant baptism. Since the infant is unable to make the necessary confession of faith, the sponsor stands and vouches for it. Some people ask the question: Would it not be more practical and preferable to baptize only those who are old enough to make their own confession of faith?
There is no doubt that baptism would be more meaningful for Christian believers if they were baptized at an age when they could understand baptism as a new beginning in life and as a true rebirth in Christ. There would be no need then for sponsors.
We can see the wisdom of our Church, however, when we remember that our Lord Jesus Christ teaches that baptism is the condition for winning eternal life. He clearly states that
"Unless a man is born of water and the Spirit, he cannot enter into the kingdom of heaven," In addition the Lord said: "Whosoever believes and is baptized shall be saved."
Without baptism along with eh Chrismation and Holy Communion which follows, the human soul has no share in the blessings of redemption. According to the revealed word of God every man is born with the guilt of the sin of our first parents. Everyone enters into the world as a "child of wrath". It is only through faith in Christ and baptism that man becomes a child of God and heir of His eternal Kingdom. Every natural, carnal birth must be followed by the spiritual rebirth, which comes with faith and baptism.
To die without having being baptized is to jeopardize one's eternal state and to be estranged from the kingdom of Heaven. It is for this reason, therefore, that infant baptism became a universal practice very early in the history of the Church. Uncertainty as to the day and hour of death accounts for the custom of baptizing infants.

The Sponsor at Baptism

Let us look at what the sponsor does in the baptismal rites. We must remember that the sponsor is the representative of the infant which is being admitted into the Church of Christ. He speaks for the infant and vows that he will make certain that the child will grow to be a true solder of Christ an devoted member of His Church. He accepts the sacred responsibility of guiding the child into the understanding and practice of the teachings of the Gospel of Jesus Christ.
On behalf of the infant the sponsor makes the renunciation of the Devil. He promises that the child will grow later to renounce the Devil both in work and in deed and to repudiate his tempting influence. He answers to the interrogations put to him by the Priest:
"Do you renounce Satan and all his angels and all his works and all his service and all his pride?"
"have you renounced Satan?"
Both questions are addressed three times to the sponsor who responds three times with "I do renounce him" and "I have renounced him". The renunciation of Satan is followed by these words stated by the Priest: "Blow and spit upon him." The sponsor replies by blowing three times into the air away from the sanctuary in the direction of the rear of the Church and also spits three times into the air. This is the customary way of expressing contempt for the Devil, as well as banishing him from one's presence.
The sponsor then turns in the opposite direction, that is, towards the sanctuary and responds to the second part of the Priest's interrogation:
"Do you unite yourself unto Christ?" The Sponsor replies with: "I do unite myself unto Christ"
"Have you united yourself unto Christ?" The Sponsor replies with: "I have united myself unto Christ."
Then the priest continues with: "Do you believe in Him?". The Sponsor replies with: "I believe in Him and my King and my God."
As soon as this reply is made, the sponsor recited the Creed. It is a serious violation when the sponsor is not prepared to say the Creed. of the Faith. The practice of having the Chantor or someone else recite it must be avoided. Knowledge of the Creed. and familiarity with it constitutes the most important prerequisite for becoming a sponsor. It is the heights of the mockery of holy baptism when the sponsor is unable to recite the Creed. which is the symbol of the Christian Faith.
After the Creed. the Priest once again direct the question to the sponsor:
"Have you united yourself unto Christ?" The answer which is given is: "I have united myself with Christ."
This interrogation and answer are repeated three times. Then the Priest directs:
"Bow down also and adore Him." The sponsor, making a profound bow, says:
"I adore the Father and the Son and the Holy Spirit, the Trinity, on in Essence and undivided".

Who can be a sponsor?

Since faith must go hand in hand with baptism, the sponsor stands in the place of the infant, as if saying: "Lord, accept this infant as Your child, a member of Your Holy Church, and an inheritor of Your Kingdom. I confess You as my King and my God and I solemnly vow that this child will grow to know You and to confess Your Holy Name both in work and in deed."
It is obvious that the sponsor must be a professing and practising member of the Orthodox Church, of unblemished character, upright, and blameless in his moral and spiritual life. The person who lives in a state of mortal sin cannot be a sponsor. How can he confess a faith which he ignores and violates in the word and deed! How can he promise God that he will make certain that the child will grow to be a true follower of Christ, when he himself lives a life of unbelief and disobedience? It is a travesty of the sacred office of the sponsor when indifference and apathy is shown in this respect.
In only stands to reason that a Protestant or Roman Catholic cannot sponsor a child at an Orthodox baptism. At all events the Priest, as the guardian of the mysteries of the Faith, has the right and obligation to refuse an individual from being a sponsor, if he has reason to believe that he is morally and spiritually unqualified and unfit. It is for this reason that the vigilant Priest will in every case meet with the prospective sponsor in advance of the day of the baptism in order to become acquainted with him.
Parents should exercise caution and care in selecting sponsors for their children. Not social and financial status - but moral integrity and dedication should be the factors in determining who is to be a sponsor. If we truly love our children and have their eternal welfare at heart, we will always be careful in our choice. If we are really concerned about the spiritual growth of our children, we will prefer the most godly and pious Christian. How pitiful it is to see parent totally absorbed with the preparations for the reception and the inviting of guests at the time of their child's baptism, while they are entirely unconcerned as to the fitness of the sponsor they have chosen!

The sponsor after the baptism

As a rule, the sponsor thinks of his duty as involving merely his participation in the baptismal rite. This is a gross misunderstanding. The real work of the sponsor begins after the baptism.
At the close of the service the sponsor solemnly delivers the child into the arms of the mother in front of the congregation. As she receives her child, baptized, christmated, and illuminated, she kisses the right hand of the sponsor, as an expression of the spiritual relationship that is established between the sponsor and the child. It is also an expression of gratitude.
For three consecutive Sundays thereafter the sponsor will carry the child to the altar to receive the Holy Communion. He will hold the lighted baptismal candle each time, which - it is assumed - he has taken with him after the baptism for this purpose.
A good sponsor maintains a close connection with his/her godchild. Uppermost in his mind is the growth of the child in the knowledge and practice of the Orthodox faith. His association is at all times spiritually edifying. The child learns to respect his godparent and whenever he greets him he kisses his hand. This is the usual expression of respect in the Orthodox Church. It is up to the parents to teach their child what this spiritual relationship means and to encourage the child to love and respect his godparent.
The godparent rejoices as they see their godchild develop physically, mentally, and spiritually. They prays that the godchild will be a faithful follower of Christ Whom has been confessed for at baptism. Whenever it is possible the godparent accompanies the godchild to the altar for the Holy Communion.
It is customary to express their affection by buying gifts for the godchild, especially on festive occasions, like Christmas and birthday anniversaries. In their selection of gifts godparents would do well to prefer religious objects to clothing, toys, money, etc. Such items as icons, medallions, a Bible, religious books are more expressive of a spiritual relationship and more helpful in building up the spiritual life of the godchild. The child can be orientated in a Christian direction even before it reaches the age of discretion by being exposed to children's books with illustrations of Christ and the saints.

What name will it be?

The giving of the name of the newly baptize child is the right of the parents. It is not the prerogative of the sponsor. Strictly speaking the name is formally given on the eighth day after birth. There is a special blessing which the Priest gives to the child at that time. It marks the name-giving according to the teaching of the Orthodox Church. The name-giving is not necessarily connected with baptism.
It is important for the parents to remember that their child should be given an Orthodox Christian name and not a name that is chosen at random on the basis of how nice it sounds. Traditionally it is the name of the grandparents with the name of the paternal grandfather or grandmother having priority.
It is equally important to know that in the Orthodox Church only one name is given at baptism, not two. The fashionable custom of giving two names has no basis in Orthodox belief and tradition must be cautiously avoided.
In addition, it should be mentioned that the name in English should not be different from the name in Greek. Too often the name in English has no connection with the name in Greek. For example, Βασιλιος should not be translated William, but rather Basil; Διμιτριος should not be translated James, but rather Dimitrios; Αθαναστασιος should not be translated Thomas, but Athanasios; Παναγιοτης should not be translated Peter, but rather Panagiotis etc.
A child named Vasilios for example, should grow up knowing that his patron saint is St. Basil and that his nameday is on the Feast of St. Basil. By altering the original name we are violating the Orthodox practice of observing namedays. Every child should be taught by the parents who his or her patron saint is and should be trained to look forward with joy to the observance of his or her nameday. For us Orthodox, the nameday is of more significance than the birthday. The original baptismal name is sacred and to tamper with it is to commit a serious offence, as well as to violate the Orthodox practice of honouring and venerating the saints of Christ.

Preparing to be a sponsor

If you are planning to sponsor a child at baptism, here are a few points to take into consideration in the way of a preparation:
1)- If you are approached and asked to serve as a sponsor for somebody's child, do not answer immediately. Reflect and examine your conscience. Ask yourself if you could be true to the baptismal vows.
2)- No one is perfect. Sincerity is important. It is a good habit to make a confession and to receive the Holy Communion on the day of the baptism.
3)- Reflect prayerfully on the task which lies ahead of you and ask for the grace that comes from above that you may be enabled to discharge faithfully the duties of a sponsor.
4)- Make sure you understand the baptismal rite, its different parts, and the symbolism.
5)- Study the Creed. and be prepared to recite it when the Priest calls upon you.
6)- Consult with you Parish Priest in advance of the day of the baptism so that you will be prepared to reply correctly to the interrogation during the baptismal rite. He will be more than happy to meet with you to discuss the baptism in which you will be the sponsor.