y 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.
_______________________

QUESTION 68

OF THOSE WHO RECEIVE BAPTISM
(In Twelve Articles)

We have now to consider those who receive Baptism; concerning which
there are twelve points of inquiry:

(1) Whether all are bound to receive Baptism?

(2) Whether a man can be saved without Baptism?

(3) Whether Baptism should be deferred?

(4) Whether sinners should be baptized?

(5) Whether works of satisfaction should be enjoined on sinners that
have been baptized?

(6) Whether Confession of sins