Sermons for the Times. Charles Kingsley
If you have, now is the time for you to fulfil your parts as sponsors. You must help me, and help the children’s parents, in bringing your godchildren to confirmation. It really is your duty. It will be better for you if you fulfil it. Better for you, not merely by preventing a punishment, but by bringing a blessing. Let me try to show you what I mean.
Now godparents must have some duty, some responsibility or other;—that is plain. If you or I promise and vow things in another person’s name, we must be bound more or less to see that that other person fulfils the promise which we made for him: and so the baptism service warns the sponsors as soon as the child is christened, ‘Forasmuch as this child has promised,’ &c.; and then we have a plain explanation of what a godfather and godmother’s duties are. ‘And that your godchild may know these things the better,’ &c.: and finally, ‘you shall take care that this child be brought to the bishop to be confirmed.’
That is the duty of godfathers and godmothers. Those who stand for any child do it on that understanding, and take upon themselves knowingly that duty.
Now, I will not threaten you, my friends; I will not pretend to tell you how God will punish those godfathers and godmothers who do not do their duty; because I do not know how he will punish them. He has not told us in the Bible; and who am I, to deal out God’s thunders as if they belonged to me, and judge people of whose real merits and dements in God’s sight I have no fair means of judging? I always dread and dislike threatening any sinner out of this pulpit, except those who plainly break the plain laws which are written in those Ten Commandments, and hypocrites: because I stand in awe of our Lord’s own words—‘Woe unto you Scribes and Pharisees, hypocrites, for ye bind heavy burdens, and grievous to be borne, and lay them on men’s shoulders, while you yourselves touch them not with one of your fingers.’ There is too much of that now-a-days, my friends, and I have no mind to add my share to it. And sure I am, that any godfathers and godmothers who do their duty, only because they are afraid that God will punish them if they do not, will not do their duty at all. But sure I am also, and thankful to God, that we cannot neglect any duty whatsoever without being punished in some way or other for our neglect of it. That is not a curse, but a blessing: it is a blessing to us to be punished. The only real curse of God in this life is to be left unpunished for our sins. It is a blessing for us that our sins find us out. For if our sins did not find us out, we should very often, I fear, not find our sins out. And, therefore, when I tell godfathers and godmothers, not that God will perhaps punish them for their neglect, but that He does punish them for it already, I am telling them good news, if they will only open their hearts to that good news.
For God does punish people for neglecting their godchildren. Those who have eyes to see may see it round us now, in this very parish, and in every parish in England, in the selfishness, distrust, divisions, and quarrels which prevail. I do not mean that this parish is worse than others, or England worse than other countries. That is no concern of ours: our own parish, and our own evils, are quite concern enough for us.
Are people happy together? Do they pull well together? Look at the old-standing quarrels, misunderstandings, grudges, prejudices, suspicions, which part one man from another, one family from another; every man for his own house, and very few for the kingdom of God;—no, not even for the general welfare of the parish! Do not men try to better themselves at the expense of the parish—to the injury of the parish? Do not men, when they try to raise their own family, seem to think that the simplest way to do it is to pull down their neighbour’s family; to draw away their custom; oust them from their places, or hurt their characters in order to rise upon their fall? so that though they are brothers, members of the same church, nation and parish, the greater part of them are, in practice, at war with each other—trying to live at each other’s expense. Now, is this profitable? So far from it, that if you will watch the history, either of the whole world, or of this country, or of this one parish, you will find that by far the greater part of the misery in it has sprung from this very selfishness and separateness—from the perpetual struggle between man and man, and between family and family: so that there have been men, and those learned, and thoughtful, and well-meaning men enough, who have said that the only cure for the world’s quarrelling and selfishness was to take all children away from their parents, and bring them up in large public schools; ay, and even to try plans which are sinful, foul, and wicked, all in order to prevent parents knowing which were their own children, that they might care for all the children in the parish as much as if they were their own.
A foolish plan, my friends, and for this one reason, that it is driving out one evil by a still greater one. It destroys the root to get the fruit; by destroying family life, and love, and obedience, to get at the communion of saints, or rather at some ghost of it. The real communion of saints is founded on the Fifth Commandment—‘Thou shalt honour thy father and thy mother;’ and grows out of it, not by destroying it, but by fulfilling it, as the tree grows out of the root, without taking away from the life of the root, but rather by nourishing and increasing it. Now, the ancient institution of godfathers and godmothers would, it seems to me, if it were carried out honestly and really, do for us what we certainly have not done for ourselves as yet, and bind us all together as one family. It would do all the good which those fanciful philosophers of whom I first spoke, have dreamt, without any of the evil; and it would do it because it goes simply on the belief that the foundation is already laid, and that that foundation is Christ. It says, because this child is not merely the child of his father and mother, but the child of God, the universal Father, therefore other people besides his parents have an interest in him: all who are children of God as well as he have an interest in him; for they are all his brothers, and have a brother’s interest in his welfare. Because this child is not merely a member of the family whose surname he bears, but a member of Christ, a member of God’s great adopted family, in the hearts of every one of whom His only begotten Son, Jesus Christ, is working; therefore this child ought to be an object of awe, and of interest, and love, and care to every other member of Christ’s Church. Moreover, the child is an inheritor of a heavenly kingdom—a kingdom of grace—a kingdom of God,—which is love and justice, and peace, and joy in the Holy Spirit—all personal, spiritual, heavenly, God-given graces;—and he cannot have them without being a blessing to all around him; and he cannot be without them, without being a curse to all around him. If, in after life, when he comes to be confirmed, he claims his inheritance in this heavenly kingdom, he will be full of love, justice, peace, joy in the Holy Spirit. If he refuses to claim his inheritance, and despises his heavenly birthright, and lives as if he were a mere earthly creature, only to please himself, and help himself, he will not be full of those graces. And what then? That he will be full of their opposites, of course. If he has not love, he will be unloving, selfish, hard, cold—to you and yours. If he has not justice he will be unjust—to you and yours. If he is not at peace he will be at war, quarrelling, grudging, envying, backbiting—you and yours. If he has not joy in the Holy Spirit, he will have joy in an unholy spirit, for he must have joy in some spirit; he must take pleasure in some sort of way of thinking and feeling, and some sort of life—in short, in some sort of spirit; and whatsoever is not holy is unholy, whatsoever is not good is bad, whatsoever is not of God’s Holy Spirit is of the Devil;—and therefore, if the child as he grows up has not joy in the Holy Spirit, and does not enjoy doing right and pleasing God, and being like the Lord Jesus Christ, then he will enjoy doing wrong, and pleasing himself, and being unlike the Lord Jesus Christ; and so he will set a bad example, and be a temptation to all young people of his own age, ready to lead them into sin, and draw them away to those sinful and unholy pleasures in which he takes delight,—whether it be to rioting and drinking, or to uncleanness and unchastity, or to sneering and laughing at godliness, and at good people. And that, as you know by experience, may be the worse for you and the worse for your children. Is that the sort of young person with whom you would wish to see your children keeping company? Is that the sort of young person next door to whom you would wish to live? Is not such a person a curse, just because he is a person, a spiritual being with an evil spirit in him, which can harm you, and tempt you, and act on you for evil; just as if he had been a righteous person, with the holy and good Spirit in him, he would have helped you, and taught you, and worked on you for good? But so it is: we are members one of another, and if one member goes wrong, and gets diseased, and suffers,