Kumstvo, or God-parenthood, is as old as Christianity itself. The original Church gave instructions concerning the catechumens, those who were preparing themselves to become members of the Church through the Holy Sacrament of Baptism. The candidate for baptism was obligated to know certain basic truths about the Christian faith.

Attesting to this practice of the original Church, we have yet today in our Holy Liturgy the "Liturgy of the Catechumens." This is the part of the liturgy at which both the baptized and the candidate for baptism were present. Both of them prayed and listened to the word of God in the reading of the Epistle and the Gospel, which provides another way of instruction and learning. After the Word of God was heard, the call came from the priest or deacon in the Litany of the Dismissal of the Catechumens for the catechumens to depart. This was done because they were not to be present at the Liturgy of the Faithful, where the Canon of the Eucharist was to be celebrated. This is because they had not yet been illumined by baptism; in other words, they were not yet Christians.

As the Church baptized children, the need arose for the institution of God-parenthood in the Church, that is, someone who could profess faith in Christ on behalf of the young ones. In our tradition, this God-father is called Kum. This means that the youngster did not have to be of age to have an intellectual awareness of the basic precepts of the faith, for one finds in the Bible the practice of the baptism of minors (Acts 10:44; 16:15; I Cor. 1:16). In this case the Church presents the youngster to the grace of God. This means that the grace of God in the Holy

Mysteries administers and bestows the gifts of the Holy Spirit; this is considered by the Church to be far above the rational acceptance of man.

Here the God-father becomes the spiritual father of the newly baptized, for he has sponsored the birth of a newly baptized child of God for eternity, for the Orthodox Faith and for God. Accordingly, the Kum, or God-father, must be of the Orthodox faith; hence, through baptism begins a spiritual relationship between the God-father and the newly baptized Kumce. This relationship in the progressive line is as valid as a blood relationship.

As birth marks the beginning of physical life, so baptism marks the beginning of spiritual life. Because of his spiritual immaturity, the newly baptized must respect his Kum, while the God-father bears an obligation to educate his Kumce in the Orthodox faith, and to lead him or her in the way of a consistent spiritual life. For this reason our people have the sayings: "God in heaven, and Kum on earth," and "God, but Kum," Bog pa Kum!

Thus one can see the great significance that God-parenthood has among the Orthodox people. God-parenthood, or Kumstvo, is especially honored by the Serbian people; for example, often the hand of the Kum is kissed by the Kumce. In addition to this there are other expressions of respect and reverence throughout the various regions. Finally, as the Kum is made proud by the virtues of his Kumce, in the same way he is responsible for the
shortcomings of his spiritual ward.

Following baptism the newly baptized receives Holy Communion and thus becomes united to God in a visible way through partaking of the genuine body and true blood of Christ our God. Through baptism the Orthodox Church becomes the true Mother of the newly baptized, nourishing him throughout life with the grace of God, for spiritual food is as important for us as food for the body.

God-Parenthood

by Protodeacon Rodney Torbic 

Now is the time to devote particular attention to the relationship established between the God-child and the God-parents. This relationship is formed at Holy Baptism and lasts throughout life. Eternal life is the goal of the relationship. 

Holy Baptism is a life transforming event. The person's identity is changed forever. At Holy Baptism, the person becomes known as a "Christian". This new identity will define the person's being and will serve as a constant point of reference. 

During the Holy Sacrament, Satan is renounced and faith is professed in Jesus Christ as King and as God. Then newly baptized person "puts on Christ. "The newly baptized dies with Christ and rises with Him (Rom. 6,3-11). 

Fr. Anthony Conairis, the noted Orthodox writer, states the Orthodox Church baptizes infants as an expression of God's love. It shows God loves us and accepts us before we can ever know Him or love Him. According to Fr. Conairis, infants are baptized not because they believe, but in order that they might believe (Conairis, These are the Sacraments, p. 26). 

One Sponsor is required at Baptism but the customary practice is to have two, a God-father and a God-mother. The Kum and Kuma as they are known in the Serbian Orthodox Church are called upon to answer the questions regarding the rejection of Satan and the acceptance of Christ. They read the Profession of Faith - The Nicene-Constantinopolitan Creed. 

The duties of the Kumovi during the celebration of the Sacrament emphasize the importance of the God-parents being practicing Orthodox Christians. One authority puts it this way: "How can a non-Orthodox person confess the Creed of the Church which he does not belong or promise to sponsor someone into a Church of which he is not a member?" (Ibid.)  

Fr. Vojislav Dosenovich, the beloved Serbian Orthodox priest whose writings are widely acclaimed, notes that Baptism is the beginning of the spiritual life as birth is the beginning of the physical life. According to Fr. Dosenovich, the relationship formed between Kum and Kumce is a spiritual relationship as valid as the blood relationship (Dosenovich, Spiritual Reminder, Kumstvo-God-parenthood). 

The Kumovi assume an obligation to educate the Kumce in the Orthodox Faith. They are to lead the child in the spiritual life. Being Kum and Kuma is not limited to the brief and honorable participation in the Holy Sacrament. The Sacrament is the important beginning. Fr. Dosenovich illustrates the continuing important role of the Kumovi in the child's spiritual development by reciting the Serbian saying: "God in heaven and Kum on earth." 

When an individual or married couple accept the honor which comes from being chosen as Kum and Kuma, time must be devoted to considering the spiritual well-being of the child as he or she progresses in life. The Kumovi must ask themselves what they can
do to enhance the spiritual growth and participation of the child in the Orthodox way of life. The Kumovi should always remember the newly baptized child in prayer. 

Parents need to exercise serious thought when approaching the would be Kum and Kuma. The impact of the choice is far-reaching. In Serbian Orthodox families, Kumovi relationships often can be traced through generations. The selection can affect and exclude the availability of certain individuals as marriage partners in the future. 

Children, as they grow in the Faith, can benefit immensely from Kumovi who enjoy a warm and loving relationship with the family of the child. The newly baptized child can sense the importance of worship if he or she sees the Kum and Kuma in church on a
regular basis. The newly baptized infant will sense the value of prayer and Christian living if they are experienced in on-going contact with the Kumovi. 

Parents can view the Kumovi as strong allies and sources of strength in this difficult world in which children must be raised. Parents and Kumovi can be united with each other and with the Church in praying for the well-being of the child throughout life. 

Kumovi and parents must take the long view when considering Baptism. The commitment made is lifelong. The child enters the road to eternal life. The Kingdom of God is central in the Baptismal experience. 

At each Baptism, as at each Divine Liturgy and each Sacrament of Holy Matrimony, the priest intones "Blessed is the Kingdom of the Father and of the Son and the Holy Spirit. " The newly baptized is called to the Kingdom of God. The "call" is ever renewed! 

Renowned theologian Fr. Alexander Schmemann wrote that the post-baptismal procession, the circular procession around the baptismal fount, is to be viewed as a "passover" from "this world" into the Kingdom of God. It is a procession toward the day without evening of God's eternity" (Schmemann, Of Water and Spirit, p. 115). 

The Kumovi, the parents and the Kumce come together at the baptismal fount for a brief period of time. They do not stand alone and they are not out of context. They are with a priest whose ordination is traced through the centuries by the laying of hands to
the Apostles chosen by Christ. The Baptism occurs in a church which is part of One, Holy, Catholic, and Apostolic Church. The Orthodox Church has practiced infant baptism for centuries (Ibid.). The presence of the saints form a cloud of witnesses joining with the joyful on-lookers to welcome the new Christian into the life of the Church. 

Parents and Kumovi come to the baptismal fount with only the best of intentions for the child. These intentions should be held dearly as the child moves from infancy toward adulthood and the trials and tribulations of life are encountered. 

As we ponder our role as parents and as God-parents, is helpful to turn to the words of Christ preserved in the Holy Gospel of St Matthew: Jesus said, "Let the little children come to Me, and do not forbid them; for such is the kingdom of heaven" (Mat thew
19,14). 

Let us resolve to do all that we can with God's help to keep our children and God-children in the presence of Christ all of their days.