Canadian Baptismal Records Examples - International Institute

What Will The Records Tell Us?
Exactly what information can we expect to find in a baptismal record, and what can we do with it?

These are the common elements in a straightforward baptism record: name of the child, name of parents, date of baptism, name of clergyman. Other elements may be included: date of birth of child, mother’s maiden name, place of residence of parents, and place of birth of child, father’s occupation, names of sponsors/witnesses/godparents, place of baptism. This last element will be significant in the case of traveling missionary records.

Occasionally we will find that some records are more informative than others. For instance, it is not uncommon in Lutheran records to find a reference to the homeland origins of immigrant parents.

If the clergy is using a plain record book (sheets of paper, often unruled), it is likely they will include only the minimum information. By mid-19th century, most denominations provided books of forms for the recording of baptisms as well as marriages, and this will mean that most of the vital bits of information will be included.

Presbyterian
At Grand View Presbyterian Church in Manitoba, the form for baptisms in use 1903-1906 is spread across two pages, with space for: name, parents’ name, quality, trade or profession [of father, implied], abode, day of birth, date of baptism, sponsors, officiating minister. The use of the terms ‘quality, trade or abode’ indicate this book of forms originated in Britain as ‘quality’ in particular would have no real meaning on the prairies, even at the turn of the 20th century. The parents’ full names are given, including the mother’s maiden name.

The minister has stroked out ‘Sponsors’ and replaced it with ‘Remarks.’ This indicates the low status of godparents at this juncture. In fact the remarks column is used only once throughout the book, in a note to the baptism of Mary Ellen Cruckshanks on 24 May 1904. She was the daughter of William Cruckshanks and Catherine Hume, and the ‘remarks’ column notes that Mrs. Cruckshanks died on 5 June 1904, the note having been added later. The unusual spelling of this name may be correct, or may be a mistake of the clergyman.

Anglican
At St. George’s Anglican Church in Harriston, Ontario, the earliest records begin in 1858. The form used has space for the following: birthdate, baptismal date, name, parents’ names, residence, occupation [of father, implied], clergyman.

The first priest, John Smithurst, punctiliously fills in most of the columns. The parents’ names are given in the form ‘Andrew and Jane Catto,’ without the mother’s maiden name. The residence, unusually, is often exact, with lot and concession number. In May 1858 there is an illegitimate child, but there is no comment beyond the omission of the father’s name.

Archibald and Sarah Harrison bring three children for baptism on 2 April 1858:

It is possible that the Harrisons had had no earlier opportunity to baptize their children, since the Anglican missionary serving this area lived far away at Milton when the babies were born, and came there only rarely. It was not unusual for parents to bring a number of children for baptism at the same time, either through their own neglect or lack of opportunity previously. In this case, as with Mary and Charlotte above, the baptismal record is of no use as a birth-replacement for genealogical purposes, unless the birthdate itself is also recorded at the time of baptism. Often this is not done. In the case of Mary and Charlotte, the genealogical researcher will still record the date of baptism but with a note that some other source, such as the census, will need to be used for a more accurate birth year.

In March of 1865, Noah Bullock of Clifford brought a family of children for baptism:

This record is interesting for several reasons. First, Smithurst has not recorded the accurate date of baptism, only the month. He has all the exact birthdates of the children. He has not baptized Charles Noah because this baby was baptized already, at Paris, and as we know, baptism cannot be done twice. (This earlier baptism at Paris, is, of course, an indication of where the family lived before coming to Minto township.) Finally only Mr. Bullock’s name is included, not Mrs. Bullock. Often clergy were unaware of a woman’s name except as ‘Mrs.’, a real loss for researchers. The peculiar omissions in this record may indicate that Smithurst baptized the children elsewhere and did not have the full information at his fingertips when he filled in the register.

There are no baptisms from 1867 to 1870, probably indicating the absence of a priest in this charge. In 1870, Arthur Boultbee takes over, and in the next eighteen months performs about fifty baptisms. Of these, only two contain a full birthdate, although most have a birth year (perhaps approximate). There are a number of other blanks, including parents’ names, fathers’ occupations, dates of baptism for four children of Frederick and Mary Anne Reeves in the fall of 1871, and even the name of the baptized child in three instances. These are all probable indications that Boultbee filled in the register at sometime later than the baptism itself, perhaps from notes made at the time, or from memory. As evidence, his records are weak.

Roman Catholic (three examples)
The printed versions of the baptismal records (baptêmes) for Notre-Dame-de-Québec indicate that the following pieces of information are supplied in the early 18th century: name, birthdate, baptismal date, father’s name and occupation, mother’s name, names of godparents, name of priest performing the rite. In addition to this we learn the sex of each person, residence and occupation of the godfather, and in every case whether they were present at the time.

So, at the christening of Charles Régis Hubert (born 21 July 1721, baptized same day) by Fr Boullard at Note-Dame there were present his father, René Hubert, géolier, premier huissier au Conseil supérieur; his mother, Marie Angélique Favron, godfather Charles Guillimin, merchant of this parish, godmother Marie Cécile Gosselin. The relationships between the parents and child are all spelled out clearly. If others involved are also relatives, this is also stated; the entry following, for Pierre Ignace Mariechaux indicates that the godparents, François Mariechaux and Marie Angélique Mariechaux, are his brother and sister.

To look at an example from later in the 18th century, the printed version of the baptisms at Saint-Joseph-de-Deschambault in 1761 show Marie-Elisabeth Maranda, born 5 November 1761, was baptized the same day, daughter of Baptiste Maranda and Marie Anne Cloutier, godparents Antoine Bélisle and Marie Elisabeth Sainsenne. Marie-Elisabeth and her parents are ‘of this parish’ and once again the sex of each is given and whether they are present. The officiating priest’s name is omitted and there are no messages about the relationships among the group. This baptism record, while certainly full, contains less information than the older one.

A third Roman Catholic example in modern records can be found in the registers of Saint-Alphonse-de-Liguori at Hawkesbury, Ontario. These now state simply the name of the child, parents’ names, dates of birth and baptism and names of godparents (always two, one of each sex).

Lutheran


First, Lutheran records, we are reminded, are often in German in earlier years (which may include up to World War I), and if so, will be in the Gothic hand which was usual in Germany at that time. In this example of a baptism (Tauf), the handwriting is particularly cursive and so difficult to read. However, the pastor has written the names in a more English format and most of the genealogical information should be accessible even for non-German speakers.

Augusta Anna Radtke, daughter of Wilhelm Radtke and Wilhelmina Dobrung was born 15 August 1886 and baptized two days later on 17 August. She had three godparents, George Schallhorn and his wife Augusta and Augusta Radtke. The little girl bears the name of her two godmothers. The pastor is Peter Andres.

When recording this item in the family history, researchers should point out, as I have here, that Augusta bears the name of her two godmothers. Do not leave this interpretation to the non-genealogical reader, for, while it may seem obvious to genealogists who are used to interpreting such documents, it will not to others, and it is an interesting point.

The record above Augusta’s shows only two godparents, while the one below once again has three. This pattern continues in the pages near this entry, some having two and some three. By the late 1890s, when a printed book of forms is being used, there are usually only two godparents.