A Theology Of Footwashing

Because of the ambiguity stemming from differences between the Johannine and synoptic accounts in the New Testament, the relationship between footwashing, the Lord's Supper, and baptism has been variously interpreted. The rite has been understood to symbolize purification, humility, and service to one's neighbor.

Ambiguous New Testament Evidence Theological interpretations of footwashing's rich meaning vary considerably, both in historical and contemporary liturgical settings. Theological and ethical emphases embodied in the practice include humility, cleansing, forgiveness, renewal, discipleship and service. In some fellowships, the Lord's Supper and footwashing are preceded the previous week by a time of "?making things right?" with God and sisters and brothers in the church (Matt. 5:23–24), so that the basin and towel have come to signify reconciliation. Footwashing's polyvalence is the result of ambiguity in the primary founding document (John 13); multiple local understandings emerging through the nonuniversality of the practice; cultural transformations which make footwashing's practical purpose less apparent; and the burden on the bodily practice itself to carry the weight of interpretation. It is noteworthy, first of all, that no account of footwashing is included with the Corinthian or synoptic Gospels' narratives of the Lord's Supper. Nor, inexplicably, is the institution of the Lord's Supper included in the Johannine passage. Secondly, most scholars believe the John 13 passage itself represents a combination of two different Johannine traditions. Verses fourteen through seventeen suggest that by washing the disciples' feet Jesus was setting an example of self-sacrificing humility. However, verses six through ten indicate that what Jesus did in the footwashing is essential if the disciples are to gain a heritage with him (v. 8), and apparently this action cleanses them of sin (v. 10). It is also unclear whether understanding is to come only after the Resurrection (v. 7) or if understanding is possible now (vv. 12, 17). Thus, from the founding text at least two different interpretations are possible: the need for regular spiritual cleansing and the admonition to be humble. In a provocative reconstruction of the passage, Oscar Cullmann suggests that the footwashing refers both to baptism and to the Eucharist. In religious history, water is often symbolically associated with spiritual cleaning or, in Christian contexts, baptism. For Ambrose, footwashing was linked with the baptism of neophytes as a "?special help of sanctification,?" even though "?in baptism all guilt is washed away.?" Led by Augustine, many Latin writers since the fourth century, including a few modern Roman Catholic scholars, see a reference to penance in verse ten: "?The one who has bathed does not need to wash, except for his feet.?" The latter clause is a disputed one, and its inclusion or exclusion greatly colors possible interpretations. Humility and Service Washing of feet as a mark of servility appears in Jewish rabbinical literature. In the footwashing practice among members of the medieval Christian ecclesiastical and political hierarchy, and among members of medieval monastic groups, humility is the most obvious strand of emphasis. Most modern commentators see no sacramental significance in footwashing, but consider it a lesson in humility. These scholars usually believe the footwashing story and Jesus' injunction to "?wash one another's feet?" is to be taken figuratively rather than literally. Other contemporary interpretations include viewing footwashing as a "?symbolic act of eschatological hospitality,?" receiving the disciples into the place where Jesus was going (Hultgren); as a preparation for the martyrdom, which Jesus' disciples were willing to face, analogous to the anointing of Jesus' feet by Mary (Matt. 26; Weiss); or as a prophetic action distinguishing "?the community which Jesus calls into existence from the power structures so universal in human society?" through "?the love of friendship expressing itself in joyful mutual service for which rank is irrelevant?" (Schneiders). With most modern footwashings being enacted by all congregants rather than only the political or church hierarchy, the theme of mutual service may make more intuitive sense than humility or spiritual cleansing. For egalitarian practitioners, humility is slightly less evident because the ritual's symbolic meaning is less discontinuous with existing relationships among those who wash and those who are washed—in contrast to historic relationships between kings, princes, popes, and bishops and those whose feet they washed. Likewise, members of Christian fellowships have no calling to perform spiritual cleansing on one another, even though water does signify such cleansing. For some Protestant denominations, the practice's meaning has shifted, even though performance of the ritual has remained relatively unchanged. For example, among twentieth-century Mennonites, the ordinance has generally shifted its meaning from passive cleansing (purification) or equally passive humility toward active service. This is a nuanced shift away from the ritual's agent-centeredness toward other- or act-centeredness and reflects Mennonite's modern movement toward engagement with their world, rather than withdrawal into pure communities. Because of footwashing's multiple, interrelated symbolic possibilities, contemporary liturgical footwashings may emphasize cleansing, forgiveness, renewal, humility, discipleship, reconciliation or service, or may combine the various theological and ethical themes into a coherent whole.