You Also Ought to Wash One Another’s Feet

A most moving passage is from the Gospel of John, a long discourse of Jesus on the night of the Last Supper, a passage used as the gospel reading for Maundy Thursday. "Maundy" is derived from "mandatum", the new commandment that Jesus gives his disciples in the course of the story.

Jesus knows he is about to be betrayed, knows of his approaching death, and we readers or hearers know as well, putting us at a bit of an advantage over the disciples at dinner. Jesus takes the opportunity to prepare his disciples for the future, and thereby the evangelist takes the opportunity to remind us of several important points for the Christian community as to the nature of Jesus, the promise of the Holy Spirit, or Advocate, and the commandment -- should we miss all of the rest of the message, the one thing Jesus would have us do: love one another. This commandment is given after the one major action of John's story of the Last Supper, when Jesus washes the feet of his disciples.

John 13. Now before the festival of the Passover, Jesus knew that his hour had come to depart from this world and go to the Father. Having loved his own who were in the world, he loved them to the end.
2 The devil had already put it into the heart of Judas son of Simon Iscariot to betray him. And during supper
3 Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God,
4 got up from the table, took off his outer robe, and tied a towel around himself.
5 Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was tied around him.
6 He came to Simon Peter, who said to him, ‘Lord, are you going to wash my feet?’
7 Jesus answered, ‘You do not know now what I am doing, but later you will understand.’
8 Peter said to him, ‘You will never wash my feet.’ Jesus answered, ‘Unless I wash you, you have no share with me.’
9 Simon Peter said to him, ‘Lord, not my feet only but also my hands and my head!’
10 Jesus said to him, ‘One who has bathed does not need to wash, except for the feet, but is entirely clean. And you are clean, though not all of you.’
11 For he knew who was to betray him; for this reason he said, ‘Not all of you are clean.’
12 After he had washed their feet, had put on his robe, and had returned to the table, he said to them, ‘Do you know what I have done to you?
13 You call me Teacher and Lord—and you are right, for that is what I am.
14 So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet.
15 For I have set you an example, that you also should do as I have done to you.
...
34 I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another.
35 By this everyone will know that you are my disciples, if you have love for one another.’

The context is not accidental. Love brackets the story of the washing of the feet. The love Jesus is commanding is not just a warm fuzzy feeling for one's fellow human being. It means caring for one another in physical and intimate ways. It means caring to the point of putting oneself in what the "world", the world of status and power and wealth and privilege, would consider a subservient or demeaning position. Christianity, after all, is about Incarnation, physical presence of God in human form, as much as about Resurrection, a transcendence of the limit of death that is usual in the physical world.

Where is the good news in that? It is in the affirmation that our physical (and emotional and psychological, and intellectual) needs should be a concern to one another, and, despite centuries of Christian distrust of the physical, the body, these needs should not be denied or vilified. Danger is not in our physical being, but in that which keeps us from loving one another.

So Born From Their Mother's Womb

The sexual vocabulary of the ancient world (and I am talking here about the Hellenic-Roman world that included the lands on the eastern shore of the Mediterranean Sea) was very different from ours, not only because of the languages spoken, but also because of a very different understanding of sex and sexuality. The stories we have about Jesus and early Christianity in the New Testament include specialized sexual vocabulary in only a few instances. One such place is Matthew 19, where Jesus is concluding his discussion of divorce with the Pharisees:

9 And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.
10 His disciples say unto him, If the case of the man be so with his wife, it is not good to marry.
11 But he said unto them, All men cannot receive this saying, save they to whom it is given.
12 For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.

Jesus' disciples have reservations about having no way out of marriage - not surprizing in a culture where marriages were arranged by families. Jesus does not address their concern, but says there are people who shouldn't marry, for the sake of the Kingdom of God, if they can manage it. He three times uses the term "eunouchos" or eunuch in the Greek text (although we do not know what word Jesus actually used in speaking). Is Jesus recommending self-mutilation?

Clearly the early Christians didn't think so, and although there are later stories that there were monks, "qui sibi virilia resecavit serracum," who cut off their genitals with a knife or saw (Carmina Burana), this is clearly thought to be beyond the pale.

So what is going on in Matthew, and were can we find some good news in it?

Interestingly, Jesus' tripartite division of the term "eunouchos" is similar to a Roman legal division of the term "spado", usually translated "eunuch". In Justinian's collection of Roman law and legal interpretation, a definition of "spado" is quoted from the earlier jurist Ulpian (see http://web.upmf-grenoble.fr/Haiti/Cours/Ak/Corpus/digest.htm for these texts):

Ulpianus libro primo ad legem Iuliam et Papiam
Spadonum generalis appellatio est: quo nomine tam hi, qui natura spadones sunt, item thlibiae thlasiae, sed et si quod aliud genus spadonum est, continentur. (Digest, L 16.128.)

"Eunuch is a general term which includes those who are eunuchs by nature, and likewise the cut or crushed, but also any other kind of eunuch." In other words, the same three categories Jesus uses - by nature, man-made, and other eunuchs. Since our sexual vocabulary uses eunuch only in the second sense, what are the other two types? Eunuchs "by nature" or "from their mother's womb, could refer to some sort of congenital birth defect, but the Digest, in other references, makes it clear this is probably not the case. First, it is clear that "spadones" can refer to those who are not castrated:

Ulpianus libro 33 ad edictum
...
1. Si spadoni mulier nupserit, distinguendum arbitror, castratus fuerit necne, ut in castrato dicas dotem non esse: in eo qui castratus non est, quia est matrimonium, et dos et dotis actio est. (Digest, XXIII 3.39)

"If a woman marries a eunuch, the judge must decide if he was castrated or not: if he is not castrated, since there is a marriage, there is a dowry, and a claim of dowry." Moreover, the uncastrated are assumed to be healthy and capable of procreation:

Ulpianus libro primo ad edictum aedilium curulium
...
2. Spadonem morbosum non esse neque vitiosum verius mihi videtur, sed sanum esse, sicuti illum, qui unum testiculum habet, qui etiam generare potest. (Digest, XXI 1.6)

"It seems truer to me that a eunuch is not diseased or defective, but healthy, just as a man who has one testicle, but who can still procreate." So, just who are these "eunuchs?" Clement of Alexandria in the Paedagogos give a clue when he says (see http://ia340931.us.archive.org/attachpdf.php?file=%2F0%2Fitems%2Fclemensalexandri01clemuoft%2Fclemensalexandri01clemuoft.pdf p. 252):

Eunouchos de alêthês, ouch ho mê dunamenos, all' ho mê boulomenos philêdein.

"But a true eunuch is not one who is unable, but one who is unwilling, to indulge in pleasure." This is clearly a definition not at odds with Jesus' third type of "eunuch", one who makes himself a eunuch "for the kingdom of heaven's sake." Thus the term "eunuch" appears to be inclusive of the celibate. If Jesus' tripartite use of the term "eunuch" is consonant with what appears to be the understanding of the later Ulpian and Justinian, then those who are "eunuchs which were born so from their mother's womb" must be those who avoid usual intercourse with women not from physical defect nor from religious scruple or other choice, but because they were born to do so. This sounds very much like what is generally understood as homosexuality today. Jesus not only does not condemn any of these possibilities, but uses the same term for all of them, including one that he clearly approves of, those who make themselves eunuchs "for the kingdom of heaven's sake."

The later story of the Ethiopian eunuch from Acts 8 brings us to the good news. Whatever the class of eunuch to which the Ethiopian belonged, he was chosen by God, deliberately brought into contact with the apostle Philip, and baptized.

26 And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.
27 And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,
28 Was returning, and sitting in his chariot read Esaias the prophet.
29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot.
30 And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?
31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.
32 The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:
33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.
34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?
35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
36 And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?
37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.
38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.
39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.
40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.

And here we have another case, as with the centurion Cornelius, of the Spirit reaching well beyond the expected boundaries, to bring in the outsider, here an Ethiopian and a eunuch.

I should not call any man unclean

Leviticus 18 is often used as a weapon with which to condemn men and women who love people of their own gender. Yet there is some indication that the earliest Christians were not as judgemental as some of their modern descendants. In Acts 10, specifically, as events are set into motion that will bring Peter into contact woth the Roman Cornelius, Peter is sent a dream.

Acts 10:9 On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour:

10 And he became very hungry, and would have eaten: but while they made ready, he fell into a trance,

11 And saw heaven opened, and a certain vessel descending upon him, as it had been a great sheet knit at the four corners, and let down to the earth:

12 Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.

13 And there came a voice to him, Rise, Peter; kill, and eat.

14 But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.

15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.

16 This was done thrice: and the vessel was received up again into heaven.

17 Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon's house, and stood before the gate,

18 And called, and asked whether Simon, which was surnamed Peter, were lodged there.

19 While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.

20 Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them.

Clearly another set of Levitican prohibitions is superseded, as Peter soon realizes, by a new rule of inclusion.

Acts 10:25 And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.

26 But Peter took him up, saying, Stand up; I myself also am a man.

27 And as he talked with him, he went in, and found many that were come together.

28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.

29 Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me?

30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing,

31 And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God.

32 Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee.

33 Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.

34 Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:

35 But in every nation he that feareth him, and worketh righteousness, is accepted with him.

36 The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)

37 That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;

38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

39 And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree:

40 Him God raised up the third day, and shewed him openly;

41 Not to all the people, but unto witnesses chosen before God, even to us, who did eat and drink with him after he rose from the dead.

42 And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.

43 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

44 While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.

45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.

Surely Peter's revelation is that there are things more important than the specifics of a set of rules laid down for one nation at one particular moment.

So where is the good news? It is that the love of God, grace, salvation are not reserved for those who keep the Levitican code, "But in every nation he that feareth him, and worketh righteousness, is accepted with him."