That washing of feet
has nothing in common with Sacraments properly so called and can only be said
to be called a Sacrament broadly speaking; to the extent that everything
called a Sacrament has a mystical sense and figures, as well as types of other
things. That washing was really a sign of the humility and charity of Christ.
Likewise, it was a sign of the purity with which men ought to approach the
Eucharist; therefore, Christ did this with which men ought to approach the
Eucharist. Lastly, it was a sign immediately before the institution of the
Eucharist. Lastly, it was a sign and a certain figure of purgation, which we
were going to have through the passion of Christ, as Cyril explains in this
passage.
That it was not,
however, a Sacrament properly so-called, is clear firstly because we do not
have a promise of justifying grace, for that of verse 8, “Unless I wash you, you
will have no share with me,” does not literally promise grace, but threatens
punishment on account of disobedience as Chrysostom, Cyril and Basil (on
Baptism 1, 2) explain on this passage. If Peter obstinately refused that
washing of his feet, but because he would have sinned against Christ and that obedience
would be lacking. Still, it can mystically signify, as Augustine explained
on this passage, that even the just need Christ to wash them daily from venial
sins, which are like the filth which adheres to their feet on account of living
in human society. Now, this does not suffice to effect a Sacrament, because
here it is a question on the washing of venial sins which do not need gratia
gratum faciens. This is why the Lord says in verse 10, “He that has been washed
does not need to wash his feet, but is wholly clean.” In other words, he is
clean simply, and absolutely, since he would be just; nevertheless, he still
needs washing from venial sins. Besides, we do not have from this passage that
washing of feet really takes away venial sins; otherwise, we would have to wash
our feet daily. Rather, only that one washing, whereby the Lord washed
the feet of his disciples, was a figure of the internal washing which we
receive from Christ. Therefore, the washing of feet itself is not a Sacrament
properly so-called.
Secondly, we do not have a
command, or institution of using this rite frequently, which is required in
every Sacrament; otherwise, all men who do not use those ceremonies would sin
daily. Although these ceremonies were once customary in certain Churches
immediately after Baptism, nevertheless, it was never received in all of them,
nor in the Roman Church itself, as Ambrose witnesses (loc cit.). Nor is
the command in the following verses opposed to us, v. 15, “I have given you an
example” v. 14, “And you should wash one another’s feet,” and v. 7, “What I do,
you do not know now, but you will know hereafter.” This command instructs humility
and charity, as Chrysostom and Cyril explain, but not the material
washing of feet itself, as is clear from the praxis of the Church, for Christians
supposed they had a special command on the washing of feet.
It is easy to respond
to the earlier passages of the Fathers. Ambrose calls it a Sacrament and
mystery, because it was preserved in his Church as a sacred ceremony,
and as some Sacramental; nevertheless, he did not think this washing is a
Sacrament properly so called, from the fact that he affirms mortal sins are not
forgiven by that washing, but certain remnants of original sin.
Furthermore, he says he does not find fault with the Roman Church where these
ceremonies were not in use, but he could not say that if he thought it was a
true Sacrament. Hence, Cyprian and Bernard, if we read them carefully, do not
say the material washing of feet itself is a Sacrament whereby men are
sanctified: they only say that unique washing of the feet of the
Apostles which Christ did was a Sacrament, because he signified by that
something sacred, which we should do daily, i.e. the expiation of venial sins,
which Christ does in us daily through prayer, fasting, humility, and the
exercise of piety toward our neighbors, from which we are freed. Rightly, if
they would have thought washing of feet was a Sacrament, it would behoove us to
daily wash each other’s feet, according to that opinion, for they say this
Sacrament is a daily expiation of sins.
(Robert Bellarmine, De
Controversiis Tomus VI: On the Sacraments in General in Two Books & On
Baptism and Confirmation [trans. Ryan Grant; Post Falls, Idaho: Mediatrix
Press, 2021], 268-70)