In a class discussion about church ordinances, a theologian noted that among the many specific commands Jesus gave, foot washing is often overlooked and rarely practiced. This observation holds especially true in many evangelical churches. While some have occasionally followed this command, foot washing has not been widely accepted as a normative practice or treated as an ordinance like baptism or the Lord’s Supper. One reason for the lack of practice of foot washing is how it has been diversely interpreted throughout church history.¹ As we revisit this gospel account, let’s reflect on how this story can shape the church today.

Revisiting the Upper Room

The gospel of John presents a vivid account of a pivotal moment on the night before the crucifixion: Jesus wrapped a towel around his waist and began washing his disciples’ feet. Once he had finished, he instructed them to follow his example:

When he had finished washing their feet, he put on his clothes and returned to his place. “Do you understand what I have done for you?” he asked them. “You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you. Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them (John 13:12–17, NIV; emphasis added)

Among others, footwashing can be understood as a command to emulate the humility of Jesus. Foot washing is a symbolic act linked to the sacraments (baptism and Lord’s Supper), a demonstration of Christ’s redemptive work, or even a distinct sacrament instituted for the church.

A detailed examination of these interpretations lies beyond this present discussion. In this article, I want to focus on the possibility of recovering an ecclesial practice that takes Jesus’s command in its literal sense. In particular, we inquire whether reenactment of religious and historical events still hold value for the Christian witness in Asia.

The Posture of a Servant

Just as Advent and Easter narratives are retold and reenacted in both religious and public spaces, reenacting foot washing, one of the most powerful moments in Jesus’s final hours, can also shape how believers engage with his life and teachings. The foot washing scene in the Upper Room is most often understood as a provocative display of Jesus Christ’s humility. Rightly so, the Son of God took on the posture of a servant and performed what historians describe as one of the most menial tasks in the ancient world.

Washing feet, caked with dust and dirt, was typically assigned to the lowest-ranking household servants. Interestingly, even among Jewish servants, this duty was deemed too degrading, which explains Peter’s initial protest: “You shall never wash my feet” (John 13:8).² Gerald L. Borchert notes that, unlike how foot washing is done today, servants in New Testament times would wash the feet of their masters who were reclining around the table. This arrangement ensured that servants remained unobtrusive. They carried out their task unnoticed and largely disregarded.³ Yet Jesus intentionally embraced this lowly task to demonstrate that true greatness is measured by one’s willingness to serve (Mark 10:44; Matthew 23:11).

Viewing foot washing as a gesture of hospitality in ancient societies reveals yet another dimension of Jesus’s humility.⁴ Beyond its practical purpose, foot washing symbolized one’s recognition of another’s “honour and social position.”⁵ In a striking reversal, the one who should have been honored chose instead to honor his disciples. The power of Jesus’s demonstration of humility becomes even more pronounced when we consider John the Baptist’s declaration of his unworthiness to perform even the humblest task for Jesus (John 1:27). If such a respected leader as John felt unworthy to perform a menial service for Jesus, how much more astonishing is it that Jesus himself willingly assumed the role of a servant?

He Loved Them to the End

The opening of John 13 sets the tone for how we motivate our spiritual community in responding to Jesus’s command to act on his example: “Jesus knew that the hour had come for him to leave this world and go to the Father. Having loved his own who were in the world, he loved them to the end” (John 13:1). For Jesus, washing the disciples’ feet was not merely an act of service and a gesture of honoring them; it was first and foremost a demonstration of love that overcomes barriers of sin and societal norms. Unlike a servant compelled by duty, Jesus served voluntarily out of genuine affection.

Foot washing did not occur in the company of unfamiliar people, but among those Jesus considered his own. It also warrants attention that foot washing was typically performed upon a guest’s arrival at a household, before reclining for a meal, to cleanse the dust and dirt accumulated from travel. Perhaps, Jesus broke convention when he washed the disciples’ feet in the middle of the meal to ensure that they would not miss such an intimate expression of his love. This was not a customary act, but a deeply personal one and the disciples would need to fully grasp the humility and sacrificial love that defined his ministry.

Reenactment and Asian Cultures

If Jesus’s command to emulate foot washing transcends cultures and time, does it still hold meaning for his disciples today? The dissonance between biblical and contemporary cultures presents a challenge because foot washing is not common in many societies especially in modern times. When practiced today, it is largely symbolic. But would such a symbolic act cultivate or demonstrate a genuine spirit of servanthood or humility, and love? The answer depends on how a community understands the significance of symbolic practices. Thus, the following discussion seeks to demonstrate the potential value of reenactments in shaping the Christian life and its compelling witness to the world.

Reenacting historical events, literary scenes, and religious stories is one of the most significant features of Asian cultures. Reenactment plays a formative role in people’s religious and political consciousness.⁶ For this reason, reenactments often serve as the centerpiece of festivals, which can be seen in well-known examples like Ramlila across Asia, the Battle of Kawanakajima in Japan, and Sinakulo in the Philippines.

Ramlila is a dramatic folk reenactment of an ancient Indian epic, the Ramayana, celebrated by 11 countries in Asia.⁷ The members of the communities integrate a diverse array of local traditions and artistic expressions of their beliefs into dramatic performances. This grand spectacle, which may extend over several nights or even weeks, demonstrates that people can be bound by religious devotion through narrative reenactments. Storytelling, music, and elaborate stagecraft make the life and heroism of one who embodies righteousness, virtue, and ideal kingship alive.

Similarly, in Japan, the Yonezawa Uesugi Festival stands as a powerful tribute to the country’s feudal history. Its most anticipated feature is the large-scale reenactment of the Battle of Kawanakajima, a fierce 16th-century conflict between the rival warlords Takeda Shingen and Uesugi Kenshin. Every year in April, hundreds of participants don samurai armor, wield traditional weapons, and engage in meticulously choreographed battle scenes that immerse spectators in a key moment of Japan’s past. This event not only preserves historical narratives, but also fosters a deep sense of cultural identity among the local community.⁸

In the Philippines, the Sinakulo takes center stage during the Holy Week, where many local communities present theatrical reenactments of Jesus Christ’s crucifixion and resurrection. Rooted in Spanish colonial traditions, this practice blends folk religiosity with dramatic storytelling that includes elaborate costumes, solemn hymns, and portrayals of biblical characters. Some Sinakulo productions are intimate community affairs, while others are large-scale presentations as street processions. Many participants undergo physical hardships, such as carrying wooden crosses, self-flagellation or penitensya, and even nailing on a cross. The Moryonan or Moriones Festival in the province of Marinduque serves as a striking example of penitential reenactments. It features a week-long act where the penitents called moryon wear heavy wooden Roman soldier masks and armor while they walk under the heat of the sun. The mask represents the figure traditionally identified as the one who pierced Jesus during the crucifixion.⁹

These examples from different cultures and religious backgrounds show us the enduring human impulse to commemorate, preserve, and relive shared histories through reenactments. Whether drawing from mythology, military history, or religious faith, reenactments serve as a powerful expression of collective memory and aim to ensure that the past remains present in the lives of contemporary communities.

Thus, reenactments can still serve as a powerful tool for conveying deep insights and spiritual wisdom, including the life and teachings of Jesus Christ. As Reynaldo Clemeña Ileto observes, “In traditional Tagalog society, at least, Holy Week was that time of the year when the spiritual and material planes of existence coincided; when, to put it in another way, the people themselves participated in Christ’s passion.”¹⁰

Reenactment in Liturgy and Mission

While it is true that stepping into the lived experiences of those who came before us does not necessarily arise out of genuine faith, we cannot overlook some theological values reenactments can offer.

First, much like every religious ritual and festival since the Old Testament, reenactment provides familiarity and a deep sense of belonging to the narratives one seeks to embrace. Even Jesus Christ used rituals and festivals as opportunities to reveal his divine identity. The gospel of John mentions his presence at the Passover and Feast of Unleavened Bread (2:13, 2:23; 6:4; 11:55), Feast of Booths, (7:2–14) and even the Festival of Dedication (10:22), which was not instituted in the Law.

Second, by reenacting key moments in the gospel story, the church can create a link between the past and present. In the context of foot washing, believers participate in a time where the vision of Jesus’s humanity in the past is encountered into the now. This can keep the memory of his love and humility alive in a way that books or lectures cannot. Vanessa Agnew, a leading scholar in the field of historical reenactments, argues that reenactments are not just about retelling historical events in a neutral or factual approach but an effective way to evoke and engage human emotions and embodied experiences. In her words:

(a) Reenactment typically places emphasis on physical, emotional, and psychological experiences rather than on explication of large-scale historical events, processes, and structures; (b) it foregrounds testimony about daily life and social interactions in the present, while at the same time this testimony becomes evidentiary for a generalized notion of historical experience; (c) it operates with a conditional understanding of the past that offers emancipatory potential for the present; and (d) it attends to the demands and requirements of its audience.¹¹

By virtue of these characteristics, reenactments serve as a powerful pedagogical tool. They can help younger generations grasp underlying values beneath an act that may feel unfamiliar to them. Interestingly, in parts of India, China, Taiwan, and South Korea, foot washing is celebrated on special occasions as a gesture of filial piety. When our neighbors witness a similar tradition in the church, they can not only empathize with its significance but also reflect on its theological implications. Knowing that Jesus performed this lowly act to honor his disciples evokes personal reflection on his life and teachings.

It is also worth noting that many reenactments are instituted in Scripture as a form of worship. Participants actively commemorate God’s deliverance and provision (Exodus 12:14–27; Leviticus 23:39–43). Moreover, considering the Lord’s Supper, this reenactment is not only a form of worship but also a way of continually retelling the gospel: “For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes” (1 Corinthians 11:26). When people come together to perform or witness a shared story, it reinforces not only their sense of communal identity as a body of Christ but also their call to participate in the mission to proclaim God’s message of salvation.

Expanding on this idea, the significance of reenacting foot washing as a valid interpretation of Jesus’s command cannot be easily overlooked, particularly when considering its theological, cultural, and social implications. It offers distinct advantages in Asian contexts where cultural values such as humility, respect for elders, and communal solidarity resonate with the symbolic meaning of this practice.

Upvoting Humility

While I agree that by reenacting Jesus’s foot washing we actively participate in his servanthood and humility, I also find myself giving a caveat. When I see foot washing being celebrated online in communities or on social networking platforms, I wonder if we should pause and consider whether we might be negating the very essence of this act. Are we, perhaps, glorifying ourselves under the guise of humility?

When Jesus washed the disciples’ feet, he experienced what servants of his time had endured. He served quietly, unnoticed, and without expectation of praise. In this humble act, Jesus demonstrated that part of servanthood is embracing service for the sake of others without the need to draw attention to oneself.

I often grapple with the tension between our motives and the outcomes of what seems like a well-intended way to celebrate our Christian identity. This is especially true when our good deeds are put on public display. How do we strike a balance between encouraging believers to participate in ministry efforts while also heeding Christ’s words: “But when you give to the needy, do not let your left hand know what your right hand is doing” (Matthew 6:3)?

Despite this caveat, I recognize that digital media can serve the community of faith. So rather than dismissing publicity altogether, I would ask: Do our reenactments deepen our understanding of biblical virtues such as humility and love, or do they, instead, diminish these values when we intentionally position ourselves to receive recognition and praise?

Conclusion

Because foot washing was never practiced as a sacrament or an ordinance like baptism and the Lord’s Supper since the early church period, most biblical scholars argue that Jesus’s words, “I have set you an example that you should do as I have done for you,” cannot mean a reenactment of foot washing. Many agree that this can only mean that the disciples are to follow Jesus’s model of humility in the form of service towards each other.

I do not intend to dismiss this interpretation, but instead hope to show that recognizing the value of reenactment allows us to see that these perspectives are not necessarily mutually exclusive. Indeed, foot washing can be carried out with legalistic motivations or even serve as a substitute for genuine acts of servanthood. There is also a tendency for such ceremonies to foster a sense of pride and recognition. Yet, the possibility of misuse in a particular church practice does not, in itself, justify its rejection. Rather, appropriate safeguards and faithful stewardship should be placed to address potential concerns while upholding its rightful purpose and spiritual benefits.

Foot washing should be an everyday posture of Jesus’s disciples even today. It is a way of life rather than a mere symbolic act. Especially in many Asian regions where hierarchical relationships shape social dynamics, acts that break the barriers of social status should mark the Christian life. We are called to embody the boundless love of God, even in ways that are traditionally associated with lowly positions. As Leon Morris reminded, “No act of service should be beneath . . . ” the disciples of Jesus.¹² With this in mind, we must ask ourselves: Are we ready to take on tasks that others consider too menial? Are we willing to engage in ministries that place us in the background? Will we serve faithfully, even when our efforts go unnoticed and unrecognized? May we courageously choose the towel and basin each day, knowing that in humble service we reflect the very heart of Christ to the world.

C. Paul Mojica is a faculty member at the Center for Biblical Studies – Institute and Seminary. Since 2009, he has been serving as a Pastor-Elder of FCF-Baguio Mission Centre in Baguio City, Philippines. He contributes to collaborative works in philosophy and serves as an editor at Wise Ideas Publishing Co. Paul and his wife, Pauline, have been homeschooling their children, Paull Amos and Psalm Ayla. He is currently pursuing PhD in Theological Studies with AGST.