Chapter I.
Why do those who have been plunged and brought back to life in baptism receive anointing on the head, and what is regeneration: by what means should we also imitate the nature of a fish in the sea of this world? Likewise, the usefulness of the mystery of foot-washing, although it does not obtain in the Roman Church, is declared to be not insignificant.
Yesterday we debated about the fountain, the appearance of which is like the form of a tomb; into which, believing in the Father and the Son and the Holy Spirit, we are received and immersed and rise again, that is, we are resurrected. But you receive the oil, that is, the ointment, on your head (On the Consecration of the Chalice, Distinction 8, chapter You Have Received the Mystery). Why on the head? Because the senses of the wise are in their head, as Solomon says (Ecclesiastes 2:14); for wisdom is cold without grace: but when wisdom receives grace, then its work begins to be perfected. This is called regeneration.
What is regeneration? In the Acts of the Apostles (Acts 13:33), there is a verse that is quoted from Psalm 2: 'You are my Son, today I have begotten you,' which seems to refer to the resurrection. The holy apostle Peter interpreted in the Acts of the Apostles that when the Son rose from the dead, the voice of the Father revealed the truth: 'You are my Son, today I have begotten you' (Psalm 2:7). And so the firstborn from the dead is called. Therefore, what is resurrection, if not when we rise from death to life? So likewise in baptism, since it is a likeness of death, without a doubt, when you are immersed and rise again, it becomes a likeness of resurrection. Therefore, according to the interpretation of the apostle Peter, just as that resurrection was a regeneration, so is this resurrection a regeneration.
But what do you say about dipping into the water? Is it because you are a foreigner, is that why you are hesitant? We do indeed read: Let the earth bring forth the green herb (Gen. II, 11). Likewise, you have also read about the waters: Let the waters bring forth creatures (Ibid, 20), and creatures were born. Those were indeed creatures at the beginning: but it is reserved for you, that water may regenerate you unto grace, as it has generated others unto life. Imitate that fish that has obtained a lesser grace indeed; but it should still be a marvel to you. In the sea it is and above the waves it is: in the sea it is and it swims above the waves. In the sea the storm rages, the gales howl: but the fish swims, it is not submerged; because it is accustomed to swimming. Therefore, to you also this world is like the sea. It has various waves, heavy waves, fierce storms. And you, be like a fish, so that the wave of the world does not engulf you. Beautifully, however, the Father says to the Son: Today I have begotten you (Psalm II, 7), that is, when you redeemed the people, when you called them to the kingdom of heaven, when you fulfilled my will, you proved to be my Son.
You ascended from the fountain, what followed? You heard the reading. The high priest, though the presbyters also do it, nevertheless the beginning of the ministry is from the high priest. The high priest, I say, washed your feet. What is this mystery? You surely heard that when the Lord had washed the feet of the other disciples, he came to Peter and Peter said to him: 'Do you wash my feet?' (John 13:8). Is this, you the Lord washing the feet of a servant? Do you, the immaculate one, wash my feet? Do you, the creator of the heavens, wash my feet? Do you have this elsewhere: He came to John and John said to him: I should be baptized by you, and you come to me (Matt. III, 14)? I am a sinner, and you come to me, a sinner, to wash away your sins as if you had not committed any sins? See all righteousness, see humility, see grace, see sanctification: Unless I wash your feet, he says, you will not have any part with me.
We do not ignore that the Roman Church does not have this custom, whose type we follow in all things and its form: however, it does not have this custom of washing feet. See therefore, perhaps on account of the multitude, it declined. Nevertheless, there are those who say and attempt to excuse, because this is not to be done in a mystery, not in baptism, not in regeneration: but as if the feet of a guest were to be washed. Humility is one thing, sanctification is another. Finally, listen because it is a mystery and sanctification: Unless I wash your feet, you will not have a share with me (John XIII, 8). I say this for a reason, not because I am reproaching others, but to commend my own duties. In all things, I desire to follow the Roman Church, but we humans also have our own judgement; therefore, when something is more rightly observed elsewhere, we also observe it more rightly.
We follow the apostle Peter, we cling to his devotion. What does the Roman Church respond to this? Certainly Peter himself is the author of this assertion for us, Peter the apostle, who was a priest of the Roman Church. Peter himself says: Lord, not only the feet, but also the hands and the head (Ibid., 9). See the faith. What he excused before was humility; what he offered afterwards was devotion and faith.
The Lord responded to him, because he said hand and head: The one who has washed does not need to wash again, except to wash only the feet (Ibid., 10). Why is this? Because in baptism all sin is washed away. Therefore, sin is removed: but because Adam was deceived by the devil (Gen. III, 6), and poison was poured upon his feet, you wash the feet; so that in the part where the serpent laid its ambush, a greater assistance of sanctification may be added, so that it cannot deceive you thereafter. Therefore, wash your feet, so that you may wash away the poison of the serpent. It also leads to humility, so that we may not be ashamed in the mystery of that which we scorn in service.