Bell, Jr., ‘State and Civil Society’, pp. 425–29; William T. Cavanaugh, Theopolitical Imagination (New York: T & T Clark, 2002).

 Bell, Jr., ‘State and Civil Society’, pp. 425–29; William T. Cavanaugh, Theopolitical Imagination (New York: T & T Clark, 2002).)| false
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 Bell, Jr., ‘State and Civil Society’, pp. 425–29.

 Bell, Jr., ‘State and Civil Society’, pp. 425–29.)| false
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 Bell, Jr., ‘State and Civil Society’, pp. 429–33.

 Bell, Jr., ‘State and Civil Society’, pp. 429–33.)| false
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 Bell, Jr., ‘State and Civil Society’, pp. 433–37; Cavanaugh, Theopolitical Imagination.

 Bell, Jr., ‘State and Civil Society’, pp. 433–37; Cavanaugh, Theopolitical Imagination.)| false
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 Bell, Jr., ‘State and Civil Society’, pp. 433–37.

 Bell, Jr., ‘State and Civil Society’, pp. 433–37.)| false
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 Yoder, Body Politics, p. ix.

 Yoder, Body Politics, p. ix.)| false
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 Yoder, Body Politics, p. 74–77.

 Yoder, Body Politics, p. 74–77.)| false
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 Bob Brenneman, ‘Embodied Forgiveness: Yoder and the (Body) Politics of Footwashing’, The Mennonite Quarterly Review 83 (January 2009), pp. 7–28 (16–24).

 Bob Brenneman, ‘Embodied Forgiveness: Yoder and the (Body) Politics of Footwashing’, The Mennonite Quarterly Review 83 (January 2009), pp. 7–28 (16–24).)| false
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 Thomas, ‘Footwashing Within the Context of the Lord’s Supper’, pp. 170–71.

 Thomas, ‘Footwashing Within the Context of the Lord’s Supper’, pp. 170–71.)| false
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 Thomas, ‘Footwashing Within the Context of the Lord’s Supper’, pp. 174–75.

 Thomas, ‘Footwashing Within the Context of the Lord’s Supper’, pp. 174–75.)| false
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 Thomas, ‘Footwashing Within the Context of the Lord’s Supper’, pp. 176–78.

 Thomas, ‘Footwashing Within the Context of the Lord’s Supper’, pp. 176–78.)| false
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 Thomas, ‘Footwashing Within the Context of the Lord’s Supper’, pp. 175–76.

 Thomas, ‘Footwashing Within the Context of the Lord’s Supper’, pp. 175–76.)| false
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 Thomas, ‘Footwashing Within the Context of the Lord’s Supper’, pp. 178–82.

 Thomas, ‘Footwashing Within the Context of the Lord’s Supper’, pp. 178–82.)| false
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 Thomas, Footwashing in John 13 and the Johannine Community, pp. 50–56, 59.

 Thomas, Footwashing in John 13 and the Johannine Community, pp. 50–56, 59.)| false
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 Duke, ‘John 13:1–17, 31b-35’, p. 399.

 Duke, ‘John 13:1–17, 31b-35’, p. 399.)| false
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 Nation, ‘Washing Feet: Preparation for Service’, p. 449.

 Nation, ‘Washing Feet: Preparation for Service’, p. 449.)| false
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 William Cavanaugh, ‘From One City to Two: Christian Reimagining of Political Space’, Political Theology 7.3 (2006), pp. 299–321 (315–17). Elsewhere Cavanaugh notes that while the Church is the privileged embodiment of God’s activity, God’s activity is not confined to the Church. The activity of the Spirit is not limited to the Church because the Holy Spirit blows where the Spirit wants. Cavanaugh says, ‘The eschatological “not yet” means that the history of the drama so far needs to be told hopefully but penitentially, with room for marginal voices and conflicts. The story is not told in an epic manner, as if the church were made to rule. As the embodiment of God’s politics, the church nevertheless muddles through. God is in charge of all of history. The church’s job is to try to discern in each concrete circumstance how best to embody the politics of the cross in a suffering world.’ See Cavanaugh, ‘Church’, p. 405.

 William Cavanaugh, ‘From One City to Two: Christian Reimagining of Political Space’, Political Theology 7.3 (2006), pp. 299–321 (315–17). Elsewhere Cavanaugh notes that while the Church is the privileged embodiment of God’s activity, God’s activity is not confined to the Church. The activity of the Spirit is not limited to the Church because the Holy Spirit blows where the Spirit wants. Cavanaugh says, ‘The eschatological “not yet” means that the history of the drama so far needs to be told hopefully but penitentially, with room for marginal voices and conflicts. The story is not told in an epic manner, as if the church were made to rule. As the embodiment of God’s politics, the church nevertheless muddles through. God is in charge of all of history. The church’s job is to try to discern in each concrete circumstance how best to embody the politics of the cross in a suffering world.’ See Cavanaugh, ‘Church’, p. 405.)| false
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 Brenneman, ‘Embodied Forgiveness’, pp. 19–22. Brenneman offers an insightful comparison between these two practices, noting their textual and sociological similarities.

 Brenneman, ‘Embodied Forgiveness’, pp. 19–22. Brenneman offers an insightful comparison between these two practices, noting their textual and sociological similarities.)| false
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 Brenneman, ‘Embodied Forgiveness’, pp. 21–22, 26.

 Brenneman, ‘Embodied Forgiveness’, pp. 21–22, 26.)| false
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 Goodhue, ‘Do We Have to Lose Our Uniqueness When We Merge?’, pp. 128–29. Sometimes the decline is not marked by an absence of footwashing opportunities, but its change of format where it is moved to a less conspicuous moment in the service or to another service altogether besides Sunday morning. These changes allow for members to opt out of the ritual; it is no longer an obligatory practice. See Bob Brenneman, ‘Embodied Forgiveness’, pp. 13–16. Although I do not have any formal evidence to prove the following conjecture, my hunch is that this remains true among Pentecostals as well. Acculturation has affected Pentecostals and footwashing is now an optional practice, even among Pentecostal denominations like the Church of God that lists the ritual in its Statement of Faith alongside of eucharist and water baptism.

 Goodhue, ‘Do We Have to Lose Our Uniqueness When We Merge?’, pp. 128–29. Sometimes the decline is not marked by an absence of footwashing opportunities, but its change of format where it is moved to a less conspicuous moment in the service or to another service altogether besides Sunday morning. These changes allow for members to opt out of the ritual; it is no longer an obligatory practice. See Bob Brenneman, ‘Embodied Forgiveness’, pp. 13–16. Although I do not have any formal evidence to prove the following conjecture, my hunch is that this remains true among Pentecostals as well. Acculturation has affected Pentecostals and footwashing is now an optional practice, even among Pentecostal denominations like the Church of God that lists the ritual in its Statement of Faith alongside of eucharist and water baptism.)| false
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 Tomberlin, Pentecostal Sacraments, pp. 198–99.

 Tomberlin, Pentecostal Sacraments, pp. 198–99.)| false
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 W.J. Seymour, ‘The Ordinances Taught By Our Lord’, The Apostolic Faith 1.10 (September 1907), p. 2.

 W.J. Seymour, ‘The Ordinances Taught By Our Lord’, The Apostolic Faith 1.10 (September 1907), p. 2.)| false
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