On Holy Thursday we commemorate the the institution of the Mystical Supper of Christ (1 Corinthians 11:23-32, Matthew 26:2-27:2). Now in and through the Eucharist we are able to personally participate in the incarnation of God and to experience our salvation. We the Christians become the Body of Christ continuing the incarnation throughout time. The Mystical Supper is instituted as part of Christ’s own diaconal service to us all for He first washes the feet of His disciples to give us the example of what salvation is and means. Salvation is God’s love incarnate not in Christ alone but in and through the Body of Christ. Salvation is not merely that we cease sinning but that we become united to God. We all participate in this salvation and are to incarnate this love in our life and our world.
In sum, the Gospel of John understands the Eucharist not as a mere “cultic” and “sacramental” act, but primarily as a diaconal act and an alternative way of life with apparent social implications. For in those days, the washing of a disciple’s feet was more than an ultimate act of humble services and kenotic diakonia; it was an act of radical social behavior, in fact, a rite of inversion of roles within the society. To this should be added Jesus’ admonition to his disciples and through them to his Church: “For I have given you an example, that you also should do as I have done to you” (John 13:15). The diaconal implication of the Johannine understanding of the Eucharist becomes quite evident.
It is almost an assured result of modern biblical and liturgical scholarship that the Eucharist was “lived” in the early Christian community as a foretaste of the coming kingdom of God. It was experienced as a proleptic manifestation, within the tragic realties of history, of an authentic life of communion, unity, justice and equality, entailing no practical differentiation (soteriological and beyond) between men and women. (Theodore G. Stylianopoulos, Sacred Text and Interpretation, p. 156)
Following the footwashing and the Supper, Christ and the disciples sang a hymn together – believed to be Psalm 118.
“Psalm 118, which is one of the most beautiful psalms in the entire Psalter. It is also one of the most simple…. It goes without saying that all the psalms are important to us. Yet Psalm 118 is especially important, since according to tradition it was the psalm sung by the Lord with His disciples at the Mystical Supper (cf. Mt. 26:30), moments before He handed Himself over for the life of the world. It is, then, a preeminently Eucharistic psalm, a psalm of thanksgiving.” (Archimandrite Aimilianos, Psalms and the Life of Faith, p. 300)
Christ prepares Himself and His disciples for the betrayal, arrest and crucifixion by singing a hymn of Thanksgiving with them. So for us every Divine Liturgy is Eucharistic – a thanksgiving to God for all that God has done and is doing for us and with us. On the very night Jesus is arrested He gives thanks to God as we commemorate every time we serve the Liturgy of St John Chrysostom:
For when He had come and had fulfilled all the plan of salvation for us, in the night in which He was given up – or rather, in which He gave Himself up for the life of the world – He took bread in His holy, pure, and blameless hands; and when He had given thanks and blessed it, and hallowed it, and broken it, He gave it to His holy disciples and apostles, saying: “Take! Eat! This is My Body which is broken for you, for the remission of sins.”
And likewise, after supper, He took the cup, saying: “Drink of it all of you! This is My Blood of the New Covenant, which is shed for you and for many, for the remission of sins.”
Do this in remembrance of Me! Remembering this saving commandment and all those things which have come to pass for us: the Cross, the Tomb, the Resurrection on the third day, the Ascension into heaven, the Sitting at the right hand, and the Second and glorious Coming.