Though the words of the institution of the Eucharist are not in the fourth Gospel, St John describes the washing of the feet of the disciples at the Last Supper. This account clearly reveals the meaning of the Eucharist. "(Jesus)got up from the table, took off his outer robe, and tied a towel around himself. Then he poured water into a basin, and began to wash the disciples' feet and to wipe them with the towel that was tied around him"(Jn 13:4-5).

Moreover, there are many things found in the Synoptic Gospels mentioned in John's Gospel also. For example, the prediction that Judas would betray Jesus (cf Jn 13:18-19; 21-30); and that Peter would deny the Master (cf 13:38); the reference to the fruit of the grape (cf 15:1-6); the importance of love in the New Covenant (cf 13:34; 15:12,17); the teaching that the body of Jesus is the bread given for the sins of the world (cf 6:51). These references show that John was aware of the institution of the Eucharist.
 
 

Through washing of the disciples' feet, Jesus is teaching us a great lesson of love and service. We read about this event in the liturgy of Maundy Thursday which was the occasion of the establishment of the Holy Eucharist. Among the Jews washing of the feet was a customary ritual and was done by slaves. It was considered a menial job. Jesus, through the action of a slave and a servant, teaches that Christians must be ready for mutual love and service. In the ordinary events of daily life, we should be ready to serve one another.

Peter does not grasp the import of the call to service (13:7). He therefore tries to prevent Jesus from washing his feet. Jesus then makes it clear to Peter and to the other Apostles that washing of the feet (service) is essential in order to participate in the life of Jesus (13:8,14). "So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet"(Jn 13:14). This verse reminds us that the words "washing the feet", indicate that service is the sign of a Christian community (becoming participants of the Eucharist).

St Paul and St Luke make this idea clear while they give the liturgical words of institution of the Eucharist. In Lk 22:14-23 we have the reference to the establishment of the New Covenant. On this occasion the disciples, who have not grasped the essence of the salvific act (the meaning of the Eucharist), are engaged in contending for the highest rank and position. At this juncture Jesus teaches them the great lesson of service (22:24-30). The meaning of the blood of the New Covenant shed for many is that service and salvation come through sacrifice. The Apostle makes it clear in 1 Cor 11:17-22 that those who live without love and create divisions in society, do not eat the Lord's Supper. In particular, the necessity to share one's bread with the needy in society is here emphasised. Next comes the description of the New Covenant and the strong teaching of the Apostle that the Eucharist should not be received unworthily, particularly after commiting faults against charity (11:23-24). Unless we live a life of love and service, the Eucharist will not mechanically produce any fruit whatsoever.
 
 

The sacrifice of Jesus, the Paschal Lamb, and the personal sacrifice of the Christian are the two sides of the same offering. When we say that the Eucharist is a sacrifice, we understand that the whole life of Jesus is a gift to the human race. It is as an epitome of the life, death, and resurrection of Jesus that we should see the Lord's Supper and the sacrificial death on the cross. In the Gospels, specially that of St Mark, we see the life of Jesus right from the beginning as a sacrifice. The dimensions of suffering, sacrifice and service are clearly brought out here. The prophecies on Christ can be repeatedly seen in St Mark's Gospel (8:31;9:31;10:32-34). Christ's mission in regard to the third prophecy about his passion is here highlighted. The Son of man has come to serve, and offer his life as a sacrifice for the salvation of many (cf 10:45). The Apostles (all Christians for that matter) are called to walk the way of the cross and to live a life of service. This fact Jesus makes clear when the sons of Zebedee come with their request. (10:35-44). In short, the meaning of the imitation of Christ and communion with him, is that the Christian's life should become a sacrifice, a service.

When Jesus commands, "Do this in commemoration of me," during the Eucharist sacrifice, he does not say or intend, that only one act be done through the breaking of the bread. Jesus exhorts us to follow his life style-to live as Jesus lived; to give and share as he did; to suffer for one's fellowmen as he did - this is the great mandate that he hands over to us at the Last Supper.
 
 

As indicated earlier, it is clear that John knew about the establishment of the Eucharist, because the washing of the feet takes place during the Last Supper (13:2).That the Last Supper which was the Lord's Supper was indeed the institution of the Eucharist is clear from 1 Cor 11:20. Moreover, Jn 6:51-58 speaks of the bread of life and the necessity to partake of it. The Eucharistic bread is the body of Jesus for the life of the world. "I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh" (Jn 6:51); "Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day; for my flesh is true food and my blood is true drink. Those who eat my flesh and drink my blood abide in me, and I in them" (Jn 6: 54-66). What we see here is the union with Jesus through the Holy Mass. "While they were eating, Jesus took a loaf of bead, and after blessing it he broke it, gave it to the disciples, and said, 'Take, eat; this is my body.' Then he took a cup, and after giving thanks he gave it to them, saying, 'Drink from it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you, I will never again drink of this fruit of the vine until that day when I drink it new with you in my father's kingdom" (Mt 26:26-29; Mk 14:22-25; Lk 22:15-20). The meaning of the reference to the institution mentioned above is the same. In the Bible the Semitic languages mean the individual by the word 'body' and life by the word 'blood'. The body does not simply mean flesh. In the Hebrew way of thinking , it was customary to speak of the body in order to mean man.
 
 

St John's Gospel, the last one to be written, was composed in 95AD. The liturgical text was already familiar by this time. Through the discourse on the washing of the feet and on the living bread, the evangelist is expounding the deeper meaning of these words to the community (Jn 6:51). The opinion that this verse takes the place of the liturgical text , is also prevalent.

By just receiving the Eucharist as an external act, we do not achieve union with Jesus. This union will take place only when we ourselves become like Christ, (like the Eucharist), live the Eucharist and work for the creation of a new earth. We cannot afford to forget that we, who receive the Eucharist, are the various members of the body of Christ and should live in mutual union. St Paul makes this clear (1 Cor 12:12-31; Eph 4:14-15). Just as there is one bread from different grains of wheat, the Christians who eat of this bread should also be one (1 Cor 10:17). The Holy Mass is the celebration of the death and resurrection of Jesus. It is only when we die to sin with Christ and rise with him (live for God), that the meaning of the Eucharistic sacrifice becomes effective in us.