This article is from Issue 42 of “On The Move,” a publication of new learning possibilities for churches, at one time published by The Joint Board of Christian Education of Australia and New Zealand.
Although some ideas and liturgies may appear somewhat “dated” in style, concept, imagery or language, they may nevertheless offer a spring-board for new ideas among people who find themselves leading worship, perhaps in a new context, and with some trepidation.
Reproduced by permission. May be reprinted for use in local congregations only.
The Lord’s Supper and Footwashing
A Service for MAUNDY THURSDAY
John Salmon
The setting Is a darkened church, with a long low table placed down the centre aisle, and seating arranged around it in a circle. The table ii covered with grey hessian, lit by two candles in simple sticks, and set with unleavened bread In a wooden dish at one end and wine In a pottery goblet at the other. Further back from the table are two chairs, each with basin and water-jug. Worshippers have been asked to bring towels if they wish to take part in the footwashing.
INTRODUCTION
A brief introduction explains the outline of the service and the various elements, putting people at ease and reducing the need for later explanation and instruction.
The setting is a representation of the Upper Room on the evening before Jesus arrest. The service moves through the breaking of bread, conversation, footwashing and the sharing of wine, as a symbolic re-enactment of the events of that evening. The setting and the events are not recreated with neat accuracy, but pointed towards: the recreation/re-enactment of that final meal of Jesus with his disciples depends on the participation and contribution of the people gathered tonight.
BREAKING THE BREAD
Our God, we bless you; Our God, we praise you;
Our God, we praise your name.
Our God, we bless you;
Our God, we thank you;
Our God, we praise your name.
Now the feast of Unleavened Bread drew near, which is called the Passover. And the Chief Priests and the Scribes were seeking how to put him to death; for they feared the people.
Then Satan entered into Judas, called Lscariot, who was one of the number of the twelve; he went away and conferred with the Chief Priests how he might betray him to them. And they were glad, and arranged to give him money. So he agreed, and sought an opportunity to betray him in the absence of the multitude.
Our God, we bless you; Our God, we thank you;
Our God, we praise your name.
Then the Day of Unleavened Bread came, the day on which the Passover Lamb had to be sacrificed. Jesus sent Peter and John, saying Go and prepare the Passover for us. When you have entered the city, a man carrying a jar of water will meet you; follow him into the house which he enters. Tell the householder, “The Teacher says to you, Where is the guest room where I am to eat the Passover meal with my disciples?” And he will show you a large upper room furnished; there you will make ready.
Our God, we bless you; Our God, we thank you;
Our God, we praise your name.
And when the hour had come, he sat at table, and his disciples with him. And he said to them, I have earnestly desired to eat this Passover meal with you before I suffer; for I tell you I shall not eat it again until it is fulfilled in the kingdom of God.
Then he took bread into his hands, and when he had given thanks he broke it and gave it to them saying:
THIS IS MY BODY WHICH IS BROKEN FOR YOU.
Then follows the reading of This Bread I Break, a poem by Dylan Thomas. A piece of unleavened bread is broken at the words my bread you snap. Bread is then shared around the group.
PRAYER FOLLOWING THE BREAD
We have broken bread at this table as our sign to you that we are willing to walk wherever Jesus leads. In his name we give you thanks now and forever.
Amen.
The Lords Prayer.
CONVERSATION
Reading: John 15:5-21.
Time is spent sharing reflections on this passage. All are invited to participate, encouraged to share personally and to maintain a worshipful atmosphere.
A hymn is sung [perhaps My song is love unknown (257 in AHB/WOV)].
FOOTWASH1NG
A brief introductory comment notes the power and significance of the symbolic response of washing feet. Our response to Jesus example and instruction is to love one another, to serve one another, and to act this out in washing one anothers feet. In this we allow ourselves the experience of both ministering and of being ministered to.
The practical details of footwashing are outlined.
The Glenfield practice is for members of the clergy team to wash each others feet, then inviting others to take part. Each person first washes the feet of someone else, then has their feet washed. The experience is that a number of people choose their partners so as to express forgiveness or caring. Many relationships seem to be deepened by the shared experience.
The washing is done in silence, slowly and reverently it will take some time.
At the end of the footwashing a brief statement gathers up the meaning and the mood.
A hymn is sung.
SHARING THE CUP
After supper, Jesus poured wine into a cup, again gave thanks, and passed the cup to them, saying:
TAKE THIS CUP AND DRINK FROM IT. THIS IS THE CUP OF MY BLOOD, THE BLOOD OF THE NEW AND EVERLASTING COVENANT. IT WILL BE SHED FOR YOU AND FOR EVERYONE SO THAT SINS MAY BE FORGIVEN. DO THIS IN MEMORY OF ME.
Our God, we bless you;
Our God, we thank you;
Our God, we praise your name.
The cup is passed around the group for all to share.
We have broken bread and drunk wine together, for ourselves and for each other that the peace and joy of our Lord Jesus Christ be with us for ever. May the Body and Blood of our Lord Jesus Christ fill us with new life, enable us to love one another, and be for us a source of lasting peace.
Amen.
Concluding hymn (or choir anthem such as Man of sorrows!) during or following which the people disperse quietly, maintaining the overall mood of solemnity and reverence combined with relaxed informality and flexibillty.
This service was originally designed by Susan Adams and John Salmon, and was used at St Barnabas Church in the Co-operating Anglican-Methodist Parish of Glenfield, Auckland. Some of the prayer material is based on prayers in John Callen (editor), Eucharistic Liturgies, Newman Press, N.Y.: 1969.