Slavonic: Velikíj Četver'

Holy Thursday liturgically is referred to as Great Thursday, in commemoration of the institution of the Holy Eucharist, and begins with the celebration of vespers and the Divine Liturgy of St. Basil the Great, in representation of the earthly presence of Christ realized at the Last Supper. Some incorrectly suggest that Holy and Great Thursday commemorates the institution of the Priesthood. This is an authentically Latin interpretation.

We know from the early Church Fathers—and, more notably, when we take account of how often the laity and clergy of the Byzantine Rite pray the Liturgy of the Hours—and the Synaxarion readings (a collection of the “Lives of the Saints”), that, in our tradition, Pentecost and the Descent of the Holy Spirit is the commemoration of the institution of Orders, while Holy Thursday commemorates the institution of the True Passover (the Eucharist). This is not to say that there is something "wrong" with the Latin tradition having its own interpretation and explanation of things. But, surely, we have a separate and uniquely authentic theology.

The vigil on the eve of Holy Thursday is dedicated exclusively to the Passover Supper which Christ celebrated with his twelve apostles. The main theme of the day is the meal itself at which Christ commanded that the Passover of the New Covenant be eaten in remembrance of himself, of his body broken and his blood shed for the remission of sins.

In the evening, anticipating the Matins of Friday morning, the Holy Passion service of the reading of the Twelve Gospels is conducted. In these readings Christ's last instructions to his disciples are presented, as well as the prophecy of the drama of the Cross, Christ's prayer, and his new commandment.

In addition, Judas’ betrayal and Christ's washing of His disciples feet is also central to the liturgical commemoration of the day.

At the Mystical Supper (Večerja Tajnaja), our Lord washed the feet of His disciples, giving them a practical lesson of the humble service to which they were called, saying : “What I just did was to give you an example: as I have done, so also you must do” (In. 13:15). In the early Church the washing of the feet as an act of Christian charity became a common practice (I Tim. 5:10).

In cathedral churches it’s the custom for the bishop to re-enact the foot washing in a special ceremony following the Divine Liturgy. When Jesus washed the feet of the apostles, it was an act of supreme humility: the lowest slave was given that job, as people’s feet would be encrusted with the filth of the public streets: not just dirt but also trash, droppings from horses and other livestock, and even fluid from open sewers. Now you can understand that when Jesus knelt down and washed their feet, Peter was so upset. This is how humble Jesus was, and in this humility He teaches the apostles, and through this their successors the bishops and clergy, that to truly be servants, we must be willing to do whatever it takes to save souls, and we must be willing to mix with the lowest of the low to do so.