Question: What action is Jesus' actions in sharing bread and wine linked to?
About the article "Last Supper", section "Institution of the Eucharist".

Candidate passages:
The Eucharist, which "is recorded as celebrated by the early Christian community at Jerusalem and by St. Paul on his visit to Troas", is held to have been instituted by Christ.
The institution of the Lord's Supper is recorded in the three Synoptic Gospels and in Paul's first epistle to the Corinthians.
The words of institution differ slightly in each account, reflecting a Marcan tradition (upon which Matthew is based) and a Pauline tradition (upon which Luke is based).
In addition, is a disputed text which does not appear in some of the early manuscripts of Luke.
Some scholars, therefore, believe that it is an interpolation, while others have argued that it is original.
A comparison of the accounts given in the Gospels and 1 Corinthians is shown in the table below, with text from the ASV.
The disputed text from Luke 22:19b-20 is in italics.
Jesus' actions in sharing the bread and wine have been linked with which refers to a blood sacrifice that, as recounted in , Moses offered in order to seal a covenant with God.
Scholars often interpret the description of Jesus' action as asking his disciples to consider themselves part of a sacrifice, where Jesus is the one due to physically undergo it.
Although the Gospel of John does not include a description of the bread and wine ritual during the Last Supper, most scholars agree that (the Bread of Life Discourse) has a Eucharistic nature and resonates with the "words of institution" used in the Synoptic Gospels and the Pauline writings on the Last Supper.
Luther explicitly rejected transubstantiation, believing that the bread and wine remained fully bread and fully wine while also being fully the body and blood of Jesus Christ.
Luther instead emphasized the sacramental union (not exactly the consubstantiation, as it is often claimed).
Lutherans believe that within the Eucharistic celebration the body and blood of Jesus Christ are objectively present "in, with, and under the forms" of bread and wine (cf.
Book of Concord).
They place great stress on Jesus' instructions to "take and eat", and "take and drink", holding that this is the proper, divinely ordained use of the sacrament, and, while giving it due reverence, scrupulously avoid any actions that might indicate or lead to superstition or unworthy fear of the sacrament. 
It is almost universally recognized that the rite of breaking the bread is one of the four actions that make up Christian Eucharistic liturgies:  taking bread and wine (the offertory)  giving thanks to God over the bread and wine (the consecration)  breaking the bread (the fraction)  distributing the bread and wine (the communion)  
Communion is the ritual sharing of the elements of bread and wine (or, more commonly, grape juice) as a remembrance of the Last Supper that Jesus shared with his followers.
It is usually celebrated at a table at the front of the sanctuary, where the minister blesses the elements before they are distributed to the congregation.
There is no restriction regarding age or United Church membership—Communion is open to young children as well as Christians from other denominations.
The actual distribution can take several forms, including passing a tray of bread cubes and another tray of small juice glasses from person to person, and then eating the bread and drinking the juice in unison; and "intinction", where each person takes a piece of bread, dips it into a cup of juice and then eats the juice-soaked bread.
There is no guideline for frequency.
Some pastoral charges celebrate communion once a month, others on a quarterly basis. 
The Orthodox teach that what is received in Holy Communion is the actual Resurrected Body and Blood of Jesus Christ.
In the West, the Words of Institution are considered to be the moment at which the bread and wine become the Body and Blood of Christ.
But for the Orthodox there is no one defined moment; rather, all that Orthodox theology states is that by the end of the Epiklesis, the change has been completed.
The Orthodox also do not use the Latin theological term Transubstantiation to define the conversion from bread and wine into the Body and Blood of Christ, they use the word metaousia without the precise theological elaboration that accompanies the term transubstantiation..
According to Saint John Damascene, the Sacred Mysteries (under the form of bread and wine) do not become incorruptible until they are actually received in faith by a believing Christian in a state of grace.