John 6,51-58.
Today’s short gospel text is remarkable for the numerous repetitions of the words “life/live/living” (10 times), “eat” (8 times),” bread” (6 times), flesh (6 times), blood (4 times). Jesus is the living bread which has come down from heaven and whoever eats this bread will live forever. The bread which he will give is his flesh for the life of the world, thus linking the Incarnation and the Passion with the Eucharist.
In Paul (1Cor. 11,17-27) and the three Synoptic Gospels, (Mt 26,26-29; Mk 14,22-25; Lk 22,15-20) the narratives of the institution of the Eucharist give the Eucharistic formula of the Body and Blood of Christ. John does not have a narrative of the institution of the Eucharist at Last Supper – instead he has the account of the Washing of the Disciples Feet. Here we meet John’s substitute for an institution narrative and his unique Eucharistic formula. Jesus speaks about eating his flesh and drinking his blood. In Greek idiom, the human components are body and blood. In the Hebrew/Aramaic idiom, the human components are flesh and blood – which we meet also in Mt 16,21, (Blessed are you Simon Bar- Jona, for flesh and blood has not revealed this to you but my father in heaven”).
At the Last Supper Jesus would have spoken the words of Consecration over the bread and wine in Aramaic. In the New Testament the Eucharist Institution Narratives, (above), give us the Greek translation of what Jesus said, “This is my Body”, “this is my Blood” (Mk, Mt, Lk and I Cor 11). Here when John speaks about eating the flesh of the Son of Man and drinking his blood, he is saying the same thing in slightly different words. The translation” body and blood” is idiomatically a better Greek translation of Jesus original Aramaic words while John’s flesh and blood are a literal, but less idiomatic, translation of the same words. But both translations communicate the same truth, – that in the Eucharist Jesus gives himself to us completely.
For Jesus to identify the bread with his flesh/ himself is a step too far for the Jews. They have a violent argument with one another. “How can this man give us his flesh to eat?” they ask. The “Jews” for John are a synonym for unbelief in Jesus.
The eucharistic eating and drinking is a requirement for life. Not to eat it is not to have life. Anyone who does eat it has eternal life. In Jn 6,54 the verb for eat/ (trogein- munch), is not usually applied to humans’ eating but its use here is meant to convey the realism of the words applied to the Eucharist. “Real food” emphasises how different this heavenly food is from earthly food. Jesus is affirming that his flesh and blood are real spiritual food. The one who eats this food will live in Jesus – a phrase reminiscent of the vine and breaches imagery (15,37), and implying a shared life with Jesus, analogous to the shared life he has with his Father. John gives us a chain of life: the living Father has life in Himself, Jesus draws life from Him, and whoever eats Jesus’ flesh and drinks his blood will draw life from him. The phrase “living Father” is unique in the New Testament. Unlike their ancestors who ate the manna but died, anyone who eats this bread will live forever.
The Eucharist is the bread of life, the living bread which has come down from heaven. It is food for our journey of life towards our final goal of life with God in heaven. Pope St Pius X asked us to receive Holy Communion frequently, fervently and fruitfully. From the Our Father onwards in the Mass the liturgy prepares us for the reception of Holy Communion. We should always try to ensure that our receiving of Holy Communion is preceded and followed by deep personal prayer, as well.
Fr Geoff O’Grady