Thomas Aquinas, on John 6:52

Above, the Lord repressed the murmuring of the Jews, which had arisen from the origin of the spiritual food; here he represses their quarreling, which was among them concerning the eating of this food. And first he sets down their quarrel; second the Lord suppresses it, at the words "Jesus therefore said to them," etc.; third the Evangelist designates the place, at the words "these things he said in the synagogue, teaching in Capharnaum." Concerning the first, it should be known that the Evangelist introduces the quarrel of the Jews by way of a conclusion, when he says "the Jews therefore quarreled," etc. And indeed quite fittingly: for, according to Augustine, the Lord had spoken to them of the food of unity, by which those who are refreshed are made of one mind, according to that word of Psalm 67:4 (Vulgate numbering): "let the just feast, and rejoice in the sight of God, and be delighted with gladness," and there follows, according to another reading: "who makes those of one mind to dwell in the house." Because, therefore, the Jews had not partaken of the food of concord, they therefore quarreled with one another; Isaiah 58:4: "behold, you fast unto strife and contention." Now from the fact that they quarreled with one another they showed themselves to be carnal; 1 Corinthians 3:3: "since there is among you envying and contention, are you not carnal?" And therefore they understood these words of the Lord in a carnal manner; namely, that the flesh of Christ would be eaten as carnal food; hence they say, "how can this man give us his flesh to eat?" As if they were saying: this is impossible, just as their fathers also spoke against the Lord, Numbers 21:5: "our soul is nauseated with this exceedingly light food."

But this quarrel of theirs is suppressed by the Lord; hence he says "Jesus therefore said to them," etc. Here he first sets down the power of the eating of this food; second he manifests it, at the words "he who eats my flesh and drinks my blood has eternal life." Concerning the first he does three things. First he sets down the necessity of eating the flesh; second its usefulness, at the words "he who eats my flesh and drinks my blood has eternal life"; third he adds its truth, at the words "for my flesh is truly food." Jesus therefore said, "Amen, amen I say to you: unless you eat the flesh of the Son of man, and drink his blood, you shall not have life in you," as if he were saying: you consider it impossible and unfitting that you should eat my flesh; but it is not only not impossible, but is even very necessary, to such an extent that unless you eat the flesh of the Son of man and drink his blood, you shall not have — that is, you shall not be able to have — in you life, namely spiritual life. For just as bodily food is so necessary for bodily life that without it life cannot be, Lamentations 1:11: "they have given all their precious things for food"; and Psalm 103:15: "bread may strengthen man's heart" — so spiritual food is necessary for spiritual life, to such a degree that without it spiritual life cannot be sustained; Deuteronomy 8:3: "man does not live by bread alone, but by every word that proceeds from the mouth of God."

It should be noted, however, that this statement can be referred either to spiritual eating or to sacramental eating. But if it be referred to spiritual eating, the statement admits of no doubt. For he eats the flesh of Christ and drinks his blood spiritually who becomes a participant in ecclesiastical unity, which comes about through charity; Romans 12:5: "you are all one body in Christ." He, therefore, who does not eat in this way is outside the Church, and consequently outside charity; therefore he does not have life in himself; 1 John 3:14: "he who does not love abides in death." But if it be referred to sacramental eating, what is said involves a doubt; for above, in chapter 3:5, it is said: "unless one be reborn of water and the Spirit, he cannot enter the kingdom of heaven." But just as that statement was set forth, so is this one: "unless you eat the flesh of the Son of man," etc. Since, therefore, Baptism is a sacrament of necessity, it seems that the Eucharist is too. But this indeed the Greeks grant, and hence they give the Eucharist even to baptized infants; and in this they have on their side the rite of Dionysius, who says that the reception of any sacrament whatsoever ought to be consummated in the communion of the Eucharist, which is the consummation of all the sacraments. But this is true in the case of adults, not, however, in the case of infants: since in one receiving the Eucharist actual reverence and devotion are required, which those who do not have the use of free judgment — such as infants and the insane — cannot have; and therefore it should in no way be given to them.

It must therefore be said that the sacrament of Baptism is necessary for all, such that it be really received, since without it no one is regenerated unto life; and therefore it must be had either in fact or in desire, in respect of those who are prevented; for if contempt in anyone excludes the Baptism of water, neither the baptism of desire nor the baptism of blood profits him unto eternal life. The sacrament of the Eucharist, however, is of necessity only in respect of adults, so that it be received either in fact or in desire according to the institutions of the Church. But according to this a further doubt arises: because by these words of the Lord, not only the eating of the body but also the partaking of the blood is of the necessity of salvation, especially since a perfect refection of food is not without drink. Since, therefore, the custom of some Churches is that the priest alone communicates of the blood, while the others communicate only of the body, this seems to be contrary to this statement.

I answer that it must be said that, according to the ancient custom of the Church, all, just as they communicated of the body, so also communicated of the blood; which is even still observed in certain Churches, where also the ministers of the altar continually communicate both of the body and of the blood. But on account of the danger of spilling, it is observed in some Churches that the priest alone communicates of the blood, and the rest of the body. Nor is this, however, against the statement of the Lord, because he who communicates of the body communicates also of the blood, since under either species the whole Christ is contained, even as regards body and blood. But under the species of bread the body of Christ is contained by force of the conversion, and the blood by natural concomitance; while under the species of wine the blood of Christ is contained by force of the conversion, and the body by natural concomitance. Thus, then, appears the necessity of partaking of this spiritual food.

Its usefulness is shown when he says, "he who eats my flesh and drinks my blood has eternal life," and first as to the spirit or soul; second as to the body, at the words "and I will raise him up on the last day." The usefulness of this eating, then, is great, because it gives eternal life; hence he says, "he who eats my flesh and drinks my blood has eternal life." For this spiritual food is indeed like bodily food in this, that without it spiritual life cannot be, just as bodily life cannot be without bodily food, as was said above. But it has more than bodily food, because it causes a life that does not fail in the one who partakes of it, which bodily food does not effect: for it is not the case that whoever partakes of it shall live forever; for it can happen, as Augustine says, that through old age or disease, or some mishap, very many who have partaken of it should die. But he who partakes of this food and drink of the body and blood of the Lord has eternal life; and therefore it is compared to the tree of life; Proverbs 3:8 (18 in some numberings): "it is a tree of life to those who lay hold on her"; hence it is called the bread of life; Ecclesiasticus 15:3: "he fed him with the bread of life and understanding." And therefore he says "eternal life": and this, because he who eats this bread has in himself Christ, who is true God and eternal life, as it is said in 1 John, at the end, 20.

But he has eternal life who eats and drinks, as is said, not only sacramentally but also spiritually. He, however, eats and drinks sacramentally who receives the sacrament itself; but spiritually, he who attains to the reality of the sacrament; which reality is twofold: one both contained and signified, which is Christ entire, who is contained under the species of bread and wine; the other reality is signified but not contained, and this is the mystical body of Christ, which is in the predestined, the called, and the justified. Thus, then, one eats the flesh and drinks the blood spiritually in relation to Christ contained and signified, who is joined to him through faith and charity, so that he is transformed into him and is made his member: for this food is not converted into him who partakes of it, but converts the one eating into itself, according to Augustine, when he says: "I am the food of grown men: grow, and you shall eat me; nor shall you change me into yourself, but you shall be changed into me." And therefore it is a food capable of making a man divine, and of inebriating him with divinity. Likewise, in relation to the mystical body which is only signified, if one becomes a participant in ecclesiastical unity.

He, therefore, who eats in this way "has eternal life." And concerning the first, in relation to Christ, this is already sufficiently evident. Likewise, in relation to the mystical body, he will of necessity have eternal life, if he perseveres. For the unity of the Church comes about through the Holy Spirit, Ephesians 4:4: "one spirit and one body," which is "the pledge of our eternal inheritance," as is said in Ephesians 1:14. There is, then, great usefulness in this food, because it gives eternal life to the soul; but it is also great because it gives eternal life to the body as well. And therefore he adds "and I will raise him up on the last day." For as has been said, he who eats and drinks spiritually becomes a participant of the Holy Spirit, through whom we are united to Christ by the union of faith and charity, and through whom we are made members of the Church. Now it is the Holy Spirit who causes us to merit the resurrection; Romans 8:11 (cited as Rom. IV, 24 in the text, but the sense follows): "he who raised up Jesus Christ our Lord from the dead shall also raise up our mortal bodies, because of his Spirit that dwells in us." And therefore the Lord says that him who eats and drinks he will raise up unto glory, not unto condemnation: because this resurrection would not profit him. And indeed quite fittingly is an effect of this kind attributed to the sacrament of the Eucharist, because, as Augustine says, and as was said above, the Word raises up souls, but the Word made flesh gives life to bodies. Now in this sacrament there is not only the Word according to his divinity, but also according to the truth of his flesh; and therefore it is a cause not only of the resurrection of souls, but also of bodies; 1 Corinthians 15:21: "by man came death, and by man the resurrection of the dead." The usefulness of this eating is therefore evident.

Its truth, however, is shown when he says, "for my flesh is truly food." For someone might believe that the things said of the flesh and blood were an enigma and a parable; and therefore the Lord, excluding this, says "my flesh is truly food"; as if he were saying: do not understand that I am speaking figuratively; but according to truth my flesh is contained in the food of the faithful, and my blood is truly contained in the sacrament of the altar; Matthew 26:26: "this is my body... and this is my blood of the new testament." Or otherwise, according to Chrysostom: because food and drink are taken for the refreshment of man. Now in man there are two parts; the principal part, which is the soul, and the secondary part, which is the body. Now that which man is, he is through the soul, not through the body: that, therefore, is truly the food of man which is the food of the soul; and this is what the Lord says, "for my flesh is truly food": because it is food not only of the body, but also of the soul. And likewise the blood. Psalm 22:2 (23:2 in some numberings): "he brought me up over the water of refreshment, he converted my soul." As if he were saying: this refreshment is ordered especially to the soul. Or otherwise, according to Augustine: that is truly said to be a certain thing which produces its effect; now the effect of food is that it satisfies: that, therefore, which truly produces satiety is truly food and drink. Now this the flesh and blood of Christ do, which lead to the state of glory, where there is neither hunger nor thirst: Apocalypse 7:16: "they shall neither hunger nor thirst any more"; and therefore he says "my flesh is truly food, and my blood is truly drink."

"He who eats," etc. Here the Lord proves the power of the spiritual food set down above, namely that it gives eternal life: and he uses an argument of this kind. Whoever eats my flesh and drinks my blood is joined to me; but he who is joined to me has eternal life: therefore he who eats my flesh and drinks my blood has eternal life. According to this, then, he does three things. First he sets down the major premise; second the minor, and proves it, at the words "as the living Father has sent me, and I live because of the Father"; third he infers the conclusion, at the words "this is the bread which came down from heaven." It should be known, then, as to the first, that if what he says, "he who eats my flesh," etc., be referred to flesh and blood mystically, there is no doubt in the statement. For, as has been said, he eats spiritually, in relation to the reality signified alone, who is incorporated into the mystical body through the union of faith and charity: and charity causes God to be in man, and conversely; 1 John 4:16: "he who abides in charity abides in God, and God in him." And this is what the Holy Spirit accomplishes; hence in the same place, verse 13: "in this we know that we abide in God, and he in us, because he has given us of his Spirit." But if it be referred to sacramental partaking, then whoever eats the flesh and drinks the blood abides in God: because, as Augustine says, there is a certain manner of eating that flesh and drinking that blood, by which he who eats and drinks abides in Christ, and Christ in him. But this is he who eats the body of Christ and drinks his blood not merely sacramentally, but in reality. There is also another manner, by which those who eat do not abide in Christ, nor Christ in them; this is the case with those who approach it with a feigned heart: for the sacrament has no effect in one who is feigned. For one is feigned when what is signified outwardly does not correspond to what is within. Now in the sacrament of the Eucharist there is indeed signified outwardly that Christ is incorporated in him who receives it, and he himself in Christ. He, therefore, who does not have in his heart the desire of this union, nor strives to remove every impediment to it, is feigned. And therefore Christ does not abide in him, nor he in Christ.

Here he sets down the minor premise: namely, that he who is joined to Christ has life; and he introduces this by way of the manifestation of a certain likeness, which is as follows. The Son, on account of the unity which he has with the Father, receives life from the Father: therefore he who is united to Christ receives life from Christ; and this is what he means when he says, "as the living Father has sent me, and I live because of the Father." These words, indeed, can be expounded of Christ in two ways, namely according to the human nature, and according to the divine. For if they be expounded of Christ the Son of God, then the word "as" imports a likeness of Christ to the creature as regards something, but not as regards everything, but as regards this, that he has being from another. For this is common to Christ the Son of God and to the creature, that they are from another: but as regards another point there is dissimilarity. For the Son has something proper to himself, namely that he is from the Father in such a way that he nevertheless receives the whole fullness of the divine nature, to such an extent that whatever is natural to the Father is also natural to the Son. The creature, however, receives some particular perfection and nature; above, in chapter 5:26: "as the Father has life in himself, so has he given to the Son also to have life in himself." And this he shows, because he does not say: "as I eat the Father, and I live because of the Father," when he is speaking of his procession from the Father — just as he said, "he who eats me, he also shall live because of me," when he speaks of the participation of his body and blood, by which we are made better: for eating denotes a certain participation. But Christ says that he lives because of the Father, not indeed as one eaten, but as one who begets, without any detriment to equality.

If, however, it be expounded of Christ the man, then as regards something the word "as" imports a likeness between Christ the man and us: namely in this, that just as Christ the man receives spiritual life through union with God, so also we receive spiritual life in the communion of the sacrament. But nevertheless there is dissimilarity: because Christ the man received life through the union of the Word, to whom he is united in person; but we are united to Christ through the sacrament of faith. And therefore he says two things: "sent me" and "the Father." If, then, it be referred to the Son of God, he then says "I live because of the Father": because the Father himself is living. But if it be referred to the Son of man, then he says "I live because of the Father," because "he sent me": that is, he caused me to be incarnate: for the mission of the Son of God is his incarnation; Galatians 4:4: "God sent his Son, made of a woman, made under the law." Through this, then, according to Hilary, the error of Arius is excluded; for if we live because of Christ, since we have something of his nature, as he himself says, "he who eats my flesh and drinks my blood has eternal life"; therefore Christ also lives because of the Father, because he has in himself the nature of the Father: not, however, a part of it, since it is simple and indivisible; therefore he has the whole nature of the Father. The Son, therefore, lives because of the Father, since his birth brought upon him no alien and different nature.

Consequently, when he says, "this is the bread which came down from heaven," he sets down two conclusions: for they had been quarreling about two things, namely about the origin of the spiritual food, and about its power. The first conclusion, then, is about the origin; the second is about the power; and this he principally intends, at the words "he who eats this bread shall live forever." It should be known, as to the first, that the Jews had been troubled, because he had said: "I am the living bread which came down from heaven," and therefore, against them, he again concludes this from what he says, "I live because of the Father," when he says "this is the bread." For to come down from heaven is to have one's origin from heaven; but the Son has his origin from heaven, because he lives because of the Father: therefore Christ is he who came down from heaven. And therefore he says, "this is the bread which came down from heaven" — that is, from the paternal life — and this as regards the divinity; or he also came down as regards the body: inasmuch, namely, as its formative power, which was the Holy Spirit, was from heaven, as a heavenly power. Hence those who eat this bread do not die, in the way that our fathers died, who ate manna which was not from heaven; nor was it living bread, as was said above. But how those who ate the manna died is manifest from what has been said before.

The second conclusion, concerning the power of the bread, is set down when he says, "he who eats this bread shall live forever": which follows from what he said, "he who eats my flesh." For he who eats this bread abides in me, and I in him; but I am eternal life: therefore he who eats this bread, as he ought, shall live forever. The place, moreover, where Jesus said this was in the synagogue, in which Christ was teaching in Capharnaum. For wishing to draw the multitude, he taught in the temple and in the synagogue, so that, out of many, at least some might profit; Psalm 39:10 (40:9): "I have declared your justice in the great church (assembly)."