STUDY GUIDE Session 7

Brant Pitre Nil Stat: Dr. Joseph E. Burns, Censor Deputatus Imprimatur: Most Reverend Samuel J. Aquila, S.T.L. Archbishop of Denver, May, 2015.

Copyright © 2015 Augustine Institute. All rights reserved. With the exception of short excerpts used in articles and critical reviews, no part of this work may be reproduced, transmitted, or stored in any form whatsoever, printed or electronic, without the prior permission of the publisher.

Some Scripture verses contained herein are from the Catholic Edition of the Revised Standard Version of the Bible, copyright ©1965, 1966 by the Division of Christian Educators of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

English translation of the Catechism of the Catholic Church for the United States of America, copyright ©1994, United States Catholic Conference, Inc.—Libreria Editrice Vaticana. English translation of the Catechism of the Catholic Church: Modification from the Editio Typica copyright ©1997, United States Catholic Conference, Inc.—Libreria Editrice Vaticana.

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Printed in the United States of America ISBN 978-0-9862288-1-0 O PENING P RAYER

O Lord, I believe and profeß that you are truly Christ, the Son of the living God, who came into the world to save sinners, of whom I am the fi rst. Accept me as a partaker of your mystical supper, O Son of God, for I will not reveal your mystery to your enemies, nor will I give you a kiß as did Judas, but like the thief I confeß to you:

Remember me, O Lord, when you shall come into your kingdom. Remember me, O Master, when you shall come into your kingdom. Remember me, O Holy One, when you shall come into your kingdom.

May the partaking of your holy mysteries, O Lord, be not for my judgment or condemnation, but for the healing of my soul and body. O Lord, I also believe and profeß that this, which I am about to receive, is truly your most precious body and your life-giving blood, which , I pray, make me worthy to receive for the remiß ion of all my sins and for life everlasting. Amen.

O God, be merciful to me a sinner. O God, cleanse me of my sins and have mercy on me. O Lord, forgive me for I have sinned without number.

—a prayer from the Byzantine liturgy that is recited before receiving the Euch arist

INTRODUCTION

Has anyone ever told you, “You are what you eat”? Th is litt le tidbit of popular wisdom reminds us to avoid junk food and ch oose healthier options. Eat healthy food to become healthy —it makes perfect sense. Th is truism, however, applies not only to natural food, but to supernatural food as well. St. Cyril of Alexandria said, “When we ingest the Euch arist in reality we are ingesting the Godhead…. Because his Body and Blood are diff used through our members, we become partakers of the divine nature.”

In this seß ion we will delve into Jesus’ Bread of Life discourse in John 6. Th e miraculous multiplication of loaves caught the att ention of those in the crowd and they came back in hopes of receiving more, but many were not ready for the startling promise that Jesus was about to make. Jesus teach ing in the Synagogue / HIP / Art Resource, NY 127 C ONNECT

1. Do you remember the fi rst time you heard (or read) Jesus’ words in John 6? What was your reaction?

2. What is the fi rst thing you do when someone says something that you fi nd hard to believe? How does your relationship with the person aff ect your reaction?

D ISCUSS

PART 1—FAITH IN CHRIST’S DIVINITY Watch the teach ing. Th e following is a brief outline of the topics covered in the video teach ing.

I. Context for Bread of Life discourse A. Crowd initially comes back for more earthly bread B. Jesus connects the gift of bread with his identity as priest (marked by a seal)

C. Jews ask for a sign: give us manna always/forever (greater than Moses)

II. Two parts to structure of Bread of Life discourse A. Part 1: John 6:35–47 B. Part 2: John 6:48–58

C. Both begin with “I am the bread of life” (parts go together, but distinct)

128 Bread of Life Discourse: John 6 and the Real Presence

III. Bread of Life Discourse—Part 1 A. Jesus emphasizes belief (pisteuo), faith (pistis) B. Jews understand, but murmur against claim that Jesus came down from heaven C. Manna is metaphor for Jesus’ divinity

(from heaven)

IV. Claim of Jesus’ divinity

A. Focus of fi rst part of Bread of Life discourse is about faith in Christ’s divinity B. Foundational to belief in the Euch arist,

because no man has power to ch ange bread and wine into his fl esh and blood C. Have to proclaim divinity of Jesus Christ; can’t presume D. Faith is neceß ary for receiving eternal life

D ISCUSS

1. What is something that you heard for the fi rst time, or that was an “aha moment” for you, in Dr. Pitre’s teach ing?

2. According to Dr. Pitre, what is the focus of this fi rst part of the Bread of Life discourse? What does Jesus mean when he claims to have come down from heaven? How is this made clear in the text?

3. Why is the claim of Jesus’ divinity so important to our understanding of the Euch arist? What danger do we run if we miß this focus of the fi rst part of the Bread of Life discourse? Dr. Pitre commented that we cannot presume that people around us understand Jesus Christ as divine. If you encountered someone who didn’t think Jesus was divine, what questions or topics might you use to get them to start thinking about Jesus’ divinity?

129 Bread of Life Discourse: John 6 and the Real Presence

PART 2—EAT MY FLESH Watch the teach ing. Th e following is a brief outline of the topics covered in the video teach ing.

I. Bread of Life Discourse—Part 2 A. Emphasis on the bread of life B. Manna is a type of the Euch arist C. Eat manna but died; eat new bread and do not die

II. Jews understand the shift from faith to eating (esthio) A. Murmur again—how can it be? B. Jesus doesn’t back down C. Jesus re-emphasizes eating with verb for ch ewing/gnawing trogo( ) D. Discourse takes place in synagogue at Capernaum

III. Reaction of the disciples A.“Th is is a hard saying; who can listen to it?” B. Now disciples murmur; and many disciples leave C. And Jesus lets them go; Jesus is willing to

lose his disciples over this D. “Lord, to whom shall we go?”—Peter makes a reasonable act of faith E. “You are the holy one of God”—Psalms call high priest “holy one of God”

F. Contrast of Judas’ lack of faith with Peter’s faith, even when he doesn’t understand

D ISCUSS

4. What is something that you heard for the fi rst time, or that was an “aha moment” for you, in Dr. Pitre’s teach ing?

5. Why do some of the disciples leave? How might this relate to Judas? What would you say to someone who was tempted to leave the Church because he or she struggled with a diffi cult teach ing?

130 Bread of Life Discourse: John 6 and the Real Presence

PART 3—SPIRIT AND LIFE Watch the teach ing. Th e following is a brief outline of the topics covered in the video teach ing.

I. “My words are spirit and life… the fl esh is of no avail”

II. Th ree contextual keys for understanding Jesus’words A. Mystery of Jesus’ divinity 1. Discourse comes aft er Jesus walked on water—major theophany 2. “I am” (“Ego eimi”), God’s words on Mount Sinai B. Jesus doesn’t say that his fl esh is useleß 1. “Th e fl esh” describes the fallen world (see also John 8:15) 2. “Spirit” means something more real than this world; not metaphorical C. What if you saw the Son of Man ascending? 1. Th e Euch arist is the resurrected/glorifi ed body of Christ, not his dead body 2. Th erefore not cannibalism

III. Th e Euch arist and the Croß are stumbling block s A. Th e same mystery B. Faith in the Euch arist is a grace from God

D ISCUSS 6. What is something that you heard for the fi rst time, or that was an “aha moment” for you, in Dr. Pitre’s teach ing?

7. According to Dr. Pitre and based on the context of this paß age, what is meant by “the fl esh” and what is meant by “the spirit” in verse 63? What wider impact might this understanding have on your understanding of your faith?

8. Th e Catech ism says that the Euch arist and the Croß are the same mystery, and that both are stumbling block s (CCC 1336). How do the Euch arist and the Croß shed light on each other? How can we deal with this stumbling block in evangelization?

131 Bread of Life Discourse: John 6 and the Real Presence

“This food we call the Eucharist, of which no one is allowed to partake except one who believes that the things we teach are true, and has received the washing for forgiveness of sins and for rebirth, and who lives as Christ handed down to us. For we do not receive these things as common bread or common drink; but as Jesus Christ our Savior being incarnate by God’s Word took fl esh and blood for our salvation, so also we have been taught that the food consecrated by the Word of prayer which comes from him, from which our fl esh and blood are nourished by transformation, is the fl esh and blood of that incarnate Jesus.” —St. Justin Martyr PISTIS:— (Greek) faith ESTHIO:— (Greek) eat TROGO:— (Greek) gnaw, chew

“He who eats my flesh and drinks my blood abides in me, and I in him.” —John 6:56

C LOSING P RAYER Lord Jesus Christ, with St. Peter we profeß that “you have the words of eternal life; and we have believed, and have come to know, that you are the Holy One of God.” Th ank you for the gift of your fl esh and blood as true food and true drink. Th rough our faith in you and our reception of the Euch arist may we receive eternal life. Amen.

FOR FURTHER READING

Scott Hahn and Curtis Mitch, Notes and commentary on John 6 in Ignatius Catholic Study Bible New Testament (Ignatius Press, 2010)

Brant Pitre, “The Manna of the Messiah” in Jesus and the Jewish Roots of the Eucharist (Doubleday, 2011)

132 C OMMIT –DAY 1 Bread of Life Discourse, Part 1

From its beginning, Christianity has recognized Jesus as divine, the Second Divine Person of the Trinity. Jesus himself commends Peter’s declaration in Matt hew 16:16 that Jesus is “the Son of the living God,” indicating that this was not an earthly idea, but rather revealed to Peter by God the Father himself. Th e truth of Jesus’ divinity is so foundational that we may at times take it for granted. Like the foundation of a high-rise building that holds up the rest of the structure while remaining underground and largely out of sight and Ruins of 4th century Capernaum synagogue built over the 1st century synagogue in which Jesus spoke his words in John 6 photo / Augustine Institute / All rights reserved. out of mind, so too the dogma of the divinity of Christ is foundational for so many teach ings of the Christian faith. However, one need only peruse the religion section of any major bookstore to realize that Jesus’ divinity is widely questioned. Rejection of Jesus as God has become so common that even some who identify themselves as Christians deny this fundamental belief—or at least deny that it really matt ers one way or the other. Confusion, disbelief, and misunderstanding have resulted in an identity crisis: a crisis of properly identifying Jesus. Th is crisis is nothing new to the Church . Christianity has been addreß ing heresies denying Jesus’ divinity from its earliest centuries.

Some Early Heresies Denying the Divinity of Christ

APOLLINARISM—claimed Jesus had a human body and soul, but a divine mind; he was neither fully God nor fully human (fourth century)

ARIANISM—claimed Jesus was not God, but a created being (late third/early fourth century)

PSILANTHROPISM—claimed Jesus was only human and did not exist prior to his incarnation (late third/early fourth century)

MONOPHYSITISM—claimed that Jesus had one nature that fused human nature with divine elements, thus denying that Jesus a divine person with two natures, full divinity and full humanity (fifth century)

133 Bread of Life Discourse: John 6 and the Real Presence

Even before these early heresies reared their heads, Jesus’ fi rst-century audience in John 6 was shock ed by the idea as well. But this wondrous truth of Jesus’ divinity is precisely what Jesus proposes for his hearers in the fi rst part of the Bread of Life discourse (John 6:35–47).

Compare Exodus 3:13–14, John 6:35, and John 8:58–59. What do these three passages have in common? What is Jesus claiming by recalling God’s self-revelation in Exodus 3? How do his Jewish listeners receive that claim?

How many times is some form of the word “believe” used in John 6:35–47? What else in this passage highlights the importance of faith?

Jesus clearly emphasizes the importance of faith in him. But why? Two key verses help answer this question: John 6:40 and 6:47. According to these verses, why is belief in Jesus so important?

In our eagerness to show how the Bread of Life discourse relates to the Eucharist, Dr. Pitre pointed out, we must not miss the focus on faith in Christ’s divinity in John 6:35–47. If Jesus is not divine, nothing makes sense; our understanding of the Eucharist, the Church, and our very selves would topple without the firm foundation of belief in Jesus as God. It is God alone who can forgive sins, who can bring salvation, who can resurrect those who have died, who can give us his body and blood as food and drink. Without this faith in Christ’s divinity, we will not fully comprehend just what Jesus is promising in the second part of the Bread of Life discourse, nor have the confidence to believe such a promise is possible.

The first part of the Bread of Life discourse comes after a miraculous provision of bread, Jesus’ feeding of the five thousand. The miracle of the multiplication of the loaves and fishes identifies Jesus as a miracle worker or prophet, but on its own it does not identify him as divine. Having seen this great sign of multiplication, many in the crowd return in hopes of a repeat show, and recall the manna as they ask Jesus for an even greater miracle. Jesus’ response not only calls out their motives, but also calls his audience to see Jesus in a completely new light. When Jesus reveals that not only the manna “came down from heaven,” but so does he, Jesus is clear that something more than a prophet is in their midst.

134 Bread of Life Discourse: John 6 and the Real Presence

Just a chapter earlier during one of Jesus’ visits to Jerusalem, John records that the “Jews sought all the more to kill him” because Jesus was “making himself equal with God” (see John 5:18). The strong reaction of the crowd in the Capernaum synagogue listening to Jesus’ claim indicates that they also grasped its significance. They respond to Jesus’ statements with murmuring (verse 41) and questions (verse 42). Like the Israelites in the wilderness, who murmured against God, his Chosen One Moses, and his provision, and who were willing to reject God in their desire to return to Egypt, Jesus’ audience also murmurs against Jesus’ statement that he “came down from heaven,” that he is divine, the Chosen One of God the Father, and God himself, and many will reject Jesus and turn away from following him.

Jesus’ use of the miracle of the manna to communicate his divinity also shows us that all of salvation history has been preparing God’s people for this revelation—the revelation of God’s divine Son as Meß iah and the gift of the Euch arist that he will institute at his Last Supper. While seeing this preparation writt en throughout the Scriptures aids our faith, Jesus reminds us in verse 44 that faith in him is a grace. We do not come to believe in Jesus as God on our own power. Rather, it is a gift from God. Th is is important to remember in evangelization. Just as our faith in Jesus is a gift of God, so also our evangelization of others is not merely our own work. We have a responsibility to share the truth in ch arity with others, but it is the Holy Spirit who brings someone to faith. We sow the seed with our words and actions, but it is the Holy Spirit who waters the seed so that it takes root.

Take some time today to thank God for the gift of faith in your own life, and pray for someone who still needs to receive this gift . St. Peter ch arges us to “always be prepared to make a defense to any one who calls you to account for the hope that is in you” (1 Peter 3:15). Toward this end, take some time to think about how you would explain to someone why it matt ers whether or not Jesus is truly God.

135 C OMMIT –DAY 2 Bread of Life Discourse, Part 2

“Th is is a hard saying; who can listen to it?” —John 6:60 Imagine that one day a beloved teach er suddenly told you that you had to eat his fl esh in order to truly follow him. How would you react? What kind of thoughts or emotions would the command “eat my fl esh and drink my blood” evoke? Your reaction might have a lot in common with the reaction of many in the crowd listening to Jesus’ Bread of Life discourse in Capernaum’s synagogue. One minute Jesus is making some serious claims about who he is and where he came from, and as if that weren’t enough for his audience to proceß , he suddenly tells them that his fl esh is true food and his blood is true drink. Th e disciples’ response, “Th is is a hard saying,” seems almost an understatement!

Jesus’ references to the miracle of the manna in the wilderneß are crucial to understanding what he is saying in this second part of the Bread of Life discourse (John 6:48–58). In the fi rst part of the discourse, Jesus uses the manna as a way to teach about his divinity. Jesus, like the manna, comes down from heaven. Receiving the new manna, in the fi rst part of the discourse, refers to believing in Jesus’ divinity.

In the second part of the Bread of Life discourse, Jesus again begins, “I am the bread of life,” but then the focus ch anges. Compare Jesus’ statements and his audience’s reaction in the two parts of the discourse and fi ll in the ch art below. What is Jesus claiming? How does the audience react?

Part 1 Part 2 Jesus Reaction Jesus Reaction (John 6:35–40) (John 6:41–42) (John 6:48–51) (John 6:52)

Based on what Jesus says and how the Jews react, what is the focus of the second half of the discourse?

Jesus’ words about eating his fl esh and drinking his blood have sparked a wide range of interpretations. As Catholics, we take Jesus’ words here literally: he will give us his fl esh as true food and his blood as true drink. Th is paß age is one of the most important in Scripture concerning the Euch arist. But how do we know that Jesus is speaking literally about us eating his body and blood? Aft er all, the fi rst part of the discourse was about receiving Jesus in faith. Why not read the second part as an extended metaphor continuing the same theme?

136 Bread of Life Discourse: John 6 and the Real Presence

Part of the answer lies in Jesus’ use of the Old Testament miracle of the manna, which we studied in Seß ion 4. In that seß ion, Dr. Pitre established that the manna in the wilderneß was a type, a prefi guring, of the Euch arist—and with types, the fulfi llment is always greater than the prefi guring. Th is is one reason why Jesus in his Bread of Life discourse cannot simply be speaking metaphorically about giving his body and blood for food and drink. God’s provision of manna was a supernatural act that physically nourished and sustained the Israelites on their wilderneß journey. In John 6, if Jesus were only speaking metaphorically of having faith—with no corresponding physical reality—then the new manna Jesus was providing would merely be a symbol, just a nice way to remember Jesus when the Christian community meets. But such a simple symbolic fulfi llment pales in comparison to the glorious Old Testament type that prefi gured it, which is not the way typology works in Scripture. How does the Euch arist both fulfi ll and surpaß the Old Testament manna?

Another clue that we are to take Jesus’ words literally is Jesus’ precise vocabulary. Jesus starts out using the word esthio for “eat” (verses 49, 50, 51, 53). Th is is the word commonly used for eating, and if Jesus were talking about metaphorical or symbolic eating, this is the word we would expect to see. But in verse 54 the vocabulary ch anges. From this point on, Jesus uses a diff erent verb, trogo. Th is word literally means “ch ew” or “gnaw.” Trogo is much more graphic than esthio; it is a very literal, concrete word for eating, not one that is used metaphorically. Finally, in taking Jesus’ words about eating his esh literally, we follow the example of those present in the synagogue at Capernaum. Read the following verses. Who is responding, and how do the various responses of Jesus’ audience indicate that they are taking his words literally? John 6:52 John 6:60 John 6:61 John 6:68–69 As we continue our study of the Euch arist in Scripture, keep in mind how shock ing Jesus words’ were to his audience in Capernaum, certainly to those who had only recently heard of Jesus, but also to his disciples who had been following him for some time. We should not be surprised when people today—fellow Christians and skeptics alike—are also shock ed when the Church continues to articulate Jesus’ teach ing in John 6 on the Euch arist. Jesus’ words were diffi cult in the fi rst century, and they are still diffi cult for many today. How will Dr. Pitre’s teach ing on John 6 help you in both your own understanding of the Euch arist and in your eff orts to help others understand? What are some practical points from this seß ion that you can apply?

137 C OMMIT –DAY 3 Lectio: The Reaction

Th e words Jesus speaks in the Bread of Life discourse are not easy or comfortable words for his audience to hear. His command to eat his fl esh and drink his blood upsets not only his enemies and some of those who are uncertain about him, but many of Jesus’ own disciples also walk away aft er hearing this teach ing. Today’s lectio divina refl ects on the account of the disciples’ response as a starting point to prayerfully deepen our own understanding of Jesus’ words.

L ECTIO:Th e practice of praying with Scripture, lectio divina, begins with an active and close reading of the Scripture paß age. Read John 6:60–69. Th en answer the questions to take a closer look at some of the details of the paß age.

“Many of his disciples, when they heard it, said, ‘Th is is a hard saying; who can listen to it?’ But Jesus, knowing in himself that his disciples murmured at it, said to them, ‘Do you take off ense at this? Th en what if you were to see the Son of man ascending where he was before? It is the Spirit that gives life, the fl esh is of no avail; the words that I have spoken to you are Spirit and life. But there are some of you that do not believe.’ For Jesus knew from the fi rst who those were that did not believe, and who it was that would betray him. And he said, ‘Th is is why I told you that no one can come to me unless it is granted him by the Father.’ Aft er this many of his disciples drew back and no longer went about with him. Jesus said to the Twelve, ‘Do you also wish to go away?’ Simon Peter answered him, ‘Lord, to whom shall we go? You have the words of eternal life; and we have believed, and have come to know, that you are the Holy One of God.’” —John 6:60–69 List all of the words or actions that are related to faith, or losing faith, in Jesus. How many times is believing or having faith referred to in this paß age?

Who are the people involved in this conversation? Why do some of them ch oose not to follow Jesus?

Who does verse 64, “For Jesus knew from the fi rst … who it was that would betray him” refer to?

Who answers when Jesus inquires of the Twelve, “Do you also wish to go away?”

M EDITATIO: Lectio, close reading and rereading, is followed by meditatio, time to refl ect on the Scripture paß age, to ponder the reason for particular events, descriptions, details, phrases, and even ech oes from other Scripture paß ages that were noticed during lectio. Take some time now to mediate on John 6:60–69. To help you get started, consider the following short refl ection.

138 Bread of Life Discourse: John 6 and the Real Presence

Th ey all started following Jesus at diff erent times and for diff erent reasons. Some of them had been with him nearly from the beginning; some had heard him teach for the fi rst time yesterday. Many of them followed him because they found his message so compelling that they began to dare to hope he was the Messiah; others had eaten the miraculous bread yesterday and followed him to Capernaum hoping to learn—and receive—more. But none had ever heard him speak like this. “I am the bread which came down from heaven … Truly, truly I say to you, unless you eat the fl esh of the Son of man and drink his blood, you have no life in you.” Now he is not just claiming to be the messiah—he is saying that he is divine. And what does he mean by saying that his fl esh is food indeed and his blood drink indeed? How can that be? Doesn’t this go against God’s own law? Some leave immediately. Maybe he can provide miraculous bread, but this is asking too much . Some of them linger, murmuring about how diffi cult this teach ing is, and hoping for a clarifi cation, an explanation, or a revision that would make this teach ing easier to swallow. Maybe they misunderstood. Even the Twelve look puzzled. Judas especially looks shaken. But no simplifi cation of Jesus’ words is given. Jesus makes no attempt to clarify the clear but diffi cult meaning of his words. Jesus simply watch es as more people drift out of the synagogue. Th en Jesus turns to Peter and the others, “Will you also go away?” Th e Old Covenant law prohibited God’s people from consuming the blood of their sacrifi ces, because as Deuteronomy 12:23 says, “Th e blood is the life” (see also Leviticus 17:10–11). Many pagan sacrifi cial rites included drinking the animal’s blood as a means of benefi ting from the life source of the animal. God’s people were to draw life from God alone, not from created animals. God allowed the Old Covenant sacrifi cial system as a means to separate Israel from worship of foreign gods (thus they sacrifi ced the animals they once worshipped in Egypt), and as a result drinking of the blood of the sacrifi cial animal was not allowed. Th is prohibition sheds some additional light on why Jesus’ Jewish audience would have murmured and even turned away from his words. Given the Old Covenant prohibitions against drinking blood, why does Jesus now command it? What is diff erent about Jesus’ command?

What do you think it was like for Jesus to watch many of his disciples leaving over this teach ing? How do we feel when friends or family leave the Church because they have diffi culty with what the Church teach es?

In this paß age, Jesus asks a question of the Twelve, and Peter responds for them. Reread Matt hew 16:13–16. What revelation is repeated in both responses? How does Peter’s recognition of who Jesus is in Matt hew 16 become the foundation for his response here in John 6?

In addition to the Euch arist, Jesus and his Church have many teach ings that can be diffi cult. Today, many look at some of the Church ’s moral teach ings and respond, “Who can listen to this?” What teach ing(s) of the Church do you (or friends or family members) fi nd diffi cult? How have you dealt with this diffi culty in the past? How does Peter’s response of fi rmly trusting in Jesus’ teach ing even when the words are diffi cult or beyond our comprehension at the moment off er guidance in dealing with these diffi culties?

139 C OMMIT –DAY 4 THREE KEYS FOR UNDERSTANDING

As something becomes familiar, it oft en loses its power to shock or startle. Perhaps you grew up in the Catholic Church , hearing the words of John 6 read at Maß and its truths sung in hymns. Maybe you studied this paß age over and over again on your journey to the faith, trying to understand the Church ’s teach ing on the Euch arist. Even aft er spending time exploring the Bread of Life discourse in this seß ion, the words are undoubtedly becoming more familiar. But the words of Jesus’ disciples in John 6:60 still ech o true for many people, Catholic, Protestant, and non-Christian alike: “Th is is a hard saying; who can listen to it?”

Jesus tells us just how important these diffi cult words are when he says, “It is the Spirit that gives life, the fl esh is of no avail; the words that I have spoken to you are Spirit and life” (John 6:63). So how do we understand the hard but important sayings of John 6? And how do we help others understand them also? Within the text of John 6 itself are three keys that can help us bett er comprehend Jesus’ words in the Bread of Life discourse: divinity, humanity, and resurrection.

We’ve already taken a look at the fi rst key, divinity, in our Day 1 COMMIT refl ection. Mere humanity takes off ense at the hard sayings in this discourse, because no mere man can give his fl esh and blood to others for food and say that his fl esh and blood are neceß ary for others to gain eternal life. God alone can do this. We must begin by ack nowledging the divinity of Christ, understanding that Jesus is God, in order to believe in the truth of the rest of the discourse.

Th e Bread of Life discourse takes place in the larger context of John 6. Not only do the disciples witneß the multiplication of loaves and fi shes, but in John 6:16–21 they behold Jesus walking on the water of the Sea of Galilee. How do you think John 6:16–21 infl uences Peter’s statement in John 6:68–69?

Th e second key to understanding,humanity , refers to the distinction between Jesus’ divinity and the humanity of the world. In John 6 Jesus says multiple times that his fl esh is true food which gives eternal life. But what does he mean when he says that “the fl esh is of no avail” in verse 63?

In the larger context of the Gospels, “the fl esh” has a very specifi c meaning. To what does “the fl esh” refer in the following verses? Matt hew 16:17 Mark 14:38 John 1:13 John 8:15

140 Bread of Life Discourse: John 6 and the Real Presence

Of course Jesus does not contradict himself. His fl esh gives life, but “the fl esh”—this fallen, material world which is separated and in rebellion to God’s Spirit—“is of no avail.” It cannot save, it cannot give life, and alone it cannot even accomplish faith in Jesus (see John 6:44). Th e disciples understand that Jesus is not contradicting or even revising what he said earlier, because it is aft er he says “the fl esh is of no avail” that many who had said his teach ing was hard now take the next step and depart from following Jesus. Additionally, we shouldn’t think of “spirit” as a simply metaphor or symbol. For God’s people, what is spiritual is more real than what is material because it is permanent and unfading. Jesus invites us to look beyond the earthly reality to the literal heavenly reality—not to be blinded by the literal and fl esh from seeing the spiritual. Flesh alone cannot save, but the fl esh of the Son of Man is a veß el that contains the very life of God, and therefore it becomes the means for us to partake of the Spirit of God that gives life to us and our fl esh. Th e third key,resurrection , takes us back to verses 61-62: “But Jesus, knowing in himself that his disciples murmured at it, said to them, ‘Do you take off ense at this? Th en what if you were to see the Son of man ascending where he was before?’” Verses 61-62 put verse 63 in context. St. Magdalena and Jesus Resurrection © IOSIF CHEZAN / shutterstock .com John Paul II explains it this way: “Th e acclamation of the assembly following the consecration appropriately ends by expressing the esch atological thrust which marks the celebration of the Euch arist (cf. 1 Cor 11:26): ‘until you come in glory’. Th e Euch arist is a straining towards the goal, a foretaste of the fullness of joy promised by Christ (cf. Jn 15:11); it is in some way the anticipation of heaven, the ‘pledge of future glory’. In the Euch arist, everything speaks of confi dent waiting ‘in joyful hope for the coming of our Savior, Jesus Christ’. Th ose who feed on Christ in the Euch arist need not wait until the hereaft er to receive eternal life: they already poß eß it on earth, as the fi rst-fruits of a future fullness which will embrace man in his totality. For in the Euch arist we also receive the pledge of our bodily resurrection at the end of the world: ‘He who eats my fl esh and drinks my blood has eternal life, and I will raise him up at the last day’ (Jn 6:54). Th is pledge of the future resurrection comes from the fact that the fl esh of the Son of Man, given as food, is his body in its glorious state aft er the resurrection. With the Euch arist we digest, as it were, the ‘secret’ of the resurrection. For this reason Saint Ignatius of Antioch rightly defi ned the Euch aristic Bread as ‘a medicine of immortality, an antidote to death’.” —Ecclesia de Euch aristia 18, St. John Paul II (emphasis added) How is the Resurrection the key to understanding how Jesus can give his fl esh and blood as food and drink? Why is it signifi cant that he calls himself “the living bread” (John 6:51)?

In response to Jesus’ words in John 6, many of his own disciples depart. Th eir murmuring recalls the Israelites in the wilderneß , murmuring against God’s manna, “We loathe this worthleß food” (Numbers 21:5). Take some time to refl ect on how our Lord might be inviting you to a deeper reverence for his body and blood. Journal your thoughts in the space provided.

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C OMMIT –DAY 5 Truth and Beauty

Tommaso Guidi (better know as Masaccio), Holy Trinity, c. 1427, Church of Santa Maria Novella, Florence

Th e Holy Trinity / Erich Lessing / Art Resource, NY

Masaccio’s Holy Trinity fresco stands nearly 22 feet tall and 10.5 feet wide, and adorns the third arcade along the left nave wall of the Dominican ch urch of Santa Maria Novella in Florence, Italy. While its exact date of execution is unknown, it was likely painted shortly before Masaccio’s tragically premature death in 1428, at the age of only 26 or 27.

142 Bread of Life Discourse: John 6 and the Real Presence

Masaccio’s fresco can be divided into two realms: the earthly or temporal in the painting’s lower third, and the heavenly or divine fi lling the upper two-thirds. Standing before the painting, the viewer joins in the lower temporal portion where a very realistic corpse appears laid out in its tomb. On the ledge just above the painted grave, the painting’s patrons are shown in profi le, kneeling in prayer, but remaining in the viewer’s own space “in front of” the columned and receß ed heavenly ch apel. A Latin inscription over the corpse reads, “I was once that which you are, and what I am now you shall also become”—its sobering meß age urging the viewer to join the patrons in earnest prayer and contemplation of the heavenward scene that att racts the patrons’ att ention.

In the upper portion of the painting, Masaccio has masterfully used linear perspective to create a three-dimensional ch apel, so real that the viewer feels he could walk straight into its depths, if only the ch urch wall would permit it. Th e ch apel’s Ionic columns and Corinthian pilasters frame the entrance to the heavenly ch apel and support what looks like a claß ical triumphal arch , behind which a barrel-vaulted ceiling covers the cavernous ch apel interior. Here inside the heavenly realm we fi nd the Bleß ed Virgin Mary and St. John, the beloved disciple, at the foot of the croß . Mary’s slightly raised right hand directs our gaze to behold her Son.

It is not only the Son of God, Jesus Christ crucifi ed, that we behold as we look upward, but the Holy Trinity—Father, Son, and Holy Spirit. In this maß ive fresco, the three Persons are united in tight proximity: the Father who begets the Son; the Son returning the Father’s love which is imaged in his total gift of self on the Croß ; and the very gift of love himself, the Holy Spirit, appearing in the shape of the dove between the Father and Son.

Th e Holy Trinity / Erich Lessing / Art Resource, NY

143 Bread of Life Discourse: John 6 and the Real Presence

At fi rst glance, as we take in the many elements of this magnifi cent work, Masaccio’s Holy Trinity may seem an odd ch oice for refl ection in a study on the Euch arist. But it is precisely here that Masaccio’s use of single-point linear perspective, the feature that makes this painting one of the greatest fi ft eenth-century works, comes into play. Th e fresco’s vanishing point, around which the work is organized (marked with an “X” in the picture on the left ), is located directly below the Croß , on the horizontal shelf upon which the patrons kneel. While no longer existent today, an actual altar ledge existed in front of the fresco along this horizontal line. Estimated to be approximately 5 feet deep, this altar not only added to the depth of the entire work, but also increased the illusion of the crypt-like space of the resting corpse below. Th is altar would have been used for off ering Maß , and Euch aristic adoration. In fact, the upper section of the fresco still retains the eff ects of candle smoke and heat from the altar’s use.

Some have posited that the vanishing point on Masaccio’s Holy Trinity corresponds with the location of the consecrated host at the moment of elevation in the liturgy. Th us as the priest raised the consecrated host in his hands for the congregation to behold, the Euch aristic host, the Body of Christ, became, from the vantage Th e Holy Trinity / Erich Lessing / Art Resource, NY point of the congregation, the object around which Masaccio’s painting was organized. Th e congregation not only beheld the priest off ering the Body of Christ; they also beheld God the Father standing in Masaccio’s heavenly ch apel supporting the Croß in his divine hands and extending the sacrifi cial body of his Son, the same body being elevated by the priest. What was happening in the temporal realm on the altar is shown to be a participation in the eternal off ering in heaven, both of God, who “so loved the world that he gave his only Son” (John 3:16) and of the Son, who gave “his life as a ransom for many” (Mark 10:45).

Masaccio’s Holy Trinity beautifully brings together the two parts of the Bread of Life discourse that Dr. Pitre discuß ed in this seß ion. First, it reminds us of Jesus’ divinity, showing the three divine Persons of the Holy Trinity in tight proximity it the upper portion of the fresco. Second, it reminds us of Jesus’ promise of eternal life for those who eat his fl esh and drink his blood—a promise that even though our bodies will go to the grave, like that of the corpse below the altar, we will be one day raised like Mary and John to the heavenly realms if we persevere in faith and holineß and partake of the heavenly food of the Euch arist.

144 Bread of Life Discourse: John 6 and the Real Presence

Take a moment to journal your ideas, questions, or insights about this leß on. Write down thoughts you had that may not have been mentioned in the text or the discuß ion questions. List any personal applications you got from the leß ons. What ch allenged you the most in the teach ings? How might you turn what you’ve learned into specifi c action?

145 Bread of Life Discourse: John 6 and the Real Presence

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