In John 6, Jesus's discourse challenges the understanding and faith of His followers at a fundamental level. He begins by asserting His identity as the "bread of life," drawing a parallel to the manna their ancestors received in the wilderness but asserting His superiority as the true bread from heaven that grants eternal life (John 6:30-35). This declaration initially prompts murmurs among the Jews, who struggle to reconcile Jesus's divine claims with His known earthly origins (John 6:41-42). Jesus responds by emphasizing that belief in Him is not merely a matter of human recognition but a response to divine drawing and spiritual understanding (John 6:43-47).

The discourse reaches a critical juncture when Jesus introduces the startling concept of consuming His flesh and drinking His blood for eternal life (John 6:48-51). This statement echoes the sacrificial language of Leviticus, where the consumption of blood is forbidden and in doing so will be cut off from the tribe of Israel. Jesus uses two words to describe eating in this text, the original Greek being "phago" (φάγω) and "trogo". He uses the more general term "phago" to describe eating his flesh and blood, but as the Jews doubt his teachings he doubles down on what He meant and instead employs the Greek word "trogo" (τρώγω). "Trogo" specifically denotes a physical and vigorous manner of eating—gnawing or chewing—which contrasts with the ordinary term "phago" used initially. The choice of words emphasizes the literal nature of His teaching—that believers must truly gnaw or chew on His flesh and blood to partake in His life (John 6:52-59).

In John 6, Jesus explicitly mentions the necessity of eating His flesh and drinking His blood multiple times, underscoring the importance of this teaching:

1. John 6:51 - "I am the living bread which came down from heaven; if any one eats [phago] of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh."


2. John 6:53 - "So Jesus said to them, ‘Truly, truly, I say to you, unless you eat [phago] the flesh of the Son of man and drink his blood, you have no life in you.’"


3. John 6:54 - "He who eats [trogo] my flesh and drinks my blood has eternal life, and I will raise him up at the last day."


4. John 6:56 - "He who eats [trogo] my flesh and drinks my blood abides in me, and I in him."


5. John 6:57 - "As the living Father sent me, and I live because of the Father, so he who eats [trogo] me will live because of me."


6. John 6:58 - "This is the bread which came down from heaven, not such as the fathers ate [phago] and died; he who eats [trogo] this bread will live for ever."

By mentioning the necessity of consuming His flesh and blood six times, Jesus emphasizes the literal nature of this profound teaching and its critical role in the promise of eternal life.

This intensified language causes many disciples to find Jesus's teaching difficult to accept. They declare, "This is a hard saying; who can listen to it?" revealing their struggle to reconcile Jesus's words with their religious understanding and sensibilities. The idea of eating flesh and drinking blood would have been repugnant and blasphemous to them, steeped as they were in the Levitical law that forbade such practices. Jesus, fully aware of their doubts and murmuring, responds with a challenge: "What if you were to see the Son of Man ascending to where He was before?" (John 6:62). This statement further highlights that faith in Him transcends physical sight and necessitates trust in His divine authority and plan, that this teaching of eating His flesh and drinking His blood was not metaphor.

In John 6:63, Jesus declares that "the Spirit gives life," emphasizing that "the flesh is of no avail." It is important to understand this verse as many people today believe what Jesus said about eating His flesh is nullified due to him saying that "the flesh is of no avail," but rather it underscores that eternal life isn't attained through mere physical actions, but rather through embracing His divine spirit and unwavering trust in His teachings, even when they challenge our understanding.

Within the Catholic Church, two main interpretations exist regarding "the flesh is of no avail." The first viewpoint highlights "the flesh" as limitations of human nature, emphasizing that simply relying on our own strength is insufficient to grasp the profound spiritual significance behind Jesus's instructions on consuming His flesh and blood for eternal life. In John 6, Jesus used the exact words "my flesh" to signify the Eucharistic reality that His body and blood are truly present in the sacrament. To contrast, Scripture repeatedly refers to "the flesh" to describe the limitations of human nature (see Mark 14:38; Rom. 8:1-14; 1 Corinthians 2:14-3:1), illustrating the broader context in which Jesus's words are understood. St. John Chrysostom adds depth to this understanding by cautioning against "carnal hearing," which he defines as understanding Christ's teachings merely at face value, without delving into their spiritual and mystical dimensions. To further clarify, Chrysostom explains, "How then says He, that the flesh profits nothing? He speaks not of His own flesh, (God forbid!) but of those who received His words in a carnal manner. But what is understanding carnally? It is looking merely to what is before our eyes, without imagining anything beyond. This is understanding carnally. But we must not judge thus by sight, but must look into all mysteries with the eyes within. This is seeing spiritually." (Homily 47 - On the Gospel of John) This text from Chrysostom explains that human nature, when understood only at a superficial or physical level, is inadequate to grasp the deeper, spiritual truths of Christ’s teachings, especially regarding the Eucharist. Chrysostom emphasizes that to truly benefit from Christ's words and presence, one must engage with them spiritually, looking beyond mere physical appearances to understand their profound and divine significance.

The second viewpoint, as articulated by St. Augustine in Tractate 27, provides a deeper insight by interpreting "the flesh" as referring specifically to Jesus's flesh rather than human nature. Augustine underscores that focusing only on the physical act of "eating the flesh" (in a purely literal or carnal sense) fails to grasp the full spiritual significance. He writes, "Therefore add to knowledge charity, and knowledge will be profitable, not by itself, but through charity. So also here, the flesh profits nothing, only when alone. Let the Spirit be added to the flesh, as charity is added to knowledge, and it profits very much. For if the flesh profited nothing, the Word would not be made flesh to dwell among us." Augustine's profound insight highlights that the flesh of Christ, when accompanied by the Holy Spirit, becomes a powerful vessel for spiritual nourishment. Therefore, the flesh alone is powerless to grant eternal life; it is the spiritual dimension, ignited by the Holy Spirit, that imbues the Eucharist with its life-giving power.

Augustine's explanation clarifies that the phrase "the flesh is of no avail" pertains to a superficial understanding of Christ's words. The mere physical act of consuming His flesh would not suffice without spiritual comprehension and the presence of the Holy Spirit. This aligns with the Catholic Church's teaching that the Eucharist substantially contains Christ's Body and Blood (His Flesh), and His Soul and Divinity (His Spirit). Together, they reveal the deeper truth of the Eucharist: it is through the unity of His physical and spiritual presence, made efficacious by the Holy Spirit, that believers receive the fullness of divine life.

Another thing to note, is that despite the controversy and the departure of many disciples, Peter speaks on behalf of the Twelve, affirming their belief in Jesus as the Holy One of God and their commitment to follow Him (John 6:67-69). Peter's declaration, "Lord, to whom shall we go? You have the words of eternal life," signifies the disciples' recognition of Jesus's unique authority and the life-giving power of His words, even when they are difficult to understand. It highlights their willingness to trust in Jesus, despite the seeming impossibility of His teaching. Notably, Jesus does not attempt to soften His message or win back those who leave, underscoring His commitment to truth rather than seeking approval or avoiding controversy. This steadfastness in the face of misunderstanding and rejection emphasizes the non-negotiable nature of His teaching on the Eucharist. Jesus's lack of compromise on this issue indicates that He intended His words to be taken literally, affirming the essential role of the Eucharist in the life of His followers.

This passage in John 6 not only establishes the theological foundation for the Eucharist but also challenges believers to embrace the profound mystery of union with Christ through the sacramental life. It invites us to move beyond superficial understanding to grasp the spiritual reality of participating in Christ's sacrifice and receiving His life-giving presence in the Eucharist. The reference to Jesus's ascension serves as a poignant reminder that His teachings and actions are rooted in His divine identity and purpose, calling us to deeper faith and trust in Him.

In Hebrews 12:22-28, verse 23 describes believers coming to Mount Zion, the heavenly Jerusalem, and encountering an assembly of the first-born enrolled in heaven, as well as the spirits of just men made perfect. This assembly includes those who have died in faith and are now perfected in Christ. The term "spirits of just men made perfect" signifies that these individuals, though physically deceased, are spiritually alive and perfected in Christ in heaven. This concept aligns with James 5:16, which highlights the powerful effect of the prayers of a righteous man. In James, the term "righteous man" refers to any man; this compares to verse 23 as although it refers to the "spirits of just men", they are still referred to as "men" and are very much alive in Christ, whom are maintaining a profound spiritual connection with God. Their ongoing ability to impact the earthly realm through their prayers underscores the continuity of their spiritual influence beyond physical death. Psalm 66:18 and 1 Peter 3:7 further underscores the importance of how prayers from righteous men are bolstered prayers to God.

Hebrews 12:22-28 portrays believers entering into a profound spiritual reality where they commune with heavenly beings and perfected spirits who participate in worship and intercession in the heavenly realms. The presence of these perfected spirits signifies that death does not sever the spiritual bond with Christ or their ability to intercede for those on earth. This passage assures believers of the continuity of their spiritual life beyond physical death and underscores the unity of the Church—both living and departed—in Christ's redemptive work. The spirits of just men made perfect serve as examples of faithfulness and perseverance, encouraging believers to press on in their own faith journey. Their presence in the heavenly assembly reminds us of the ongoing spiritual influence and intercessory role of all believers, reinforcing the importance of living in righteousness and maintaining a vibrant relationship with God to ensure effective prayer and spiritual growth.

Saint Ignatius of Antioch, born around AD 35-50, was an early Christian bishop martyred around AD 110. He was a prominent figure in the early church, known for his strong belief in the real presence of Christ in the Eucharist. Ignatius emphasized the importance of unity among Christians and defended orthodox Christian doctrine against various heresies. He was a disciple of the Apostle John and is believed to have been appointed as bishop of Antioch by Peter himself. Ignatius authored several letters during his journey to martyrdom, which provided significant insights into early Christian theology and ecclesiology.