ACC ~ John 6 v55

REAL EATING

CHRYSOSTOM: Either he means to say that the true food was he who saved the soul. Or, he means to assure them that what he had said was no mere enigma or parable but that you must really eat the body of Christ. HOMILIES ON THE GOSPEL OF JOHN 47.1. [1]

[1] NPNF 1 14:168*.

REAL SATISFACTION

AUGUSTINE: Or think of it this way: Whereas people desire meat and drink to satisfy hunger and thirst, real satisfaction is produced only by that meat and drink that make the receivers of it immortal and incorruptible. He’s talking here about the fellowship of the saints where there is peace and unity, full and perfect. Therefore… our Lord has chosen for the types of his body and blood things that become one out of many. Bread is a quantity of grains united into one mass, wine a quantity of grapes squeezed together. Then he explains what it is to eat his body and drink his blood: “He that eats my flesh and drinks my blood dwells in me and I in him.” So then to partake of that meat and that drink is to dwell in Christ and Christ in you. Whoever does not dwell in Christ, and in whom Christ does not dwell, neither eats his flesh nor drinks his blood; rather, he eats and drinks the sacrament of it to his own damnation. TRACTATES ON THE GOSPEL OF JOHN 26.17-18. [1]

[1] NPNF 1 7:173**.

WE ARE ONE, BECAUSE THE FATHER IS IN CHRIST AND CHRIST IN US

HILARY OF POITIERS: If in truth the Word has been made flesh and we in very truth receive the Word made flesh as food from the Lord, are we not bound to believe that he abides in us naturally? [Jesus], born as a man, has assumed the nature of our flesh now inseparable from himself and has joined together the nature of his own flesh to the nature of the eternal Godhead in the sacrament by which his flesh is communicated to us. For in this way we are all one because the Father is in Christ and Christ is in us…. And so, if indeed Christ has taken to himself the flesh of our body, and that man who was born from Mary was indeed Christ, and we indeed receive in a mystery the flesh of his body—and because of this we shall be one, because the Father is in him and he in us—how can a unity of will be maintained, seeing that the special property of nature received through the sacrament is the sacrament of a perfect unity?…

As to what we say concerning the reality of Christ’s nature within us, unless we have been taught by him our words are foolish and impious. For he says himself, “My flesh is true food, and my blood is true drink. Those who eat my flesh and drink my blood abide in me, and I in them.” As to the verity of the flesh and blood there is no room left for doubt. For now, both from the declaration of the Lord himself and our own faith, it is truly flesh and truly blood. And these when eaten and drunk enable both that we are in Christ and Christ is in us. Is this not true? Yet those who affirm that Christ Jesus is not truly God are welcome to find it false. He therefore himself is in us through the flesh and we are in him, while together with him our own selves are in God. ON THE TRINITY 8.13-14. [1]

[1] NPNF 2 9:141*. See also Ambrose On the Mysteries 6.1.1.