(3) In any sense other than the literal, Christ's meaning would be obscure, and His words misleading; and our Evangelist, according to his ordinary practice (i. 41, 42; ii. 21; iv. 2; xii. 33), would explain. But he does not explain; therefore the language is not obscure, and therefore the literal sense was meant.

(4) See arguments (3), (4), and (5) for the preceding proposition.

And now, having satisfied ourselves that there is reference to the Blessed Eucharist in this chapter, and to a real, oral reception of Christ in the sacrament, let us try to decide where that reference begins. Some (as Wiseman, Lect. on Euch., p. 51, and foll.) say at verse 48; others, at 51; and others, at 52. But it seems much more probable that the reference begins before any of these points; and Wiseman is certainly mistaken when he states, on page 48: “That Protestants and Catholics are equally agreed that the discourse, as far as the 48th or 51st verse refers entirely to believing Christ. St. Cyril of Alex., Theophy., Toletus, Lucas of [pg 119] Bruges, had held, before Wiseman's time, that the reference to the Blessed Eucharist begins in verse 27”; and since his time, Beelen, Perrone, Corluy, Franzelin,[58] and others have held the same.

The most probable view seems to be that from verse 27, wherever there is question of the bread (verses 27, 32, 33, 35, ... 59), the Blessed Eucharist is meant. Christ began in verse 27 to promise the Blessed Eucharist, but the Jews interrupted Him (verse 28), and their interruption raised the question of faith in Him, so that He digressed for a time from His main purpose to explain the necessity of faith, in order to ensure a fruitful reception of the Eucharist. But though we admit this digression, we hold that wherever Christ refers to the bread to be given, He means the Blessed Eucharist, and that the reference to it begins in verse 27. For—

(1) In verse 27 He speaks of a food that was still to be given in the future, just as in verse 52, where all Catholics admit there is question of the Eucharist.

(2) This food was to be given by the Son of Man, Christ Himself; and though in verse 32 the Father is said to give it, this is naturally explained by saying that the Father gives us in the Incarnation what Christ gives in a sacramental form in the Eucharist.

(3) The food in verse 27, is a food for which, as we shall see, faith is a preparation; therefore, not itself faith.

(4) In verses 32, 33, there is question of a bread that cometh down from heaven, and giveth life to the world, and in verse 59, of a bread to which the very same properties are attributed; and in both cases this heaven-descended, life-giving bread is contrasted with the manna. Is it not natural, then, to conclude, remembering that both passages belong to the same discourse, that the same bread is meant in both instances?

And now we have seen—(1) that there is reference to the Blessed Eucharist in this discourse; (2) to a real reception of Christ in it; and (3) that the reference most probably begins in verse 27. Having got so far, it will not be very difficult to interpret the discourse, and to this we proceed at once.

27. Operamini non cibum qui perit, sed qui permanet in vitam aeternam, quem Filius hominis dabit vobis. Hunc enim Pater signavit Deus.27. Labour not for the meat which perisheth, but for that which endureth unto life everlasting, which the son of man will give you. For him hath God, the Father, sealed.