Folks,
Abigail, one of my students in this last year’s Catechism Class (a very astute and observant young lady indeed) noticed during her reading of John chapter 6 that a significant difference exists between how Protestants translate and view verse 64, and how the Catholic Church translates and views this verse. This difference, as she has rightly concluded, has led to all manner of misconceptions and errors on the part of Protestants (particularly Evangelical and Pentecostal Protestants) regarding the Real Presence of Jesus Christ in the Holy Eucharist. As a result, they have denied the very words that Jesus Himself said so long ago in John 6:56-57:
“For my flesh, is meat indeed: and my blood, is drink indeed: He that eateth my flesh, and drinketh my blood, abideth in me, and I in him.” [Douay-Rheims Version (DRV)]
First, however, let us start with the Greek (GRK) itself for the verse in question – John 6:64. This verse states:
“τὸ πνεῦμά ἐστιν τὸ ζῳοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν.”
St. Jerome in the Latin Vulgate (LV) translates this as follows:
“Spiritus est qui vivificat caro non prodest quicquam verba quae ego locutus sum vobis spiritus et vita sunt.”
In the DRV the verse then becomes:
“It is the spirit that quickeneth: the flesh profiteth nothing: the words that I have spoken to you, are spirit and life.”
The Catholic New American Bible (NAB) follows suit:
“It is the spirit that gives life, while the flesh is of no avail. The words I have spoken to you are spirit and life.”
However, the Protestant Holman Christian Standard Bible (HCSB) gives the following translation:
“The Spirit is the One who gives life. The flesh doesn't help at all. The words that I have spoken to you are spirit and are life.”
Note the capitalization of the English word for the Greek “πνεῦμά” and the Latin “spiritus.” This small difference leads the editors for the Apologetics Study Bible version of the HCSB to state the following:
“Based on these verses [6:52-59], critics of the early church thought Christians condoned a form of cannibalism. This is not the case. The reference here is two fold, both foreshadowing the Lord’s Supper and emphasizing complete submission to Jesus as Lord. To many insiders, it has seems as if the Lord’s supper was requirements for salvation. But verse 64 makes it plain that only the Spirit gives life; Jesus’ flesh does not do so. These are simply striking metaphors for identifying with Christ in His atoning death for the sins of humanity.”
Thus do Protestants, by the capitalization of a single word, negate Jesus’ statement in verses 54 and 55:
“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. He that eateth my flesh, and drinketh my blood, hath everlasting life: and I will raise him up at the last day.” (DRV)
Interestingly enough, Protestant translations (like the Catholic ones) leave the second instance of "spirit" in verse 64 [the words that I have spoken to you, are
spirit and life] de-capitalized. So one wonders on what authority do they decide to capitalize the first instance [it is the
Spirit that quickeneth: the flesh profiteth nothing] and NOT the second. The Greek word "πνεῦμά" is NOT capitalized in either case, and the ONLY reason its Latin equivalent "Spiritus" is capitalized in the first place is because it forms the beginning of the sentence where words are appropriately capitalized.
I have checked and discovered that this same error is repeated in the Protestant King James Version (KJV), the New King James Version (NKJV), the New American Standard Bible (NASB), the English Standard Version (ESV) and the New International Version (NIV). BUT the error does NOT exist in the Catholic Edition of the Revised Standard Version (RSVCE), the DRV, the NAB, or the New Jerusalem Bible (NJB).
Now Father George C. Haydock explains in his Commentary of 1859 what verse 63 means:
“The flesh profiteth nothing. Dead flesh, separated from the spirit, in the gross manner they supposed they were to eat his flesh, would profit nothing. Neither doth man's flesh, that is to say, man's natural and carnal apprehension, (which refuses to be subject to the spirit, and words of Christ) profit anything. But it would be the height of blasphemy, to say the living flesh of Christ (which we receive in the blessed sacrament, with his spirit, that is, with his soul and divinity) profiteth nothing. For if Christ's flesh had profited us nothing, he would never have taken flesh for us, nor died in the flesh for us. --- Are spirit and life. By proposing to you a heavenly sacrament, in which you shall receive, in a wonderful manner, spirit, grace and life. These words sufficiently correct the gross and carnal imagination of these Capharnaites, that he meant to give them his body and blood to eat in a visible and bloody manner, as flesh, says St. Augustine, is sold in the market, and in the shambles, but they do not imply a figurative or metaphorical presence only. The manner of Christ's presence is spiritual and under the outward appearances of bread and wine; but yet he is there truly and really present, by a change of the substance of bread and wine into the substance of his body and blood, which truly and really become our spiritual food, and are truly and really received in the holy sacrament. --- The flesh of itself profiteth nothing, not even the flesh of our Saviour Christ, were it not united to the divine person of Christ. But we must take care how we understand these words spoken by our Saviour: for it is certain, says St. Augustine, that the word made flesh, is the cause of all our happiness. (Witham) --- When I promise you life if you eat my flesh, I do not wish you to understand this of that gross and carnal manner, of cutting my members in pieces: such ideas are far from my mind: the flesh profiteth nothing. In the Scriptures, the word flesh is often put for the carnal manner of understanding anything. If you wish to enter into the spirit of my words, raise your hearts to a more elevated and spiritual way of understanding them. (Calmet) --- The reader may consult Des Mahis, p. 165, a convert from Protestantism, and who has proved the Catholic doctrine on the Eucharist in the most satisfactory manner, from the written word. Where he shows that Jesus Christ, speaking of his own body, never says the flesh, but my flesh: the former mode of expression is used to signify, as we have observed above, a carnal manner of understanding anything.”
This is so obvious that it is blinding: The Bread and Wine at the Consecration of the Holy Eucharist become the Body and Blood, Soul and Divinity of our Blessed Lord and Saviour Jesus Christ. They become flesh AND spirit. What Jesus was explaining so long ago to the Jews is that at the Eucharist one does NOT eat dead flesh, BUT Jesus’ living flesh, hence John 6:51-52:
“I am the living bread, which came down from heaven. If any man eat of this bread, he shall live forever: and the bread which I will give, is my flesh for the life of the world.”
Now if every adult Catholic had the perceptivity and powers of observation that my 14 year old friend has, then there would be no problems with liberalism and progressivism in the Church. I am proud to have been an instructor for Abigail. With young men and ladies like her, our Church yet continues to go forward into the future as the Holy Bride of Jesus Christ, the forces of evil and darkness in today’s neo-pagan, post-modern society notwithstanding.