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Obviously, you are either have a superficial understanding of Biblical and even everyday language, or you are purposely presenting a specious argument as you must defend Rome as being correct.

>”Are you saying that at the Last Supper when Christ blessed the bread, broke it and gave it to his disciples, saying, “Take this, all of you, and eat of it, for this is my Body which will be given up for you.”<

Your argument assumes that the truth here must be a literal consumption of the Lord’s body (to kosher Jews who simply assented to eating blood, and Jesus eat his own body), based on the premise that eating and drinking must be literal, but which what needs to be proved.

If you had begun at the beginning of this thread i would not have to do this, but let me illustrate your logical fallacy,

Are you saying that when David said,

“Be it far from me, O LORD, that I should do this: is not this the blood of the men that went in jeopardy of their lives? therefore he would not drink it,” (see 2Sam. 23:15-17) that he was not telling the truth, that the water was in fact blood? He calls it blood, and nothing here denies it, and being a lawful Jew he poured out the blood, which is what priests and the Israelites did with blood.

Or that that a literal meaning is not allowed when it says the Promised Land was “a land that eateth up the inhabitants thereof.”

And that the people of the land “are bread for us.” (Num. 13:32; 14:9

And (consistent with words being eaten) when Jeremiah proclaims, “Your words were found and I did eat them.” (Jer. 15:16) then a literal consumption must be meant?

Likewise when Ezekiel is told, “eat this scroll, and go, speak to the house of Israel.” (Ezek. 3:1)

And when John is commanded, “Take the scroll ... Take it and eat it.” (Rev. 10:8-9)

And rather than John introducing gaining life by eating, instead believing the gospel is how souls were made alive.

And thus use of metaphor is entirely consistent with John.

In John 1:29, He is “the Lamb of God, which taketh away the sin of the world.”

In John 3, Jesus is the likened to the serpent in the wilderness (Num. 21) who must “be lifted up: That whosoever believeth in him should not perish, but have eternal” (vs. 14, 15).

In John 4, Jesus is the living water, that “whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life” (v. 14).

In John 5, Jesus is the Divine Son of God “making himself equal with God”, and the prophesied Messiah (vs. 18, 39).

In John 6, Jesus is the bread of God “which cometh down from heaven, and giveth life unto the world.” “..that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day” (vs. 35,40). This bread is called His flesh, “which I will give for the life of the world” (v. 51). And as He is the “living bread,” and “the life of the flesh is in the blood,” so the soon to be crucified Christ is metaphorical bread and blood.

In John 10, Jesus is “the door of the sheep,”, and the good shepherd [who] giveth his life for the sheep”, “that they might have life, and that they might have it more abundantly” vs. 7, 10, 11).

In John 12, He is the LORD who Isaiah saw high and lifted up in glory, when Isaiah uttered the prophecy which as given in it’s fulfilled sense in Jn. 6 (Is. 6:1-10; Jn. 12:34b-50). To God be the glory.

In John 15, Jesus is the true vine. Thus the use of metaphors in Jn. 6 to denote believing and living by the Word of God, and most essentially Christ, is consistent theologically, culturally and and grammatically, whereas eating something to gain eternal life is pagan. And Jesus analogy in Jn. 6 was not to the passover, but the miraculous bread from Heaven, which gave physical life, which corresponds to spiritual life under the New Covenant.

In addition, see post http://www.freerepublic.com/focus/religion/2973260/posts?page=45#45 above, and here http://www.peacebyjesus.net/the_lord%27s_supper.html#Exegesis