So THAT is why the Marys were at the tomb in the dark on that Sunday morning: to slice up His body for sandwiches!
you really want to mock Jesus God's teachings?
From here
All three accounts of the institution of the Lord's Supper in the Gospels (Matthew 26:26-29; Mark 14:22-25; Luke 22:14-23) explicitly state that Jesus took BREAD, blessed it, broke it, and gave it to his disciples saying, "Take, eat; this [i.e., this BREAD, which I have just blessed and broken and am now giving to you] is my body." Jesus uses similar language in referring to "the cup" (of wine) as "his blood."...
Perhaps the most explicit expression of this truth, however, is found in 1 Cor. 10:16-17, where Paul writes: "The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread." Paul clearly says here that we all "partake" of "BREAD" when we receive the Lord's Supper--even as we also partake of and "participate in" the true body of Christ. And he says that we all "partake" of the wine (the cup), even as we also partake of the true blood of Christ. Similarly, in 1 Cor. 11:26, Paul says: "For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes." Paul expressly states here that when we receive the Lord's Supper we are "eating bread" and "drinking the cup" (wine), but he goes on to say that those who eat this bread and drink this cup are also partaking of the true body and blood of Christ.
So "real" is this participation in Christ's body and blood, in fact, that (according to Paul) those who partake of the bread and wine "in an unworthy manner" are actually guilty of "profaning the body and blood of the Lord" (1 Cor. 11:27). (Partaking of the Lord's Supper "in a worthy manner," of course, is not something that we "do" or "accomplish" on the basis of our "personal holiness" or "good works." It means receiving God's free and gracious gifts of life and forgiveness offered in the Lord's Supper in true repentance produced by the work of the Spirit through God's Law and in true faith in Christ and his promises produced by God's Spirit through the Gospel).
Who, but the devil, has granted such license of wresting the words of the holy Scripture? Who ever read in the Scriptures, that my body is the same as the sign of my body? or, that is is the same as it signifies? What language in the world ever spoke so? It is only then the devil, that imposes upon us by these fanatical men. Not one of the Fathers of the Church, though so numerous, ever spoke as the Sacramentarians: not one of them ever said, It is only bread and wine; or, the body and blood of Christ is not there present.while from here
Surely, it is not credible, nor possible, since they often speak, and repeat their sentiments, that they should never (if they thought so) not so much as once, say, or let slip these words: It is bread only; or the body of Christ is not there, especially it being of great importance, that men should not be deceived. Certainly, in so many Fathers, and in so many writings, the negative might at least be found in one of them, had they thought the body and blood of Christ were not really present: but they are all of them unanimous.
By the miracles of the loaves and fishes and the walking upon the waters, on the previous day, Christ not only prepared His hearers for the sublime discourse containing the promise of the Eucharist, but also proved to them that He possessed, as Almighty God-man, a power superior to and independent of the laws of nature, and could, therefore, provide such a supernatural food, none other, in fact, than His own Flesh and Blood. This discourse was delivered at Capharnaum (John 6:26-72), and is divided into two distinct parts, about the relation of which Catholic exegetes vary in opinion. Nothing hinders our interpreting the first part [John 6:26-48 (51)] metaphorically and understanding by "bread of heaven" Christ Himself as the object of faith, to be received in a figurative sense as a spiritual food by the mouth of faith. Such a figurative explanation of the second part of the discourse (John 6:52-72), however, is not only unusual but absolutely impossible, as even Protestant exegetes (Delitzsch, Kostlin, Keil, Kahnis, and others) readily concede. First of all the whole structure of the discourse of promise demands a literal interpretation of the words: "eat the flesh of the Son of man, and drink his blood". For Christ mentions a threefold food in His address, the manna of the past (John 6:31, 32, 49,, 59), the heavenly bread of the present (John 6:32 sq.), and the Bread of Life of the future (John 6:27, 52). Corresponding to the three kinds of food and the three periods, there are as many dispensers Moses dispensing the manna, the Father nourishing man's faith in the Son of God made flesh, finally Christ giving His own Flesh and Blood. Although the manna, a type of the Eucharist, was indeed eaten with the mouth, it could not, being a transitory food, ward off death. The second food, that offered by the Heavenly Father, is the bread of heaven, which He dispenses hic et nunc to the Jews for their spiritual nourishment, inasmuch as by reason of the Incarnation He holds up His Son to them as the object of their faith. If, however, the third kind of food, which Christ Himself promises to give only at a future time, is a new refection, differing from the last-named food of faith, it can be none other than His true Flesh and Blood, to be really eaten and drunk in Holy Communion. This is why Christ was so ready to use the realistic expression "to chew" (John 6:54, 56, 58: trogein) when speaking of this, His Bread of Life, in addition to the phrase, "to eat" (John 6:51, 53: phagein). Cardinal Bellarmine (De Euchar., I, 3), moreover, calls attention to the fact, and rightly so, that if in Christ's mind the manna was a figure of the Eucharist, the latter must have been something more than merely blessed bread, as otherwise the prototype would not substantially excel the type. The same holds true of the other figures of the Eucharist, as the bread and wine offered by Melchisedech, the loaves of proposition (panes propositionis), the paschal lamb. The impossibility of a figurative interpretation is brought home more forcibly by an analysis of the following text: "Except 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 in the last day. For my flesh is meat indeed: and my blood is drink indeed" (John 6:54-56). It is true that even among the Semites, and in Scripture itself, the phrase, "to eat some one's flesh", has a figurative meaning, namely, "to persecute, to bitterly hate some one". If, then, the words of Jesus are to be taken figuratively, it would appear that Christ had promised to His enemies eternal life and a glorious resurrection in recompense for the injuries and persecutions directed against Him. The other phrase, "to drink some one's blood", in Scripture, especially, has no other figurative meaning than that of dire chastisement (cf. Isaiah 49:26; Apocalypse 16:6); but, in the present text, this interpretation is just as impossible here as in the phrase, "to eat some one's flesh". Consequently, eating and drinking are to be understood of the actual partaking of Christ in person, hence literally.
This interpretation agrees perfectly with the conduct of the hearers and the attitude of Christ regarding their doubts and objections. Again, the murmuring of the Jews is the clearest evidence that they had understood the preceding words of Jesus literally (John 6:53). Yet far from repudiating this construction as a gross misunderstanding, Christ repeated them in a most solemn manner, in John (6:54 sqq.). In consequence, many of His Disciples were scandalized and said: "This saying is hard, and who can hear it?" (John 6:61); but instead of retracting what He had said, Christ rather reproached them for their want of faith, by alluding to His sublimer origin and His future Ascension into heaven. And without further ado He allowed these Disciples to go their way (John 6:62 sqq.). Finally He turned to His twelve Apostles with the question: "Will you also go away?
Then Peter stepped forth and with humble faith replied: "Lord, to whom shall we go? thou hast the words of eternal life. And we have believed and have known, that thou art the Christ, the Son of God" (John 6:68 sqq.). The entire scene of the discourse and murmurings against it proves that the Zwinglian and Anglican interpretation of the passage, "It is the spirit that quickeneth", etc., in the sense of a glossing over or retractation, is wholly inadmissible. For in spite of these words the Disciples severed their connection with Jesus, while the Twelve accepted with simple faith a mystery which as yet they did not understand. Nor did Christ say: "My flesh is spirit", i.e. to be understood in a figurative sense, but: "My words are spirit and life".
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Let’s read John 6 - just the words of Jesus recorded
he said to Philip, “Where can we buy enough food for them to eat?”
Philip answered him, “Two hundred days’ wages[e] worth of food would not be enough for each of them to have a little [bit].”
Jesus said, “Have the people recline.”
He gave thanks, and distributed them to those who were reclining, and also as much of the fish as they wanted.
they saw Jesus walking on the sea[k] and coming near the boat, and they began to be afraid. 20 But he said to them, “It is I.[l] Do not be afraid.”
“Amen, amen, I say to you, you are looking for me not because you saw signs but because you ate the loaves and were filled. 27 Do not work for food that perishes but for the food that endures for eternal life,[o] which the Son of Man will give you. For on him the Father, God, has set his seal.”
“This is the work of God, that you believe in the one he sent.”
, “Amen, amen, I say to you, it was not Moses who gave the bread from heaven; my Father gives you the true bread from heaven. 33 For the bread of God is that which comes down from heaven and gives life to the world.”
“I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst. 36 But I told you that although you have seen [me], you do not believe. 37 Everything that the Father gives me will come to me, and I will not reject anyone who comes to me, 38 because I came down from heaven not to do my own will but the will of the one who sent me. 39 And this is the will of the one who sent me, that I should not lose anything of what he gave me, but that I should raise it [on] the last day. 40 For this is the will of my Father, that everyone who sees the Son and believes in him may have eternal life, and I shall raise him [on] the last day.”
“Stop murmuring[r] among yourselves. 44 No one can come to me unless the Father who sent me draw him, and I will raise him on the last day. 45 It is written in the prophets:
‘They shall all be taught by God.’
Everyone who listens to my Father and learns from him comes to me. 46 Not that anyone has seen the Father except the one who is from God; he has seen the Father. 47 Amen, amen, I say to you, whoever believes has eternal life. 48 I am the bread of life. 49 Your ancestors ate the manna in the desert, but they died; 50 this is the bread that comes down from heaven so that one may eat it and not die. 51 I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.”
“Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. 54 Whoever eats[s] my flesh and drinks my blood has eternal life, and I will raise him on the last day. 55 For my flesh is true food, and my blood is true drink. 56 Whoever eats my flesh and drinks my blood remains in me and I in him. 57 Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me. 58 This is the bread that came down from heaven. Unlike your ancestors who ate and still died, whoever eats this bread will live forever.”
“Does this shock you? 62 What if you were to see the Son of Man ascending to where he was before?[u] 63 It is the spirit that gives life, while the flesh[v] is of no avail. The words I have spoken to you are spirit and life. 64 But there are some of you who do not believe.”
“For this reason I have told you that no one can come to me unless it is granted him by my Father.”
“Did I not choose you twelve? Yet is not one of you a devil?” 71 He was referring to Judas, son of Simon the Iscariot; it was he who would betray him, one of the Twelve.
Jesus’ deeds and words are clear
1. God will feed the multitudes
2. I am God - I can walk on water
3. Do not work for food that perishes but for the food that endures for eternal life,[o] which the Son of Man will give you
4. This is the work of God, that you believe in the one he sent
5. my Father gives you the true bread from heaven.
6. I am the bread of life; whoever comes to me will never hunger,
7. I say to you, whoever believes has eternal life.
8. unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. 54 Whoever eats[s] my flesh and drinks my blood has eternal life, and I will raise him on the last day. 55 For my flesh is true food, and my blood is true drink. 56 Whoever eats my flesh and drinks my blood remains in me and I in him.
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He is crystal clear - and He emphasizes that this is not an allegory, but repeats thrice that this is what you are to do - eat of His Body and drink of His blood