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Notes -
The passage isn't about the Lord's Supper. You had people like Cajetan (the preeminent Thomist, maybe ever, though Thomas himself did not agree) acknowledge this (Four Lutheran Errors, 1531. Six years earlier he thought that it was about the Eucharist, but he changed his mind.).
I have an enormous email chain that I was a part of, where I laid a lot of this out, if you like.
Some of the major points:
John 6:35 sets up a correspondence between believing in him and feeding on him as the bread of life. You can see this repeated when you compare verses 40 or 46 and verse 53, or 47 and 54, and more similar comparisons. It makes sense, then, to interpret this passage as referring to his feeding us through faith, and many throughout church history have recognized as much.
The manna comparison leads to some difficulties when connected with 1 Corinthians 10: he seems to be pushing there manna as sufficiently equivalent to the sacraments, which demands interpretation in light of the distinction to be found in John 6, namely that, I don't think he's talking about sacraments in John 6, but something stronger still.
Following that point, the language of John 6 is too strong, saying that anyone who eats of it has eternal life (in the present), and will live forever (unlike the fathers, who ate manna, who, note, many of them are living forever). See also how in verse 39, there's the reference that no one would be lost. Now, that isn't strictly said there referring to the Eucharist, but given the parallels of language, and the guarantee of resurrection in verse 54, that seems not unreasonable to carry over. But many who partake of the Eucharist do not have eternal life (e.g. those who partake unworthily), and many of those do not end up in heaven.
I'm sure there were other arguments I've made at some point or another. John 6:63 need to be dealt with, for example, but I haven't looked at that adequately to know what I make of it.
I see you in another comment mention that the church believed this for 1500 years. That is somewhat of an exaggeration. There were earlier precedents of disagreement on the matter of the eucharist. Berengar of Tours is famous, Ratramnus of Corbie was earlier, and the resurfacing of his writings played were influential in the English reformation, quite possibly John Scotus Eriugena, and Augustine himself seems not to believed in the real presence, exactly, either (and Calvin thought he was following Augustine).
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