"There is one verse in the Bible that explicitly says what “eternal life” is. That verse is John 17:3.
And this is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent.
As can be appreciated by reading further in the Gospel and especially the First Epistle of St. John, “knowing” God involves much more than knowing or believing things about God. In fact, believing, for St. John, is not simply assent (although it includes assent), as can be discerned by marking the way that the Apostle describes faith throughout his Gospel; e.g., as obedience, coming to the light, eating and drinking the flesh and blood of Christ. The latter act of faith, eating and drinking the body and blood of Christ, is of course particularly relevant to the topic of this post.
It is unclear how the verses that you quote, without comment, are related to Jonathan’s claim about eternal life. But it is clear that his claim tracks pretty well with the Gospel of John, in that eternal life is not reducible to a set of propositions, but is rather, as suggested by the word “life” itself, a dynamic participation in God’s own life. Of course, among the propositions set forth in the Gospel is the promise of eternal life. It is a wonderful promise, appropriated in living faith. But the propositional promise of a thing is distinct from the thing promised, right?"
and here in comment 89 http://www.calledtocommunion.com/2013/03/habemus-papam/#comment-48608
In baptism we already are made participants in eternal life. In this present life our participation is only a shadow of the glory to be revealed when we shall see Him face to face. The agape we receive from God in baptism loves all the things God has made, for God’s sake. It does not love anything above God, or treat any creature as its highest end or supreme end. What’s confusing you here is thinking of “eternal life” as merely an everlasting condition, rather than as God Himself, or participation in the divine life. In the Catholic paradigm eternal life is God Himself, not everlasting existence, because God alone is eternal. So to “participate in the divine nature” as one does in the sacraments is to receive eternal life already, in this present life. Those who receive God Himself during this present life, will share in His life in the glory of the world to come. And that’s fully compatible with God alone being the object of our supreme happiness.
and here in comment 89 http://www.calledtocommunion.com/2013/03/habemus-papam/#comment-48608
In baptism we already are made participants in eternal life. In this present life our participation is only a shadow of the glory to be revealed when we shall see Him face to face. The agape we receive from God in baptism loves all the things God has made, for God’s sake. It does not love anything above God, or treat any creature as its highest end or supreme end. What’s confusing you here is thinking of “eternal life” as merely an everlasting condition, rather than as God Himself, or participation in the divine life. In the Catholic paradigm eternal life is God Himself, not everlasting existence, because God alone is eternal. So to “participate in the divine nature” as one does in the sacraments is to receive eternal life already, in this present life. Those who receive God Himself during this present life, will share in His life in the glory of the world to come. And that’s fully compatible with God alone being the object of our supreme happiness.
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