“Eternal life is in that …”

This is especially the case in verse 3: “Eternal life is in that they may know thee, the only true God, and Jesus Christ, whom thou hast sent.
The theme of “life” (zôe) begins with the prologue (cf. John 1,4) blames the whole Gospel of John. Therefore, it is understandable that it also appears in the new liturgy of reconciliation fulfilled in high priestly prayer. According to Rudolf Schnackenburg and others, this verse is a later gloss because, in John 17, the word “life” does not occur. I believe that – as well as the distinction sources in the chapter on foot washing – such an assessment corresponds to a purely academic logic, which considers the composition of a modern professional text as a criterion judging even such a diametrically different way of expressing and thinking as we find in the Gospel of John.
“Eternal life” is not as the modern reader is likely to invoke involuntarily – a life that comes after death because the present life is overlooked. Therefore, it cannot be eternal. “Eternal life” is life itself, life itself, which can be lived in this time and which physical death cannot interfere. That’s what it’s about: grab it already, no real life that no one and nothing can destroy. Such an understanding of “eternal life” is clearly shown in the chapter on the resurrection of Lazarus: “Who believes in me, he will live even if he dies. And no one who lives and believes in me will die forever. “(John 11: 25-126) At the Last Supper Jesus he says to his disciples, “I live, and you too will live.” (John 14:19) and thus points out again that it is characteristic of the disciple of Jesus that he “lives” – that is, that for he found and grasped real life by pure human existence, which everyone is looking for. Inspired by these texts, are the first Christians referred to it as “living” (hoi zôntes). They found what everyone was looking for — life in their own meaning of the word, a full and indestructible life. But what can you get to it? The high priestly prayer is a bit surprising but in a biblical context, thinking quite a proper answer: “Eternal life” a person finds through “knowledge” while taking presupposes the Old Testament notion of knowledge: Cognition creates a community, knowledge is union with the known. However, of course, the key to life is not anything knowledge, but knowledge “of you, the only true God, and of the one whom you sent, Jesus Christ” (John 17: 3).for an abbreviated formulation of the content of faith, which shows what is essential in the decision to live as a Christian.

It is a knowledge that faith gives us. A Christian does not believe in many things. In the end, he believes in God; he believes that there is only one true God. However, this God is accessible to man through the one he sent, Jesus Christ: Knowledge God, who becomes a community, and thus a “life,” takes place in an encounter with Christ. In the double expression “God and the one he sent,” an echo can be heard of what repeatedly appears in God’s words in the Book of Exodus: They have to believe in “me,” God, and in Moses, which I sent. God shows His face in His ambassadors in their final form in their Son. “Eternal life” is thus an event of a relationship. Man does not receive it on his own or for himself. He becomes a living person.
Through a relationship with God Himself, which is Life. Let’s approach this typically biblical idea can also be found in Plato, whose work contains the most diverse traditions and reflections on the subject of immortality. We also find in him the idea that man can become immortal by connecting with what is immortal in itself about myself. The more one immerses oneself in the truth, the stronger one connects with it and follows it, the more one binds to do so and fulfills what cannot be destroyed. Because so to speak, he holds the truth, because he relies on what is permanent, he can be sure of life after death — the life of salvation.

What Plato was groping for is revealed with great clarity in Jesus’ words. Man finds life when he clings to the one who is Life itself. Many things can be destroyed on a person. Death of him it can snatch out of the biosphere, but a life that goes beyond that biosphere, real life, it doesn’t stop. Into this real life that John – as opposed to biological life bios – called zôé, one must enter. This life that does not take any man’s death comes through a relationship with God in Jesus Christ. Obviously, after this, “life in a relationship” is necessary to understand a particular way of existence. Science, faith, and knowledge are not whatever consciousness is always present in man, but in the form of existence. Although there is no talk of love at this point, it is clear that The “knowledge” of his Love is transformed into love in the full breadth of her gifts and demands.