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However, although as in John 3:16 God has provided the gift of eternal life to believers, the possibility of perishing (απόληται) remains if one rejects Jesus. According to John 3:36, "He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him."
The first English use of the expression "meaning of life" appears in Thomas Carlyle's Sartor Resartus (1833–1834), book II chapter IX, "The Everlasting Yea". [1]Our Life is compassed round with Necessity; yet is the meaning of Life itself no other than Freedom, than Voluntary Force: thus have we a warfare; in the beginning, especially, a hard-fought battle.
Another argument Lafleur uses is that if God is all knowing, praying and worship is pointless because God already knows because he has conceived the whole world and all of us. According to Lafleur, when we say eternal, what we really mean is everlasting. Only in this way could God be everything we think of him as, both everlasting and all knowing.
[23] In this way, impassibility is connected to the immutability of God, which says that God does not change, and to the aseity of God, which says that God does not need anything. Carson affirms that God is able to suffer, but argues that if he does so "it is because he chooses to suffer". [24]
We worship one God in Trinity, and Trinity in Unity; Neither confounding the persons nor dividing the substance. For there is one Person of the Father, another of the Son, and another of the Holy Spirit. But the Godhead of the Father, of the Son, and of the Holy Spirit, is all one; the Glory equal, the Majesty co-eternal.
With regard to God, there is no strict right to any merit on the part of man. Between God and us there is an immeasurable inequality, for we have received everything from him, our Creator. The merit of man before God in the Christian life arises from the fact that God has freely chosen to associate man with the work of his grace.
Jesuit poet Gerard Manley Hopkins describes this joy as reflecting Christ to one another, each in our own personal way and to the extent that we have grown more Christlike in this life, for as Hopkins writes, "Christ plays in ten thousand places, lovely in limbs, and lovely in eyes not his, to the Father through the features of men's faces ...
He says: "God is Life, he is the essence of Life, or, if we prefer, the essence of Life is God. Saying this we already know what is God the father the almighty, creator of heaven and earth, we know it not by the effect of a learning or of some knowledge, we don't know it by the thought, on the background of the truth of the world; we know it ...
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