“Now this is eternal life, that they may know You, the only true God, and Jesus Christ, whom You have sent.” — John 17:3 (BSB)
“For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” — Romans 6:23 (BSB)
“And I heard a loud voice from the throne saying: ‘Behold, the dwelling place of God is with man, and He will dwell with them. They will be His people, and God Himself will be with them as their God. He will wipe away every tear from their eyes…’” — Revelation 21:3–4 (BSB)
“And this is the testimony: God has given us eternal life, and this life is in His Son. Whoever has the Son has life; whoever does not have the Son of God does not have life.” — 1 John 5:11–12 (BSB)
Romans 6:23 reminds us that eternal life is not earned—it is the gift of God through Jesus Christ. Sin brings death, but Christ brings life. The resurrection of the body leads to the consummation of this promise: living forever in the new heavens and new earth, in a world made new, in resurrected bodies, in communion with God and all the saints. John Stott wrote, “Eternal life is not just future hope but present possession—begun in time, completed in eternity.”
Anglican teaching has always held this hope as central to the faith. The Thirty-Nine Articles, Article XVII, speak of God’s “everlasting purpose” to bring His people to “everlasting felicity.” The Book of Common Prayer repeats this hope throughout the liturgy: “that we, with all the departed, may be brought into the joy of your heavenly kingdom.” In burial rites, we pray confidently for the faithful departed, “in sure and certain hope of the resurrection to eternal life.”
Bishop J.C. Ryle emphasized, “The world we live in is not the end. The best is yet to come—for the believer, eternal glory with Christ. For the unbeliever, eternal separation from Him.” Likewise, Bishop Michael Nazir-Ali noted, “The promise of eternal life is the great hope that fuels Christian endurance and faithfulness. It assures us that death is not the end, and that the purposes of God will be completed.” This hope enables believers to suffer with patience, serve with joy, and die in peace.
To confess “the life everlasting” is to live now in the light of eternity. It transforms our values, clarifies our mission, and assures us that every labor in the Lord is not in vain. Eternal life is not a vague future—it is the final fulfillment of God’s promise, rooted in the resurrection of Jesus, and shared by all who are in Him. This is our hope, our inheritance, and our joy forever.
Irenaeus connected eternal life with communion with God and growth into His likeness.
Tertullian (c. 155–220 AD) said: “Just as God created man to live, not to die, so in Christ, He restores us to everlasting life, which is the reward of faith and obedience.” — On the Resurrection of the Flesh, 43
Tertullian stressed the restoration of humanity to its intended eternal destiny.
St. Cyril of Jerusalem (c. 313–386 AD) taught: “We look for the life of the world to come—where no death reigns, no sorrow endures, and the righteous shine like the sun in the kingdom of their Father.” — Catechetical Lectures, 18.28
Cyril offered a vivid and joyful description of eternal life in the age to come.
St. Augustine of Hippo (354–430 AD) wrote: “Eternal life is the supreme good, the end of all our striving, where we shall rest and see, see and love, love and praise… This is what shall be in the end without end.” — The City of God, 22.30
Augustine saw eternal life as the culmination of all human longing in the beatific vision of God.
St. Gregory the Great (c. 540–604 AD) declared: “In that life there is no labor, only rest; no darkness, only light; no corruption, only glory. There, the soul is fed eternally by the presence of God.” — Dialogues, 4.38
Gregory described eternal life as the soul’s perfect fulfillment in God’s unending presence.
An Anglican Catechism (Expanded) offers over 350+ Scripture-based answers to the core truths of the Christian faith. Each entry includes biblical texts, theological insight, and reflections from historic and contemporary Anglican voices. Rooted in the classical tradition, it is designed for teaching, discipleship, and spiritual formation.
An Ancient Worship Movement invites readers into the rich, historic worship of the early Church rediscovered through the Anglican tradition. This book calls believers into a deeper, Spirit-filled encounter with Christ through timeless practices.
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