The Trinity and all of its supporting doctrines are all circular in reasoning

[Doug Brents]

Yes the life is in Jesus because God have it to him, not that Jesus is eternal life. Eternal life is something Jesus received, not something he is or already had in the first place.

Jesus is the Life (John 14:6). All life came from and through Jesus (Col 1:17, John 1:1-3). Jesus didn't need to "receive" eternal life. He is eternal Himself, having existed since before the Beginning (John 1:1), and existing through all eternity (Revelation 1:8, 1:11, 21:6, and 22:13).

Eternal life is something that was with the Father, yes, but Jesus didn't pre-exist with the Father.

Wrong. See verses above.

Eternal life was given to Jesus from the Father and then Jesus gave it to others after he was already an adult, not when he was a baby or before he was born.

John 5
26For as the Father has life in Himself, so also He has granted the Son to have life in Himself.

Eternal life was something that Jesus emptied Himself of when He humbled Himself and became a man. John 5:26 simply says that the Father gave it back.

 

[synergy]

Because Jesus was talking about a thing, flesh, not a person. Flesh is a thing and so is the Word. You have only provided additional argumentation against "the Word" being a person. Also, a spirit is a thing in this context. There are many spirits in the Bible that are not persons, but they can be a person depending on the context. For example, we know God is a Spirit, but not a thing. I will have to use the verse you supplied to supplement my original point. Thank you disproving the Word is a person with me.

Your heretical view fails miserably because nobody in their right mind has fellowship with a thing. See 1 John 1:3.

3 We proclaim to you what we have seen and heard, so that you also may have fellowship with us.

Only lunatics like unitarians have fellowship with things. Normal people have fellowship with persons—explicitly “with the Father and with His Son Jesus Christ" and all believers in this case. To reduce the Word to a “thing” is therefore to contradict John’s own witness across both works, where the Word is encountered, revealed, related to, and shared in communion, which decisively affirms personal identity rather than impersonal substance.