In Christ the Heart of Creation , Rowan Williams argues that Christology as expounded by the classical tradition in Western theology holds a bounty for thinking in Christian ontology about the God-world relation. In particular, he uses the work of Søren Kierkegaard throughout to show that the relation between finite and infinite, immanent and transcendent, is not competitive, and thus there need be no metaphysical problem when holding that the incarnate God-man is both fully human and divine. This essay argues, however, that Kierkegaard’s own pseudonymous work cited by Williams holds the incarnation to be far more paradoxical and intellectually offensive than Williams allows. However, such priority of offense does not put an end to Christ’s central ontological position but rather shifts it to new directions in our thinking about theological ontology. Rather than Williams’ own conception of a cosmos in which the divine and non-divine are compatible and harmonious, Kierkegaard presents a doctrine of existence in which God and the human are in constant, dynamic engagement and in which temporal being bears ultimate primacy for Christian existence.

中文翻译：

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进攻的本体论：罗文·威廉姆斯和约翰内斯·克利马库斯关于基督论和本体论

在基督创世之心一书中，罗文威廉姆斯认为，西方神学中的古典传统所阐释的基督论，对于在基督教本体论中思考上帝与世界的关系是有益的。尤其是他贯穿了克尔凯郭尔的著作，表明有限与无限、内在与超越的关系是没有竞争性的，因此认为道成肉身的神人既是完全的人又是完全的人，也不需要形而上学的问题。神圣的。然而，这篇文章认为，威廉姆斯所引用的克尔凯郭尔自己的化名作品比威廉姆斯所允许的更加矛盾和智力上的冒犯。然而，这种冒犯的优先性并没有结束基督的中心本体论地位，而是在我们对神学本体论的思考中将其转移到新的方向。克尔凯郭尔提出了一种存在学说，在这种学说中，上帝和人类不断地、动态地参与其中，而在这种教义中，时间存在对基督教而言具有最高的地位，而不是威廉姆斯自己的宇宙观，在这个宇宙观中，神性与非神性是兼容和和谐的。存在。