1. There is no severing human existence from Ontology. Paul himself seemed to be hinting at this when he wrote that it is in Him that we "live and move and have our being." (Acts 17). Yandall Woodfin proposes that there is a certain audacity concerning the Christian faith in particular since it proposes to explore and comprehend the nature of Ultimate Reality. There is an inevitable relationship between humanity existence as "frail creatures of dust" and their Ontologic context. One of the greatest philosophical theologians, if not the greatest, was Paul Tillich. Tillich is described as an "ontological theologian." He argued, "Every epistemological statement is implicitly ontological." There is no escaping the reality that the two are tethered. Human existence cannot be eliminated from Ontologic Reality regardless of how we might try to do so or how intensely we might deny any Ontological Reality. Willard Quine argues that Ontological considerations are the basis for even the most commonplace considerations of life.
2. There is a human quest in each individual life to transcend functional existence. It seems that in every human "heart" so to speak there is a need for Ontological interpretation. Perhaps this need is intuitive to the human condition or perhaps this need is part of the marred but not destroyed "imago dei". Regardless of its source the human need to understand our place in the cosmos is apparent even in those efforts, which reach toward transcendence by following less than avenues such as hedonism, materialism, intellectualism and the multiplicity of other "isms" which could be cited. In every human being there is what someone has termed an "ontological anemia" which struggles for fulfillment and understanding.
3. Ontological inevitability is also evidence in the seemingly commonly human confidence that there is rationality in the universe. Even among those who have resigned themselves that there is no such rationality, the bewilderment exhibited at this discovery is evidence that there "should be" such a rationality. T F. Torrance reflects this same observation when he proposes that simply to ask questions of an ontological nature in pursuit of rationality is evidence that the seeker must at some level assume that ontological rationality should be present, or at the least that the seeker "wishes" so to speak that this rationality existed in the cosmos.
