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Christ the Heart of Creation
In this wide-ranging book, Rowan Williams argues that what we say about Jesus Christ is key to understanding what Christian belief says about creator and creation overall. Through detailed discussion of texts from the earliest centuries to the present day, we are shown some of the various and subtle ways in which Christians have discovered in their reflections on Christ the possibility of a deeply affirmative approach to creation, and a set of radical insights in ethics and politics as well.
Throughout his life, Rowan Williams has been deeply influenced by thinkers of the Eastern Christian tradition as well as Catholic and Anglican writers. This book draws on insights from Eastern Christianity, from the Western Middle Ages and from Reformed thinkers, from Calvin to Bonhoeffer – as well as considering theological insights sparked by philosophers like Kierkegaard and Wittgenstein. Christ the Heart of Creation concerns fundamental issues for Christian belief and Williams tackles them head-on: he writes with pellucid clarity and shows his gift for putting across what are inevitably complex ideas to a wide audience.
Throughout his life, Rowan Williams has been deeply influenced by thinkers of the Eastern Christian tradition as well as Catholic and Anglican writers. This book draws on insights from Eastern Christianity, from the Western Middle Ages and from Reformed thinkers, from Calvin to Bonhoeffer – as well as considering theological insights sparked by philosophers like Kierkegaard and Wittgenstein. Christ the Heart of Creation concerns fundamental issues for Christian belief and Williams tackles them head-on: he writes with pellucid clarity and shows his gift for putting across what are inevitably complex ideas to a wide audience.
304 pages, Paperback
First published September 6, 2018
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397 people want to read
About the author
Rowan Williams
261 books338 followersRowan Douglas Williams, Baron Williams of Oystermouth, is an Anglican bishop, poet, and theologian. He was Archbishop of Canterbury from December 2002-2012, and is now Master of Magdalene College, Cambridge and Chancellor of the University of South Wales.
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Displaying 1 - 23 of 23 reviews
January 25, 2022
You can find a more extensive review by me here: https://onlinelibrary.wiley.com/doi/a...
An incredibly impressive book and also extraordinarily dense. For me it was by no means an easy read, yet very, very rewarding. I was hoping to use it as a course book on undergraduate level, but I think it is too advance, which is sad in a way. The content should be communicated also on an undergraduate level because the discussion which Williams is mainly concerned with, the relationship between the infinite and the finite, the Creator and the created, is not normally a main concern in Christological text books. Williams book takes its starting point in Farrer's lectures on the relationship between God and the creation and the idea that God will not take out anything created in order to make room for the divine. The infinite is no extra fact about the world, or an exchanged part in Jesus that is otherwise "human" in other human beings.
This is what Williams finds being a main concern of the church councils and also the key to Thomas Aquino's christology. The christological creeds were not an attempt to square Greek thought with Hebrew notions of messiahship. Instead Williams argues that it was a way of honestly dealing with the questions about the relationship between the divine and the human that the figure of Christ raised.
In the book Williams show the problems with Duns Scotus' as well as Luther's christologies. He is more attracted to Calvin, and in the way he presents it I tend to agree. Calvin is more sensitive to the problem of communicato idiomatum - exchange of properties between natures. The key is really what hypostasis means and how Jesus can be fully human and fully divine while "only" having one hypostasis. I will not enter into the details here, but Williams discussion is probably the most clarifying account of this that I have come across. For one thing, I haven't thought about "will" as "instinct" and thus located in "nature" before. Also, as Williams is keen to point out, "nature" is an abstract concept that only comes to expression in action and thus through hypostatic reality (although I might have expressed myself inexactly here).
What I find a little more problematic is if divinity is nothing "added extra" to the created (which I find appealing) then the historicity of the Gospel for example is more difficult to explain as being important, yet Paul, for example, appears to think that it was important that Jesus' resurrection was a bodily resurrection. Furthermore, if "seeing" the divine in biblical events is "simply" the case of being convinced of the greater narrative, then how do we know anything about the divine in the first place? What is there to convince us that the infinite is personal and expresses Godself in a "non-revealing" way in a figure of a carpenter 2000 years ago? If and when I read this book again (I will certainly go back to many sections in it) this might also be explained.
Anyway, I would most certainly set this up for compulsory reading for anyone concerned with Christology on postgraduate level or lecturing.
An incredibly impressive book and also extraordinarily dense. For me it was by no means an easy read, yet very, very rewarding. I was hoping to use it as a course book on undergraduate level, but I think it is too advance, which is sad in a way. The content should be communicated also on an undergraduate level because the discussion which Williams is mainly concerned with, the relationship between the infinite and the finite, the Creator and the created, is not normally a main concern in Christological text books. Williams book takes its starting point in Farrer's lectures on the relationship between God and the creation and the idea that God will not take out anything created in order to make room for the divine. The infinite is no extra fact about the world, or an exchanged part in Jesus that is otherwise "human" in other human beings.
This is what Williams finds being a main concern of the church councils and also the key to Thomas Aquino's christology. The christological creeds were not an attempt to square Greek thought with Hebrew notions of messiahship. Instead Williams argues that it was a way of honestly dealing with the questions about the relationship between the divine and the human that the figure of Christ raised.
In the book Williams show the problems with Duns Scotus' as well as Luther's christologies. He is more attracted to Calvin, and in the way he presents it I tend to agree. Calvin is more sensitive to the problem of communicato idiomatum - exchange of properties between natures. The key is really what hypostasis means and how Jesus can be fully human and fully divine while "only" having one hypostasis. I will not enter into the details here, but Williams discussion is probably the most clarifying account of this that I have come across. For one thing, I haven't thought about "will" as "instinct" and thus located in "nature" before. Also, as Williams is keen to point out, "nature" is an abstract concept that only comes to expression in action and thus through hypostatic reality (although I might have expressed myself inexactly here).
What I find a little more problematic is if divinity is nothing "added extra" to the created (which I find appealing) then the historicity of the Gospel for example is more difficult to explain as being important, yet Paul, for example, appears to think that it was important that Jesus' resurrection was a bodily resurrection. Furthermore, if "seeing" the divine in biblical events is "simply" the case of being convinced of the greater narrative, then how do we know anything about the divine in the first place? What is there to convince us that the infinite is personal and expresses Godself in a "non-revealing" way in a figure of a carpenter 2000 years ago? If and when I read this book again (I will certainly go back to many sections in it) this might also be explained.
Anyway, I would most certainly set this up for compulsory reading for anyone concerned with Christology on postgraduate level or lecturing.
June 18, 2021
Breathtaking.
Paul, Augustine, Leontius of Jerusalem, Leontius of Byzantium, John of Damascus, Thomas Aquinas, Luther, Calvin, Barth, Bonhoeffer, Przywara, Wittgenstein, Kierkegaard, all in reflection and adoration towards Jesus Christ, God with us.
Paul, Augustine, Leontius of Jerusalem, Leontius of Byzantium, John of Damascus, Thomas Aquinas, Luther, Calvin, Barth, Bonhoeffer, Przywara, Wittgenstein, Kierkegaard, all in reflection and adoration towards Jesus Christ, God with us.
January 25, 2019
Rowan Williams is the rare theologian who writes for popular audiences as well as the academy. This one is for those pastor-theologians who appreciate serious theological reflection. The book is an extended commentary on an earlier essay of Anglican theologian Austin Farrer that ponders the infinite and finite as as way to understand the Incarnation of Christ. From there, Williams surveys the history of theological reflection beginning with the early church and moving through the reformation to concluding chapters on Barth and Bonhoeffer and commentary on metaphysical philosophy. One comes away with an astonishing affirmation of ordinary finite humanity as a bearer of Christ in creation. To quote St. Irenaeus: "The glory of God is a human being fully alive." The relationship of humans with creation itself is an analogy of God's relation with humanity. It's a remarkable book that unfortunately is exceedingly difficult to read. Williams needs an editor who will help him balance the pastor-professor within him to make this work more accessible. In the end, I found it to be profoundly rewarding though it will require a second reading which is something few readers will be inclined to do.
June 4, 2019
Clarifying discussion on Christology
Williams offers a helpful reflection on the history of the Church's discussion of Jesus Christ as fully human and fully divine. He clarifies the creature/Creator distinction, and the risk of violating that distinction. Though aspects of the discussion are dense, it is worth wrestling through. He cover three main periods: the early development through Aquinas, the Reforms Luther and Calvin, and the modern era in Kierkegaard and Bonhoeffer ( with reflections on Barth and Wittgenstein as well). I found the text challenging, convicting with a renewed call to discipleship.
Williams offers a helpful reflection on the history of the Church's discussion of Jesus Christ as fully human and fully divine. He clarifies the creature/Creator distinction, and the risk of violating that distinction. Though aspects of the discussion are dense, it is worth wrestling through. He cover three main periods: the early development through Aquinas, the Reforms Luther and Calvin, and the modern era in Kierkegaard and Bonhoeffer ( with reflections on Barth and Wittgenstein as well). I found the text challenging, convicting with a renewed call to discipleship.
Currently reading
May 29, 2025as eyebrow volume ⬆️ brilliance ⬆️
causation not correlation
i say this after 250 pages of how good christology leads to radical responsibility for the other but if I can write even 10 pages as profound as these all my theological education will have been worth it
causation not correlation
i say this after 250 pages of how good christology leads to radical responsibility for the other but if I can write even 10 pages as profound as these all my theological education will have been worth it
June 5, 2019
Rowan Williams writes (though does not, in my experience, speak) in a form of verbal algebra. This is not necessarily a criticism, but it does mean that you have to understand the terms in order to comprehend his meaning. When the blurb on the book says that he writes with pellucid clarity I am tempted to respond that if you have to look "pellucid" up in the dictionary then this book is not for you.
Unusually in my experience of reading Rowan, I did understand most of the terms because I've spent a reasonable amount of time these last few years reading and teaching early Church Christology, so this book was marginally more pellucid than some others of his that I've read. Even so, it's hard going - rewarding, but hard going. I particularly enjoyed some of material on Bonhoeffer. The conclusion proved to me impenetrable.
Unusually in my experience of reading Rowan, I did understand most of the terms because I've spent a reasonable amount of time these last few years reading and teaching early Church Christology, so this book was marginally more pellucid than some others of his that I've read. Even so, it's hard going - rewarding, but hard going. I particularly enjoyed some of material on Bonhoeffer. The conclusion proved to me impenetrable.
December 16, 2019
An extremely dense and learned book over the nature of Christ. A number of interesting insights, but ultimately I would get lost. I probably only understood about 20-30%, but I know enough to recognize an excellent work of scholarship.
December 17, 2020
This was a dense, thorough treatment of Christology. Had a bit of trouble getting through it, but sections on Calvin and Bonhoeffer were brilliant.
February 19, 2022
This is one of the more challenging books I’ve come across on Christology, but the parts that I was able to understand made it worth the effort.
November 23, 2019
Fascinating, powerful account of Christology. Must read for anyone interested in scholarly work on Christ's person. Slow reading and meditation required.
February 19, 2019
Wow, what a wonderful book!
Wow, what a wonderful book by the former Archbishop of Canterbury, Dr. Rowan Williams on Christ and Christology. Beginning with the earliest Christians, Dr. Williams charts the story of Christology through the centuries, and leaves me pondering deeply the meaning of Christ in my own life and the life of the World!
Wow, what a wonderful book by the former Archbishop of Canterbury, Dr. Rowan Williams on Christ and Christology. Beginning with the earliest Christians, Dr. Williams charts the story of Christology through the centuries, and leaves me pondering deeply the meaning of Christ in my own life and the life of the World!
October 4, 2018
An important modern reading of the language of the incarnation
Chalcedon declared Christ fully God and fully man. Williams starting with an observation of Farrar about infinite and finite reviews literature from Augustine to Bonhoeffer trying to faithfully treat the Chalcedon faith. Aquinas formulation of ease is given an important place in the argument. Clearly written making challenging philosophical arguments fairly straightforward to follow.
Chalcedon declared Christ fully God and fully man. Williams starting with an observation of Farrar about infinite and finite reviews literature from Augustine to Bonhoeffer trying to faithfully treat the Chalcedon faith. Aquinas formulation of ease is given an important place in the argument. Clearly written making challenging philosophical arguments fairly straightforward to follow.
November 18, 2025
10/5.
Melhor livro de teologia que já li.
No começo, Rowan Williams disse desejar que o texto não apenas refinasse o conhecimento de Cristo e da gramática que a Igreja, no decorrer das eras, tem labutado para forjar de modo a pensar e falar sobre Ele, mas que também (e fundamentalmente) conduzisse o leitor à devoção mais intensa. Posso dizer : missão cumprida, Sr. Williams.
Segunda leitura (2025)
Melhor livro de teologia que já li.
No começo, Rowan Williams disse desejar que o texto não apenas refinasse o conhecimento de Cristo e da gramática que a Igreja, no decorrer das eras, tem labutado para forjar de modo a pensar e falar sobre Ele, mas que também (e fundamentalmente) conduzisse o leitor à devoção mais intensa. Posso dizer : missão cumprida, Sr. Williams.
Segunda leitura (2025)
January 14, 2020
Despite philosophical training in metaphysics, I'm not all that interested in theological metaphysics. My basic metaphysical approach is the organic philosophy of Alfred North Whitehead and the traditions of Process philosophy and American pragmatism. But when it comes to theology I approach the language as metaphorical and shrouded in mystery and have no real impulse for the sort of nuanced language that can occupy theological metaphysics.
Which means this book was a serious stretch for me. Because Williams is very interested in the very nuanced and complex metaphysical Christological language in the church's tradition. I stuck with the book and found a few interesting points and gems here and there (the appendix on Wittgenstein was maybe the most interesting). But really I just spent most of the time unconvinced that anyone should spend time caring about these details.
It was also a stretch because my process/pragmatic worldview begins with a very different set of premises than Williams. Things he assumes again and again as starting points were to me the very things that needed to be argued for, for I often disagreed.
And Williams is not an engaging writer at all. I have enjoyed the theological metaphysics of John Zizioulas for instance, but his writing is very engaging. The same cannot be said for the former archbishop. Though this phrase did make me cackle (and text a Lutheran friend): "Luther was not exactly a monophysite."
So, the benefit of reading this book was stretching myself and reading a very different approach and style than my own.
Which means this book was a serious stretch for me. Because Williams is very interested in the very nuanced and complex metaphysical Christological language in the church's tradition. I stuck with the book and found a few interesting points and gems here and there (the appendix on Wittgenstein was maybe the most interesting). But really I just spent most of the time unconvinced that anyone should spend time caring about these details.
It was also a stretch because my process/pragmatic worldview begins with a very different set of premises than Williams. Things he assumes again and again as starting points were to me the very things that needed to be argued for, for I often disagreed.
And Williams is not an engaging writer at all. I have enjoyed the theological metaphysics of John Zizioulas for instance, but his writing is very engaging. The same cannot be said for the former archbishop. Though this phrase did make me cackle (and text a Lutheran friend): "Luther was not exactly a monophysite."
So, the benefit of reading this book was stretching myself and reading a very different approach and style than my own.
November 3, 2025
This is by no means an easy read, and I only recommend it to someone who is deeply interested in philosophical-theology (particularly Christology). But if that's you, then this is an extraordinary book. Williams displays an amazing command of a wide swath of Christological reflection, including both Eastern and Western Christian traditions, as well as ancient to modern. Certain sections of the book are harder to work through, but I particularly loved his explication of Maximus the Confessor, Calvin (yes, he rehabilitated some of Calvin's theological reflection for this reader!) and especially Bonhoeffer.
This is a head-spinning book, but those who are willing to work through it will benefit immensely from Williams' command of the literature, and his own sharp theological reflections. Christianity poses a truly unique metaphysic, rooted in the mystery of the Incarnation of Christ, fully reconceptualizing what it means for divine and human to interact. An amazing work.
This is a head-spinning book, but those who are willing to work through it will benefit immensely from Williams' command of the literature, and his own sharp theological reflections. Christianity poses a truly unique metaphysic, rooted in the mystery of the Incarnation of Christ, fully reconceptualizing what it means for divine and human to interact. An amazing work.
January 7, 2019
A great book on Christian Theology by the former Archbishop of the Church of England. He studies the theological insights of Thomas Aquinas, Austin Farrer, Dietrich Bonhoeffer and also insights from the Philosopher Ludwig Wittgenstein. How Christology both reveals God and yet also has a apophatic aspect to it too. He also touches on the work of Soren Kierkegaard as well. I am going to re-read this book again soon. Very profound philosophical/Theological work that needs more study from a limited mind such as mine.
May 5, 2020
Very, very good, but requiring initiation into the language of philosophy (or maybe it's philosophical theology). Prohibitively dense at times. Not knowing this, I wasn't prepared for the challenge it would be and probably wouldn't have read it if I knew. Probably a good thing, since I'm glad I read it.
Nevertheless, an extremely compelling account of the classical formula (and its subsequent interpretations) of the "union without confusion or compromise" of the two natures of Christ. And why it deeply matters.
Nevertheless, an extremely compelling account of the classical formula (and its subsequent interpretations) of the "union without confusion or compromise" of the two natures of Christ. And why it deeply matters.
November 9, 2020
I thoroughly enjoyed Rowan Williams' "Being" trilogy and have wanted to explore his work more. "Christ the Heart of Creation" displays the former Archbishop of Canterbury's intellectual acumen as a leading Christian theologian. It is a deep dive into Christology, as Williams considers the scholarship of Austin Farrer, John Calvin, Dietrich Bonhoeffer, and others. This is by no means a light read; it is dense (TOO dense for this dense reader, which is my fault, but it made for an arduous read) and will likely be of interest only to those who are studying Christology in depth.
September 28, 2019
Dense and rich like a nice banana bread. Highly recommended to any serious theology nerds.
February 14, 2020
Magnificent. This will be on the list of greatest theological works of the 21st century.
partially-read
October 8, 2020Read "Introduction: Beginning in the Middle (Ages): Aquinas's Christological Vision" for Modern Doctrine.
November 20, 2025
Undoubtedly the very best book on Christology written in the last twenty years, despite the fact that Williams is obviously a closet Nestorian.
March 30, 2021
I am so enjoying attempting to absorb at least some of the wonderful ideas portrayed, examined and contrasted in this book. I have only tried to read Rowan Williams 'Little' books before but this is definitely a great challenge.
Two great messages ring out for me from it so far:
Aiming for the truth, so that we are part of aiding all things created by God to be as they must be in glorious fulfilment, is what we should do. The second is that this should never involve a conflict or competition; whether that be between ourselves, with our environment or with our outspoken egos. We must constantly examine who we are carrying out an action for - is it just ourselves? Or is it for the good of our neighbour and all Creation?
Two great messages ring out for me from it so far:
Aiming for the truth, so that we are part of aiding all things created by God to be as they must be in glorious fulfilment, is what we should do. The second is that this should never involve a conflict or competition; whether that be between ourselves, with our environment or with our outspoken egos. We must constantly examine who we are carrying out an action for - is it just ourselves? Or is it for the good of our neighbour and all Creation?
Displaying 1 - 23 of 23 reviews