When scientists and theologians agree that being is at all levels relational, they do not tell us only something about God and the world. They throw light also on our ordinary everyday life as human beings. If we live in a relational universe, not as external visitors to it but as parts of it, any individualistic approach to existence is bound to contradict not only the will of God but also the truth of our own being. A relational ontology, if it is ontology in the true sense of the word, cannot but cover all aspects, all areas, and all levels of existence: the divine, the cosmic, the social. Such an ontology acquires its full significance as it helps us understand that a relational existence, a transcendence of the boundaries of the self for the purpose of communion with the other, an existence of communion in otherness, is not a matter of our bene esse but of the very esse of ourselves and of the world in which we live. In engaging with relational ontology we encounter all that ultimately matters in existence.” (Zizioulas in Polkinghorne. The Trinity in an Entangled World. 156)

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