| In 1925 the Protestant theologian Rudolf Bultmann first utilized the philosophical categories of Martin Heidegger in the development of his theology. In 1929 Gerhardt Kuhlmann challenged Bultmann's use of Heidegger. From this point until the present day, a complex debate concerning the use of Heidegger in theology has taken place. This debate has not been limited to Protestant theology; Catholic theology too has taken up this question. From this debate have come numerous, often widely divergent views concerning the relation of Heidegger and theology, both within Protestant and Catholic theology.;Insight into the usefulness of Heidegger for theology can be acquired only on the basis of an accurate portrayal of Heidegger's own position concerning the relation of philosophy and theology. Insofar as Heidegger conceives the function of philosophy as the thinking of Being, which he construes as a radically finite process, he draws an absolute distinction between philosophy and theology. But, insofar as Heidegger sees theology as overcoming philosphy, thus both negating and preserving philosophy at the same time, he maintains that a necessary relation exists between theology and philosophy.;Heidegger's understanding of the absolute distinction and necessary relation between philosophy and theology is a wholly unique conception, which thus far has not been utilized adequately in theology. Because Heidegger's conception guarantees the absolute autonomy of theology, while showing at the same time how philosophy can guide and thus correct the explication of theological concepts, his conception goes beyond the limitations of both the Catholic and the Protestant conceptions concerning the relation of philosophy and theology. This dissertation, then, by offering a critique of theology's use of Heidegger and a presentation of Heidegger's own position, intends to bring to light Heidegger's promise for theology.;A close look both at the positions within the theological debate and at Heidegger's own position concerning the relation between philosophy and theology reveals a striking fact. No position within the debate adequately represents Heidegger's own position. Whereas some positions wholly misrepresent Heidegger, others accurately portray some facet of Heidegger's position, but no position fully represents Heidegger's own understanding of the relation between philosophy and theology. |
