Book Description

A new 2024 translation of Martin Heidegger's early work "Phenomenology and Theology", originally published in 1927. This edition contains a new afterword by the Translator, a timeline of Heidegger's life and works, a philosophic index of core Heideggerian concepts and a guide for terminology across 19th and 20th century Existentialists. This translation is designed for readability and accessibility to Heidegger's enigmatic and dense philosophy. Complex and specific philosophic terms are translated as literally as possible and academic footnotes have been removed to ensure easy reading. It begins with the assertion that theology, understood here primarily as Christian theology, is a positive science, fundamentally different from philosophy, including phenomenology. This distinction is rooted in the nature of the subject matter and methodology of theology, which are oriented toward faith and the understanding of Christianity as a historical phenomenon. The paper emphasizes that theology, as a science, must be characterized not only by its positivity but also by its specific scientificity. The paper then delves into the conceptual intricacies of Christian theology, discussing how faith, especially in the Christian context, is an existential mode that transcends mere theoretical understanding. It argues that faith, and by extension theology, is not merely a set of doctrines or dogmas, but a mode of existence deeply intertwined with the historical event of Christianity. This existential dimension of faith shapes the nature of theology, making it not just a study of Christian doctrine, but an exploration of the existential implications of faith in historical and ontological terms. Thus, theological concepts are not mere abstract ideas, but are existentially significant and shape the believer's understanding of existence. This existential and historical character of theology distinguishes it from other sciences and from philosophy, including phenomenology, which is concerned with more general questions of being and existence. The paper concludes by suggesting that while theology and phenomenology are distinct, they can inform and enrich each other, especially in understanding the existential dimensions of faith and being.