The International Luther Congress beckons this summer and I am thinking about doing something on Luther and Heidegger in the seminar on Luther and Philosophy. I am old enough now to remember Luther Congresses 35 years ago and more where this topic was not of deep interest. Having written a dissertation on Luther's theological semantics, I was from my first Luther Congress interested in these matters, and remember being introduced to the Finnish work in this area in Oslo in 1988.
The following is the abstract for my paper on Luther and Heidegger this Sumer. The seminar headed by Jennifer Hockenbery asks participants to relate Luther to the philosophical tradition through consideration of the notion of freedom.
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Much has been written about Heidegger’s indebtedness to Luther (along with Paul and Augustine) in the development of central themes of Being and Time e.g., death, fallenness, guilt, sin, freedom, etc. Heidegger breaks here with Husserl and western philosophy’s dream to frame a consistent and coherent theory adequate and applicable to all the facts, both physical and metaphysical. In the early 1920s Heidegger was interested in the phenomenology of Christian life, what it was to-be-unto-the-Parousia. He discerned in Luther a friend in uncovering the meaning of factical Christian existence, that primordial self-understanding from, and through which, any talk of theological “facts” can emerge.
But the parallels between Luther’s critique of late medieval Scholasticism and Heidegger’s critique of Catholic theology in his time -- both are interested in the destructionof the abstract metaphysical in favor of the phenomenology of concrete lived existence – can occlude what profoundly differentiates the two approaches: Luther’s “Christian being” cannot be conceived apart from an encounter with the Other, an encounter that cannot be interpreted either as Zuhandensein or Vorhandensein. One must not confuse the experientia of Luther’s theologian with the experience of the peasant or particle physicist. The phenomenological ontological approach “laying bare” the being-in-the-world of both occludes the “stand on being” assumed in the approach itself, an approach that itself finally must stand before God.
In this paper, I review the research into Luther and Heidegger with an eye toward towards an appropriation of the start differences between them, particularly with respect to the question of freedom. What is constructive here is my employment of model theory to show the truth-conditions of the sentences used in the analysis. Clarity on the semantics of sets of sentences about Luther’s experientia, Heidegger’s phenomenological ontology of Christian life, and the enterprise of their comparison provides greater precision and accuracy in evaluating the differences in their respective projects.
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I have for some time thought that theologians should know the basics of model theory so that they might gain greater clarity into their own theological and ontological assertions. I will endeavor to provide a brief introduction to model theory in this summer's paper, and use it to clarify the difference between Luther and the early Heidegger's project of disclosing the primordial factic life of the Christian prior to the making and evaluation of abstract theological assertions.
