Page 86 - Eclipse of God
P. 86

Religion and Modern Thinking  59

            fore, in truth, not only religion but also metaphysics. Heidegger
            believes that he can erect at the point of this extremest nega-
            tion a new position which will be a pure ontological think-
            ing. It is the teaching of being as attaining its illumination in
            or through man. In this teaching the doctrine of Parmenides
            which posits being as the original absolute which is prior to
            and above form is curiously interwoven with the Hegelian the-
            ory of the original principle which attains self- consciousness
            in the human spirit.
               It has been possible for Heidegger to erect this new position
            despite the “death of God” because being for him is bound to
            and attains its illumination through the destiny and history
            of man, without its becoming thereby a function of human
            subjectivity. But by this it is already indicated that, to use an
            image that Heidegger himself avoids, God can rise from the
            dead. This means that the unfolding of the new ontological
            thought can prepare for a turning- point in which the divine,
            or as  Heidegger, in agreement with the poet Hölderlin, pre-
            fers to say, the holy, will appear in new and still unanticipated
            forms. This thinking is consequently, as Heidegger repeatedly
            emphasizes, not atheism, for it “decides neither positively nor
                                                          19
            negatively about the possibility of God’s existing.”  Rather
            “through its adequate conception of existence” it makes it pos-
            sible for the first time legitimately to ask “what is the ontolog-
            ical state of the relation of existence to the divine.”
               Heidegger not only protests against our regarding this view
                            20
            as atheism but also  against our regarding it as an indifferentism
            which must deteriorate into nihilism. He by no means wants to
            teach an indifference toward the religious question. The single
            need of this hour is, to him, much more the thinking through
            of the basic religious concepts, the cogitative  clarification of the
            meaning of words such as God or the Holy. “Must we not first
            be able,” he asks, “to understand and hear these words with the
   81   82   83   84   85   86   87   88   89   90   91