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Dialectical theology is the self-imposed designation by a group of European Protestant theologians, mainly German and Swiss, to a theological movement that usually functions as a synonym for the early phase of the theology of Karl Barth, as it was exposed in his famous commentary in the Epistle to the Romans (first edition 1919, second edition 1922). Dialectical theology rises against the historicist and rationalist liberalism of liberal theology and affirms the impossibility of a humanistic, cultural and accommodative theology to contemporary interests. From 1923 Barthian views were published by the main proponents of the new theological direction - among which Barth, Emil Brunner, Rudolf Bultmann, Friedrich Gogarten, Eduard Thurneysen and Dietrich Bonhoeffer - in the magazine Zwischen den Zeiten. A typical theology of the interim period of the nefarious period between the two greatest wars of the twentieth century, dialectical theology (also called 'theology of crisis',' neo-orthodoxy 'and, more barthianly,' theology of the word of God ') remains, however, quite influential and inspiring in the subsequent developments of Protestant and also Catholic theology. Today it counts as one of the most conspicuous theological directions, and its influence is felt in various theological currents developed in Europe and the United States, as well as in liberation theology forged in Latin America.

The concept Although dialectic is a concept with venerable philosophical roots that sink to the old philosophy and that has found with modern Hegel a new formulation, the epithet 'dialectic' of the dialectic theology obeys to its new postulation by Karl Barth : Thesis: We are theologians and, as such, we must speak of God. Antithesis: But we are men and, as such, we can not speak of God. Synthesis: We must do both, and our 'duty' (Sollen) and our 'non-power' (Nicht-Können) should honor God. With this, Barth turns critically against cultural Protestantism, which was concerned with questions concerning culture, morality, and all those aspects in which Christianity has served as a contributor to culture. Dialectical theology, on the contrary, affirms that last, transcendent, those 'eschatological affairs' (escathologische Dinge) of which human life should be concerned. The 'eschatological' and 'last' does not refer here to traditional eschatology, conceived as a doctrine of the last things to come temporarily, but rather is a qualitative predicate that concerns how to face life in the present moment . For this reason, the link between dialectical theology and philosophical existentialism is often traced, especially by the acknowledged Barthian taste by Kierkegaard and Overbeck (Nietzsche's friend), and clearly by the use of suppositions taken from Heidegger's Being and Time of Bultmann. This use of philosophy on the part of Bultmann marked wide differences with Karl Barth and gave rise to an interesting interchange epistolary. The habilitation thesis of Dietrich Bonhoeffer, Act and Being (Akt und Sein, 1931), also shows a marked influence of Heidegger. In short, the dialectic of dialectical theology affirms, on the one hand, the abyss that separates that from which theological knowledge and the human conceptual means and possibilities are concerned, and, on the other hand, the difficulties of expressing themselves in a language appropriate to what is revealed in the faith. The problem of theological language

But how is it even possible to speak of what is defined as the totally other (Ganz Andere)? It is feasible to do so only through the revelation of God (Offenbarung Gottes). Although this response seems orthodox and traditional, if not openly premodern, Barth in

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