 While the other major twentieth century figures to engage with Luther were primarily theologians (such as Rudolf Bultmann (1884–1976), Karl Barth (1886–1968), Paul Tillich (1886–1965) and Friedrich Gogarten (1887–1967)), one significant philosopher in this period to often be associated with Luther is Martin Heidegger (1889–1976). Raised originally as a Catholic and aspiring initially to be a Catholic philosopher, after the First World War Heidegger shifted his allegiances and began to engage seriously with Luther’s works, as well as with Augustine, Schleiermacher, and Kierkegaard, though ultimately he was to break with theism and Christianity altogether. In this period in the 1920s, Heidegger took up Luther’s distinction between the “theology of glory” and the “theology of the cross”, and argued that original or “primordial” Christianity (Urchristentum) had been distorted into the former by an “ontotheology” wrongly influenced by the scholastic misappropriation of Aristotle; this now needed to be overturned in a way that was yet more radical than Luther himself, to avoid what Heidegger saw as the “Protestant scholasticism” of Luther’s later period and that of his followers. It can also be said that what he perceived as Luther’s struggle provided the inspiration for Heidegger’s own attempts to overturn the metaphysical tradition within philosophy. However, with the publication of Being and Time in 1927, this connection to Luther becomes obscured in the wake of other allegiances, and Luther is hardly mentioned in this text, though it can still be argued that certain Lutheran assumptions remain throughout this and later works—such that one commentator has called Being and Time a “Lutheran phenomenology of Dasein” (McGrath 2006:  12).[38]