In a section discussing the ways in which Gadamer relativizes Heidegger’s ontological difference, Wachterhauser states the following:
If [according to Gadamer] we cannot raise issues of Being apart from other related issues like Being’s relationship to the other transcendentals-including the Good-and these issues in turn involve us in questions about the relationships between transcendentals and Ideas, as well as Ideas and things, then we can no longer insist on a strict and unequivocal ontological difference. This is perhaps the most profound implication of Gadamer’s ontological insights. Gadamer’s position implies a modern appropriation of the analogia entis and as such it emphasizes the analogical connections between all realities. Such ontological analogies or connections imply a challenge to any unbridgeable gap or difference between Being and beings. If Heidegger’s thought suffers from an increasing tendency to insist on this unbridgeable difference, Gadamer’s thought relatizives the difference between Being and beings and draws them closer to each other without forgetting that there is also a difference to be preserved. The most important implication of this relativizing of the ontological difference is that questions about the Good can once again be seen as central to ontology” (Beyond Being: Gadamer’s Post-Platonic Hermeneutical Ontology. Evanston: Northwestern Univ. Press, 1999, pp. 193-194).
Although a Christian might want to probe further, asking whether Gadamer’s position (on Christian presuppositions) is not guilty of a possible blurring of the Creator/creature distinction, the idea that Gadamer’s project is a kind of “modern appropriation of the analogia entis” harmonizes well with Gadamer’s hermeneutical claims regarding the multivalent nature of meaning. In other words, his hermeneutic maps nicely onto his ontology.