Aristotle’s "Unmoved Mover" theory, which in recent centuries has been at the center of discussions under the title "Aristotle’s Theology," is originally part of his first philosophy or metaphysics. It is considered one of the most influential yet controversial aspects of his philosophical system, leaving a profound mark not only in most Greco-oriented schools (especially the Neoplatonic school) but also in medieval philosophical-theological traditions, particularly within Christian theology, as well as among Islamic philosophers through critiques, commentaries, and elaborations. Beyond classical 
interpretations, the analyses and interpretations of contemporary continental Aristotelian scholars present us with various distinctions and perspectives on Aristotle’s views. Among the most important of these commentators in the German-speaking world are Eduard Zeller and Werner Jaeger, who, despite being contemporaries and sharing a linguistic background, approached Aristotle’s theological views differently, offering their own unique commentaries on the position of concepts such as God, substance, and the relationship between metaphysics and physics within the Aristotelian system as a whole. Influenced by the Neo-Kantian school, Eduard Zeller regards Aristotle’s theology as an integral part of first philosophy, where concepts such as substance, form, matter, and the Unmoved Mover play central roles. In his view, Aristotle’s theology is the product of rational thought and an attempt to explain the ultimate causes of existence—a narrative that continued in Islamic philosophy, particularly in the works of Avicenna. Through historical analysis, 
Zeller demonstrates how Aristotle seemingly detached the realm of the first cause from Greek mythology and traditional religion, placing it within the framework of his own rational and scientific system. On the other hand, Werner Jaeger, with his historicist approach and emphasis on the genealogy of ideas and concepts, sees Aristotle’s theology not as a fully independent system but as part of a continuum with the evolution of Greek thought, especially in relation to the teachings of the Academy. According to Jaeger, although Aristotle thinks within the tradition of the Pre-Socratics and Plato, he links theology with physics through a kind of realistic rationalism. Jaeger also argues that Aristotle’s theology should be seen as both a continuation and a critical reconstruction of Platonic theology, rather than a complete break from it.This paper, by comparing the perspectives of these two Hellenists, demonstrates how their differing methodologies—based on Zeller’s analytical-critical approach and Jaeger’s historical-evolutionary approach—lead to two distinct interpretations of Aristotle’s theology. Ultimately, it reveals that our understanding of Aristotle’s theology is 
significantly dependent on ancient and modern interpretive frameworks—interpretations that, based on evidence from 
Aristotle’s original or attributed texts, have helped substantiate their inferences and presuppositions. Thus, it can be said that revisiting this theology is not merely a study in the history of philosophy but also a contribution to contemporary metaphysical and philosophical understandings.