This article analyses the aftereffects of Heidegger’s critique of ontotheology. In the light of such criticism, the question arises which form of metaphysics or ontology might be suitable for theology. The paper argues for a relational ontology that gains its basic concepts from temporal and embodied experiences, and that recognizes in these experiences the gift of the supernatural within the natural. At the outset, let me cite three short texts that will set the tone of my essay. The first is from Meister Eckhart. It is a well-known passage from one of his German sermons, where he was more blunt and radical than in his Latin lectures: “Whoever is seeking God by ways is finding ways and losing God, who in ways is hidden.” 1 The second short text comes from a recent article by the American progressive political commentator Ezra Klein: “Amateurs talk strategy; professionals talk logistics.” The context is the difference between those who might be called “political hobbyists,” who amass information in order to fuel the outrage they pour out on Twitter and Facebook, and those more realistic political actors who practice the “accumulation of power in service of a defined end.” 2 In other words, amateurs talk in order to talk, professionals talk in order to get specific things done. The third and final text, most probably not familiar at all, comes from Blaise Pascal’s Penseés. “Men despise religion. They hate it and are afraid it may be true. The cure for this is to first show that religion is not contrary to reason, but worthy of reverence and respect. Next make it attractive, make good men wish it were true, and then show that it is. Worthy of reverence because it really understands human nature. Attractive because it promises true good.”3