Everything true is decided upon and grounded, all beings become beings, and not-being slides into the appearance of be-ing — all of this simultaneously with the essential sway of the truth of enowning [ereignis]. This remoteness is also the furthest and our closest nearness to god, while at the same time it is the distress of the abandonment of being, sheltered by the lack-of-distress evidenced in the evading of mindfulness. The last god is sheltered within the essential swaying of the truth of be-ing in and as enowning.

The prolonged Christianization of god and the growing publicizing of every attuned relation to beings have both stubbornly and covertly buried the preconditions by virtue of which something stays in the remoteness of undecidability of the flight or arrival of god, whose essential swaying will nevertheless be most intimately experienced in a knowing awareness, which stands in truth only as a creative knowing. In its broadest sense, creating means every sheltering of truth that is in beings.

When we speak of god and gods, we think — according to a long-standing habit of representation — in the form which still indicates primarily and above all the multi-faceted name of “transcendence”. By this term one means that which transcends extant beings, including and especially human beings. Even where particular ways of transcending and of transcendence are denied, still this way of thinking itself cannot be denied. With this way of thinking one can easily gain an overview of today’s “worldviews”:

1. The transcendent one (also imprecisely called “transcendence”) is the God of Christianity.
2. This “transcendence” is denied and replaced by the “people” itself — however undetermined the latter is in its way of being — as goal and direction for all history. This counter-Christian “worldview” is only apparently unchristian; for it is essentially in agreement with that way of thinking that is called “liberalism.”
3. The transcendent that is meant here is an “idea” or a “value” or a “meaning,” something for which one does not put one’s life on the line, but which is to be realized through “culture.”
4. Any two of these meanings of the transcendent — people’s ideas and Christianity or people’s ideas and a culture-oriented politics or Christianity an culture — or all three of these couplings are mixed up in various degrees of definitiveness. And this mixed product is what is today the average and dominant “worldview,” which intends everything but can no longer make a decision about anything.

Martin Heidegger, Contributions to Philosophy (From Enowning), trans. Parvis Emad & Kenneth Maly, pg. 18