he good."[53] Or
in the words of Luther: "This is the spiritual power which reigns and
rules in the midst of enemies, and is powerful in the midst [p.159] of
all oppression. And this is nothing other than that strength is
perfected in weakness, and that in all things I can gain life eternal,
so that cross and crown are compelled to serve and to contribute towards
my salvation."[54]

Eucken shows how this idea of God comes from the Life-process itself.
The Godhead is present, not as an external revelation but as the ever
fuller meaning and experience which have been carried along in the soul
in its passage from the natural level to the highest spiritual plane. At
its summit the development unfolds its true spiritual content of Love.
The Highest Power--however much there still remains dark concerning
it--has had communication with man, is present within his soul, has
become his own life and nature, as well as his self-subsistence over
against the order of the world. Here Love is raised up into an image of
the Godhead--Love as a self-communication and as an essential elevation
of the nature, and as an expression of inmost fellowship.[55] "There
originates a mutual intercourse of the soul and God as between an I and
a Thou." It has already been stated that Eucken insists that no close
determination, in an intellectual form, should be given to this
conception and experience of God. The idea of a personality of God is
not an intellectual idea presented in any doctrinal form; it is an idea
[p.160] born _within_ the _Life-process_ on its highest levels. On such
levels it becomes obvious and indispensable. Man may be clearly
conscious of the symbolism of the idea, and yet, at the same time, grasp
in it an incontestable intrinsic truth which he knows to be far above
all mere anthropomorphism. Eucken shows that it is not merely a human
greatness that has been transferred to the Divine, but that the whole
meaning here is a return to the source of a Divine Life and its mutual
communication with man; and therefore the whole process is not an
argument of man concerning the Divine, because the Divine has to be
apprehended through the Divine within us. "All opposition to the idea of
the Divine personality is ultimately explained by the fact that an
energetic Life-process is wanting--a Life-process which entertains the
question not so much from without as from within. Whenever such a
Life-process is found, there is simultaneously found,