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In "Die Krisis des Glaubens," however, he speaks of God – -- more exactly, of the referent of "God" – -- as "die Macht, die des Zeitlichen und Ewigen mächtig ist" (GV 2: 3). In another place, of course, he still sharply distinguishes God from temporality, or, at least, "die Geschichtlichkeit," but speaks as though God could be simply identified with "die Ewigkeit" (GV 4: 106). But this only makes the statement in which he speaks of God's power over the eternal as well as the temporal all the more striking.

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Be this as it may, I don't see any difficulty in saying that, when "God" is used to refer to the universal individual in its actuality or concreteness as inclusive of all other actuality or concreteness, as well as all possibility or abstractness – -- in other words, when "God" is used token-reflexively, to refer to an ever new, ever different eminent actuality or concreteness – -- it refers to something that includes absolutely everything, the eternal as well as the temporal, and, in this sense, is powerful over it and transcendent of it. As the universal individual, God is the one all-inclusive individual who interacts with everything, including Godself. In this sense, then, God is, exactly as Bultmann says, "the power that is powerful over the temporal and the eternal."

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