With the doctrine of personality thus loosely held, it is no wonder that there are many elements in Christianity as usually understood which are uncongenial to Eucken's mode of thought. We cannot, he says, confine the union of God and man to one unique instance, and we must demand an immediate relationship between God and man throughout the whole breadth of the Spiritual Life; nor can we make the expression of divine love and grace dependent upon its one expression in Jesus Christ.[172] One time cannot set the standard for all time,[173] nor one historical person, absolutely, for all persons. The denial of sensible miracle, he allows, cuts deep into historical Christianity, but such a denial is necessary.[174] To affirm miracle is to make the spiritual too dependent on the sensible, and such a central miracle as the Resurrection "would mean an overthrow of the total order of nature, as this has been set forth through the work of modern investigation."[175] 172: "Können wir noch Christen sein?" p. 186; E. T., p. 172. 173: _Ibid._, p. 28; E. T., p. 27. 174: _Ibid._, p. 167; E. T., p. 155. 175: "Der Wahrheitsgehalt der Religion," p. 370; E. T., p. 527. However great the figure of Jesus may be, His greatness must be confined to the realm of humanity. "If Jesus, therefore, is not God, if Christ is not the second Person in the Trinity, then He is man; not a man like any average man among us, but still man. We can, then, revere Him as a leader, a hero, a martyr; but we cannot directly bind ourselves to Him or root ourselves in Him (_bei ihm festlegen_); we cannot submit to Him unconditionally. Still less can we make Him the object of a cult. To do so would be nothing less than an intolerable deification of a human being."[176] 176: "Können wir noch Christen sein?" p. 37; E. T., pp. 34 f.