"The whole issue of the difference between having a relationship with a person, and having a relationship with a power is of crucial importance and required a little more exploration.
God, when regarded as Creator of heaven and earth,is not obviously personal, any more than a nuclear explosion is personal. Here He is in the abstract - a power; even the pronoun 'He' is hardly merited. Much more than a physical presence, He is seen as all-present, all-knowing, all-powerful, and in a word, perfect. Naturally, if this perfection is real, He stays the same, since perfection cannot be improved on. In this aspect, God is an 'It'. He is as unapproachable and as immovable as the universe around us which He has created.
It is possible to enter into a relationship with pure power, but the resulting relationship tends to be one-sided, more like that between a master and his slave. The slave's knowledge of the master is limited. He is trained to act on orders without questioning them, to obey without scrutiny. Many relationships with God look exactly like that. People who have this sort of relationship with God talk a lot about right and wrong and tend to have a black-and-white view of life. They are usually happy only when other people share their view of life, the universe, and God Himself. Many of the religious systems in the world mirror this type of relationship.
If we regard God merely as a power, we tend to project onto Him the task of providing us with a source of the things we want to hold as absolutes in an ever-changing world. The god of philosophy is naturally 'good'. He is not only good, but is 'the Good' by which we judge all other persons and things - something the mind, unlike the heart, is very keen to do. However, there is a problem here. Very often our idea of what is good depends on our situation, (foot note: What is 'good' for you may not be 'good' for me. The fine sunny weather that is good for me while I am lying on the beach having a vacation is not good for the farmer two miles away whose crops are dying for lack of water. The burglar might have a 'good' night if he successfully raids six houses. Yet the same event is hardly 'good' for the people whose houses have been robbed.) and we are again in danger of making something out of God which is not God, but is of our own imaginings.
The God who is merely the source of moral absolutes is likely to be a disappointment whenever we face a problem that does not have a clear answer. There is no room for negotiation with an absolute force, nowhere to exercise our personal freedom.
A person who is in a relationship with a power alone is not a whole person, since there is no communion. Personhood comes about when the person of one being enters into relationship with the person of another being. Relationship always entails growth, and growth implies change. If there is no growth in a relationship, there is no development as a person wither. In fact, if there is no growth in this relationship with God, the human person actually diminishes, since it is unnourished. The power that is understood to be God inevitably becomes more distant, a more unrelated force.
A person who is in a relationship is forced to put his or her life to the test, to come into judgment through the presence of the 'other.' We cannot do that with a power as such; we simply comply, or fail to refuse to comply, with the commands the power gives us. So long as we relate to God merely as a power, He is stuck in the category of an 'object' to whom we cannot relate. Only when we relate to God as a person can we grown 'into' God."