The problem persists in the same way when attempting to determine whether God is an eternal essence, or an existing being, neither of which are adequate, as traditional theology was well aware.  When God is understood in this way, it becomes clear that not only is it impossible to argue for the "existence" of God, since God is beyond the distinction between essence and existence, but it is also foolish: one cannot deny that there is being, and thus there is a Power of Being. The question then becomes whether and in what way personal language about God and humanity's relationship to God is appropriate. In distinction to "theological theism", Tillich refers to another kind of theism as that of the "divine-human encounter". Such is the theism of the encounter with the "Wholly Other" ("Das ganz Andere"), as in the work of Karl Barth and Rudolf Otto , and implies a personalism with regard to God's self-revelation. Tillich is quite clear that this is both appropriate and necessary, as it is the basis of the personalism of Biblical Religion altogether and the concept of the "Word of God",  but can become falsified if the theologian tries to turn such encounters with God as the Wholly Other into an understanding of God as a being.  In other words, God is both personal and transpersonal.