By definition, the God of Schleiermacher cannot show mercy. The God of the Gospel can and does. Just as his oneness consists in the unity of his life as Father, Son, and Holy Spirit, so in relation to the reality distinct from him he is free de jure and de facto to be the God of man. He exists neither next to man nor merely above him, but rather with him, by him and, most important of all, for him. He is man’s God not only as Lord but also as father, brother, friend; and this relationship implies neither a diminution nor in any way a denial, but, instead, a confirmation and display of his divine essence itself. . . . This he does in the history of his deeds. A God who confronted man simply as exalted, distant, and strange, that is, a divinity without humanity, could only be the God of a Dysangelion, of a “bad news” instead of the “good news.” He would be the God of a scornful, judging, deadly No. Even if he were still able to command the attention of man, he would be a God whom man would have to avoid, from whom he would have to flee if he were able to flee, whom he would rather not know, since he would not in the least be able to satisfy his demands. Such a god might be embodied in deified “progress,” or even more likely by the progressive man.
–K. Barth, Evangelical Theology: An Introduction (1963), 10-11