Das Heilige Über das Irrationale in der Idee des

Das Heilige Über das Irrationale in der Idee des

Das Heilige Über das Irrationale in der Idee des Göttlichen und sein Verhältnis zum Rationalen ❮PDF / Epub❯ ✈ Das Heilige Über das Irrationale in der Idee des Göttlichen und sein Verhältnis zum Rationalen ⚣ Author Rudolf Otto – Centrumpowypadkowe.co.uk Since the English translation first appeared in 1923 Rudolf Otto's volume has established itself as a classic in the field of religious philosophy It offers an in depth inuiry into the non rational fa Since the English translation Über das PDF Ê first appeared in Rudolf Otto's volume has established itself as a classic in the field of religious philosophy It offers an in depth inuiry into the non rational factor in the idea of the divine and its relation to the rational.


About the Author: Rudolf Otto

German theologian philosopher and Über das PDF Ê historian of religion who exerted worldwide influence through his investigation of man’s experience of the holy Das Heilige ; The Idea of the Holy is his most important work.



10 thoughts on “Das Heilige Über das Irrationale in der Idee des Göttlichen und sein Verhältnis zum Rationalen

  1. Bruce Bruce says:

    The thesis of this book is that a sense of God's presence with its attendant emotions of sacredness wonderment and awe is the fundamental starting point of genuine religion Everything else doctrine ritual and theological speculation are reliant upon and derived from this experience Otto coined the word numinous from the Latin numen meaning sacred presence to describe it This does not mean that chronologically in a person's life other experiences such as intellectual curiosity may not occur first; merely that the numinous apprehension of God is ultimately the one thing needful My objection to Otto's thesis is his assertion that the numinous experience is a priori in character not to be derived from 'experience' or 'history' Put another way the raw data from which we derive conceptual knowledge can be attained by non empirical non sensory means He also denies this process is in any way supernaturalThis position is derived from the philosophy of Immanuel Kant and is what than any other idea makes possible the antagonism between science and religion What is needed is an epistemology which expands a rational empiricism to include experiences of such impalbables as religious awe and the apprehension of beautyApart from this disagreement Otto's explication of the numinous experience philosophically psychologically and historically is fascinating and illuminating I especially appreciated his examples from art music and literature The fact that his explication brings out so clearly the philosophical issue with which I disagree is of great value This is a valuable and seminal work of theology


  2. Chungsoo J. Lee Chungsoo J. Lee says:

    Otto's use of Kant's notion of the sublime to designate the Holy is very appealing at first However the sublime in Kant remains in the subjective category What is sublime in the final analysis in Kant is human rationality the power of reason that overcomes and surpasses the uncontainable the infinite scope of reason overcoming the finite capacity of imaginationsensibility Given Kant's analysis of the sublime then the Holy would have to exceed the sublime Another major flaw in Otto is the confusion or non distinction between the beautiful and the sublime which Kant rigorously distinguishes For Otto what is beautiful eg a Zen painting is also the sublime In fact what defies rational articulation for Otto is sublime Aesthetic objects lacking conceptual determination to put it in Kantian terms for example would be sublime and thus Holy for Otto But not everything that defies conceptual determination is holy such as love death birth a face to face encounter etc One chapter in the middle of the book however Otto's analysis of the Book of Job is remarkable in that Otto sees the realm of and confrontation with evil as truly beyond the rational and brings out the post modern elements in the ancient Book of Job 'Why must reality make sense?' 'It defies rationality'Returning back to Otto and Kant perhaps one must appreciate the Kantian moment before the sublime turns into a subjective category; and perhaps this is what Otto saw the glimpse of in Kant Recall that in Kant's analysis of the sublime the imagination falls short of the magnitude or the dynamic of the object that defied the scale of sensibility and at that moment recoils back to itself Imagination falls short of the object in its apprehension The object exceeds sensibility Kant cannot proceed beyond this point given his rigorous delimitation of human knowledge Instead he turns to the subject and locates the sublime in the infinite rational capacity of which autonomy is one of the chief examples or the only example But why must one turn to the subject? Why not hold on to one's gaze fixed on the object that exceeds one's capacity to gaze? What would happen then? How could such an 'encounter' be described? Jean Luc Marion did as did Emmanuel LevinasIt must be noted that Marion's notion of saturated phenomena comes from Otto who speaks of the holy as follows the numinous a Kantian term completely permeated and saturated with elements signifying rationality purpose personality and morality Oxford 1931 p 39 The holy the abyss of being as Tillich an admirer of Otto would later call it grounds all rationality manifestation and morality The irrational grounds the rational for Otto; and theology lies in between In celebration of the tenth edition of Otto's The Idea of the Holy Paul Tillich writes in his small essay entitled The Category of the 'Holy' in Rudolf Otto which originally appeared in Theologische Blätter vol 2 1923 Spalten 11 12 The unconditioned pours itself out in the form which at the same time bursting every form that it has given itself The rational forms are not only rational but in each of them and all the the further they are from formalism the mystery of 'Being' on which all reality rests is contained Every form is on the one hand superficial and on the other hand an expression of Being from which it grows and in which it sinks and loses itself This accounts for every individuals form as for the totality of every formChris L Firestone and Nathan Jacobs trans in Chris L Firestone's Kant and Theology at the Boundaries of Reason Appendix A p 5 Marion draws from these two thinkers when he speaks of the saturated phenomena


  3. Stephen Stephen says:

    For one who is than tired of Systematic Theology which forces God into a box made by man and that you have to be either Calvinist or Armenian when I guess I could be just a Christian who knows there is a third category This book looks into the transcendent reality of Father His Only Son and their Holy Spirit CS Lewis once wrote I believe that many who find that 'nothing happens' when they sit down or kneel down to a book of devotion would find that the heart sings unbidden while they are working their way through a tough bit of theology with a pipe in their teeth and a pencil in their hand This pronouncement applies to Rudolf Otto's classic The Idea of the Holy which Lewis had read This book explores the esoteric and ineffable and is best approached with a pen or pencil in hand to underline passages and write in the margins It is not a lengthy book less than 200 pages in the edition I own but chewing the sinewy theology takes some work to digestTraditional theology has usually concerned itself with doctrine with focus on the rational aspects of God Otto following the tradition of mystics St John of the Cross St Ann and others NOT shamans or spiritist gave careful consideration to an oft neglected aspect of theology the non rational aspects of God In doing so he coined the word numinous to depict that which transcends or eludes comprehension in rational terms ie peace that transcends understanding It suggests that which is holy awesome and 'wholly other' He also applies the expression mysterium tremendum to the numinous describing that which is hidden esoteric beyond conception or understanding awe inspiring fear instilling or uncanny an absolute overpoweringness of an ineffable transcendent Reality Otto illustrates his concepts with scripture passages such as Isaiah 6 where the vision of the Lord and his robe filled the temple God's holiness overwhelmed Isaiah who cried Woe is me for I am ruined Because I am a man of unclean lips and I live among a people of unclean lips Other illustrations include the feeling of the numinous evoked by Bach's Mass in B minor the 'Popule meus' of Thomas Luiz or the contrast of light and darkness found in cathedrals or forest glades Which helped me understand why I cry when I listen to it and cleansed in mindheart Most helpful to me was his analysis of the book of Job showing how God's answer to Job about the mystery of suffering demonstrates the numinous in the character of God Otto seems for the first time in my reading experience to give helpful insight for why Job never received a direct answer to his uestions about sufferingOtto's terse classic has unfortunately been largely forgotten I hope that it sees a revival in its readership for it deserves to be studied and discussed with each new generation of readers


  4. Mary Overton Mary Overton says:

    Fear of the Shadow the daemon is the beginning of subjective religious experience according to Rudolf Otto in The Idea of the Holy Our utterly deferential fright is encapsulated in that hoary Old Testament expression “the Wrath of Yahweh” 18 Otto calls it the numinous experience when our “blood runs cold” and our “flesh creeps” We recognize the sacred the hallowed the holy when it triggers an acute and overwhelming emotion all out of proportion to the event – wonder awe astonishment stupor dread “Here we have a terror fraught with an inward shuddering such as not even the most menacing and overpowering created thing can instill It has something spectral in it” 14 This is the encounter with the divine that which is “wholly other” from the physicalrational self that which is “wholly other” from what can be recognized or understoodThe ancients accepted the ineffable experience as a part of physical reality They saw spirits in rocks and rivers The hibernating beast came out of an uncanny place Wild animals looked at people with the eyes of disguised gods And the boldest of ancient people as do bold people throughout time sought to harness some small part of that ineffable power and energy Magic was born – the effort “to appropriate the prodigious force of the numen for the natural ends of man” 33 complete posting at


  5. Erik Graff Erik Graff says:

    This was assigned reading for Paul Schaick's Philosophy of Religion course at Grinnell College in Iowa Given the very little attention paid to it in class I've always presumed he was reuired to include the text in the syllabus In any case I read it very uickly and wasn't impressed The class itself was primarily devoted to the close analysis on Anselm's ontological arguments


  6. ♥ Ibrahim ♥ ♥ Ibrahim ♥ says:

    God is a reality that exists beyond my personal nature and I experience Him I experience something numinous by taking part of the nature of an autonomous spiritual reality Numinous here means a presiding spirit that is because God is transcending and His ways are above my ways Yes God's holiness consists of his numinosity In the presence of the Holy One of Israel I as a human being experience feelings of awe dread wonder awe and am fully are of my creatureliness and that is how I really experience God


  7. Katelis Viglas Katelis Viglas says:

    Old school theology book One famous study trying to proove that there is an a priori religious impulsion Of course it cann't be based on reason A renewal of irrationalistic stream inside theology in the time of Bergson Dada Charles Fort Freud First World War An effort to establish a bridge with the wholly other What is nouminous? The sixth chapter of Isaiah Bach Medelson or silence itself? Of course it is the miracle But what is greater miracle than the life the spirit the soul where the presence of the supernatural can appear It could be titled Jesus and the Paranormal not in the sense of Bible's historical analysis but of an analytic of the elements of spiritual experience


  8. Bob Bob says:

    Rudolf Otto's book deserves pride of place for his articulation of the idea of the holy and his usage of the term numinous to describe the otherness of God Otto particularly develops the idea of the non rational element in our encounter with God He elaborates various aspects of these encounters creature feeling awefulness overpoweringness and energy or urgency One of the things I appreciated in this work is that Otto distinguishes non rational from irrational and sees a place for rationality and non rationality to complement each other in religious lifeThe book also includes examples of the numinous in scripture and in the writings of those as diverse as Luther and Chrysostom and in appendices in Robertson Watts Blake Ruskin and others Because of his familiarity with world religions Otto includes examples from other religions both eastern and western as well as the primitiveThe appendices of this work are uite interesting as well I've already mentioned some of the material covered in these One had to do with numinous sounds those responses made in different languages when confronted with the awefulness or holiness of God Another was on silent worship and the numinous something to be considered in the culture of noisy extroverted worship in many of our churchesThere were two serious places where I found myself parting company with Otto One is his evolutionary understanding of the development of religion which he incorporates into his development of the numinous from primitive responses of terror in face of the daemonic to what he sees as the supreme expression in Christianity Not only may this be patronizing to other religions but it also runs counter to another idea that is worthy of consideration that the knowledge of there being one supreme God may be prior to the worship of many gods or animistic religion Otto acknowledges the idea of God above the gods in passing but in the main is committed to this evolutionary schema This work was first published in 1923 when scientists in a variety of disciplines were proposing evolutionary schema under the influence of Darwin most notably social Darwinism and so this approach which was widespread in the study of world religions is understandableThe other place where I part company is his relegation to the non rational the accounts of the resurrection and other miraculous elements What is troubling even where Otto might allow for something objective occurring is to say that all events of these kind are mystical non rational and subjective One can still say they are real in the sense that they were real to the observers but because they cannot be rationally explained they are not real in an objective sense This is a demanding book to read The translator mentions that some commented that the translation is better than Otto's German I would not discourage reading the book either for this reason or my objections Otto reminds us that a truly infinite God is beyond our ability to explain God even as theologians are committed to the task of articulating what may be known and worshiped of this God


  9. Anthony Buckley Anthony Buckley says:

    The classic work on religious experience Otto takes the idea that there is a raw numinous experience which he elaborates at some length He says that religion rationalises this numinous experience to create the Holy When they lose touch with the numinous rational religious forms rites theologies myths etc are dead and lifeless Though he never mentions his name Otto is in effect taking to task Feuerbach's Essence of Christianity To study religion however one must come to terms with both of these giants


  10. Bradley Bradley says:

    I enjoyed the unfolding of Jungian analysis the concepts of holy terror and awe and above all the feeling of absolute sincerity This wasn't a book of flowery nonsense nor was it remotely a self help book I believe I'll be thinking about it for years down the line and appreciate a few of the nuances We shall see


Leave a Reply

Your email address will not be published. Required fields are marked *