“The Idea of the Holy” by Rudolf Otto – Chapter 10
Chapter 10 of “The Idea of the Holy” by Rudolf Otto is named ‘The Numinous in the Old Testament.’ Here is our summary.
CHAPTER 10
The Numinous in the Old Testament
Pages 74 to 84
The feelings of the non-rational and the numinous are a vital factor in every form of religion. But they are pre-eminently in evidence in the Jewish religion and in the Bible. Mystery lives and moves in all its potency. Demonic dread has given way to the prophets and psalmists. [Page 74]
Otto uses the term “demon” not as an anti-god but rather as a pre-god. From that numinous experience, which gets labeled a ‘demon,’ emerges our notion of gods. [Page 75]
The music of ancient peoples gradually evolved into the music of today. If we were to listen to ancient music we would hardy recognize it as music. Similarly, the religion of ancient peoples evolved into the religion of today. [Page 75]
Scholars distinguish between YHWH and Elohim. YHWH is austere and stern; Elohim is familiar. Soderblom suggests YHWH originated in the most ancient animistic ideas. [Page 76]
However, Otto says the distinction between YHWH and Elohim is that YHWH is marked by the numinous, whereas in Elohim, the rational outweighs the numinous. From Moses onward, the numinous is thoroughly rationalized and moralized. [Page 77]
In Isaiah, the numinous and the rational and the moral come together as one. Isaiah coined the expression “the Holy One of Israel.” That said, YHWH retains the nonrational elements such as fury, jealosy, wrath, awefulness, majesty. [Page 78]
This God is differentiated from mere World Reason. It becomes this ultimately non-rational essence, that eludes all philosophic treatment. This is the God that lives in the consciousness of all prophets and apostles of the Old and the New Dispensation alike. [Page 79]
People get it wrong when they misconceive the numinous character, interpreting anger and emotion and the like as natural attributes instead of as symbols of something nonrational. The wrong analogy leads to miracle and legend. [Page 79]
In Job chapter 38, the mysterious is displayed in rare purity and completeness. This chapter may well rank among the most remarkable in the history of religion. Having heard the argumentation from Elohim, Job confesses: I abhor myself and repent in dust and ashes. That is, Job admits his inward convincement and conviction. [Page 80]
Job’s situation is not resolved with rational ideas and concepts. Instead, it is resolved with the sheer absolute wondrousness that transcends thought. It is resolved with the mysterium in its pure, non-rational form. [Page 81]
God gave neither understanding nor wisdom to the ostrich. Neither the donkey nor the unicorn have a teleological worldview. The behemoth and leviathan are monsters that represent the mysterious and stupendous in a gross form. [Page 82]
In Job chapter 38, Elohim is justified and Job’s soul brought to peace. In Otto’s day, a similar thing happened in the life of Max Eyth. [Page 83]
Eyth encounters wholly uncomprehended Mystery, revealed yet unrevealed, and kneels. [Page 84]
THE IDEA OF THE HOLY
CHAPTERS: 01, 02, 03, 04, 05, 06, 07, 08, 09, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21
RESOURCES: Outline, Terminology, Professor Rudolf Otto
Read online at Internet Archive
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