“The Idea of the Holy” by Rudolf Otto – Chapter 4

Chapter 4 of “The Idea of the Holy” by Rudolf Otto is named ‘Mysterium Tremendum – The Analysis of Tremendum.’ Here is our summary.

CHAPTER 4

Mysterium Tremendum
The Analysis of ‘Tremendum’
Pages 12 to 24

The numinous is something we feel. It grips or stirs us. It puts us in a state of mysterium tremendum. [Page 12]

A state of mysterium tremendum might produce spasms or convulsions, excitement or intoxicated frenzy, transport or ecstasy, horror or shuddering. Otto maps out three aspects of it: [Page 13]

1. The Element of Awefulness

The word tremendum is an adjective. Otto uses it to describe an emotional response that is not fear. [Page 13]

The Old Testament has an expression which is similar to tremendum: the “fear” of God. In English we have the similar word of awe. [Page 14]

In ancient times, people had feelings that something was uncanny or eerie or weird. Those feelings led to the fear of demons and ghosts. And those led to the entire religious development across history. [Page 15]

That so-called “Religion of Primitive Man” was precipitated by a primordial emotional disturbance. We humans have a physical reaction to dread. We say our blood ran cold. We interpret that in a supernatural way. [Page 16]

Psychology divides elementary feelings into pleasure and pain. Thus it cannot explore tremendum. [Page 17]

The worship of demons gave way to the worship of gods. That gave way to the worship of the One God. But the underlying numenous experience persists. [Page 17]

That underlying numenous experience causes a physiological response. It gives us mystical awe. It gives us a creature-feeling of personal nothingness. [Page 17]

We refer to that numenous tremor as divine wrath. In the Old Testament, the wrath of God is incalculable and arbitrary. Yet that wrath is viewed as an element of holiness itself. [Page 18]

That wrath is tremendum itself. It is an emotional moment unique to religious experience. It is daunting and awe-inspiring. It evokes terror that no natural anger can arouse. [Page 19]

2. The Element of Overpoweringness (“majestas”)

Our experience of Mysterium Tremendum can be summarized as Absolute Unapproachability. But there is also an element of Absolute Overpoweringness. Otto calls it Aweful Majesty. [Page 20]

Schleiermacher spoke of the feeling of dependence, or createdness. Those allude to nothingness. But the words of Abraham point to creaturehood. They allude to the divine creative act. [Page 21]

Otto adds insights from mysticism. However, it seems evident that Otto himself is not a mystic. Instead, he seems to be repeating points from books about mysticism that were written by non-mystics. [Page 21]

Otto says mysticism is the overstressing of the non-rational or supra-rational elements in religion. Mysticism stresses creature-consciousness to the utmost. [Page 22]

Otto quotes W. James in a disparaging way:

The perfect stillness of the night was thrilled by a more solemn silence. The darkness held a presence that was all the more felt because it was not seen. I could not any more have doubted that He was there than that I was. Indeed, I felt myself to be, if possible, the less real of the two. [Page 23]

3. The Element of Energy or Urgency

In religious experience, the numinous object has an urgency. An energy. [Page 23]

What do we make of that energy? Over that question, there is a battle between rationalists and non-rationalists. That battle is witnessed between Luther and Erasmus, between voluntaristic Mysticism and the Mysticism of love, between Fichte and Schopenhauer. [Page 24]

next chapter »

« previous chapter