The Rationalisation of Irrational

Abstract

Applying certain elements of Rudolf Otto’s numinous theory with proper caution offers inspiring perspectives for exegetical analysis. The sensitive, intuitive approach to the unique direct religious experiences makes it possible to gain deeper insight into the nature of inner psychological processes, turning or braking points. By understanding the inner struggles of the people, the distinctive dynamics of their response to a theophany can become clearer, which dynamics fits better in the line of the narrative arc of the Exodus narrative.

The application of the numinous analysis throughout the exegesis of Exodus 12–40 resulted in the distinction of three layers within the narrative sequence: the primary layer includes those texts, which depict the people’s direct experiences; the secondary layer contains the traditional, mediate interpretations of these direct experiences; and the narrative layer shapes these various experiences into a theological message. Therefore, although Otto’s conceptual framework offers a new perspective for uncovering deeper connections among these layers, they must be viewed as a unified whole. It is only in this way that the complex image emerges that the author intended for the teaching, encouragement, and warning for the community living in or returning from exile.

The relationship with God that unfolds in the Exodus narrative is dynamic and sometimes is marked by extreme fluctuations and undergoing constant formation. Yet in Exodus 34:6–7, such an image of God emerges that offers basis of an irrational hope and of security amidst the ongoing turbulence. It is important to note that this dynamic relation reflects not only the reality of a people returning from Babylonian exile, but also the reality and rationality of every human community’s relationship with the divine.