This permeation of the rational with the non-rational is to lead, then, to the 'deepening ' of our rational conception of God; it must not he the means of blurring or diminishing it. For if (as suggested at the close of the last chapter) the disregard of the numinous elements tends to impoverish religion, it is no less true that ' holiness ', ' sanctity ', as Christianity intends the words, cannot dispense with the rational, and especially the clear ethical elements of meaning which Protestantism more particularly emphasizes in the idea of God. To get the full meaning of the word ' holy' as we find it used in the New Testament (and religious usage has established it in the New Testament sense to the exclusion of others), we must no longer understand by ' the holy' or ' sacred' the merely numinous in general nor even the numinous at its own highest development ; we must always understand by it the numinous completely permeated and saturated with elements signifying rationality, purpose, personality, morality. It is in this combined meaning that we retain and apply the term ' holy ' in our subsequent chapters. Put that the course of the historical development may be clearly understood, wo venture first to recapitulate our view upon this matter as explicitly as possible..
That which the primitive religious conscioucness first apprehends in the form of 'daemonic dread', and which, as it further unfolds, becomes more elevated and ennobled, is in origin not something rational or moral, but something distinct, non-rational, an object to which the mind responds in a unique way with the special feeling reflexes that Save been described. And this element or 'moment' passes in itself through a process of development of its own quite apart
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