The Traditional View of Man

Their suggestion is that, paradoxically, it is not the length that they brush off see that is very only when rather the inviolate billet wherein sacredness is invisible to the human eye. In actuality, it is not the fleshly space that matters but the spiritual content of that space. The authors contend that "For aristocratic experience...space is homogeneous and neutral: no break qualitatively differentiates the mingled parts of its mass" (Eliade & Trask 22). Moreover, season "geometrical space can be cut and delimited in any direction," these delimitations create no bearing on man's reality, because "no qualitative distinction and, hence, no orientation are given by justness of its inherent structure" (Eliade & Trask 22).

The Bible supports this contention. The passage "For we walk by faith, not by sight" clarifies that it is not what man sees that is real but what he knows by faith (2 Corinthians 5:7, KJV). In other words, his connection with the sacred is what he can presumption and so what he can "walk" by with confidence, while what he can see in the profane space around him is merely carnal and meaningless because it is subject to qualifying under the power of the sacred. A Biblical clue that explicates this appear paradox occurs in Hebrews 11:3, which states that "Through faith we view that the worlds were framed by the word of God, so that things which are seen were not made of things which

Man as a cosmic being has entrance into the supernatural landed estate of the spirit, either the profane-which is everywhere around him, as he lives on a fallen planet-or the sacred, which he accesses via religious ritual, prayer, and the speaking of God's word. As Eliade and Trask assert, space, time, and bearings can be either profane or sacred, but only the sacred is valuable because only the sacred reflects ecclesiastic reality. As man's religious practice of worship brings God on the scene, God brings with Him the sacred and transforms any space, any time, and any object into one that is sacred like Himself.

Otto, Rudolf; Harvey, John W. The motif of the Blessed: An Inquiry Into the Non-rational Factor in the Idea of the Divine and Its apprisal to the Rational.

New York: Oxford University Press US, 1958.

Rudolf Otto and John W. Harvey expound upon this phenomenon further in their book, The Idea of the Holy: An Inquiry Into the Non-rational Factor in the Idea of the Divine and Its Relation to the Rational. Here, they explain the sacred in monetary value of "mystery" that is "so closely bound up with its synthetic substance qualifying attribute 'aweful' (tremendum) that one can hardly order the former without catching an echo of the latter, 'mystery' almost of itself becoming 'aweful mystery' to us" (Otto & Harvey 25). Otto and Harvey assert that "Taken in the religious sense, that which is 'mysterious' is-to give it maybe the most striking expression-the 'wholly other'..., that which is quite beyond the sphere of the usual, the intelligible, and the familiar, which therefore falls quite outside the limits of the 'canny', and is contrasted with it, filling the mind with fatuous wonder and astonishment" (26). A scripture passage that correlates unco well with this assertion is that of 2 Corinthians 12:1 by dint of 12:4, in which Paul talks about "visions and revelations of the nobleman" in which "a man in Christ" that he knew-presumably Paul himself-was "caught up to the third
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