 Otto extends this account to provide a theory of religious language — doctrinal claims are, he thinks, an attempt to convey in rational, conceptually articulate terms the content of a “numinous” experience that is itself conceptually inarticulate. So here, far from thought generating a correlative feeling, it is feeling and its implicit reckoning with the nature of some transcendent reality that comes first, and discursive thought that follows on behind, trying to stammer out what is known in full only in the relevant experience. One implication of this account is, clearly, that the idea of God has some phenomenological content. (See Schlamm 1992 for a defence of Otto’s stance on this point, in response to the criticisms of Katz and others. Murphy 2022 seeks to combine Otto’s approach and the perspective of “perfect being theology”.)