 Of course, there is a further question about how exactly “Gefühl” is to be read in this context, but at least some of the “feelings” that, according to Otto, non-inferentially disclose the divine reality seem to be affectively charged. For instance, when discussing the “awefulness” that belongs to the “tremendum” dimension of the experience, Otto notes the connection between this feeling and “shuddering” or “feeling horror in the real sense of the word,” and he adds that “‘shuddering’ is something more than ‘natural’, ordinary fear” (Chapter IV, p. 15). Moreover, he begins this chapter by remarking that “the nature of the numinous can only be suggested by means of the special way in which it is reflected in the mind in terms of feeling” (p. 13). In these respects, there is at least some basis for the idea that, in Otto’s judgement, God is presented, directly and non-inferentially, in our affective responses. And these responses, we might suppose, can play this sort of role because of their distinctive phenomenological character, which marks them out from the kinds of feeling that arise in other domains of life. (Contrast the dialectical model of the relationship between perception and feeling that is envisaged in Alvin Plantinga’s discussion of Jonathan Edwards: Plantinga 2000, pp. 301–303.)