Sacred and profane time coexist, connected only at ritual nodal points.

Evidence

In Christian life, for instance, the time of life and the time of the world are brought together in such a way that both aim toward a future end of the world in the final judgment. In contrast to the linear, quantitative profane time that belongs to the immanent world and everyday (“work day”) life, sacred time has a timeless, cyclical, qualitative character and belongs to another or higher world. It is bound together with profane time in extraordinary or more-than-everyday “nodal” points, i.e., in specific moments, rituals, and festivals (e.g., in Christian cultural milieus Sundays, Christmas, or Easter) when it clearly interrupts everyday time, as it were, in a “time-out,” and thereby also gives the sequential flow of the latter a structure. — Hartmut Rosa, Social Acceleration, 99

Categorization

• DEFINE: A clean contrast of sacred (cyclical, qualitative, timeless) versus profane (linear, quantitative) time.
• CANDY: The idea that Sundays and Christmas function as ‘time-outs’ interrupting workday time is a compact, shareable framing.
• XREF: connects to: Distinct traditions run on heterogeneous temporalities that secular time cannot contain; Ritual and mundane activity cannot be cleanly separated; The sacred and the secular are mutually dependent concepts. — Talal Asad, Formations of the Secular:…, 105 (+1 more)

Broader Connections

• Distinct traditions run on heterogeneous temporalities that secular time cannot contain #qualifies (0.82)
• Multiple simultaneous temporalities complicate any simple model of secular time. #qualifies (0.78) — Talal Asad, Formations of the Secular, 875
• Ritual and mundane activity cannot be cleanly separated #qualifies (0.75)
• The sacred and the secular are mutually dependent concepts. #complicates (0.72) — Talal Asad, Formations of the Secular, 105