An Augustinian response to Jean-Louis Chrétien's phenomenology of prayer
This article interrogates Jean-Louis Chrétien's phenomenological appreciation of prayer as a call to the transcendent other, by juxtaposing it with the style and content of Augustine's Confessions. In the Confessions, prayer is less the contradiction (shattering') of presence than it...
| Auteur principal: | |
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| Type de support: | Électronique Article |
| Langue: | Anglais |
| Vérifier la disponibilité: | HBZ Gateway |
| Journals Online & Print: | En cours de chargement...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publié: |
Taylor & Francis
[2018]
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| Dans: |
International journal of philosophy and theology
Année: 2018, Volume: 79, Numéro: 3, Pages: 311-322 |
| Sujets / Chaînes de mots-clés standardisés: | B
Chrétien, Jean-Louis 1952-
/ Phénoménologie
/ Augustinus, Aurelius, Saint 354-430, Confessiones
/ Prière
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| Classifications IxTheo: | AG Vie religieuse CB Spiritualité chrétienne KAB Christianisme primitif VA Philosophie |
| Sujets non-standardisés: | B
Phenomenology
B Confessions B Jean-Louis Chrétien B St Augustine B Prayer |
| Accès en ligne: |
Volltext (Verlag) |
| Résumé: | This article interrogates Jean-Louis Chrétien's phenomenological appreciation of prayer as a call to the transcendent other, by juxtaposing it with the style and content of Augustine's Confessions. In the Confessions, prayer is less the contradiction (shattering') of presence than it is the paradox of simultaneous presence-and-absence, God being both the most intimate and the most remote at the same time. It is concluded that Chrétien's phenomenology fails to understand prayer as the reciprocity it claims to articulate because, despite affirming both the presence and the absence of God to the one praying, phenomenology cannot hold both these propositions in tension but must continually resolve them into a contradiction in which the subject discovers' God only by falling back on the self. The question is one of style and genre: Augustine's speech addresses someone whereas Chrétien's does not. In as much as he follows the phenomenological style established by Husserl, Chrétien cannot value any speech except that which is descriptively' self-referential. |
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| ISSN: | 2169-2335 |
| Contient: | Enthalten in: International journal of philosophy and theology
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| Persistent identifiers: | DOI: 10.1080/21692327.2018.1433549 |