I love your description of the phenomenology of history, especially of Dunois becoming aware of this phenomenon of "The Maid" and sending inquirers to learn more. Another example of this in Sacred Scripture is the story of the Magi. The phenomenon of a star appears (quite literally) on their horizon of meaning and what do they do? They embark on a journey to answer the question "what is that?", (i.e. "what gives itself?") And they discover the King of Kings. It's really the archetype narrative of phenomenology, if you ask me.
Thank you Amy! That is an excellent example. Sacred Scripture is replete with phenomenological insights. The first time I read Régine Pernoud's book on Joan of Arc, I did not understand why she wrote it the way she did. Why not "begin at the beginning?" Her approach was phenomenological - she started at the point when Joan "appeared" in world history. Now I get it! And I love it!
I love your description of the phenomenology of history, especially of Dunois becoming aware of this phenomenon of "The Maid" and sending inquirers to learn more. Another example of this in Sacred Scripture is the story of the Magi. The phenomenon of a star appears (quite literally) on their horizon of meaning and what do they do? They embark on a journey to answer the question "what is that?", (i.e. "what gives itself?") And they discover the King of Kings. It's really the archetype narrative of phenomenology, if you ask me.
Thank you Amy! That is an excellent example. Sacred Scripture is replete with phenomenological insights. The first time I read Régine Pernoud's book on Joan of Arc, I did not understand why she wrote it the way she did. Why not "begin at the beginning?" Her approach was phenomenological - she started at the point when Joan "appeared" in world history. Now I get it! And I love it!