Abstract

That the life of Christian faith needs to understand itself as dwelling in the realm of mystery, of that which exceeds and overwhelms any languageand concepts with which we seek to understand it, is suggested at three sites in continental philosophy of religion: Heidegger’s critique of ontotheology,Marcel’s distinction between problems and mysteries, and Marion’s distinction between idol and icon, along with his account of the saturatedphenomenon. All three see the category of mystery as much wider than its religious usage but as crucial for a proper understanding and practice ofChristian faith.