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Soif
- Narrated by: Grégori Baquet
- Length: 2 hrs and 30 mins
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Publisher's summary
"Pour éprouver la soif, il faut être vivant." Amélie Nothomb
"On n'apprend des vérités si fortes qu'en ayant soif, qu'en éprouvant l'amour et en mourant : trois activités qui nécessitent un corps." Avec sa plume inimitable, Amélie Nothomb donne voix et corps à Jésus Christ, quelques heures avant la crucifixion. Elle nous fait rencontrer un Christ ô combien humain et incarné, qui monte avec résignation au sommet du Golgotha. Aucun défi littéraire n'arrête l'imagination puissante et fulgurante d'Amélie Nothomb, qui livre ici un de ses textes les plus intimes.
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What listeners say about Soif
Average customer ratingsReviews - Please select the tabs below to change the source of reviews.
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- Max
- 08-31-19
Très agréable à écouter
Comme à chaque nouvel ouvrage, les phrases d’Amélie sont fluides avec son rythme si particulier. J’ajoute que c’est une très belle prestation de Gregori Baquet. C’est court mais en même temps elle raconte une histoire universelle.
Amélie décrit sa foi mais ne raconte pas les dogmes. Un livre dogmatique aurait été très inhabituelle de sa part et c’est pour cette raison qu’il se lit et s’écoute sans le coté pesant du religieux.
Un petit trigger warning pour les chrétiens les plus susceptibles, la lecture du récit biblique est apocryphe, notamment avec la description de la relation du Christ avec Marie-Madeleine. Moi personellement, j’aime beaucoup !
Il a le chic d’inviter à la reflexion spirituelle, à l’impact romanesque et culturelle de la mise à mort de Jesus. La description de la souffrance du chemin de croix et de la cruxifiction se mélange au questionnement sur l’esprit et l’âme face à la matière. De magnifiques tirades sur le corps en souffrance, le corps en exaltation.
Bref, très bonne experience !
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- Alinoé
- 09-05-19
C'est beau
Vraiment un livre qui m'a donné envie de replonger dans l'évangile malgré mon agnostisme non dissimulé
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- Nicole Trelinski
- 09-06-19
Un clin d'oeil à Michel Onfray
Ce livre est un délice. On y retrouve la grande créativité et le caractère osé des considérations métaphysiques à laquelle Amélie Nothomb nous a habitués.
Cependant, on semble y déceler l’empreinte de Michel Onfray. En effet, la démarche de l’auteure offre de nombreux points communs avec celle abordée par le philosophe français dans le cadre de son cycle de conférences portant sur la «Contre-histoire de la philosophie». Michel Onfray révèle de manière originale la vie des philosophes hédonistes et épicuriens exclus du Panthéon de la philosophie conventionnelle (c’est-à-dire platonienne et hégélienne). Pour cela, il les analyse à partir de la façon dont ils mirent en pratique dans la quotidienneté les valeurs philosophiques qu’ils prêchaient. Dans les séances du cours d’Onfray réservées à la «Résistance au Christianisme» apparaît un Jésus qui aurait été végétarien et ne condamnait pas le corps. Il lui aurait été difficile de le faire, d’ailleurs, puisqu’il était le produit de l’incarnation.
Même chose chez Amélie Nothomb dans la mesure où elle attribue au Christ des sentiments, émotions, sensations physiques propres au commun des mortels, alors que le Christ, en tant que symbole représentatif d’un idéal supérieur, a toujours été présenté comme une entité exempte de toute considération d’ordre physique et matérielle.
On retrouve également dans «Soif» la notion, chère à Amélie Nothomb, du corps qui est éprouvé à travers les épreuves les plus dures, à savoir, la souffrance et l’amour, les deux allant de pair. Le corps est donc omniprésent dans le texte, la soif étant l’état absolu et casi métaphysique qui fait ressentir le mieux l’essence matérielle de l’homme.
Amélie Nothomb remet en cause à travers le supplice du Christ certains aspects de la création. Dieu est Amour (dans l’abstraction), tandis que Jésus, lui, aime (dans la pratique). Or, après la crucifixion, comment parler d’Amour?
C’est un livre où se mêlent l’humour, l’audace et le sérieux et qui nous invite à réfléchir et à transgresser les principes orthodoxes religieux. Il est temps, effectivement, de sortir Jésus Christ du symbolisme où il a été enfermé et de le replacer dans le monde et la réalité concrète qui lui donnèrent naissance.
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