The theological turn in French phenomenology has emphasized excess, saturation, and abundance as phenomenological categories that confound representation exposing its limits. While these approaches illuminate how phenomena such as revelation exceed conceptual grasp, they often do so at the expense of concrete embodied experience, particularly within finitude. What recedes in such approaches, then, is the suffering body and the ordinary conditions in which embodied existence unfolds and finds its pressure and resistance. Emmanuel Falque's work can be read as a response to this tendency. Against phenomenologies preoccupied with excesses of intentionality, Falque turns toward the body and the flesh as sites where human finitude is most acutely experienced. Through his notion of the "limited phenomenon," he reorients phenomenology toward ordinariness, vulnerability, and suffering. Rather than beginning from phenomena that overwhelm the subject through abundance, Falque begins from those experiences that constrain and transform the subject through encountered limits. In this way, suffering becomes a central locus where phenomenology finds its fruition and theology its tether to the realities of embodied existence. This paper examines the ontological innovations that emerge from Falque's phenomenological readings of the paschal triduum and, more importantly, Holy Saturday. At the same time, it asks whether the meaning of transformation in and through the meaninglessness of suffering can be secured through ontology alone. While human beings may indeed undergo transformations through suffering, these transformations are also reckoned with paralogically. The paper therefore explores how Falque's phenomenology makes possible a rethinking of theological hermeneutics as a spoken speechlessness that emerges after speech has failed, especially when the Passion is read in a philosophical-anthropological register.