If by chance “the Revelation of God” were addressed to people, this would not consist in the unveiling of a content foreign to its own essence and so… - Michel Henry

The media of the technological age have very different characteristics. Their content is the Insignificant, the "news". Tomorrow it will no longer have the least interest. There is even good reason to believe that there is no interest at the time of the event. The medium is the televised image, instead of the permanent to which one must return in order to grow on one's own. It continually falls into a nothingness from which it will never be able to leave. The media world thus does not offer a self-realization of life; it offers escape. For all those whose laziness represses their energy and thus always leaves them discontent with themselves, it offers the opportunity to forget about their discontent. This forgetting recurs at each moment with each new rise of Force and Desire. Each weekend, students from the Parisian suburbs spend an average of twenty-one hours in front of their televisions, just like their teachers. At least they will have something to talk about the next day.

Notre chair porte en elle le principe de sa manifestation, et cette manifestation n’est pas l’apparaître du monde. En son auto-impressionnalité pathétique, en sa chair même, donnée à soi en l’Archi-passibilité de la Vie absolue, elle révèle celle-ci qui la révèle à soi, elle est en son pathos l’Archi-révélation de la Vie, la Parousie de l’absolu. Au fond de sa Nuit, notre chair est Dieu.

What, then, is a truth that differs in no way from what is true? If truth is manifestation grasped in its phenomenological purity – phenomenality and not the phenomenon – then what is phenomenalized is phenomenality itself. The phenomenalization of phenomenality itself is a pure phenomenological matter, a substance whose whole essence is to appear – phenomenality in its actualization and in its pure phenomenological effectivity. What manifests itself is manifestation itself. What reveals itself is revelation itself; it is a revelation of revelation, a self-revelation in its original and immediate effulgence. With the idea of a pure Revelation – of a revelation whose phenomenality is the phenomenalization of phenomenality itself, of an absolute self-revelation that dispenses with whatever is other than its own phenomenological substance – we are in the presence of the essence that Christianity posits as the principle of everything. God is that pure Revelation that reveals nothing other than itself. God reveals Himself. The Revelation of God is his self-revelation.