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

Precise behaviors of the kind indicated in the New Testament were summarized by medieval theology as the “seven works of corporal mercy” (to feed those who are hungry, clothe those who are naked, care for the sick, release captives, visit prisoners, and so on) and of spiritual mercy (teach the ignorant, convert sinners, console the afflicted, pardon one’s enemies, pray for the living and the dead, and the like). It is not conformity with an external model of conduct that is required. Rather, within each person who performs each of the stated acts of mercy, salvation flows. Salvation is the second birth entry into the new Life. The action of the Christian ethic places the living person into the absolute Life that was before him and, giving him to himself, gave him life in his condition as Son.

That which is felt without the intermediary of any sense whatsoever is in its essence affectivity.

The question of phenomenology, which alone confers a proper object to philosophy, is what makes it into an autonomous discipline -- the fundamental discipline of knowledge -- and not just a mere reflexion after the fact on what the other sciences have found. This question is no longer concerned with the phenomena but the mode of their givenness, their phenomenality, not with what appears but with appearing. The invaluable contribution of historical phenomenology is to become aware of this appearing and to analyze it in and of itself. This is its theme. Again, this must not simply be the repetition of the traditional philosophical problem of consciousness or the greek aletheia. For the illusion of common sense, science and past philosophies is to understand the being of the phenomenon always as a first putting at a distance, the arrival of an Outside in which everything becomes visible, a "phenomenon", in the light of this Outside.