As for Christ, he has justified his act of healing on the Sabbath by identifying it with the original essence of acting, itself identical with the or… - Michel Henry
" "As for Christ, he has justified his act of healing on the Sabbath by identifying it with the original essence of acting, itself identical with the original essence of Life, that is to say, with the process of its unceasing self-generation. It is because the process of absolute Life’s self-generation does not cease, because “the Father is always at his work,” that Christ, too, does not cease working, not even on the Sabbath day; “I, too, am working.” By identifying his acting with God’s absolute acting, with the unceasing process of self-engendering of absolute Life, Christ refers to himself unequivocally and, once more, as consubstantial in his acting with the action of this process. He is the transcendental Arch-Son cogenerated in the process of self-generation of Life as the essential Ipseity, and the First Living, in which (and in the form of which) this process is alone accomplished. This is why it is given to him, as to the Father, to work – and work without cease. Life does not know rest on Sunday or Saturday – which is better for all livings, moreover.
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About Michel Henry
Michel Henry (10 January 1922 – 3 July 2002) was a French philosopher, phenomenologist and novelist. He wrote five novels and numerous philosophical works. He also lectured at universities in France, Belgium, the United States, and Japan. His novel L'amour les yeux fermés (Love With Closed Eyes) has won the Renaudot Prize in 1976.
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Phenomenological definition of God
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Additional quotes by Michel Henry
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 somehow transmitted to a few initiates. To reveal Himself to people could only signify for God that He gives to them a share if his eternal self-revelation. Christianity is nothing other, truly, than the awe-inspiring and meticulous theory of this givenness of God’s self-revelation shared with man.
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.
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Parce que la pratique est subjective, la théorie qui est toujours la théorie d’un objet, ne peut atteindre la réalité de cette pratique, ce qu’elle est en elle-même, sa subjectivité précisément, mais seulement se la représenter, de telle manière que cette représentation laisse hors d’elle l’être réel de la pratique, l’effectivité du faire. La théorie ne fait rien.
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