 With the publication of I Am the Truth. Toward a Philosophy of Christianity in 1996, phenomenology of life was extended to a philosophical reading of Christianity. This “extension” was already announced in 1992 with a talk given at the Ecole Normale Supérieure under the title “Parole et religion: La parole de Dieu” (“Speech and Religion: The Word of God”) which contains—sometimes word for word—some of the main theses that will be developed in I Am the Truth. Incarnation (2000) and Words of Christ (2002) continue to pursue the project of a philosophy of Christianity by focusing on the concepts of flesh and revelation, respectively. But what does a philosophical or even a phenomenological “reading” of Christianity mean here? To be sure, Henry’s philosophical approach does not rely on religious faith in the sense that his phenomenology of life would presuppose Christian faith. It is rather the other way around: as Henry himself admitted, it is the development of his phenomenology that led him to discover in the Scriptures an intuition of life that, although written in a non-philosophical language, corresponds to his own phenomenological concept of immanent affectivity.