 In the last phase of Henry’s work, however, another source of Western thought came to the foreground, namely Christianity. Paradoxically, it was before he developed his philosophy of Christianity that Henry was targeted (along with Levinas, J.-L. Marion and J.-L. Chrétien) by D. Janicaud’s critique of what he polemically termed the “theological turn” in French phenomenology (Janicaud 1991). Janicaud’s critique is, in fact, not so much directed against an explicit reference to “theology” in phenomenology (which is why the term “theological turn” is polemical and, in a way, misleading), but against an attempt to radicalize phenomenology beyond the scope of object manifestation and intentionality. One can therefore read Janicaud’s essay as advocating in favor of a “minimalistic phenomenology” or “surface phenomenology” that remains inside such a scope. However, as Zahavi has pointed out, practically all of the major phenomenological thinkers cross such boundaries, especially as they seek to approach the core of subjectivity as well as “the phenomenological question concerning the condition of possibility for manifestation” (Zahavi 1999: 236). One can therefore interpret Henry’s explicit “turn” toward a philosophy of Christianity as his reaffirmation of the possibility of a radicalized phenomenology in which such a philosophy is grounded (see also Capelle 2004).