If God is Life, then the first results of the phenomenological analysis of life make it possible to understand the fundamental arguments of Christianity. Life never being shown in the world, as we have just recalled, it is therefore impossible to perceive it there, unless in the form of illusory significations coupled to objective processes, significations whose origin remains unexplained as long as one sticks to the appearance of the world and seeks this origin there. Absent from the world, life is thus also absent from the field of biology, which is a worldly one. Hence the question arises: Is it still possible to have access to Life, that is to say, to the essence of God himself? And if so, where and how?Michel Henry, I Am the Truth: Toward a Philosophy of Christianity, 54-55.
The answer, according to the phenomenology of life we have sketched here, is as follows: we do have access to Life itself. Where? In Life. How? Through Life. That it is only in Life and through it that we can accede to Life implies a decisive presupposition: it is Life itself that comes forth in itself. This was precisely our first phenomenological approach to life, its definition as truth, or rather the definition of Truth as Life: life is self-revelation. Within life, it is life itself that achieves revelation; and itself that is revealed. This is because it is life itself that originally comes forth by itself, inasmuch as it is self-revelation and it comes first. Nothing and no one could ever come forth if its coming forth in Life did not depend on the very coming forth of Life itself--and, beyond that, if its coming forth in life were not identified with the original coming forth of Life in itself.
If you replace 'Life' with 'God,' a valid substitution on Henry's terms, it ends up sounding a lot like Karl Barth.