Within Michel Henry’s work, the question of the radically phenomenological self-giving serves as a central term both from a systematical perspective and a perspective of Henry’s works’ genesis to stringently present the concept of a ‘religious phenomenology’. This begins with the earliest notes of his works and finishes with his late work on the relation between Christianity and the phenomenological life. In this process, the transition from Spinoza and Maine de Biran to Fichte and eventually on to Meister Eckhart and John the Evangelist brings out the increasing clarification of the reality of a purely immanent life. As an absolute principle of revelation, the latter at the same time encompasses the transcendental, phenomenological world. This entity of self-giving can equally be viewed as an inner-affective narrativity insofar as the individual’s subjective practice allows any corporeal or incarnational consummation to also immediately be perceived as life’s (God’s) self-revelation due to protorelational passibility. In this context Henry’s significant Johannine primal intelligibility of this primordial reference also presents itself as religio in the purely phenomenological sense, so that this contribution forms the bases for a renewed phenomenology of both religion and culture.