Iterability and the Christ Event

Lent 1: Romans 5:12-19

5:12 Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned-
5:13 sin was indeed in the world before the law, but sin is not reckoned when there is no law.
5:14 Yet death exercised dominion from Adam to Moses, even over those whose sins were not like the transgression of Adam, who is a type of the one who was to come.
5:15 But the free gift is not like the trespass. For if the many died through the one man's trespass, much more surely have the grace of God and the free gift in the grace of the one man, Jesus Christ, abounded for the many.
5:16 And the free gift is not like the effect of the one man's sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brings justification.
5:17 If, because of the one man's trespass, death exercised dominion through that one, much more surely will those who receive the abundance of grace and the free gift of righteousness exercise dominion in life through the one man, Jesus Christ.
5:18 Therefore just as one man's trespass led to condemnation for all, so one man's act of righteousness leads to justification and life for all.
5:19 For just as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous.

Why is the Christ here figured as a type, as the iteration (which means a repetition that includes both difference and deferral, that is, the general structure of differance) of someone who has come before? The Christ event is here still just that – an event – but it is not absolutely singular, it is not without precedent. Does this thereby diminish the eventfulness of the event? Does it mean that Christ is somehow just the provisional name of an archetypal form? Or, is this a purely hermeneutical/rhetorical move?

A certain principle of iterability does seem to be at work here. Derrida implores: “Let us not forget that ‘iterability’ does not signify simply…repeatability of the same, but rather alterability of this same idealized in the singularity of the event…” (Limited Inc, 119) The event is not diffused in the light of the revelation of its iterability, it is simply re-imagined. The singularity of the Christ event does not lie in its purely arbitrary divine origin, but in its adherence to and, at the same time, divergence from a previous moment. The grace that the second Adam unleashes is gratuitous. But gratuitousness is still a measure: it is “more than…” it is “in excess of…” The singularity of the grace inaugurating Christ event is here thematized in terms of small displacements – “much more surely.” In this way the aphorism – a condensed Talmudic image – that claims that when the Messiah comes there will be only a “slight difference.” But, this is a small difference that makes all the difference.