Lenten Reflection 4b: 2 Corinthians 5:16-21
2 Corinthians 5:16-21
5:16 From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way.
5:17 So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new!
5:18 All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation;
5:19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us.
5:20 So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God.
5:21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
Comment
I spoke earlier of Paul’s biopolitics – such that the passage to redemption is corporal. Here is yet another perspective on this biopolitics. Agamben argues, at the conclusion of Homo Sacer, contra Foucault, that there is no escape from the biopolitical predicament: every body is always already a biopolitical body. Thus, the “new economy of bodies and pleasures” that Foucault gestures towards at the end of History of Sexuality 1 is not really conceivable. Foucault, as far as Agamben is concerned, is not critical enough with his concepts. It is not merely a new relation between body and pleasure that is necessary but a, in some sense, a new body, a new corporal destiny. Further, this new body cannot be the return to an old body, there can be no nostalgia for a pre-biopolitical existence -- “There is no return from the camps to classical politics” (187).
In Paul we find something like the possibility of a new corporal destiny, not in terms of an escape from bodily existence – as it sometimes sounds in 2 Corinthians – but in terms of a participation in another future for the body: “we are convinced that one has died for all; therefore all have died. And he died for all, so that those who live might live no longer for themselves but for him who died and was raised for him” – these are the words that immediately precede our text. These are the conditions under which Paul can claim that “if anyone is in Christ, there is a new creation.” There is here the possibility of not just a new relation between body and world, but the possibility of a new body, of a new site for a biopolitical resistance to biopolitics. In this way Paul represents a possible completion of Agamben’s project to found a new politics which would be a zoe which is its own bios – this, by the way, is not a possibility that Agamben names in his Paul book.
5:16 From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way.
5:17 So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new!
5:18 All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation;
5:19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us.
5:20 So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God.
5:21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
Comment
I spoke earlier of Paul’s biopolitics – such that the passage to redemption is corporal. Here is yet another perspective on this biopolitics. Agamben argues, at the conclusion of Homo Sacer, contra Foucault, that there is no escape from the biopolitical predicament: every body is always already a biopolitical body. Thus, the “new economy of bodies and pleasures” that Foucault gestures towards at the end of History of Sexuality 1 is not really conceivable. Foucault, as far as Agamben is concerned, is not critical enough with his concepts. It is not merely a new relation between body and pleasure that is necessary but a, in some sense, a new body, a new corporal destiny. Further, this new body cannot be the return to an old body, there can be no nostalgia for a pre-biopolitical existence -- “There is no return from the camps to classical politics” (187).
In Paul we find something like the possibility of a new corporal destiny, not in terms of an escape from bodily existence – as it sometimes sounds in 2 Corinthians – but in terms of a participation in another future for the body: “we are convinced that one has died for all; therefore all have died. And he died for all, so that those who live might live no longer for themselves but for him who died and was raised for him” – these are the words that immediately precede our text. These are the conditions under which Paul can claim that “if anyone is in Christ, there is a new creation.” There is here the possibility of not just a new relation between body and world, but the possibility of a new body, of a new site for a biopolitical resistance to biopolitics. In this way Paul represents a possible completion of Agamben’s project to found a new politics which would be a zoe which is its own bios – this, by the way, is not a possibility that Agamben names in his Paul book.
Labels: Agamben, Bible, biopolitics, Foucault, Lenten Reflection, St Paul
posted by Jason at 9:40 AM
4 comments
