The church is a collective subject
Halden Doerge spun out a provocative series of posts last week on the image of the church as the body of Christ. His main contention throughout was that “what the metaphor indicates is not a monopersonal identity that fuses Christ and the church.” From what I can tell, Halden’s objection to speaking of the church as “one body” with Christ stems from two related concerns: (1) to maintain Jesus’ position as mediator as unique to his historical person, and (2) to avoid rendering the church as a static, coherent “subject” such as could stand in as mediator. The latter seems especially problematic to him in that it divinizes the church understood as a static collective, leaving it in some sense immune to criticism. This is how “the body of Christ” can become an ideological concept.
This is a pretty perceptive analysis, in my opinion—but I think Halden locates the hinge in the wrong place. It’s not the concept of subjective unity that twists the image in an ideological direction, but the portrayal of the subject as static. Notice that in his most direct argument that the church is not a collective subject, the points of criticism tend toward the conclusion that there can be no such thing as a collective subject at all. Collectives are always constituted by a “nexus of relationships.” Because the church always takes the form of of mutual self-giving in love, it’s an “event” rather than a subject. But what does that assume about subjects? Can’t an individual subject, too, be described as a kind of nexus of inner relationships that require dynamic ordering if she is to stay sane, to act as one?
The problem isn’t with the idea of collective subjectivity itself. We live constantly as members of collective subjects, subjects that are more or less fractured, and more or less authoritarian. The problem is with a particular idea of what it means to be a unified subject: denying the “event” character of subjectivity itself, and portraying the subject as self-contained. (This kind of subject, whether individual or collective, is inevitably tyrannical.) Do away with a static, self-contained concept of subjectivity with respect to Christ, too, and Christ’s sole mediation need not preclude a participation in his unique personal identity—it could even be said that the specific form of Christ’s mediation is our inclusion in him as a collective subject. The uniqueness of Christ is precisely that he, unlike other historical figures, is an individual and collective subject at the same time.
This is all very schematic and impressionistic, I know. Bear with me.