I deeply admire the insights of René Girard, a scholar whose intellectual journey led him back to Roman Catholicism in the 1950s. His profound engagement with Holy Scripture culminated in the development of his mimetic theory, which offers a cohesive understanding of various biblical themes I had previously grasped only in isolation. While I don’t align with all his conclusions, Girard’s work underscores humanity’s need for the Prince of Peace. He posits that imitating Christ is essential to breaking the cycles of violence—a perspective that serves as an anthropological apologetic highlighting aspects of human fallenness, though it remains somewhat ambiguous about their origins.
Girard’s stance has, unsurprisingly, marginalized him within certain academic circles. Nonetheless, his ideas have inspired institutions and garnered a dedicated following. I encourage those grappling with political or theological polarities to approach his work with discernment. While it sheds light on the blind spots in our desires, it’s crucial to engage critically with any author’s perspectives. Despite my reservations, Girard’s contributions remain profoundly enriching.
Through extensive reading his works, I’ve identified key areas of disagreement:
1. Biblical Interpretation: Girard holds the Bible in high regard but suggests it uniquely departs from scapegoating violence over centuries, implying that some scriptural parts reflect older, pagan views on practices like sacrifice. I contend that this perspective weakens his central thesis. A more robust argument would position the Bible—all of it—as the ultimate authority, judging humanity rather than being subject to human critique.
2. Anthropological Foundations: As a literary anthropologist, Girard approaches his observations from that discipline, bringing with him certain assumptions, including those related to theistic evolution. For a biblical absolutist, violence stems from the Fall. In contrast, evolutionary perspectives might suggest that violence predates and leads to the Fall. This raises questions: Was Abel’s murder the first, as traditional creationism posits? If so, perhaps this aligns with a creationist view. If not, it might challenge the foundational significance of such events.
3. Origin of Desire: Girard’s concept of mimetic desire is insightful but doesn’t fully explain the origin of desire itself. Critically, it seems circular: if all desires are imitated, where did the initial desire originate? This critique parallels challenges faced by evolutionary theories in explaining life’s origins.
4. Atonement Theology: Girard’s interpretation of the cross emphasizes the exposure of the scapegoat mechanism, offering a non-violent approach to conflict resolution. While this perspective is valuable, it appears to downplay traditional doctrines like the wrath of God and propitiation. I believe that understanding the atonement benefits from integrating both Girard’s insights and the Anselmian view of substitutionary atonement, rather than viewing them as mutually exclusive.
5. Simplification of Complex Issues: Some of Girard’s analyses tend toward oversimplification. For instance, drawing structural parallels between gang violence and law enforcement actions might overlook the nuanced differences in intent and context, akin to comparing the structural similarities between harmful and consensual acts without acknowledging their distinct moral and relational contexts.
Despite these critiques, engaging with Girard’s work is intellectually rewarding. It’s unfortunate when individuals dismiss his contributions based solely on associations with scholars they may disagree with. Girard himself refrained from delving deeply into formal theology, often emphasizing his role as a literary critic. In his later years, he expressed concern over the tensions between Islam and Christianity, reflecting his commitment to addressing pressing global issues.
Ultimately, while I approach Girard’s theories with critical caution, I recognize their value in prompting deeper reflection on human behavior, desire, and the transformative power of imitating Christ.
