René Girard and Secular Modernity: Christ, Culture, and Crisis
In René Girard and Secular Modernity: Christ, Culture, and Crisis, Scott Cowdell provides the first systematic interpretation of René Girard’s controversial approach to secular modernity. Cowdell identifies the scope, development, and implications of Girard’s thought, the centrality of Christ in Girard's thinking, and, in particular, Girard's distinctive take on the uniqueness and finality of Christ in terms of his impact on Western culture. In Girard’s singular vision, according to Cowdell, secular modernity has emerged thanks to the Bible’s exposure of the cathartic violence that is at the root of religious prohibitions, myths, and rituals. In the literature, the psychology, and most recently the military history of modernity, Girard discerns a consistent slide into an apocalypse that challenges modern ideas of romanticism, individualism, and progressivism.

In the first three chapters, Cowdell examines the three elements of Girard’s basic intellectual vision (mimesis, sacrifice, biblical hermeneutics) and brings this vision to a constructive interpretation of “secularization” and “modernity,” as these terms are understood in the broadest sense today. Chapter 4 focuses on modern institutions, chiefly the nation state and the market, that function to restrain the outbreak of violence. And finally, Cowdell discusses the apocalyptic dimension of Girard's theory in relation to modern warfare and terrorism. Here, Cowdell engages with the most recent writings of Girard (particularly his Battling to the End) and applies them to further conversations in cultural theology, political science, and philosophy. Cowdell takes up and extends Girard’s own warning concerning an alternative to a future apocalypse: “What sort of conversion must humans undergo, before it is too late?”

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René Girard and Secular Modernity: Christ, Culture, and Crisis
In René Girard and Secular Modernity: Christ, Culture, and Crisis, Scott Cowdell provides the first systematic interpretation of René Girard’s controversial approach to secular modernity. Cowdell identifies the scope, development, and implications of Girard’s thought, the centrality of Christ in Girard's thinking, and, in particular, Girard's distinctive take on the uniqueness and finality of Christ in terms of his impact on Western culture. In Girard’s singular vision, according to Cowdell, secular modernity has emerged thanks to the Bible’s exposure of the cathartic violence that is at the root of religious prohibitions, myths, and rituals. In the literature, the psychology, and most recently the military history of modernity, Girard discerns a consistent slide into an apocalypse that challenges modern ideas of romanticism, individualism, and progressivism.

In the first three chapters, Cowdell examines the three elements of Girard’s basic intellectual vision (mimesis, sacrifice, biblical hermeneutics) and brings this vision to a constructive interpretation of “secularization” and “modernity,” as these terms are understood in the broadest sense today. Chapter 4 focuses on modern institutions, chiefly the nation state and the market, that function to restrain the outbreak of violence. And finally, Cowdell discusses the apocalyptic dimension of Girard's theory in relation to modern warfare and terrorism. Here, Cowdell engages with the most recent writings of Girard (particularly his Battling to the End) and applies them to further conversations in cultural theology, political science, and philosophy. Cowdell takes up and extends Girard’s own warning concerning an alternative to a future apocalypse: “What sort of conversion must humans undergo, before it is too late?”

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René Girard and Secular Modernity: Christ, Culture, and Crisis

René Girard and Secular Modernity: Christ, Culture, and Crisis

by Scott Cowdell
René Girard and Secular Modernity: Christ, Culture, and Crisis

René Girard and Secular Modernity: Christ, Culture, and Crisis

by Scott Cowdell

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Overview

In René Girard and Secular Modernity: Christ, Culture, and Crisis, Scott Cowdell provides the first systematic interpretation of René Girard’s controversial approach to secular modernity. Cowdell identifies the scope, development, and implications of Girard’s thought, the centrality of Christ in Girard's thinking, and, in particular, Girard's distinctive take on the uniqueness and finality of Christ in terms of his impact on Western culture. In Girard’s singular vision, according to Cowdell, secular modernity has emerged thanks to the Bible’s exposure of the cathartic violence that is at the root of religious prohibitions, myths, and rituals. In the literature, the psychology, and most recently the military history of modernity, Girard discerns a consistent slide into an apocalypse that challenges modern ideas of romanticism, individualism, and progressivism.

In the first three chapters, Cowdell examines the three elements of Girard’s basic intellectual vision (mimesis, sacrifice, biblical hermeneutics) and brings this vision to a constructive interpretation of “secularization” and “modernity,” as these terms are understood in the broadest sense today. Chapter 4 focuses on modern institutions, chiefly the nation state and the market, that function to restrain the outbreak of violence. And finally, Cowdell discusses the apocalyptic dimension of Girard's theory in relation to modern warfare and terrorism. Here, Cowdell engages with the most recent writings of Girard (particularly his Battling to the End) and applies them to further conversations in cultural theology, political science, and philosophy. Cowdell takes up and extends Girard’s own warning concerning an alternative to a future apocalypse: “What sort of conversion must humans undergo, before it is too late?”


Product Details

ISBN-13: 9780268210113
Publisher: University of Notre Dame Press
Publication date: 11/01/2024
Pages: 272
Product dimensions: 6.00(w) x 9.00(h) x (d)

About the Author

Scott Cowdell is associate professor and research fellow in public and contextual theology at Charles Sturt University, Canberra, Australia, and canon theologian of the Canberra-Goulburn Anglican Diocese. He is author and editor of a number of books, including Violence, Desire, and the Sacred: Girard's Mimetic Theory Across the Disciplines (edited with Chris Fleming and Joel Hodge).

Read an Excerpt

In this study the elaboration of mimetic theory is set out in three phases. From the early stages, in Girard’s literary scholarship, his characteristic themes of deviated transcendence and its Christian alternative are already evident, along with the apocalyptic note that he first identifies in the novels of Proust and Dostoyevsky. The three key refrains are broadly these. First, Girard learns from great literature that desire is borrowed and derivative, that it makes us structurally prone to envy and rivalry, and that pursuing the being of our model or mediator of desire leads to the full range of modern pathologies as addressed for instance by Freud and by existentialist philosophy. This mimetic quality of desire has yielded a tragic state of affairs in which people are sacrificed to still the rivalrous escalation of violence—a cultural theme that Girard identifies initially in Greek tragedies, which began to call in question the more familiar mythical dissimulation of this mechanism. In the second stage of his project, moving from literature to anthropology, Girard delineates the universal shape of this phenomenon through a close reading of world mythology and ritual. His simple account of humanity emerging and growing to maturity on the back of this serendipitous discovery for keeping violence under control became the central theme of mimetic theory. The third key refrain is his contemporaneous discovery of a way beyond this state of affairs, which was disclosed in the Hebrew Scriptures and then decisively in the Gospels’ passion narratives.

As Aquinas takes up Aristotle to create a larger Christian vision, so Girard takes up Cervantes, Shakespeare, Proust, Dostoyevsky, Durkheim, Nietzsche, Freud, and Clausewitz. The mimetic theory is variously illuminated by each of these (and some others) in its dimensions of borrowed desire, escalation in rivalry, cathartic violence, and the threat of apocalypse, with psychological healing and a capacity to negotiate mimetic currents found to be most fully present in Jesus Christ. For Girard, Christ is present not only in person but also incognito as the form of conversion, standing behind every advance that humanity makes in mastering violence. Nietzsche is an especially interesting case for Girard. He was the first to understand that Christianity was incompatible with the mythical and the sacrifice of innocents, while rejecting Christ in favor of Dionysus.

Having set all this out, I then try to imagine the theological implications of mimetic theory. Revelation is central, but it is inseparable from the process of being caught up in God’s healing and liberating project that has slowly but surely come to light in history, centered on its world-transforming breakout in Jesus Christ. In light of which, mimetic theory requires a comprehensive, dynamic, spiritual theology to do it justice. The work of Bernard Lonergan has been associated with Girard, along with that of Dietrich Bonhoeffer and the unofficial theology of Simone Weil—the latter two sharing Girard’s critique of what religion as solely a human creation can descend into. I suggest that the théologie totale of Sarah Coakley is ripe for a Girardian appropriation or, alternatively, that mimetic theory is ripe for appropriation by théologie totale—and this despite Coakley’s persistent unease that Girard unduly problematizes the religio-cultural category of sacrifice.

Girard’s real theological marriage has to be with theological dramatic theory, as it devolves from Hans Urs von Balthasar into the hands of Raymund Schwager. Here is a comprehensive, self-involving, transformative model that links revelation and salvation. Theological dramatic theory can uphold providence against the problem of evil on the basis of its earthy realism coupled with its eschatological confidence. I seek to show that Girard is compatible with this approach, notwithstanding von Balthasar’s own doubts to that effect. I then venture a five-act Girardian Theo-drama that seeks to honor the evolutionary nature and scope of mimetic theory. A further theological tradition, that of double agency, is applied to fill out this Theo-dramatic account, in which divine providence is seen to work kenotically, incarnationally—sacramentally—through the within of natural processes. God is no stranger to God’s world, working through its natural and historical processes out of love for the world and respect for creatures who live according to their own natures (including humanity’s mimetic nature).

The subsequent challenge is to show how the shadow side of a Darwinian and Girardian world can be squared with theological orthodoxy. Having already affirmed Girard’s grip on the important theological theme of human freedom, I go on in a related discussion to answer John Milbank and other critics who think that Girard abandons theological orthodoxy by making violence ontologically fundamental to creation. Within the developing tradition of Irenaeus, there is scope for a more evolutionary sense of divine providence building stage by stage in light of an eschatological goal—not an onward historical march that sweeps victims aside, but a process that creates as it redeems, transforming the tragic evolutionary givens of life into gift as the Theo-drama plays out.

(excerpted from conclusion)

Table of Contents

Acknowledgements

Introduction

1. Overture to Mimetic Theory

2. From Violence to Divinity

3. From Hominization to Apocalypse

4. Girard Among the Theologians

5. A Divine-Human Drama

6. The Shadow Side of Finitude

7. Divine Overaccepting

8. Christ, the Nonviolence of God

Conclusion

Bibliography

Index

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