The recently published collection For Rene Girard is a group of about 20 essays from friends and colleges writing about Girard’s influence on them and occasionally getting in to some of their own work. Girard is getting pretty old so I guess they figured they should get it published while he could still appreciate them himself. It was interesting to see the swath of people who have found Girard to be valuable. Most of them are Christians and a surprising number detail how Girard’s theory was actually pretty instrumental to their conversion to Christianity as well. James G. Williams, one of my favorite Girardian scholars, brings this up right off the bat.
Of course, the question always arises: “What difference does it make?” That is, is it a theory or model that makes a difference to human relationships that can actually be applied in situations of conflict to reduce or eliminate mimetic rivalry, scapegoating, or violence, whether on a small or a large scale? Or is its usefulness limited to its explanatory power? Is it able to show us what we are doing while lacking the guiding power to enable us to be better as human beings? The problem, I believe is one of religion and conversion. The mimetic scapegoat theory helps us spiritually and morally only if it impels us into a process of conversion.
This is one of the most difficult aspects of Girard’s work, and I think we have to engage it openly and honestly. It owes much to its biblical and Augustinian heritage. It does not make sense and it does not work unless we see that a scapegoat mechanism is at the root of our attitudes, behavior, and language. This has been one of the most important insights for me. It has confirmed my Christian formation and has enabled me to understand it in a way that is powerful and compelling.
-James G. Williams, In the Light of Rene Girard (From the For Rene Girard collection)