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

In this very-well-researched book, one is introduced to the basics of the Girardian theory, which provides the basis for Girard’s insights on secularism and modernity. As Cowdell puts it, “It is a fragile modernity, an incomplete secularization, and a dark future that Girard offers us” (p. 14), but all is not lost. He also tells us that if we learn from the teachings of Girard, then humanity may yet be saved from Girard’s dark future.

The first three chapters of the book serve as a primer for Girardian thinking on mimesis and scapegoating, as well as Girard’s unorthodox interpretation of both the Hebrew Bible and the Christian Testament. Cowdell attempts to describe the salient elements of these terms and theories that are required to understand what he writes in the fourth and fifth chapters. Yet, for one who has never studied Girard, the first three chapters may likely prove difficult fully to comprehend. Cowdell often uses literature to explain the essence of Girard’s thoughts, but, unless one is familiar with the books and myths that are being referenced, this could cause more confusion than understanding. Cowdell synthesizes Girard’s theories, which took a lifetime to create, into just over 100 pages, leaving the novice reader with many unanswered questions, such as how the notion of free will plays into Girardian thinking.

The final chapters of Cowdell’s book describe Girard’s views on secularism and modernity. Modernity has, in effect, caused people to fall into the trap of thinking that one can do what one pleases, despite the fact that the trappings of modern culture cause us to fall farther and farther down the rabbit hole of mimetic desire. In Cowdell’s words: “Romantic individualists believe that they can do and be who and what they want in today’s world of deregulated desire, though in reality they are simply devoting themselves unawares to mimetic captivity and rivalry” (p. 46).

Girard’s worldview, as offered to us in the final chapter, is bleak. Through the teachings of Jesus Christ, scapegoating was put to an end, yet he laid the foundation for humanity to have peace without the need for such a ritual. However, humanity has failed to live up to the standards that Jesus prescribed, which is to put an end to violence altogether. As war becomes normative and increasingly more deadly, Girard’s simple solution to end violence is conversion: “The choice is primarily to undergo a conversion beyond the morally black-and-white thinking that typifies entrapment in mimetic rivalry. This is what being a Christian entails: coming to share mimetically in Christ’s nonri-valrous desire, which uproots self-definitional hatred against the despised other and the violence that follows” (p. 171). Only through imitating Christ alone can humanity prosper and put an end to violence altogether.

Overall, Cowdell’s book is an enlightening, enticing read and will most likely become a must read for those studying, or interested in, theology.