Mimetic theory, developed by French philosopher and literary critic René Girard, proposes that human desire is mimetic, meaning it imitates and mimics the desires of others. At the heart of mimetic theory is the concept of mimetic rivalry, which posits that when two or more people desire the same object, they become rivals and enter into conflict. Girard argued that this tendency towards mimetic rivalry is the root cause of many social ills, from petty rivalries to war and genocide.
So what does the Bible have to say about mimetic theory and mimetic desire? There are several aspects of Girard’s theory that resonate with biblical themes and narratives:
Mimetic Desire
The idea that human desire mimics and imitates the desires of others is reflected in several biblical passages that speak of envy, jealousy and coveting. For example:
“You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that is your neighbor’s.” (Exodus 20:17)
“For where jealousy and selfish ambition exist, there will be disorder and every vile practice.” (James 3:16)
“Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy.” (Romans 13:13)
These verses point to the human tendency to desire what others have, whether possessions, status, or relationships. This mimetic quality of desire can lead to further sin such as quarreling, jealousy and division.
Mimetic Rivalry
Girard’s concept of mimetic rivalry, in which people become enemies or rivals when desiring the same object, also finds echoes in Scripture. The story of Cain and Abel provides an archetypal example:
“In the course of time Cain brought to the Lord an offering of the fruit of the ground, and Abel also brought of the firstborn of his flock and of their fat portions. And the Lord had regard for Abel and his offering, but for Cain and his offering he had no regard. So Cain was very angry, and his face fell. The Lord said to Cain, “Why are you angry, and why has your face fallen? If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is contrary to you, but you must rule over it.” (Genesis 4:3-7)
Cain and Abel both desired God’s favor, but when Abel’s offering was accepted over Cain’s, Cain’s mimetic rivalry with his brother led him to murder. This tragedy poignantly illustrates the cycle of mimetic desire leading to conflict and violence.
The New Testament also warns against covetousness and envy, which foster mimetic rivalries:
“But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic.” (James 3:14-15)
Scapegoating
Girard described the human tendency to blame a scapegoat in order to release mimetic rivalries and violence. The scapegoat is an innocent victim who is sacrificed or expelled to restore peace and order to the community.
This practice of scapegoating is readily apparent in Scripture. In Leviticus 16, God instituted rituals involving two goats – one sacrificed to atone for the people’s sins, the other released into the wilderness, symbolically carrying the sins away. The Suffering Servant passage in Isaiah 53 has been interpreted as depicting Israel’s use of a scapegoat to bear the nation’s transgressions.
Most significantly, the crucifixion of Jesus contains elements of scapegoating. Though completely innocent, Jesus was executed by the religious authorities in collaboration with the Romans, in effect becoming the scapegoat to quell potential riots or rebellion. Girard himself analyzed the Passion narratives in light of mimetic theory and scapegoating.
Nonviolence and Forgiveness
While Girard traced humanity’s tendencies toward violence rooted in mimetic rivalries, the Bible offers an alternative vision of nonviolence, love, and forgiveness breaking the cycle of revenge.
Jesus’ teachings in the Sermon on the Mount directly repudiate the downward spiral of violence incited by mimetic rivalries:
“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also.” (Matthew 5:38-39)
Instead of retaliating and seeking vengeance, which would perpetuate violence, Jesus commanded his followers to “love your enemies and pray for those who persecute you” (Matthew 5:44). This ethic of grace and forgiveness provides a countercultural break from the mimetic contagion of violence.
The Apostle Paul also emphasizes that Christ has dismantled mimetic divisions and rivalries:
“For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility…that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility.” (Ephesians 2:14-16)
Imitating Christ
While human desire tends to mimetically follow envious and rivalrous models, Girard and the Bible both point to an alternative model worth imitating – Jesus Christ himself.
1 Corinthians 11:1 expresses this vision succinctly: “Be imitators of me, as I am of Christ.” If mimetic impulses are directed toward imitating Christ, they can become a force for good rather than evil.
Several biblical authors emphasize imitating Christ’s self-sacrificial love, humility, and forgiveness toward others:
“Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord.’ To the contrary, ‘if your enemy is hungry, feed him; if he is thirsty, give him something to drink’…Do not be overcome by evil, but overcome evil with good.” (Romans 12:16-21)
Rather than imitating envious desires or entering mimetic rivalries, Christians are called to imitate Jesus by loving enemies, forgiving persecutors, and overcoming evil with good. This mimetic model fractures the cycle of violence and introduces reconciliation.
Conclusion
In many ways, mimetic theory aligns with key biblical themes – the tendency toward envious desire, conflict emerging from mimetic rivalries, the human propensity to scapegoat, and the necessity of grace, forgiveness, and imitation of Christ to break cycles of violence. Scripture offers penetrating insights into mimetic contagion going back centuries before Girard’s work. At the same time, the Bible provides an ethic that subverts the downward spiral of mimetic desire and rivalry – an ethic embodied in the life, death, and resurrection of Christ. For Christians seeking to understand human desire and conflict, both Girard’s mimetic theory and the patterns of Scripture offer illuminating perspective.