Mimetic Theory and Eschatological Empathy

Last updated on: September 8, 2015 at 2:11 am by Matthew Distefano

Mimetic Theory and Eschatological Empathy 2015-09-08T02:11:53-06:00 Matthew Distefano

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Mimetic theory teaches us that we learn by imitation—whether you have studied the work of René Girard or not, you have probably noticed this. For example, when we teach, we not only use words to explain how to ride a bicycle, throw a ball, or do a push-up. More importantly, we model. We actually get on our bicycle, pick up a baseball, and drop to the ground and “give ‘em twenty.” Because of our mimetic nature, we also tend to embrace the belief systems of our parents and/or dominant culture.

My personal background is no different.

My parents had an Arminian theology and as such, told me that I had the “free choice” to accept Jesus Christ as my “Lord and Savior” or not. Of course, given the eternal consequences of an incorrect choice, I “freely” chose to be a Christian. However, even as a kid, in the back of my mind was this sickening feeling that others’ choice did not seem as free as mine did. Why was I so fortunate to be born into a Christian family? What if I had been born into a Jewish, Muslim, or Hindu family? What would have been my eternal fate then? I would often think something similar to the following:

“Why am I afforded more detailed information about this eternal ultimatum than a Hindu or Muslim? How is this fair and how can people be held accountable for such a decision?”

Of course, all of this presupposes this “choice” actually being the correct one. Should those in the other faith traditions who believe in a similar “hell” be correct, why are they afforded more insight into the “choice” than I?

What seems even more unfair is that there are those who have been molested by those who claim to profess the love of God—whether Christian or otherwise. There are those who have put their faith in clergy, only to be violated in the most painful of ways. There are countless of individuals who have had to experience a version of Jesus that is actually anti-Christ. And this is the only Jesus they may ever meet! And yet, they are supposed to “freely choose” Jesus or face eternal condemnation?

When I meditate on these questions and those similar, I cannot help but have empathy. What if I were molested by a “follower” of Jesus? What if one of “God’s elect” raped me when I was younger? Would my eternal choice not, in some very large and distinct way, be affected by such a terrifying event?

Let’s see what Scripture can teach us.

Take a look at Genesis 4:9. After God asks Cain about his slain brother’s whereabouts, Cain sarcastically snaps back at God and rhetorically asks, “Am I my brother’s keeper?” Of course, Cain did not believe himself to be the keeper of Abel, but the implied answer from God, should the Lord have answered, would have been “yes.” There is an implied oneness in this passage between Cain and Abel.

Paul, in his letter to the Romans, describes such oneness when he writes: “I have great sorrow and unceasing grief in my heart. For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh. (Romans 9: 2 – 3)” For Paul, it makes no difference if another or himself is cut off from Christ. Both options would cause “unceasing grief” for him.

In Matthew 25:40, Jesus explains our interconnectedness when he says what we do to the least of our kind, we do to Jesus himself. Because all things come into being through Jesus (John 1:3) and he thus, “enlightens every person” (1:9), Jesus is truly saying that what we do to our brothers and sisters—even the least of our fellow human—we are doing to the one we claim to worship.

We are all responsible for each other, because all humans came to being through him!

All people. Not some. All.

When we look at our eschatology, we need to have some empathy. Jesus sure did! That is one reason he brought peace. That is a part of why he said, “Father forgive them, for they do not know what they are doing. (Luke 23:34)” He recognized that we have no idea what are doing to each other. We had no idea what we were doing to Jesus.

This ignorance runs through each and every one of us. Because of this, God shows all of us mercy (Romans 11:32). I must take the stance that I am responsible for my brothers and sisters, which, according to how I interpret things, includes everyone. Should one lost sheep perish (apollumi), to follow Christ is to desire to save even one. To follow Christ is to rejoice over finding the last lost sheep—those sinners who repent of their ways and choose the path of the non-violent Christ. I believe once every lost sheep is found, then and only then can “every tear be wiped from our faces.” (Revelation 21:4) As interconnected interdividuals, I simply cannot foresee any other way.

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