The History of Desire

The History of Desire:  From Babylon the Great to the New Jerusalem —

Over the last few weeks I have been engaged in some studies that have opened up a whole new realm of revelation for me having to do with mythology, anthropology, and theology.  In the future I would like to write more about this (and perhaps even share my thoughts on some upcoming podcasts) but for now I want to simply link to a few of the sources that have inspired me in this direction, which directly ties in with my research on Babylon the Great.  The masculine representation of Babylon is shown in Isaiah 14 as the King of Babylon, also known as the Antichrist, whereas the feminine representation of Babylon is shown in Revelation 18 as the Queen of Babylon, the ‘Bride’ of the Antichrist.  These symbols are the antithesis of Jesus and the Church as the True Christ and His Bride.  Take a second and look at this page which shows how Old and New Testaments combine to pronounce end-times judgments on Babylon the Great:

To get to the point, I have just been exposed to the work of French scholar Rene Girard.  Some of you may be familiar with him as a leading light of “Emergent” Christianity and this may throw up a red flag. Calm down.  I don’t worship the guy and I’m not discarding my faith in Scripture as the Word of God, as so many “emergent” types do.  Girard comes from the perspective of “higher criticism” and so he sees the Bible largely as a human production and accepts evolution.  However, Girard is also a believer and his intellectual research (begun decades ago) actually helped to convert Him to Christianity. In fact, he firmly believes that the only hope for the human race right now is to be found in the life and teachings of Jesus Christ!

Girard’s research into the nature of “desire” shows that human desire is “mimetic,” meaning that our desires are often borrowed, mimicked, from each other.  This relates to the Queen of Babylon because she is the archetypal figure whose fleshly/worldly desires are out of control.

Furthermore, Girard’s hypothesis goes on to say that because human desire is mimetic this actually leads to violence in human society as we all compete with each other in desiring the same things.  Girard looks back to the foundation of human society and sees this playing out in the times before there was such thing as “civilization.” He theorizes that once this mimetic-fueled violence starts it is only appeased when a “scapegoat” can be identified. “It’s all his fault!” Then, once the majority agrees in a scapegoat, and the scapegoat is killed, unity can again be achieved.  Girard believes that violent murder is in fact the foundation of civilization, and that violence itself is the heart and soul of the sacred (meaning religion itself).  It is amazing how much of this thought is corroborated by the Bible, first in Genesis, and then ultimately in Revelation.

Of course Jesus Christ and the event of the Cross was the transformational event that interrupted this cycle of mimetic-fueled violence.  In fact, it is Christianity itself that has led to the widespread secularism that has appeared to triumph today, by defeating violence and the religion it supported by honoring the victim as hero.  I know this is hard to grasp, but it makes sense if you are willing to think things through.

So here are some sources for those who are intrigued by this line of research. Again, I don’t agree with everything here spoken or written, but I do believe that these sources contain some amazing gems:

Firstly, I suggest the book “Compassion or Apocalypse” by James Warren.  It covers these things beautifully but it is 381 pages long:

If you don’t have time for that you can check out a shorter overview of these themes in the book “Discovering Girard” by Michael Kirwan, at only 137 pages long:

For those who may be wondering, I was first introduced to Girard by listening to the podcast “Beyond the Box,” which has been devoted to “Emergent” topics for five years now.  Go to and listen to the podcasts from April 28 and June 13, 2013 for some good discussion of mimetic desire, violence as the foundation of religion, the scapegoat mechanism, and how Jesus became the answer to ALL of our human problems.

After listening to these podcasts the first book I read that drew me more to these ideas was “Virtually Christian” by Anthony Bartlett, an inspiring and optimistic overview of what Jesus Christ did for us, and what the future potentially holds:

I know this may be a bit much for most people, but hold on. I’d love to do a podcast shortly and break it all down in a language that everyone can easily understand.

The Kingdom of Heaven is at hand!

Peter Goodgame
pdgoodgame -at- gmail dotcom


3 thoughts on “The History of Desire

  1. A mimetic society…I know our carnal nature covets other people’s stuff. Innate within our carnal nature is covetousness. If we have the resources to fulfill this desire we will participate in mimicking behavior.

    It’s when the resources are not readily available to us, we see if our covetous nature of desire will turn to lust. Lust is illicit desire. Will we break the law and morals of God and man to get what we desire?

    Like the frenzy at a store when violence sometimes ensues. Or the mob boss or drug cartel lord who uses violence and murder to keep his operation going as he/she desires. I don’t see this an entailing any “scapegoat” mechanism.

    Any time I see any scapegoat mechanism accompanied by a frenzy are events like the French Revolution, the installation of any Communist regime (Russian, China, South America, Cuba), the murder of Jews all over the world after the diaspora and the murder of Christians all over the world.

    I believe such behavior is evidence of a satanic hold on a people. The people are not necessarily solely operating in a carnal, covetous human nature. They have begun to operate in a satanic murderous nature. They will use the people’s covetous nature to delude them into killing the so called elitists. All the while a shadow elite is calling the shots.

    There are human sacrifice rituals in civilizations. Used to appease the gods or to solicit the god’s help. I wouldn’t call it a scapegoat act, more like satisfying the god’s blood lust.

    I don’t see Girard’s scapegoat side of human desire.


  2. I tend to agree with you soggy. Girard’s thesis is strong when it comes to explaining desire and the way that we teach each other what is desirable, but his explanation of the scapegoat mechanism is a weak point. Yes, he can offer many anecdotes from history, but to say that the killing of a scapegoat was carried out in all primitive societies and led to the foundation of religion everywhere is a little far-fetched. Nonetheless, I agree that violence was somehow connected with paganism in all its forms, and at a foundational level. This is all intriguing to me, because I see that the historical Antichrist, Nimrod, was in his own way a “scapegoat,” and his death established a line of paganism that seems to have been known worldwide, revolving around the “dying god” motif. As Nietzche wrote, our choice is between Dionysos and the Crucified. Both of them died by violence, but one of them was guilty, and the other was innocent. Nietzche chose the “strong” Dionysos, but we choose the Crucified, for in His death and resurrection we have LIFE!


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