What The Cross Teaches Us About Cancel Culture

Hundreds of millions of Christians from all over the globe will celebrate the suffering and death of Christ this year. Through a grave studying and careful consideration of the Gospels’ accounts of Christ’s end, these traditions may mean marking and recalling this historic event.

Most Christians accept the annual ritual of remembering Christ’s torture’s and death as a time for spiritual education and personal transformation. However, there is unexpected meaning in bringing to mind an event that, in the eyes of the believer, is evidence of His unflappable love shown in His willingness to pardon even what appears to be terrible.

Although it is undeniably personal, internalizing the significance of Christ’s suffering’s and death is also, and always has been, cultural. Christ’s earliest’s disciples were deliberately engaging in an act of social corruption when they told the tale of Christ and his cross to the community in which they lived, a culture that used the cross as an instrument of terror. Not only had Christ’s suffering’s and death altered them, but it was also intended to alter the course of history. How now?

Rene Girard, a scholar and literary critic from the 20th century, has provided one of the most powerful addresses of how the cross of Christ stands against history. Girard observed an unexpected change against a practice of violence that had been accepted for numerous decades in the Gospel accounts of Christ’s suffering’s and death: the propensity of people and social organizations to find the resolution of conflict by placing aggression and blame on one person or group.

We have a tendency to believe that hurting someone is the answer to our issues. For scapegoating typically takes the form of a mob’s collective’s will, which allows the main perpetrators of the violence to conceal their identities and desires while also absolving them of accountability for their deeds.

No Holy Intervention

Mobs permit violent offenders to hold their secrecy and shield themselves from the repercussions of their brutality. Large-scale efforts have been made over the years to defend and justify scapegoating violence, including the fallacy that such actions are sanctioned by God or can be justified as apparently advancing a greater and more significant great. Additionally, it is not too difficult to incite a crowd to rage against an intended target. All that is required is an accusation, reasons for impending danger, and a suitable time. A mob will become much unstoppable if you can persuade them that their activities are righteous.

Girard thought that the Gospel accounts of Christ’s suffering’s and death vividly display the dynamics of scapegoating violence and hold the key to comprehending a truth that is fundamental to its meaning. Christ’s suffering’s and death show how the scapegoating tendencies manifest themselves and how they are used, but they also show that God opposes them and works to subvert them.

We should be against the purveyors and their mobs just as God is, and one of the best ways to demonstrate our rebellion is to make sure the Gospel is preached aloud. God opposes our attempts to defend our cruelty toward another because he doesn’t want excuses like we do. The Gospel accounts of Christ’s suffering’s and death reveal that God knows what we are up to and sees through our deceptions, despite our best efforts to persuade others that our scapegoating is necessary and even moral.

Online Mobs

The scapegoating crowds of the former have all transitioned to the modern era in the present, and this change has made them much more potent and sneaky in many ways. Girard’s observation’s that the spread of the story of Christ’S suffering and death has given people who claim to be victims a great deal of awareness should be added to this atmosphere of online scapegoating. It can be challenging to determine whether cases of victim level are true or are merely a way to exploit one’s complaints’s for their own self-interest and personal gain due to the sensitivity to observe victim cases.

All of this results in the dense muck of activities that make up” natural culture’s”‘s vengeful realities. A never-ending display of scapegoating murder is a manifestation of the negative energies of halt community, with its private monster demons, social media hordes, and justified assault in the name of sufferer advocacy.

Natural history is actually an antiquated way of trying to mend fences or bring about social cohesion by hurting people. Scapegoating crime has been able to confirm itself and spread on an unfathomable scale thanks to digital technology. One rarely knows who will be targeted for expulsion next or what seemingly innocent action or study will bring the crowd to one’s window, making social media a dangerous place.

Those who have given the Gospel account of Christ’s suffering’s and death enough thought can face halt community head-on and give it a name for what it is. What God knows and sees may be known to us. The same terrible force that drove Jesus to His cross is concealed in the shadowy depths of halt community.