For the ancients, the scapegoat served as the healing agent for the larger whole. In modern times, the concept of the scapegoat has mutated from merely the bearer of misfortune to the person or group blamed for bringing misfortune.

When we are scapegoated we are most conscious of how we feel humiliated, alienated, and endangered. But the other function of scapegoating is at least as pernicious. Scapegoating protects the source of the problem we are being scapegoated for, the vicious system of profit and exploitation, of plenty and scarcity existing side by side.

Haven’t you stopped to wonder why men want a scapegoat? What is it, what was it ever, but a device to help them avoid looking at themselves?

And how easy this mechanism is to see in others! Can we see it in ourselves? That is the question. Who are your scapegoats? What do you reject in others that you secretly reject in yourself? Weakness? Failure? Fear? Homosexuality? Violence? What thoughts and feelings do you not admit in yourself, in order to hold up to the world an image of who you are?

Every movement that seeks to enslave a country, every dictatorship or potential dictatorship, needs some minority group as a scapegoat which it can blame for the nation's troubles and use as a justification of its own demands for dictatorial powers. In Soviet Russia, the scapegoat was the bourgeoisie; in Nazi Germany, it was the Jewish people; in America, it is the businessmen.

The scapegoat upon whom the sins of the people are periodically laid, may also be a human being.

Every year in ancient Israel the high priest brought two goats into the Jerusalem temple on the Day of Atonement. He sacrificed one to expiate the sins of the community and then laid his hands on the other, transferring all the people’s misdeeds onto its head, and sent the sin-laden animal out of the city, literally placing the blame elsewhere. In this way, Moses explained, “the goat will bear all their faults away with it into a desert place.”1 In his classic study of religion and violence, René Girard argued that the scapegoat ritual defused rivalries among groups within the community.2 In a similar way, I believe, modern society has made a scapegoat of faith.

[Scapegoating] blames societal ills on the groups with the least power and the least say in how the country operates while allowing the larger framework and those who control and reap the dividends of these divisions to go unchecked.

Democracy is susceptible to being led astray by having scapegoats paraded in front of the electorate. Get the rich, the greedy, the criminals, the stupid leader and so on ad nauseam.

There is always an attempt to move away from the Cross, that is, to perpetuate man’s misrecognition of his violence and protect his pride from the revelation. Without the Cross, there is no revelation of the fundamental injustice of the scapegoat mechanism, which is the founder of human culture, with all its repercussions in our relationships with each other.

Demagogues direct our frustrations against other groups, blaming those most victimized. For the failures of corporate capitalism, we scapegoat each other.

The homosexual is a scapegoat who evokes no sympathy. Hence, he can only be a victim, never a martyr.

Every tribe in the world had its own version of the scapegoat, marked for exile or persecution when the homefolk needed to purge themselves of their own guilts.

By using money as the scapegoat and work as our all-consuming routine, we are able to conveniently disallow ourselves to do otherwise: 'John, I'd love to talk about the gaping void I feel in my life, the hopelessness that hits me like a punch in the eye every time I start my computer in the morning, but I have so much work to do! I've got at least three hours of unimportant email to reply to before calling prospects who said 'no' yesterday. Gotta run!