Professional Wrestling
A Christian Reflection
Revenge and Its Place in Modern Thought
We live in a time when, for some people, "revenge" makes good sense. It apparently didn't make sense to Jesus, who counseled his followers to pray for their enemies and forgive them repeatedly; but it certainly makes sense, Jesus notwithstanding, to many who call themselves Christian. They see the world on the analogy of a battleground, with winners and losers, and their aim is to be on the winning side. Or, perhaps more aptly, they see it on the analogy of a professional wrestling match.
I mention professional wrestling because, as far as I can tell, it is one of President-elect Trumps favorite art forms. Not ballet, gymnastics, not acrobatics, but wrestling. He likes music, too, and a few films. But wrestling holds a special place in his heart and in the hearts of many others. Professional wrestling, particularly WWE, has a global fan base of approximately 89.9 million people, with significant audiences in the US, UK, Canada, Germany, and India. The median age of WWE viewers is 54, and around 40% of the audience are women, reflecting its broad and diverse appeal.
The Allure of Professional Wrestling
Professional wrestling is more than just entertainment; it is a public spectacle that captivates the imagination of millions who revel in its combination of athleticism, drama, and grandiose storytelling. The matches themselves are theatrical displays of strength, skill, and larger-than-life personas, showcasing battles that pit hero against villain in epic struggles. These performances, steeped in the classic tropes of good versus evil, mirror archetypal narratives that have fascinated humanity for centuries. Among these archetypal narratives is the desire for revenge.
Understanding Revenge as an Archetype
Revenge is retaliation for a perceived wrong or injustice. This archetype often involves a protagonist who seeks retribution for a personal affront, betrayal, or harm done to themselves or their loved ones. The quest for vengeance is typically driven by intense emotions such as anger, grief, or a desire to restore honor or balance. It often includes punishment and sometimes violence—legal, verbal, or physical.
Revenge Tragedies in Elizabethan England
Consider, for example, the "revenge tragedy" of Elizabethan England. The "revenge tragedy" or "revenge play" was a popular dramatic genre characterized by themes of vengeance, moral corruption, and bloody violence. These plays unfolded in outdoor theaters, such as the Globe, where enthusiastic and sometimes rowdy audiences gathered to witness the thrilling spectacle. Much like modern professional wrestling with its heightened drama and clear distinctions between heroes and villains, revenge tragedies were marked by their theatricality and often featured elaborate scenes of fake blood and gore.
The stories typically revolved around a protagonist who seeks to avenge a significant wrong or murder, grappling with moral dilemmas and often descending into madness or moral ambiguity. Crowds, sometimes emboldened by ale, would cheer for the dramatic violence and intrigue. Iconic examples include Thomas Kyd's The Spanish Tragedy and Shakespeare's Hamlet, which combined themes of betrayal, revenge, and a cycle of escalating violence to captivate audiences and evoke intense emotional responses.
The Appeal of Revenge Narratives
The enjoyment of revenge tragedies, much like that of professional wrestling, was rooted in the visceral thrill of dramatic conflict and spectacle. Audiences relished the exaggerated portrayal of human emotions, such as rage, betrayal, and the thirst for vengeance, which tapped into their primal instincts and fascination with moral extremes. These plays offered a safe outlet for experiencing the intensity of violence, justice, and retribution without real-world consequences. The clear division between heroes and villains allowed audiences to cheer for their preferred side, while the plot twists and gory climaxes satisfied a craving for dramatic resolution and catharsis.
Additionally, the enjoyment stemmed from the performative nature of the plays, where the theatricality and over-the-top elements amplified the sense of entertainment. Much like in professional wrestling, revenge tragedies provided a shared, communal experience in which the audience became an active participant in the drama, responding vocally to the action and investing emotionally in the fates of the characters. This blend of dark themes, emotional release, and communal excitement made revenge tragedies a captivating form of entertainment for Elizabethan theatergoers.
Professional Wrestling Cons and Pros
Professional wrestling, while entertaining and influential, can function in the same way, both reinforcing and catalyzing a worldview where "revenge" is considered a positive value. Its emphasis on hyper-masculinity, violence, and winning at all costs can reinforce toxic behaviors and desensitize viewers to aggression and harm. The portrayal of gender roles, stereotypes, and unrealistic body standards can contribute to objectification, unhealthy expectations, and superficial values. Additionally, the blending of reality and fiction may blur lines between truth and performance. Wrestling’s dramatized rivalries and betrayals can normalize conflict and erode trust, promoting an "us vs. them" mentality that feeds tribalism and divisiveness.
However, professional wrestling also has a positive side. It serves as a form of communal bonding, both in-person and online, creating a shared space where fans can connect over their passion for the sport. The vibrant wrestling community, through forums, social media, and fan events, fosters friendships and a sense of belonging among individuals who may not otherwise find common ground. The spectacle's larger-than-life storytelling allows for camaraderie, as people come together to discuss, debate, and celebrate their favorite wrestlers and matches. In this way, professional wrestling builds communities that, despite its dramatic conflicts, can unite people in shared enthusiasm and collective experiences.
Struggle and Community
The communal aspects of wrestling - but not sanctioning of violence and revenge - resonate with process theology's emphasis on relationships as foundational to existence. When wrestling serves as a space for shared enthusiasm and collective identity, it becomes a medium through which individuals experience connection and co-create meaning. The dynamic interaction between performers and audiences, and among fans themselves, highlights the process view that reality is co-constructed through participation and shared experiences.
In this framework, even the competitive and aggressive aspects of wrestling can be understood as part of the broader spectrum of human expression. Process theology does not deny the presence of conflict but sees it as an opportunity for growth, transformation, and deeper understanding. When approached with awareness and balance, professional wrestling—alongside other forms of art—can contribute to a richer, more nuanced engagement with life, where both struggle and community are embraced as essential parts of the journey toward greater harmony and creative fulfillment.
Jesus and Wrestling
This positive side notwithstanding, we best recognize that, for Jesus if not for Christians, we human beings have a potential to grow into people who can form friendships beyond combat and revenge. We can love our enemies and not seek harm on them. This higher potential is sometimes glimpse in another kind of theatre, where people break bread together and sing together and kneel in prayer together, even as they may not like each other. They then leave their gathering with a desire to serve others, not to subdue them or retaliate agains them.
I am speaking, of course, of church services and worship, centered around a God of love, revealed but not exhausted in the healing ministry of Jesus. Professional wrestling matches may build community, but they do not build the kind of communal love Jesus had in mind. He grew up in a world filled with those who love violence and combat: a wrestling world. He believed that we humans can live in a very different way, supporting one another and not fighting one another. He died for this dream, this hope. His was a kind of heroism that far transcend the theatrics of professional wrestling.
The more you internalize his dream, the less you find ourself wanting to celebrate "victories" over others, or to divide the world into heroes and villains. Something in your heart opens up, and you just can't tear open your shirt like Hulk Hogan. You want to reach out in love. This makes professional wrestling, our contemporary version of revenge tragedies, less interesting and, in a way, a little silly. There's so much more to life than the flying elbow drop.
God and the Flying Elbow Drop
Process theologians believe that God does not, and cannot, do a flying elbow drop. For one thing, God does not have a body, which means God has no elbows with which to smash opponents. For another, God's very nature is love, and love seeks the well-being of each and all. This means that there is conflict in God, but not the kind of conflict found in a wrestling match. It is the conflict within God's own heart - may, the pain - when God sees the harm we do to one another. And there is a vulnerability in God, a weakness if you will, because that pain is itself painful to God. If we frequent wrestling matches, and we imagine ourselves in the situation of God, be best imagine ourselves, not as the one dropping his elbow on the victim, but in the victim about to receive the violence of the drop. That is where God is. In the least of these,
Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?’
He will reply, ‘Truly I tell you, whatever you did not do for one of the least of these, you did not do for me.’
Matthew 25:44-45 (NIV)
We live in a time when, for some people, "revenge" makes good sense. It apparently didn't make sense to Jesus, who counseled his followers to pray for their enemies and forgive them repeatedly; but it certainly makes sense, Jesus notwithstanding, to many who call themselves Christian. They see the world on the analogy of a battleground, with winners and losers, and their aim is to be on the winning side. Or, perhaps more aptly, they see it on the analogy of a professional wrestling match.
I mention professional wrestling because, as far as I can tell, it is one of President-elect Trumps favorite art forms. Not ballet, gymnastics, not acrobatics, but wrestling. He likes music, too, and a few films. But wrestling holds a special place in his heart and in the hearts of many others. Professional wrestling, particularly WWE, has a global fan base of approximately 89.9 million people, with significant audiences in the US, UK, Canada, Germany, and India. The median age of WWE viewers is 54, and around 40% of the audience are women, reflecting its broad and diverse appeal.
The Allure of Professional Wrestling
Professional wrestling is more than just entertainment; it is a public spectacle that captivates the imagination of millions who revel in its combination of athleticism, drama, and grandiose storytelling. The matches themselves are theatrical displays of strength, skill, and larger-than-life personas, showcasing battles that pit hero against villain in epic struggles. These performances, steeped in the classic tropes of good versus evil, mirror archetypal narratives that have fascinated humanity for centuries. Among these archetypal narratives is the desire for revenge.
Understanding Revenge as an Archetype
Revenge is retaliation for a perceived wrong or injustice. This archetype often involves a protagonist who seeks retribution for a personal affront, betrayal, or harm done to themselves or their loved ones. The quest for vengeance is typically driven by intense emotions such as anger, grief, or a desire to restore honor or balance. It often includes punishment and sometimes violence—legal, verbal, or physical.
Revenge Tragedies in Elizabethan England
Consider, for example, the "revenge tragedy" of Elizabethan England. The "revenge tragedy" or "revenge play" was a popular dramatic genre characterized by themes of vengeance, moral corruption, and bloody violence. These plays unfolded in outdoor theaters, such as the Globe, where enthusiastic and sometimes rowdy audiences gathered to witness the thrilling spectacle. Much like modern professional wrestling with its heightened drama and clear distinctions between heroes and villains, revenge tragedies were marked by their theatricality and often featured elaborate scenes of fake blood and gore.
The stories typically revolved around a protagonist who seeks to avenge a significant wrong or murder, grappling with moral dilemmas and often descending into madness or moral ambiguity. Crowds, sometimes emboldened by ale, would cheer for the dramatic violence and intrigue. Iconic examples include Thomas Kyd's The Spanish Tragedy and Shakespeare's Hamlet, which combined themes of betrayal, revenge, and a cycle of escalating violence to captivate audiences and evoke intense emotional responses.
The Appeal of Revenge Narratives
The enjoyment of revenge tragedies, much like that of professional wrestling, was rooted in the visceral thrill of dramatic conflict and spectacle. Audiences relished the exaggerated portrayal of human emotions, such as rage, betrayal, and the thirst for vengeance, which tapped into their primal instincts and fascination with moral extremes. These plays offered a safe outlet for experiencing the intensity of violence, justice, and retribution without real-world consequences. The clear division between heroes and villains allowed audiences to cheer for their preferred side, while the plot twists and gory climaxes satisfied a craving for dramatic resolution and catharsis.
Additionally, the enjoyment stemmed from the performative nature of the plays, where the theatricality and over-the-top elements amplified the sense of entertainment. Much like in professional wrestling, revenge tragedies provided a shared, communal experience in which the audience became an active participant in the drama, responding vocally to the action and investing emotionally in the fates of the characters. This blend of dark themes, emotional release, and communal excitement made revenge tragedies a captivating form of entertainment for Elizabethan theatergoers.
Professional Wrestling Cons and Pros
Professional wrestling, while entertaining and influential, can function in the same way, both reinforcing and catalyzing a worldview where "revenge" is considered a positive value. Its emphasis on hyper-masculinity, violence, and winning at all costs can reinforce toxic behaviors and desensitize viewers to aggression and harm. The portrayal of gender roles, stereotypes, and unrealistic body standards can contribute to objectification, unhealthy expectations, and superficial values. Additionally, the blending of reality and fiction may blur lines between truth and performance. Wrestling’s dramatized rivalries and betrayals can normalize conflict and erode trust, promoting an "us vs. them" mentality that feeds tribalism and divisiveness.
However, professional wrestling also has a positive side. It serves as a form of communal bonding, both in-person and online, creating a shared space where fans can connect over their passion for the sport. The vibrant wrestling community, through forums, social media, and fan events, fosters friendships and a sense of belonging among individuals who may not otherwise find common ground. The spectacle's larger-than-life storytelling allows for camaraderie, as people come together to discuss, debate, and celebrate their favorite wrestlers and matches. In this way, professional wrestling builds communities that, despite its dramatic conflicts, can unite people in shared enthusiasm and collective experiences.
Struggle and Community
The communal aspects of wrestling - but not sanctioning of violence and revenge - resonate with process theology's emphasis on relationships as foundational to existence. When wrestling serves as a space for shared enthusiasm and collective identity, it becomes a medium through which individuals experience connection and co-create meaning. The dynamic interaction between performers and audiences, and among fans themselves, highlights the process view that reality is co-constructed through participation and shared experiences.
In this framework, even the competitive and aggressive aspects of wrestling can be understood as part of the broader spectrum of human expression. Process theology does not deny the presence of conflict but sees it as an opportunity for growth, transformation, and deeper understanding. When approached with awareness and balance, professional wrestling—alongside other forms of art—can contribute to a richer, more nuanced engagement with life, where both struggle and community are embraced as essential parts of the journey toward greater harmony and creative fulfillment.
Jesus and Wrestling
This positive side notwithstanding, we best recognize that, for Jesus if not for Christians, we human beings have a potential to grow into people who can form friendships beyond combat and revenge. We can love our enemies and not seek harm on them. This higher potential is sometimes glimpse in another kind of theatre, where people break bread together and sing together and kneel in prayer together, even as they may not like each other. They then leave their gathering with a desire to serve others, not to subdue them or retaliate agains them.
I am speaking, of course, of church services and worship, centered around a God of love, revealed but not exhausted in the healing ministry of Jesus. Professional wrestling matches may build community, but they do not build the kind of communal love Jesus had in mind. He grew up in a world filled with those who love violence and combat: a wrestling world. He believed that we humans can live in a very different way, supporting one another and not fighting one another. He died for this dream, this hope. His was a kind of heroism that far transcend the theatrics of professional wrestling.
The more you internalize his dream, the less you find ourself wanting to celebrate "victories" over others, or to divide the world into heroes and villains. Something in your heart opens up, and you just can't tear open your shirt like Hulk Hogan. You want to reach out in love. This makes professional wrestling, our contemporary version of revenge tragedies, less interesting and, in a way, a little silly. There's so much more to life than the flying elbow drop.
God and the Flying Elbow Drop
Process theologians believe that God does not, and cannot, do a flying elbow drop. For one thing, God does not have a body, which means God has no elbows with which to smash opponents. For another, God's very nature is love, and love seeks the well-being of each and all. This means that there is conflict in God, but not the kind of conflict found in a wrestling match. It is the conflict within God's own heart - may, the pain - when God sees the harm we do to one another. And there is a vulnerability in God, a weakness if you will, because that pain is itself painful to God. If we frequent wrestling matches, and we imagine ourselves in the situation of God, be best imagine ourselves, not as the one dropping his elbow on the victim, but in the victim about to receive the violence of the drop. That is where God is. In the least of these,
Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?’
He will reply, ‘Truly I tell you, whatever you did not do for one of the least of these, you did not do for me.’
Matthew 25:44-45 (NIV)
