John D. Caputo > Quotes

“The Right thinks that the breakdown of the family is the source of crime and poverty, and this they very insightfully blame on the homosexuals, which would be amusing were it not so tragic. Families and 'family values' are crushed by grinding poverty, which also makes violent crime and drugs attractive alternatives to desperate young men and sends young women into prostitution. Family values are no less corrupted by the corrosive effects of individualism, consumerism, and the accumulation of wealth. Instead of shouting this from the mountain tops, the get-me-to-heaven-and-the-rest-be-damned Christianity the Christian Right preaches is itself a version of selfish spiritual capitalism aimed at netting major and eternal dividends, and it fits hand in glove with American materialism and greed.”
― John D. Caputo, What Would Jesus Deconstruct?: The Good News of Postmodernism for the Church

“Orthodoxy is idolatry if it means holding the 'correct opinions about God' - 'fundamentalism' is the most extreme and salient example of such idolatry - but not if it means holding faith in the right way, that is, not holding it at all but being held by God, in love and service. Theology is idolatry if it means what we say about God instead of letting ourselves be addressed by what God has to say to us. Faith is idolatrous if it is rigidly self-certain but not if it is softened in the waters of 'doubt.”
― John D. Caputo, What Would Jesus Deconstruct?: The Good News of Postmodernism for the Church

“Too often, contemporary continental philosophers take the “other” of philosophy to mean literature, but not religion, which is for them just a little too wholly other, a little beyond their much heralded tolerance of alterity. They retain an antagonism to religious texts inherited straight from the Enlightenment, even though they pride themselves on having made the axioms and dogmas of the Enlightenment questionable. But the truth is that contemporary continental philosophy is marked by the language of the call and the response, of the gift, of hospitality to the other, of the widow, the orphan and the stranger, and by the very idea of the “wholly other,” a discourse that any with the ears to hear knows has a Scriptural provenance and a Scriptural resonance. ("A Prologue", Journal of Philosophy and Scripture 1.1, Fall 2003, p. 1).”
― John D. Caputo

“Marital life cannot be easily represented in art because it is the
small, invisible, quotidian growth of the day-to-day, where
outwardly nothing happens. Romantic love is like a general
who knows how to conquer but not how to govern once the
last shot is fired. Unlike the aesthete, who knows how to 'kill
time' , married people master time without killing it. Marital
time is about the wise use and governance of time, setting
one's hands to the plough of the day-to-day.”
― John D. Caputo, How to Read Kierkegaard

“Postmodernism thus is not relativism or skepticism, as its uncomprehending critics almost daily charge, but minutely close attention to detail, a sense for the complexity and multiplicity of things, for close readings, for detailed histories, for sensitivity to differences. The postmodernists think the devil is in the details, but they also have reason to hope that none of this will antagonize God.”
― John D. Caputo, Philosophy and Theology

“A world without love is a world governed by rigid contracts and inexorable duties, a world in which – God forbid! – the lawyers run everything. The mark of really loving someone or something is unconditionality and excess, engagement and commitment, fire and passion.”
― John D. Caputo, On Religion

“If you do not love God, what good are you? You are too caught up in the meanness of self-love and self-gratification to be worth a tinker's damn. Your soul soars only with a spike in the Dow-Jones Industrial average; your heart leaps only at the prospect of a new tax break. The devil take you. He already has. Religion is for lovers, for men and women of passion, for real people with a passion for something other than taking profits, people who believe in something, who hope like mad in something, who love something with a love that surpasses understanding.”
― John D. Caputo, On Religion

“If we could admit how bad things are, that would be the beginning of something good, of a kind of radical honesty with ourselves. That would inspire a certain compassion for one another because we would understand that we’re all in the same boat, all shipwrecked. To confess the wounded, fractured condition of our lives—that is who we are! And that would be the beginning of wisdom in deconstruction, of something good. If everyone actually believed that, if everybody acted on that, there would be better political processes and better relationships. If people actually believed that they really don’t know in some deep way what is true, we would have more modest and tolerant and humane institutions.”
― John D. Caputo, After the Death of God

“The name of God is the name of the chance for something absolutely new, for a new birth, for the expectation, the hope, the hope against hope (Rom. 4:18) in a transforming future. Without it we are left without hope and are absorbed by rational management techniques.”
― John D. Caputo, On Religion

“It is not a question of finding an answer to the night of truth, but of sitting up with one another through the night... of dividing the abyss in half, in a companionship that is its own meaning.”
― John D. Caputo, Against Ethics: Contributions to a Poetics of Obligation with Constant Reference to Deconstruction

“the truth of the event does not belong to the order of identificatory knowledge, as if our life’s charge were to track down and learn the secret name of some fugitive spirit.”
― John D. Caputo, The Weakness of God: A Theology of the Event

“To the great astonishment of learned despisers of religion everywhere, who have been predicting the death of God from the middle of the nineteenth century right up to Y2K, religion in all of its manifold varieties has returned. Even to say that is misleading, since religion was reported missing mostly by the intellectuals; no one outside the academy thought that it had gone anywhere at all. Religion has returned even among avant-garde intellectuals who have given it a new legitimacy by discrediting its discreditors, suspecting its suspectors, doubting its doubters, unmasking its unmaskers.”
― John D. Caputo, On Religion

“The Enlightenment dared us to think, but there will always be a religion and a God for those who wouldn’t dare.”
― John D. Caputo, The Folly of God: A Theology of the Unconditional

“Remember that St. Augustine's famous “conversion” did not exactly lie in giving up sex and romance, which was only its most sensational side, but in giving up his disposition over himself, his attachment to his own career and ambitions as a rising rhetorician who stood to get a comfortable and important post in the Roman government. His conversion occurred at the precise point when his self-possession was displaced by a possession by God, when his love of self gave way to a love of God. It is only when he had broken the spell of self-love – you know that I love you, Lord – that he was visited by the question, but what do I love when I love my God?”
― John D. Caputo, On Religion

“I do not recommend ignorance and I am not saying that there is no truth, but I am arguing that the best way to think about truth is to call it the best interpretation that anybody has come up with yet while conceding that no one knows what is coming next. There are lots of competing truths battling with one another for their place in the sun, and the truth is that we have to learn to cope with the conflict. The skies do not open up and drop The Truth into our laps.”
― John D. Caputo, On Religion

“The old debate between mind and matter is fast becoming as antiquated as a debate about the relative merits of various sorts of fountain pens. “Matter” is going out of style. The electron is turning out to be the Cartesian “pineal gland” which mediates in the obsolete opposition of mind and matter as the lines between these two antagonists in the ancient dualism are blurred by the electronic revolution.”
― John D. Caputo, On Religion

“Secular intellectuals, poor things, cannot win for losing. Even as contemporary philosophers move more and more beyond the modernist, critical, and reductionist habits of thought that grew up in the old Enlightenment, which was keyed to the old new science, the new technologies have simply created the opportunity for a new religious imagination.”
― John D. Caputo, On Religion

“Nietzsche had it right when he said we lack the courage for the truth, that the truth will make us stronger just so long as it doesn’t kill us first.”
― John D. Caputo, What Would Jesus Deconstruct? (The Church and Postmodern Culture): The Good News of Postmodernism for the Church

“The desire for God—that is the root of the trouble I have bought for myself. I have taken God, the name of God, what is happening in the name of God, as my subject matter. With or without religion,3 with or without what ordinarily passes for theology, the name of God is too important to leave in the hands of the special interest groups. That is why I freely own up here to a certain theological gesture, to a theological desire and a “desiring theology,” as Charles Winquist would have put it,4 which is undeniably a desire for God, for something astir in the name of God, a desire for something I know not what, for which I pray night and day. I am praying for an event.”
― John D. Caputo, The Weakness of God: A Theology of the Event

“The critique of the domesticated Jesus has a long pedigree, perhaps the most notable being Dostoyevsky’s chilling account of Jesus having the audacity to show up and disturb the machinations of the crusades in Seville (which, in fact, Jesus doesn’t disturb at all precisely because his nonviolence can be so easily silenced).”
― John D. Caputo, What Would Jesus Deconstruct? (The Church and Postmodern Culture): The Good News of Postmodernism for the Church

“Religious people, the “people of God,” the people of the impossible, impassioned by a love that leaves them restless and unhinged, panting like the deer for running streams, as the psalmist says (Ps. 42:1), are impossible people. In every sense of the word. If, on any given day, you go into the worst neighborhoods of the inner cities of most large urban centers, the people you will find there serving the poor and needy, expending their lives and considerable talents attending to the least among us, will almost certainly be religious people — evangelicals and Pentecostalists, social workers with deeply held religious convictions, Christian, Jewish, and Islamic, men and women, priests and nuns, black and white. They are the better angels of our nature. They are down in the trenches, out on the streets, serving the widow, the orphan, and the stranger, while the critics of religion are sleeping in on Sunday mornings. That is because religious people are lovers; they love God, with whom all things are possible. They are hyper-realists, in love with the impossible, and they will not rest until the impossible happens, which is impossible, so they get very little rest. The philosophers, on the other hand, happen to be away that weekend, staying in a nice hotel, reading unreadable papers on “the other” at each other, which they pass off as their way of serving the wretched of the earth. Then, after proclaiming the death of God, they jet back to their tenured jobs, unless they happen to be on sabbatical leave and are spending the year in Paris.”
― John D. Caputo, On Religion

“The name of God is the name of the impossible, and the love of God transports us beyond ourselves and the constraints imposed upon the world by what the Aufklärer called “reason” and Kant called the conditions of possibility, transporting us toward the impossible. Today, Marx, Nietzsche, and Freud are all dead but God is doing just fine, thank you very much.”
― John D. Caputo, On Religion

“Nutshells close and encapsulate, shelter and protect, reduce and simplify, while everything in deconstruction is turned toward opening, exposure, expansion, and complexification, toward releasing unheard of, undreamt of possibilities to come, toward cracking nutshells wherever they appear.”
― John D. Caputo

“If we remove the dulling effects of the nineteen centuries that had passed, and make ourselves contemporaries with Christ and his little band of apostles, we might restore the difficulty, the trauma, the great paradox of Christ’s appearance which requires us to fit together both a divine and a human nature, the creator of the universe and the babe born in a manger.”
― John D. Caputo, Truth: Philosophy in Transit

“the world bars strangers or makes them present their papers—but the kingdom offers them hospitality and invites them to the wedding feast.”
― John D. Caputo, The Weakness of God: A Theology of the Event

“Today, religion in the empirical sense—the word and the thing—is more and more the recourse of the reactionary, the resentful, the undereducated, the anti-scientific, an alibi for white supremacism and sexism, packing its guns, standing its ground against immigrants and people who look different, instead of welcoming “the widow, the orphan, and the stranger,” as the prophets enjoin.”
― John D. Caputo, Specters of God: An Anatomy of the Apophatic Imagination

“On my reading, the ultimate "religious" gesture lies in the affirmation of the unconditional, and the unconditional requires a double and symmetric risk. First, the risk that God takes to disappear into the world without remainder, into the rose blossoming unseen and for a while, off in a distant corner of the universe. Secondly, the corresponding risk on our part is to live like that rose, to affirm life unconditionally, without the expectation of a reward or the fear of a punishment.”
― John D. Caputo, Hoping Against Hope: Confessions of a Postmodern Pilgrim

“The great religious symbols and figures have always been figures of suffering, for the love of God always comes to rest upon the least among us, upon the ones who suffer needlessly. If anyone is indeed “privileged” by God, it is the underprivileged, because with God the last are first. The name of God is the name of the One who takes a stand with those who suffer, who expresses a divine solidarity with suffering, the One who says no to suffering, to unjust or unwarranted suffering.”
― John D. Caputo, On Religion

“I am wounded by theology, unhinged and uprooted by the blow it has delivered to my heart. Theology is my weakness, the way one has a weakness for sex or money, what I secretly desire, or maybe not so secretly, even as it desires everything of me. Still, with all due deference, like Johannes Climacus speaking of being a Christian, I would say that on my best days I am working at becoming theological.”
― John D. Caputo, The Weakness of God: A Theology of the Event

“A. When Leotard poses the problem of the inhuman, he gets as far as "purposelessness" and then seems to stop. What he takes to be an objection to life is rather a clue to its real point. Purposelessness is not a problem but the very condition of grace, of the gift of grace, which comes without benefactor or debt. Life is not a coupon you turn in for a reward at the end. Iyt is not an admission ticket for a trip to another world. Life is not trying to reach it "end."
Q. Don't you see what you are saying? If it is purposeless, it is meaningless.
A. It is without a purpose, not because it falls short of a purpose, like an obsolete tool that no longer serves a use, but because it is in excess of a purpose. It is not less than purposeful but more than useful. It is without a purpose in the sense that it cannot be treated as means to some long-term and external end; it does not serve a purpose like that. A particular thing in the world may be of service to another, but the world as a whole is not in service.”
― John D. Caputo, Hoping Against Hope: Confessions of a Postmodern Pilgrim