Quotes from John D. Caputo

Seek first the Kingdom of God: that is, the first order of business is to transform one's own inner life, not the accumulation of external trappings of speculative knowledge.

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.

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.

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.

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.

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.

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.

The Enlightenment dared us to think, but there will always be a religion and a God for those who wouldn't dare.

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.

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.

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).

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.

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.

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.

would you rather stand before God as a learned theologian who is full of pride or an unlearned man with a head full of superstition who worships in spirit and in truth?

But if the good news is that the world has been reconciled to God by the cross, the bad news is the world seems not to have noticed.

The cross is not magic. It does not magically dispel the course of evil, or stop global warming, or alter the laws of thermodynamics. The cross is an event in which the difficulty is not dispelled but disclosed, not extinguished but exposed, not crossed out but made visible.

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.

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.

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.

the world bars strangers or makes them present their papers—but the kingdom offers them hospitality and invites them to the wedding feast.

A name is a promissory note that it cannot itself keep.

The religious sense of life kicks in when I am rigorously loyal, "religiously" faithful (religio on still another etymology, meaning "scrupulous" or "in a disciplined way") to the service of something other than myself, more important than myself, to which I swear an oath, which has me more than I have it.

The best interests of theology lie not in God in the highest but in the depths of God, something deep within God, even older than God, or deeper than God, and for that very same reason, deep within us, we and God always being intertwined.