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Although it's hardly great literature, the novel shows the characters who agree to live by that question as they discover how much it actually demands of them. One might suspect that Caputo is going to use deconstruction as a way of lessening Jesus' demands on us, but his strategy is designed to be just the opposite. As long as we've tamed Jesus' teachings, his demands seem high but relatively attainable. But, once we submit ourselves to their full force, then all hell breaks loose.

In fact, a possible criticism of Caputo's deconstruction is that it is all too demanding, for Caputo reminds us of Jesus' most uncomfortable teachings. Following Derrida, Caputo emphasizes the "impossibility" of these demands ("for mortals, it is impossible") rather than the biblical attenuation of those demands ("but for God all things are possible," ). If one is to show true hospitality, says Jesus, don't invite your friends but "the poor, the crippled, the lame, and the blind" () — in short, the people who can't repay you. When asked about forgiveness, Jesus suggests that there should be an endless supply. So it is Jesus who should be blamed for the hyperbole — assuming it's really meant as hyperbolic.

Of course, asking such a question and getting a firm answer are two different things. When a parishioner asks Pastor Maxwell, "How am I going to tell what He would do?" he replies, "There is no way that I know of, except as we study Jesus through the medium of the Holy Spirit."

It comes as no surprise, then, that Caputo's answers may or may not be exactly like yours or mine. For example, Caputo concludes that Jesus would have supported Alabama Governor Bob Riley in his conviction that the state income tax should favor the poor over the rich, despite the fact that the Christian Coalition (evidently getting a very different answer to WWJD) vehemently opposed him. Likewise, Caputo, although no proponent of abortion, questions why abortion foes seem so concerned about the 1.3 million abortions in the U.S. and considerably less moved by the 10 million children who die of hunger each year. He also has questions regarding homosexuality, male patriarchy, and what he calls "scriptural literalism."

Asking the WWJD question (in either its "do" or "deconstruct" variants) doesn't produce uniform responses. Still, both Maxwell's question and Caputo's variant are well worth asking. For having the boldness to push his deconstructive reading as far as he does, Caputo is to be commended. Whether one agrees or disagrees with Caputo is less important than that his deconstruction will force anyone who takes it seriously to think more carefully about why they've answered the WWJD question in the ways they have. And being pushed in that direction can hardly be a bad thing.

Bruce Ellis Benson is professor and chair of the philosophy department at Wheaton College.

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February (Web-only) 2008, Vol. 52