Humor

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Madonna and the Joker. Hattula Church of Holy Cross
In the ancient Greece, humor, playfulness, and jokes were considered as something proper to children and slaves but not appropriate for free men. Plato wanted to drive away the comedians from his Republic. The Christian Church inherited this view on humor. Accordingly, laughter was deemed as superfluous, if not sinful. Jesus is not told to have laughed, and in monastic rules (e.g. the Rule of St. Benedict) laughter is prohibited for monks and nuns. 

It is worth noting that laughter in the Bible has usually the touch of scorn, as "He who sits in the heavens laughs; the Lord has them in derision" (Ps. 2,4). Even God himself seems occasionally lack the sense of humor when He asks: "Why did Sarah laugh?" (Gen. 18,13)

Later, Thomas Aquinas had an interesting discussion on humor in Summa Theologiae II-II, quaestio 168. He asks, whether the "lack of play" (defectus ludi) can be viewed as sin. Typically, Aquinas begins with an argument against play and laughter. The Lord himself said: "Woe to you that laugh now!" (Luke 6,25) The Holy Scripture does not favor playfulness. That notwithstanding. both Aristotle and Augustine recommend play and sport as a rest to the soul. To be precise, soul's rest is pleasure (quies autem animae est delectatio). Humor is a kind of remedy to the excessive seriousness and weariness that sometimes overwhelms humans as they delve into divine contemplation. There are, of course, illicit places and topics for humor. Ambrose accepted some kind of jokes, but not on spiritual matters, and not in the church. 

Aquinas concludes that lack of play may be sinful indeed. "In human affairs whatever is against reason is a sin. Now it is against reason for a man to be burdensome to others, by offering no pleasure to others, and by hindering their enjoyment." To state it bluntly, a bore is a pain in the ass. It is not a good or a Christian thing to lack the sense of humor.

So far, so good. Yet it is possible to ask if there is a sense of humor that is peculiar to Christianity. The Pauline "foolishness of God" (1 Cor 1,25) leads one to believe that it is possible. There are several philosophical theories concerning the nature of humor. In the Superiority Theory, laughter expresses feelings of superiority over other people or over a former state of ourselves. This is close to the Biblical scorn discussed above. According to another theory,  laughter is the release of nervous energy. an explanation dear to Sigmund Freud. There is also the Incongruity Theory that says that laughter is the perception of something incongruous—something that violates our mental patterns and expectations. The "foolishness of God" could fit into this view of humor. After all, it is precisely the expectations of both Greeks and Jews that the Cross of Christ wildly violates.

Humor as a proper Christian attitude is yet another question.  Reading Martin Luther's theology, one can conclude that a Christian is not just allowed but urged to laugh. Despite the fact that Christian theologians have traditionally had a reserved attitude toward laughter, and abstaining from laughter has severed spiritual joy from earthly amusement, Luther argues that if one believes in the Gospel one must be happy and laugh from the bottom of one’s heart. Luther uses the expression “the laughter of the heart” (lachen des hertzens) but it does not remain in the secrecy of the soul, but inevitably bursts out aloud. Laughter in God is an expression of our trust in God’s philanthropia (Titus 3,4). Therefore, the absence of laughter challenges the presence of faith!

Karl Barth explains the sense of humor indigenous to Christianity. In his view, humor means "bracketing" the seriousness of the present moment. The Christian humor does not deny or escape the struggle and sorrow of life. Amidst the everyday tribulations we believe to the future promised by God. Therefore the utter seriousness of things disappears. The Christian laughter is aimed at oneself, not at the others. Laughing at myself is based on the fact that my ultimate confidence lies upon God, not on my own mental or moral capabilities. Humor means taking a distance from oneself. From the point of view of eternity we may see the amusing aspects of being a child of God. Taking God seriously, Christian humor is endlessly benevolent: even when laughing at another person, it is sympathetic, not scornful.  Taking myself less seriously, I do not mind being the last one laughed at - a test that Barth observes few humorists to pass.  


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