The Paradoxes of Humor and the Burdens of Despair

SUMMARY

People today often express considerable despair about old age and the aging process. Older adults who experience frequent losses of connections with important persons can feel considerable despair in old age. Nevertheless, many older people retain hope in the face of situations that elicit despair and demonstrate what gerontologists call the “paradox of well being” in later life. Often, their hope is expressed in humor. This paper traces the connections among humor, hope, and religious faith in older adults. It argues that even persons who suffer from dementia can continue to express what Viktor Frankl called the “defiant power of the human spirit” through their humor.     

Prison Theology: A Theology of Liberation,Hope and Justice

Abstract : In our nation today, the number of prisons and prisoners continue to grow at rates that are out‐of‐control. One in 100 of our citizens is in jail or prison, the highest ratio in the world. Unlike the poor, homeless, critically ill, and elderly, those in prison are separated from us to the degree they are unseen. Unseen also, is the oppressiveness of the criminal justice system that oversees more than 6.5 million people either in confinement or on probation or parole. Liberation theology, which advocates and works toward freeing people from oppression, includes feminist, black, womanist and Latino/Hispanic movements. This article proposes prison theology as part of the liberation theology family and identifies a prison theology based on liberation, hope and justice. It encourages a prison theology movement led by the church to liberate those under the oppressiveness of the criminal justice system, especially those confined and to energize a passion for justice and compassion for the oppressed throughout the criminal justice system.     

Guest,Deryn, When Deborah Met Jael: Lesbian Biblical Hermeneutics

Abstract

An event in the life of Tchaikovsky occasions the possibility of the development of a wisdom prefigured in the story of the martyrdom of Sts Serge and Bacchus—a Christian view of the world which embraces gay legitimacy and commends vegetarianism. This wide-ranging essay seeks first to retrieve from its cultured despisers a vision of sex as flowering in enduring affectionally grounded relationships; and then contextualizes that vision within a theology that celebrates an inclusive creaturely enjoyment of other creatures as the proper end of life, and thinks of God as an implicate of prayerful living in the light of a hope against hope—in full acknowledgment of mortality and vulnerability—for a perfected world, to which gay sexual love, like all love, and vegetarianism are both pointers.     

The Psychological Benefits of Humor

In Men and Their Religion: Honor, Hope, and Humor (2002), I proposed that men have two primary ways of being religious—the religion of honor and the religion of hope. I also proposed that because these two religions do not always have their desired outcomes, men have developed a third way of being religious, the religion of humor. In A Time To Laugh (2005) I have expanded on my claim in Men and Their Religion that if men have three religions—honor, hope, and humor—the greatest of these is humor. In the course of doing the necessary research for a book on humor, I acquired and read a few books and a host of articles that explored the psychological benefits of humor. While I did not report on these studies in the book, I believe they are relevant to the assumption that a religion will have psychological benefits for those who embrace it. This article therefore provides a review of empirical studies of the psychological benefits of humor in order to answer the question whether a religion of humor is likely to have psychological benefits and, if so, what these might be.     

Humor and the Rebellious Spirit of the Early Adolescent Boy

In my companion article on the making of the reliably religious boy (D. Capps, 2006c) I presented my argument that, whereas the younger boy of three to five is becoming religious as a result of his emotional separation from his mother, the early adolescent boy (age 11–14) has become reliably religious in that he has developed a religious habit of mind, a habit reflected in his embrace of the religions of honor and hope. I presented myself as a case study in this regard. I noted, however, that there is a third form of religion, that of humor, and that it relativizes—and thereby preserves—the religions of honor and hope. I also noted that religion and spirituality are capable of being differentiated. I suggested that my own spirituality took the form of rebellion and that this spirit of rebellion fueled and was fueled by the religion of humor. Employing Freud’s writings on humor, I explain in this article how this works.     

Truth,hope, compassion in a time of corona virus and a presidential election

Despite signs of public unity in response to the COVID-19 pandemic, the pandemic has also highlighted our divisions, disparities, and racism. The churches can have a voice for greater harmony and community if their public theology flows from their core beliefs and practices and is marked by engagement with truth, and a vision of hope acted out with compassion.     

Twenty Years in the Science and Theology Alpine Climbing Club

The important role of hope in the author's thinking is acknowledged. While natural theology is important in its proper place, Christian theology centers on the God and Father of our Lord Jesus Christ. Its discourse will need to avail itself of the power of symbol.     

Invitation to the Triune Conversation: Explorations of Prayer through the Theology of Robert Jenson

This paper attempts to contribute to our understanding of prayer through an engagement with its crucial role in the systematic thought of Robert Jenson. I present prayer as our invitation to the triune conversation. Developing some of Jenson's categories, I work to show that a Christian understanding of prayer connects to a spectrum of systematic loci, especially creation and anthropology, the sacraments and ecclesiology, mission and eschatology. In these three modes, the anthropological, the ecclesial and the eschatological, prayer enters into the ultimate conversation that animates the world through faith, love and hope. This paper concludes by arguing that such an account of prayer, if authentic, supports a contemporary retrieval of the cataphatic dimension of theology.     

Humor ability reveals intelligence, predicts mating success, and is higher in males

A good sense of humor is sexually attractive, perhaps because it reveals intelligence, creativity, and other ‘good genes’ or ‘good parent’ traits. If so, intelligence should predict humor production ability, which in turn should predict mating success. In this study, 400 university students (200 men and 200 women) completed measures of abstract reasoning (Raven's Advanced Progressive Matrices), verbal intelligence (the vocabulary subtest of the Multidimensional Aptitude Battery), humor production ability (rated funniness of captions written for three cartoons), and mating success (from the Sexual Behaviors and Beliefs Questionnaire). Structural equation models showed that general and verbal intelligence both predict humor production ability, which in turn predicts mating success, such as lifetime number of sexual partners. Also, males showed higher average humor production ability. These results suggest that the human sense of humor evolved at least partly through sexual selection as an intelligence-indicator.     

Humor and coping with stress: A test under real-life conditions

The relationship between humor and coping with stress was investigated for trainees in a course for combat NCOs in the Israel Defense Forces. Measures of humor through self-report and peer-ratings were administered to 159 soldiers. Coping with stress was assessed through ratings by commanders and peers, and through final course grades. The findings showed that humor as rated by peers (but not by self-report) was positively related to performance under stress. This was especially true for active humor (self-produced as opposed to reactive humor). No differences were found between individuals characterized by self-directed humor and other-directed humor in performance under stress. The implications in terms of humor theories and further research are discussed.     

Luther Research and Ecumenism

Abstract : The article discusses the fundamental conceptual problems underlying the ecumenical vocabulary. These problems result from issues present available in academic studies that often aim at emphasizing the great divide between Luther and medieval theology, as well as providing a justification for the specific and distinctive characteristics of Lutheran theology. The author aims at overcoming the problematic confessionalism which results from these conceptual presuppositions.     

Through a Glass Darkly: A Dialogue Between Dementia and Faith

SUMMARY

Our understanding and experience of dementia is changing and developing, as is our understanding and experience of faith. Both areas offer signs of hope but both also contain evidence of discrimination and disenchantment. This paper seeks to explore these parallel worlds from the perspective of the person with dementia, the family carer, the institutional carer and the community of faith. It closes with a challenge to theology to demonstrate just what is the Good News of the Gospel for the person with dementia.     

The Good,the Bad,and the Funny: An Ethics of Humor

This article begins by reviewing the overwhelmingly negative assessment of laughter and humor in Western philosophy and in Christianity, arguing that that evaluation arises from a misclassification of amusement as a malicious emotion. It then sketches a play theory of humor in which humor is an activity pursued for pleasure which allows participants to violate linguistic and social norms, especially rules about sincerity. Once we understand humor as a kind of play, familiar ethical objections to jokes based on gender and race are seen to be mistaken, and a new approach to the negative ethics of humor becomes possible. What is more, this play theory also explains how humor is morally praiseworthy in many situations.     

Humor, laughter, and physical health: methodological issues and research findings.

All published research examining effects of humor and laughter on physical health is reviewed. Potential causal mechanisms and methodological issues are discussed. Laboratory experiments have shown some effects of exposure to comedy on several components of immunity, although the findings are inconsistent and most of the studies have methodological problems. There is also some evidence of analgesic effects of exposure to comedy, although similar findings are obtained with negative emotions. Few significant correlations have been found between trait measures of humor and immunity, pain tolerance, or self-reported illness symptoms. There is also little evidence of stress-moderating effects of humor on physical health variables and no evidence of increased longevity with greater humor. More rigorous and theoretically informed research is needed before firm conclusions can be drawn about possible health benefits of humor and laughter.     

OF MIRACLES AND METAPHYSICS: A PENTECOSTAL‐CHARISMATIC AND PROCESS‐RELATIONAL DIALOGUE

This article is comprised of a dialogue between Pentecostal‐Charismatic and Process‐Relational theologies on the perennial issue of miracles. The language of supernaturalism, widely employed by Pentecostal‐Charismatic theologians, is contrasted with the metaphysical naturalism of Process‐Relational theology; it is proposed that a philosophically and scientifically sensitive theology of miracles is possible through a synthesis of both traditions. Themes such as nonmaterialism over materialism, spiritual experience, and prayer for healing miracles are explored. A theology of miracles, mutually informed by both Pentecostal‐Charismatic and Process‐Relational theologies, may focus less on whether or not miracles are possible, but instead focus more on what kind of miracles human beings might value most. By mutually engaging a theology of nonsupernatural, metaphysically grounded miracles, Pentecostal‐Charismatic and Process‐Relational theologians may collaborate to establish the groundwork for creative scientific enterprises, especially in the non‐Western world where Pentecostalism continues to experience its most rapid growth, Such perspectives may eventually lead to cutting‐edge discoveries about the fundamental nature of, and God's interaction with, reality itself. Implications for future research are proposed.     

Mathematics and Theology: A Stroll through the Garden of Mathaphors

Mathematics has long been considered the language of science and has even been acknowledged as the universal language of the future. Yet mathematics also plays a less-recognized religious role in that metaphors drawn from mathematics (mathaphors) can influence our spiritual perspectives by helping us to entertain new religious ideas and to challenge old ones. Mathaphors are therefore useful tools in matheology (the study of mathematics and theology). This essay explores ten ways in which contemporary mathaphors affect our spiritual lives. Specifically, mathaphors are: changing our metaphors for God; challenging our human role in the universe; helping us accept ambiguity; revamping our understanding of the one and the many; revising our thoughts about free will and determinism; moving us toward pluralistic, multi-world views; pushing the envelope on what consciousness is; altering our expectations for afterlife; offering the hope of a more compassionate future; encouraging faith perspectives that are always incomplete and in process.     

Humor Types Show Different Patterns of Self-Regulation, Self-Esteem, and Well-Being

Humor styles have been found to be associated with well-being, however, no study has addressed the distinct well-being associations of combinations of humor styles, that is, humor types, yet. The present study thus aimed at investigating which combinations of humor styles exist and to which extent these humor types are associated with well-being. In an online questionnaire, the Humor Styles Questionnaire (HSQ, Martin et al. J Res Pers 37:48–75, 2003), self-regulatory strategies, self-esteem, and well-being instruments were administered to a German sample. Exploratory and confirmatory factor analyses replicated the underlying structure of the HSQ. With hierarchical clustering, we found evidence for three humor types (endorsers, humor deniers, and self-enhancers), which differed in group means for self-esteem, self-regulatory strategies, and well-being. Findings provide further evidence for the positive well-being correlates of self-enhancing humor, and distinctly address the positive correlates of aggressive and self-defeating humor being absent. It is discussed that humor styles cannot be conceptualized as beneficial or detrimental per se, but have to be regarded in context.     

Richard Pryor: Melancholy and the Religion of Tragicomedy

Drawing on Donald Capps’ discussion in Men and Their Religion (2000) on the development of the melancholy self in early childhood and the emergence of three religious impulses as a consequence of its development (the religions of honor, hope, and humor), this article focuses on the early childhood experience of Richard Pryor and the role that the religion of humor plays in helping him cope with these experiences. Particular attention is given to his grandmother’s paradoxical role in his life and his identification of her as his spiritual mother.     

儒、释、道文化对幽默的态度

儒释道这三种中华传统文化中的主流文化,对于幽默有着各自独特的看法.儒家文化对幽默持模棱两可态度,一方面贬低幽默,认为幽默使人随意而不重视人伦,另一方面又认为幽默能够使人变得仁爱.佛家文化对幽默持积极态度,认为幽默是一种智慧的参悟.而道家是一个非常强调幽默的哲学流派,无论是其核心思想还是表达方式都无不体现着幽默的光芒.从学术角度梳理这三种文化对幽默的态度,可以促进幽默,使得幽默在当今中国人的生活中发挥着更加积极的作用.     

The Influence of Creativity on Incongruity-Resolution and Nonsense Humor Comprehension

Both creativity and humor are high-level cognitive functions and complex concepts. Although creativity and humor are generally deemed positively correlated, it has been difficult to explicitly identify their relationship with each other. The cognitive process of creativity includes divergent thinking, insight, and remote association, whereas humor comprehension includes incongruity resolution and nonsense humor. The difference between the 2 types of humor is in whether individuals can understand the content of jokes through logical deduction. This study explored the relationship of the different dimensions of cognitive creativity and incongruity-resolution and nonsense humor comprehension. Furthermore, we examined the influence of divergent thinking, insight, and remote association on incongruity-resolution and nonsense humor comprehension. The scores from 103 participants on a divergent thinking questionnaire, an insight problem-solving task, and the Chinese compound remote associate problems test were used to analyze their comprehension of incongruity resolution and nonsense humor. The results showed a positive correlation between remote association and incongruity-resolution humor comprehension, as well as a positive correlation between insight and nonsense humor comprehension. These findings indicate that each dimension of cognitive creativity has a particular way of connecting to various types of humor comprehension.