#vs “ACTUALLY we prefer to be called the church of jesus christ of latter day saints and using an outdated term is harmful and honestly mean

[pagesofkenna]

anyway my favorite mormon joke made by a nonmormon was in an episode of Skyjacks, wish i could remember which one; someone says something like 'we need more men here' and JPC in-character responds something like 'uh, i think they prefer to be called church of jesus christ of latter-day saints' and its my favorite joke because a) i was so ready for that to be a belittling jab that it actually took me a second to realize it was actually very funny, b) i learned recently that my best friend who studied comparative religions didn't even know what the deal was with 'mormon' vs 'lds' so the fact that JPC knew enough mormon lore to make an informed joke and he stuck to an actual funny one is a delight, and c) i'm pretty sure no one else in the scene even clocked the joke

[arieso226]

Humor vs. Religion

 There are paradoxes between such serious topics, as nothing is supposed to be considered funny when we’re talking about religion, but as we progress throughout the modern 21st century, humor and comic strips have been presently active and tolerated, at most. ‘’[1]The normative view is that religion is a serious and profound human concern, deserving respect and generating awe. This normative prescription does not deny that many people, including clergy, display a certain sense of humor about religion. However, treating religious matters with too much frivolity or making religious jokes verging on profanation may lead to rebuke. This form of comedy—printed cartoons from the comic pages of newspapers—provides insights into the intersection of humor and religion. We also attempt to develop some generalizations about the role of religious messages and symbols in cartoons.’’ The discourse of the ‘sacred’ has become the talk of the past two centuries, with many stereotypes coming from it.

For instance, the Simpsons’ character, evangelical Ned Flanders, is a popular icon and stereotype for ‘overzealous religious men/women’. ‘’[2]The Simpsons’ portrayal of religion in America has been used to illustrate everything from the revelation of God’s grace (Dark 2002) to religion’s failure in the face of science (Delaney 2008). While each commentator takes their own particular stance on The Simpson’s depiction of religion, there is frequently a conflation between The Simpsons’ satire and reality. That is, The Simpsons’ depictions of religion matter because they are treated not as frivolous cartoon humor, but as satires which criticize competing moral and civic perspectives of religion’s relevance in the United States.’’

  Religious themes take an interesting turn in comedy, as every good joke starts with the truth as it helps some people cope with life. ‘’[3]Humor is a form of self-expression. The jokes we tell and laugh loudest at giving clues to our central preoccupations, needs, and frustrations. It is, therefore, possible to use humor preferences as an indirect means of assessing personality (Eysenck and Wilson, 1976). If jokes are split into three very broad categories—sexual, aggressive, and nonsensical—people who permissive and high in libido (especially men) laugh most at the sexual jokes, people who are overly aggressive (as measured by hostility questionnaires) are most amused by aggressive humor, while controlled, conventional, or ‘respectable’ people go for the relatively harmless nonsense jokes. The fact that humor functions as a form of ‘release’ has been demonstrated by studies in which the motivational state of the subject is made angry by deliberately cussed behavior on the part of the experimenter’s accomplices, this will selectively enhance the environment of hostile humor.’’

   Of course, some critics don’t exactly like humor, or feel that it has any real basis on religious matter. ‘’[4]Religion, for the most part, has not been kind to humor. The early rabbis condemned jesting and laughter as did the church fathers. Rabbi Akiva said, ‘Jesting and levity accustom a person to lewdness.’ Saint John Chrysostom asked, ‘Christ is crucified and doest thou laugh?’ Those fixated on the world-to-come have little sympathy for the distractions of the world in which we live. In this respect, the Church of Jesus Christ of Latter-day Saint is no different from any other. Salvation is a serious business and the institutions, offices, and practices that ensure salvation merit reverence—not ridicule. But a church is not simply a bundle of beliefs and ritual practices. It is organized for and by people, and those people, whether they like it or not, must work out their salvation in this world. Thus, as examples in this article demonstrate, a bishop, who is supposed to be a wise and effective leader, an inspiration to his ward, can be a fool or philanderer.’’

  In mythology, many characters, including gods, use humor or ‘charm’, which makes the story much more interesting to the reader and the audience. It spins the story along; comedy is a great form of expression, especially when it is used day by day, especially in what is seen in a ‘serious’ society or used for serious topics. ‘’[5]The Nez Perce tribe are a tribe of Indians who in pre-White days inhabited parts of southeastern Washington, northeastern Oregon, and northern Idaho south of the Coeur d’Alene county. At present most of the members of the tribe live in Idaho in Nez Perce, Lewis, Clearwater, and Idaho counties. I [author] have classified the humor in the Nez Perce myth body into six different categories: (1) the humor of the pompous or stupid individual who comes to grief; (2) the trick, including transformations and practical jokes, (3) the obscene, (4) other incorrect or eccentric social behavior, (5) humor following from a lack of knowledge, real or pretended, and (6) sarcasm or irony. In general, humor or language, which Gladys Reichard distinguished from the humor of the situation in the Coeur d’Alene mythology, tends to fall in the fourth category. Humor is undoubtedly the deepest and most vivid element in this mythology.’’ Many mythologies have tricksters, who are basically the president of the humor club, or what people or other characters call, ‘up to mischief’. Not only do they prolong the story, but they also change the society, as it could always be better. Coyote, belonging to the myths seen above, ‘‘has a sufficient compound of vainglory, stupidity, sexuality, and gluttony within his character to make his downfall a humorous element in a story without his actually indulging in any character somewhat like a clown in a circus whose very appearance brings laughter even before he has done anything to merit such a response. This humorous quality which is inherent in Coyote’s character that may well account for his appearance in a large number of stories in which he plays only a minor function. He adds a spice of humor and interest to the story simply by his presence.’’

Humor themes may change because the originally ridiculed objects/behaviors have changed to reflect dominant values and hence are no longer defined as deviant. On the other hand, thematic change may reflect a change in the values themselves; what was once defined as deviant now represents the accepted status quo. In conclusion, religion and humor, once two separate topics created by humanity but were called paradoxes, the ‘sacred and serious’ and the ‘profane and humorous (mischief) are now seen together, hand in hand. Each subject, like science, religion, art, math, all have stereotypes, and we could either dwell on those failures or laugh and learn from them.