The place of humour in preaching?

The fact that Scripture is silent regarding humour generally and, more particularly, regarding humour in preaching, should instil humility in anybody who addresses this topic.

Some Christians might agree with the words of the Earl of Chesterfield (1694-1773) who said: 'In my mind, there is nothing so illiberal and so ill-bred, as audible laughter', especially if we add the words 'in church'. Others, however, may feel that the need to discuss such an issue is not only pedantic but is also rather pathetic.

A time to laugh?

There are references to 'laughter' in both the Old and New Testaments but they do not illuminate this issue for us. In Genesis we encounter the incredulous and inappropriate laugh of Sarah. There are several Old Testament references to God's derisive laughter at his enemies. Ecclesiastes tells us there is 'a time to weep and a time to laugh' (3.4). There are appropriate occasions for regrets and for rejoicing. There are times for crying and times for celebrating.

Jesus said: 'Blessed are you who weep now, for you will laugh' (Luke 6.21) and 'Woe to you who laugh now, for you will mourn and weep' (Luke 6.25). Jesus is saying if you weep over your sins now and that sorrow turns your heart to God, you will be comforted and know joy in the future. On the other hand if you continue to frolic in your folly and sinfulness and refuse to repent you will know future sorrow. These words of Christ indicate that those who pursue laughter as an end in itself and indulge in godless pursuits to fulfil that objective will regret it throughout eternity. But he also promises laughter as a future blessing to those who are remorseful and repentant.

In James we read: 'Grieve, mourn and wail. Change your laughter to mourning and your joy to gloom' (4.9). Are we to suppose that this attitude is to characterise the Christian life? I think not. James was appealing for evident repentance to a hedonistic people. I do not think we are meant to put on dour masks throughout life, especially while singing 'O happy day'!

Misplaced merriment

We learn from this brief sketch that the preponderance of Scripture cautions against misplaced merriment. For example, Solomon's pursuit of pleasure was essentially hedonistic and the laughter derived from such a lifestyle is denounced as superficial and sinful. He learned that being preoccupied with the temporal world of thrills and the pursuit of happiness through possessions could only produce disappointment. The seriousness of man's lost condition is central to forming an appropriate mood.

Glorious joy

But in a psalm that remembers past blessings the psalmist says 'Our mouths were filled with laughter, our tongues with songs of joy' (Psalm 126.2). There is a connection between laughter and joy inasmuch as laughter may be an audible expression of joy. We who 'believe in him and are filled with an inexpressible and glorious joy' (1 Peter 1.8) may ask if it is appropriate to express that fruit of the Holy Spirit (Galatians 5.22) in laughter? I'm sure we all believe in the efficacious merit of laughter.

In the service?

The question is: What place, if any, does humour have in preaching? Those who contrive to stimulate laughter in a religious service as a means of inducing a feeling of wellbeing ought to take heed of these words: 'Even in laughter the heart may ache' (Proverbs 14.13). Recent decades have shown that the absence of humour is preferable to its abuse. It seems that laughter may be employed to evade the conviction of the Holy Spirit. The following words seem particularly apt: 'I make myself laugh at everything, for fear of having to weep' (quoted from Pierre-Augustin Caron de Beaumarchais, 1732-1799, Le Barbier de Seville, I.ii). However, there is an issue of use and misuse to be considered here. Paul tells the Corinthians 'everything should be done in a fitting and orderly way' (1 Corinthians 14.40).

Some people have a well-developed ability to perceive or express humour whereas others do not. However, the man who is naturally humorous must, as a preacher, be very sensitive and avoid trivialising truth. He must always avoid merely entertaining the congregation. Humour, therefore, should not be used to create a mood or climate of receptivity for the message. Neither should it be employed as a dramatic interlude to provide relief from the serious intent of the sermon. Truth is not to be trifled with!

Truth and personality

The glory of God must be paramount in preaching! The question, therefore, is what role (if any) does humour play in this process?

In seeking to answer this question I suggest that God may communicate truth through personality. As humour is part of a person's character and nature we might well ask, therefore, what place has personality in preaching? The apostle Paul's personality is profoundly significant in terms of both the substance and style of the Scripture he wrote under the auspices of the Holy Spirit. That does not detract in any way from its divine inspiration and nature. In the history of the church God used men of different temperaments to accomplish his purposes. Personality, of course, must always be subordinate to the supreme influence of the Holy Spirit.

Obviously preaching is a profoundly serious undertaking. It is not lecturing, public speaking or stand-up comedy. There are issues of class, culture and Christian tradition that impinge on this matter. Such considerations should not be underestimated as they play a role in determining our perspectives and positions. However, the central question is whether or not the ultimate aim of preaching (i.e. to glorify God) is enhanced or undermined by humour?

It is very unlikely that a preacher intentionally determines to detract from God's glory in his sermon. Nevertheless it is possible to diminish that grandeur by handling the occasion or the message in a flippant manner. Inappropriate levity is incongruous with the solemn nature of preaching but that does not mean there is no place at all for humour. Being funny need not, necessarily, be equated with frivolity or facetiousness.

Humour must always be without malice. It never ceases to amaze me that some people who would not tolerate humour in a service have no difficulty being sarcastic in their preaching.

Humour must be honest. A well-rehearsed joke intended as an icebreaker or designed to win the affection of the congregation may cause one to wonder if the preacher is a little insecure. The issue here is one of motive, which is difficult to determine. Therefore, it may be more charitable to give the preacher the benefit of the doubt.

Edification

I am neither complimenting those who use humour nor criticising those who do not and vice versa. There is no clear biblical warrant for it and that is sufficient reason to be cautious. Although I think Christ was being humorous when he said: 'You blind guides! You strain out a gnat but swallow a camel' (Matthew 23.24) and I imagine it would make people laugh, one should not always indulge one's sense of humour. Funny things may enter the preacher's mind but he needs to exercise discretion and put them aside because they may be a distraction. It is easy to dismiss the use of humour altogether but if discernment is applied it need not be capricious.

If preaching promotes edification and humour promotes enjoyment they need not, necessarily, be viewed as polarised extremes. Rather than having hang-ups about being taken hostage by humour we may begin to see it as something to be harnessed. In so doing we are not licensing preachers to become hedonistic harlequins or paving the way for congregations to become hyenas with halos! We must continue to see the Sunday service as a 'hallowed hour' rather than 'happy hour' but healthy and honourable humour may have a place with a mature preacher who is comfortable with his congregation. He is best placed to harmonise the holiness and happiness of God's people.

Major Ronald Ferguson, the recently-deceased father of Queen Elizabeth's second daughter-in-law, Sarah, Duchess of York, for several years had a place in the Queen's Escort at the Trooping the Colour ceremony. Apparently he once earned a gentle rebuke from the Queen for riding so close to her in a procession that he blocked out part of the public's view of its monarch! Whatever may be said about the place of humour in preaching may the preacher never earn a rebuke from his master that he eclipsed the people's view of their monarch! John's Gospel records the account of some Greeks who came to Philip with a request: 'Sir', they said, 'we would like to see Jesus' (12.21). The people have a desire and expectation to see him and the preacher has a duty to ensure that their hope will not be disappointed!

Potent spice

Can humour serve some purpose in the pulpit? I believe that it is an interesting mental quality that God may deign to use in conveying truth in the same way as God may condescend to use a man's educational background, intellectual capacities or temperament. Like any of those things it may also be a barrier to effectively communicating the truth if it is not under the government of the Holy Spirit.

It is a wonderful gift to be able to cause people to smile and laugh but the preacher is not to be a jester who clowns around for the mere amusement of others. Humour is like a very potent spice and ought to be used sparingly; otherwise it may spoil the spiritual food of the day. Where it is used well it may add something positive to the occasion. We should be aware that whereas some people enjoy the piquant of humour, others do not find it pleasingly stimulating to the soul. In this matter, therefore, we should follow the counsel of Paul who said '...whatever you do, do it all for the glory of God. Do not cause anyone to stumble...' (1 Corinthians 10.31-32).