Spanish 
English 
Chinese 
Dutch 
Arabic 
Portuguese 
Russian 
French 
Italian 
German 
Japanese 
Continue reading with a subscription
Get unlimited access to all our premium content and exclusive features.
Enjoy unlimited access, cancel anytime.
Resumen
- La Biblia presenta una visión matizada de la risa, reconociéndola tanto como un regalo de Dios como una herramienta potencial para la burla. Ejemplos positivos incluyen la risa de Sara ante el nacimiento de Isaac y la descripción del salmista de la risa como una señal de gozo y restauración.
- Las Escrituras conectan el gozo y la risa, viéndolos como expresiones de gratitud, fe y celebración de la bondad de Dios. Sin embargo, también advierten contra la risa inapropiada que oculta el dolor o se burla de los demás.
- Jesús, aunque no se registra explícitamente que se riera, usó el humor en sus enseñanzas y habló del gozo como algo central en la vida cristiana. Sus acciones y palabras sugieren un aprecio por la celebración y la plenitud de la experiencia humana, incluida la risa.
- Los Padres de la Iglesia y la tradición cristiana han lidiado con el papel de la risa, apoyando generalmente la risa alegre y compasiva mientras advierten contra formas excesivas o dañinas. La comprensión moderna afirma la sabiduría de la Biblia de que “un corazón alegre es una buena medicina”, reconociendo los beneficios potenciales de la risa para el bienestar físico, emocional y espiritual cuando se usa adecuadamente.
Bibliografía (Haga clic para mostrar)
—
Bibliografía:
Abelowitz, N., & Meltzer, A. (2018). Laughter is the Best Medicine.
Bibler, T. M. (2019). Choosing Between Practicing Good Medicine and Following the Law in Texas. American Journal of Respiratory and Critical Care Medicine.
Burk, C. D. (2014). We are alive: (Mis)Reading Joy Harjo’s Noni Daylight as a Yellow Woman. The Iowa Journal of Cultural Studies, 16, 82–100.
Chaudhary, O., Mattapalli, S., & Miller, M. (2023). The Use of PBA in Joker 2019 Contradicts Idealogy that Laughter is Beneficial to One’s Health. Journal of Student-Scientists’ Research.
Christ, C. (1987). Laughter of Aphrodite: Reflections on a Journey to the Goddess.
Craig, W. (2012). Laughter: Good Medicine. 104, 7.
Denzey, N. (2016). Biblical Allusions, Biblical Illusions: Hollywood Blockbuster and Scripture. Journal of Religion and Film, 8, 11.
Erber, E. (2020). Private Anarchy: Impossible Community and the Outsider’s Monologue in German Experimental Fiction by Paul Buchholz (review). Monatshefte, 112, 346–348.
Ezigbo, V. I. (2018). Violent Christians, the Nigerian Public Square, and the Utility of Jesus’ Forgiveness Sayings for Tackling Religious Violence. International Journal of Public Theology.
Foster, P. (2023). The Jesus Handbook. Expository Times, 134, 518–518.
Furstenberg, Y. (2021). Jesus against the Laws of the Pharisees: The Legal Woe Sayings and Second Temple Intersectarian Discourse. Journal of Biblical Literature, 139, 769–788.
Gammal, M. (2021). Humor and Laughter in Modern Karaite Literature on the Example of the Comedy Akhyr Zeman (the End of Time / Apocalypses) by Aaron J. Levy. Laughter and Humor in the Slavic and Jewish Cultural Traditions.
Gutiérrez, B. B. (2022). EL PAYASO Y LA RISA, UN CAMINO DE APRENDIZAJES SENSIBLES: EL USO DEL PAYASO. Revista Digital de Educación Discimus.
Hajar, R. (2019). Laughter Is the Best Medicine. Heart Views, 20, 128–128.
Howes, L. (2013). The sayings gospel Q within the contexts of the third and renewed quests for the historical Jesus¯: wisdom and apocalypticism in the first century.
Ivanova, O. (2024). Systematization and justification of recreational mechanisms of laughter in the system of personality. Bulletin of Taras Shevchenko National University of Kyiv. Psychology.
Kramer, C., & Leitão, C. (2023). Laughter as medicine: A systematic review and meta-analysis of interventional studies evaluating the impact of spontaneous laughter on cortisol levels. PLoS ONE, 18.
Monta, S. (2003). The Book of Sir Thomas More and Laughter of the Heart. The Sixteenth Century Journal, 34, 107–121.
Nasr, S. (2013a). Laughter can be helpful for treating mood disorders and other conditions No laughing matter: Laughter is good psychiatric medicine.
Nasr, S. (2013b). No Laughing Matter: Laughter Is Good Psychiatric Medicine: Laughter Can Be Helpful for Treating Mood Disorders and Other Conditions. Current Psychiatry, 12, 20.
Okpako, G. (2018). The ‘I-AM’ sayings of Jesus in the gospel of John and questions of history: two case studies (John 6 and 8).
Petukhova, E. A. (2022). The Era of Joy. Advertising Poster of the 1860s-1890s as a Continuation of the Laughter Culture of the European Middle Ages. Scientific and Analytical Journal Burganov House. The Space of Culture.
Recker, N. (2007). Laughter Is Really Good Medicine.
Reysen, S. (2006). A New Predictor of Likeability: Laughter. North American Journal of Psychology, 8, 373.
Rollens, S. E. (2014). Framing Social Criticism in the Jesus Movement: The Ideological Project in the Sayings Gospel Q.
Ryoo, J. J. (2019). Laughter is the Best Medicine. Deeper Learning, Dialogic Learning, and Critical Thinking.
Savage, B. M., Lujan, H., Thipparthi, R. R., & DiCarlo, S. (2017). Humor, laughter, learning, and health! A brief review. Advances in Physiology Education, 41 3, 341–347.
Schor, J. (2010). Emotions and Health: Laughter Really Is Good Medicine.
Screech, M. (2019). The Laughter of Jesus and the Laughter of the Father in the New Testament. Laughter at the Foot of the Cross.
Silvestri, K. V. T. (2018). A alegria paradoxal: o riso carnavalesco como filosofia trágica. 15, 178–194.
Strickland, D. (1993). Seriously, laughter matters. Today’s OR Nurse, 15 6, 19–24.
The History of Easter Laughter. (2024).
V, L. (2023). From Laughter to Medicine, from Clowning to Therapy. Mental Health & Human Resilience International Journal.
Votaw, C. W. (1904). The Newly Discovered Sayings of Jesus. The Biblical World, 24, 261–277.
Zion, M. N. (2014). New Testament Studies¯: The Sayings of Jesus. 22, 65–85.
Zion, M. N. (2018). Triumph in Defeat:Lost Origins of Jesus’ Sayings. 26, 1–29.
Ã…dna, J. (2024). Dos Testamentos en una Biblia: ¿Cómo se interrelacionan el Antiguo y el Nuevo Testamento? Global South Theological Journal.
Branch, R. G. (2024). Gender balance: A new lens for reading and studying the Bible, Part 2. In Die Skriflig/In Luce Verbi.
Bruin, T. D. (2020). Seeing is Believing: The Digital Bible and Bible Verses Online. 31, 123–152.
Bruno, C. R. (2015). La historia completa de la Biblia en 16 versículos.
Chinweuba, R. E., Ajunwa, E., & Dennis, T. J. (2020). EROSIÓN DE LA FIDELIDAD: ANÁLISIS DE TRADUCCIÓN INVERSA DE ALGUNOS VERSÍCULOS SELECCIONADOS DE LA VERSIÓN DE LA BIBLIA NSO.
Darshan, G. (2014). The Origins of the Foundation Stories Genre in the Hebrew Bible and Ancient Eastern Mediterranean. Journal of Biblical Literature, 133, 689–709.
Domoney-Lyttle, Z. (2023). The Bible and Comics.
Heal, K. (2022). La Biblia, las Escrituras mormonas y la retórica de la alusividad. Journal of Book of Mormon Studies.
Jabat, I. S., Gurning, B., & Santoso, D. (2018). FUNCIÓN COGNITIVA DE LAS METÁFORAS EN LOS VERSÍCULOS DE LUCAS DE LA BIBLIA. 14.
Kessler, E. (2004). Bound by the Bible: Verses 6–8: El viaje de Abraham e Isaac al monte Moriah.
Levy, S., & Stukalin, Y. (2022). Introducing Statistics to Ultra-Orthodox Jewish Students by Examples From the Bible. Bridging the Gap: Empowering and Educating Today’s Learners in Statistics. Proceedings of the Eleventh International Conference on Teaching Statistics.
Murashko, A. (2021). Laughter, carnival and religion in ancient Egypt. The European Journal of Humour Research.
Negadi, C. (2022). ARCHAEOLOGICAL DOCUMENTATION OF HISTORICAL EVENTS IN THE HOLY QURAN – STORIES OF THE PROPHETS AS A MODEL-. RIMAK International Journal of Humanities and Social Sciences.
Ng, G. A. W.-I. (2004a). Beyond Bible Stories: The Role of Culture-Specific Myths/stories in the Identity Formation of Nondominant Immigrant Children. Religious Education, 99, 125–136.
Ng, G. A. W.-I. (2004b). BEYOND BIBLE STORIES: THE ROLE OF CULTURE-SPECIFIC MYTHS/STORIES IN THE IDENTITY FORMATION OF NONDOMINANT IMMIGRANT CHILDREN. Religious Education, 99, 125–136.
Permana, S., Juanda, D., Lontoh, F. O., Noertjandranata, H., & Eveline, S. (2019). Memorización de versículos bíblicos con el método de asociación de aprendizaje cuántico en la escuela dominical. Journal Didaskalia.
Phillips, P. (2019). Versículos bíblicos populares en las redes sociales. La Biblia, las redes sociales y la cultura digital.
Saragih, E., Lubis, S., Saragih, A., & Silalahi, M. (2017). Metáforas gramaticales ideacionales en los versículos doctrinales de la Biblia en versión indonesia. Theory and Practice in Language Studies, 7, 847–854.
Shamir, A. (2023). El rabino Jesús en las traducciones de la Biblia de Martín Lutero. Journal of the Bible and Its Reception, 10, 123–150.
Silitonga, R. E. (2016). METÁFORA LÉXICA EN LOS VERSÍCULOS DEL EVANGELIO DE JUAN EN LA BIBLIA.
Stachowiak, L. (2020). Cómo debemos interpretar los versículos bíblicos sobre el hombre. Studia Theologica Varsaviensia.
Syukri, M., Rahman, A., Muhajir, M., Ghazali, M., & Harwanto, A. P. (2024). The Seven Sleepers (Ashabul Kahf ) in the Holy Bible and Qur’an. Peradaban Journal of Religion and Society.
Trout, B. (2021). The (mis)interpretation of the Bible in South Africa: Towards a better hermeneutic. In Die Skriflig / In Luce Verbi.
Ulummudin, U., & Su’di, M. (2019). MEMBACA ALQURAN SEBAGAI HOMILI: Mendialogkan Antara Alquran Dan Bibel. 7, 257–268.
Verbi, L. (2021). The ( mis ) interpretation of the Bible in South Africa¯: Towards a better hermeneutic.
