Dutch 
English 
Chinese 
Arabic 
Spanish 
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.
Samenvatting
- The Bible presents a nuanced view of laughter, recognizing it as both a gift from God and a potential tool for mockery. Positive examples include Sarah’s laughter at the birth of Isaac and the Psalmist’s depiction of laughter as a sign of joy and restoration.
- Scripture connects joy and laughter, viewing them as expressions of gratitude, faith, and celebration of God’s goodness. However, it also warns against inappropriate laughter that masks pain or mocks others.
- Jesus, while not explicitly recorded as laughing, used humor in his teachings and spoke of joy as central to the Christian life. His actions and words suggest an appreciation for celebration and the fullness of human experience, including laughter.
- The Church Fathers and Christian tradition have grappled with the role of laughter, generally supporting joyful, compassionate laughter while cautioning against excessive or harmful forms. Modern understanding affirms the Bible’s wisdom that “a cheerful heart is good medicine,” recognizing laughter’s potential benefits for physical, emotional, and spiritual well-being when used appropriately.
Bibliografie (Klik om te tonen)
—
Bibliografie:
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). Two Testaments in One Bible: How do the Old and New Testaments Interrelate? 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). The Whole Story of the Bible in 16 Verses.
Chinweuba, R. E., Ajunwa, E., & Dennis, T. J. (2020). FIDELITY EROSION: BACK-TRANSLATION ANALYSIS OF SOME SELECTED VERSES OF THE BIBLE NSO VERSION.
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). The Bible, Mormon Scripture, and the Rhetoric of Allusivity. Journal of Book of Mormon Studies.
Jabat, I. S., Gurning, B., & Santoso, D. (2018). COGNITIEVE FUNCTIE VAN METAFOREN IN LUKAS-VERZEN VAN DE BIJBEL. 14.
Kessler, E. (2004). Bound by the Bible: Verses 6–8: Abraham and Isaac’s journey to 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). Memorizing Bible Verses with the Association Method of Quantum Learning in Sunday School. Journal Didaskalia.
Phillips, P. (2019). Popular Bible verses on social media. The Bible, Social Media and Digital Culture.
Saragih, E., Lubis, S., Saragih, A., & Silalahi, M. (2017). Ideational Grammatical Metaphors in Doctrinal Verses of The Bible in Indonesian Version. Theory and Practice in Language Studies, 7, 847–854.
Shamir, A. (2023). Rabbi Jezus in de Bijbelvertalingen van Maarten Luther. Journal of the Bible and Its Reception, 10, 123–150.
Silitonga, R. E. (2016). LEXICAL METAPHOR IN THE VERSES OF JOHN’S GOSPEL IN BIBLE.
Stachowiak, L. (2020). How We Should Interpret Bible Verses About Man. 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.
