Causing and Taking Offense: variations on a common theme
Posted by El Sordo on October 9th, 2008“But I don’t even believe in Jebus!”
A classic quote from the Simpsons, where Homer, forced into missionary activity for his failure to honour a donation to a PBS fundraiser, takes the path of Peter and denies belief.
Rowan Williams (now Archbishop of Canterbury) once said of the Simpsons it “is one of the most subtle pieces of propoganda around in the cause of sense, humility and virtue.” and continuing in his review of a book “The Gospel According to the Simpsons” says “Mark Pinsky manages to decipher the code without deadening the humour which is quite an achievement.”
All comedy, indeed all narratives and utterances and communications are according to the postmodernists codes.
And in that very Simspons quote above (biblically inspired and borderline sacrilege) lies the essence of the coding in humour. Who would have thought (I didn’t until recently) that Jebus was actually the name of the city of Jerusalem before King David conquered it?!
The theological value of the Simpsons lies in its ability to do three things in particular. It presents the Simpson family as a religiously observant family (note this does not make them saints) and thus reflects the reality of life in America and other parts of the world. Secondly it conveys a variety of moral dilemmas in its storylines (without being preachy or even committing to one particular worldview). Finally it treats institutional religion with the same satirical criticism as it treats all institutions - the “Church” has its faults just as does freemarket Capitalism, but it does not propose the abolition of religion nor promote Communism.
Laughing about religion is important - particularly in the abrahamic religions where humility is presented as a virtue. But is it possible to go too far?
I think the problem lies in an inability to decode the Gospel (if you are Christian) and an unwillingness to read the text existentially. Jesus as the scriptures point out is human, and a part of humanity is humour. But few people seem to talk about Jesus in the vein of a comedian or teller of jokes.
Why is this? Well three possibilities. Some of what Jesus says or some of the Gospel narrative is serious (Crucifixion is particularly difficult to satirize without arousing cries of insensitivity - irrespective of the religious aspect to Crucifixion it is one should imagine a fairly painful and nasty thing to have happen or to witness). Some of the humour that Jesus uses is perhaps lost in transcription (you had to be there to get it), lost in translation, or simply lost in encoding for the modern reader. And of course some religous believers amplify an aspect of their religious heritage to the dimunition of another (thus the divinity of Jesus is preciously guarded by the morally sensitive, but his teachings to turn the other cheek, his dire warnings of the persecutions suffered on his behalf are forgotten).
I think the first and last point are the most relevant regards causing and taking offence and as has been discussed on this blog ad nauseum there is certainly room for a little leeway on both sides. One can cause offence but one can also seek to be offended and self-censorship (the only kind that has any worth) can be practised by all parties.
Elton Trueblood an American Quaker theologian wrote an interesting book called Humor of Christ (sic) on the subject of a joking Jesus. He suggests that indeed some parts of the Gospel narrative are intrinsically unfunny and that it may be rather difficult to find any humour in certain parts of the narrative. But he says it is a misconception (often peddled by humourless Christians) that it is all to be taken seriously and that there was no comedy at all in Jesus’s teachings.
He describes Jesus’s humour as being ironic, sardonic, and on occasions where needed sarcastic. Thus the inconsistent Peter (he of the prophesied denials) is nicknamed “the Rock”. The parables are full of sly, wry and absurdist and surrealist imagery, beam and mote, gnat and camel, camel and the eye of the needle (to mention just a couple of examples). Trueblood concurs with my suggestion (or vice versa) that there is probably also a great deal more humour that has been lost in translation.
I certainly will need to re-analyze many gospel texts in order to see if there is plenty more humour available. Matheww 24:28 for example is cited as an example of Jesus’s self-deprecating humour. Describing his ability to draw a crowd he says “Wherever there is a carcass, there the vultures will gather.”
However as Pinsky argues a joking Jesus is not the same as a Jesus joke and perhaps it is at this juncture we must return to the problem of offence (caused and taken). Trueblood offers perhaps the best descriptive advice on the matter when he says:
” The only kind of laughter which can be redemptive is that which goes beyond scorn to recognition of a common predicament.”
It is for that reason that I have always found Father Ted funny, and find much in the Life of Brian that is virtuous. But it is that thin balance between laughing amongst ourselves (both believers and unbelievers together) at the hypocrisy, or idiosyncracies of those persons or institutions that hold themselves up as a paradigm of virtue, and the more sinister scornfulness that seems a predicate to prejudice of the most vulgar kind. How many ‘attacks’ on Islam are less about the religion and its values than about the cultures that have embraced it?
I guess I havent really added anything new to this debate. After all what price freedom? But perhaps I would repeat my old adage that the concept of “rights” is really a concept about competing values. The right to freedom of speech is put in peril next to the right to freedom of religious belief, or freedom from persecution. Once the debate turns to “rights” inevitably the argument becomes circular.
Well now I need to wrap it up - before this post becomes circular. Clearly some notion of balance is required but wherein can one find the common denominator that everyone of belief or nonbelief can adhere to and agree with? My only suggestion humbly proffered - but pessimistic of already - is a retreat from notions of objectivity and the embrace of subjectivity.
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