For Fr Andrew Greeley (sociologist and novelist), the comic spirit represents the triumph of hope over despair and tragedy, and the happy ending . [But it is surely more than this.] In the newspaper comic-strips, the comic spirit manifests itself as "an arcade of philosophy and social criticism" (Gre 278). These comics are sensitive to the absurdities and contradictions and ironies of life. Their moral and philosophical message is "more lively, more pointed, and more effective" than other forms of social commentary; and they "often drive home the moral or philosophical point with more power than a year of Sunday sermons. The homilist who does not find material for a homily in almost any day's comic page has lost all sense of creative imagination' (Gre 283). Now creative imagination is sometimes closely attached to the comic spirit, but Greeley's view of the comic spirit does not seem to extend very far beyond an appreciation for the spiritual value of irony and wise- cracks'. In fact, comedy and humor have a great deal more to contribute to a healthy spiritual life. Indeed, humor in general is a fine vehicle for many gospel truths. In the film 'Life of Brian' (by the Monty Python group), most 'religious observers' see only a scathing attack on Jesus and Christianity; but this is far from being so:
.[While walking through the streets of Jerusalem,
Brian finds himself being accosted by a beggar ... ]
X-leper: Alms for an ex-leper, sir?
Brian: Did you say 'ex-leper'?
X: Yeah, 'ats rights I did sir.
B: What happened?
X: Cured sir! It's a bloody miracle!
B: Who cured you?
X: Jesus did, sir. I was just 'opping along one day, minding mi own
business, and he comes along; cures me! Without so much as a 'by
your leave'! One minute I'm a man with a trade; and the next, nothin'.
... [soon Brian arrives at home; and ...]
B: Here you go. [Brian puts a coin in the ex-leper cup, and starts to
walk toward his house. Meanwhile, the ex-leper retrieves the coin
and examines it closely.]
X: Half a denarii for mi bleedin life story ?!?
B: There's just no pleasing some people. [Brian goes inside.]
X: That's just what Jesus said! [Ex-leper hops away.]
"Rejoice and be glad ..." (Mt 5:12).
Eventually we come to realize that the comic spirit is at the very center of Christian history and being. Indeed, it was literally nailed to the cross along with the all-too-human body of Jesus of Nazareth. Today, most theologians interpret the Passion as a supremely tragic and solemn event; one full of mystery and majesty, to be sure, but also one devoid of all hint of comedy or humor. While some will admit some element of irony to the proceedings, these same are very reluctant to acknowledge that irony is, of its very nature, a necessary expression of the universal comic spirit within humankind. St Paul, however, clearly recognized both the irony and absurdity of Christ and his Way, and even dared speak of such things as bluntly as only a true poet can. In the nineteen centuries that have followed him, none but St Francis and his earliest followers have been seriously interested in the 'lighter side' of things. In general, Christianity has been, at least since Reformation times, rather solemn and sober, and even somewhat wanting for laughter and joy. The symbol of the 'ever-somber Christian' is one that indeed applies well to many modern Christians; but certainly not to all.
3 - Theology and the Comic Philosophy.
Now the expressed agenda of modern theology is quite specific: "Acknowledging theological and philosophical pluralism, we must work together, seeking to understand the most representative patterns of thought of contemporary intelligent men and women" (Pad 373). How is it, then, that theology cannot see the comic spirit in Christ and humanity? Basically, it comes down to two causes, both of which are largely driven by inertia: (1) Theologians are quite content with the 'ever-somber Christian', and so feel no need to examine an irrelevant and irreligious aspect of human nature. (2) Theology as a human enterprise is, and has been from the very beginning, a profoundly conservative entity that is literally glacial in its responses to a dynamic and evolving Cosmos. If one cares to examine the long and mysterious history of theology, the most amazing thing about it all is "the incapacity of classical Christian thought to come to terms with change'' (Pad 375).
So the modern distinction between the Secular and the Sacred stems from Augustine's famous images of 'the City of Man and the City of God'; but the biblical view of the nature of humanity is widely recognized as being very concrete and this-worldly, and makes no such sweeping separation between the divine and human realms. [Hence the best OT name for God is Immanuel, or 'with us is God'.]For the ancient Hebrews the human being is an animated body, rather than a soul imprisoned in flesh. The Jewish view of human nature is thus holistic and integrated, and emphasizes the fullness of Being. By contrast, many theologians speak of the expanding secularization of the 'city of man', and the corresponding reduction of the sacred sphere. This means that the field of the Sacred, and the scope of religion, is increasingly bounded by, and confined to, the sacred and VERY solemn liturgy. Since there is no room for laughter in the liturgy, it only stands to reason that comedy and humor have no role in the Christian religion. Of course, the Bible itself does not support such a circumscribed vision of the sacred, but allows a role for the Comic spirit, and even for madness, in the religious life of God's People. The biblical human being is always secular and sacred and social at one and the same time: ''personal or individual salvation must he seen within the matrix of community and even of cosmic redemption" (Padberg 391).
This humanity is also eschatological, and like the Modern-human, looks to the future for the final and supreme fulfillment and fullness of being. The secular, social, and eschatological qualities in human nature are mutually interactive, and together they encompass the full range of human being and becoming. In the dynamic growth of individuals and civilizations, no aspect of human behavior is without some spiritual significance, and therefore nothing is unworthy of the theologian's attention.
4. For Example: Spiritual SCl-FI.
But some theologians have even of late taken a religious interest in the popular social-cultural movement tagged to the logo of Star Trek. Of course, it is precisely its popularity that gained their attention in the first place (as opposed to any quality within the phenomena itself). And as far as any real spiritual substance goes, there is precious little of that to be found in the usual space opera setting. Nor does Star Trek represent the best that science-fiction has to offer; it's only the best that Hollywood can do. This distinction is very important to bear in mind, because the very best sci-fi literature has never been 'televised'; and we thank God constantly for it! You see, the very best science fiction is profoundly spiritual, precisely because it is fully serious about the nature of our shared reality: everything from microbes to the far reaches of the universe to the hidden depths of the human heart and soul. Thus where theology deliberately overlooks vast stretches of reality, sci-fi overlooks nothing, not because it is proper methodology to proceed thus, but simply because everything is interesting! Unseen things require much faith just to catch a glimpse of them, now and then, out of the corner of your eye, sometimes, if you're very lucky, maybe. So how much more difficult it must be to catch these slippery fiends on camera! Why, it's enough to drive any director nuts.
textman
*