This book was written to make all people laugh. People from all nations, all tribes, all tongues etc This book wants to unite us all/humanity through laughter. May we all be united and understand our differences. May we all laugh together.
Whoever said Christians shouldn't enjoy a good laugh now and then? Here's a fantastic new collection of nearly five hundred jokes that turn the mirror back on ourselves--with hilarious results. The World's Greatest Collection of Church Jokes contains scores of funnies involving pastors, deacons, Sunday school teachers, pew sitters, and kids--all of them clean, funny, good-natured, and often times true to life. Organized into categories, The World's Greatest Collection of Church Jokes is perfect for personal reading or preparing sermons and speeches.
Why are Anglicans such bad chess players? Because they don't know the difference between a Bishop and a Queen. Did you hear about the new liberal branch of the Church of England? It has six commandments and four suggestions. This book is packed with (mostly) clean, good-natured jokes, riddles and funny stories old and new about clergy, churches and Christianity. Get into the humour habit and prepare yourself for the 'laughter-life'! Unlike most church joke books, it is from a British rather than American perspective, but it will appeal to anybody looking for jokes for sermons, parish magazines etc or who would just like a good laugh at church life.
A surprisingly reverent collection of religious humor clean enough to be used in the pulpit. St. Peter jokes, mock sermons, church bulletin misprints and age-old denominational rivalries are all here. Illustrated.
Religion is far too important to be taken seriously all the time--so says author Tom Sheridan, who in The Book of Catholic Jokes invites readers to laugh along with him and remember that faith can be--and should be--fun. Sheridan begins by discussing the importance of laughter and the relationship of humor to religion before launching into hilarious jokes. After all, Jesus said, "Unless you become like children, you cannot enter the kingdom of heaven."
Why do some things pass under the radar of our attention, but other things capture our interest? Why do some religions catch on and others fade away? What makes a story, a movie, or a book riveting? Why do some people keep watching the news even though it makes them anxious? The past 20 years have seen a remarkable flourishing of scientific research into exactly these kinds of questions. Professor Jim Davies' fascinating and highly accessible book, Riveted, reveals the evolutionary underpinnings of why we find things compelling, from art to religion and from sports to superstition. Compelling things fit our minds like keys in the ignition, turning us on and keeping us running, and yet we are often unaware of what makes these "keys" fit. What we like and don't like is almost always determined by subconscious forces, and when we try to consciously predict our own preferences we're often wrong. In one study of speed dating, people were asked what kinds of partners they found attractive. When the results came back, the participants' answers before the exercise had no correlation with who they actually found attractive in person! We are beginning to understand just how much the brain makes our decisions for us: we are rewarded with a rush of pleasure when we detect patterns, as the brain thinks we've discovered something significant; the mind urges us to linger on the news channel or rubberneck an accident in case it might pick up important survival information; it even pushes us to pick up People magazine in order to find out about changes in the social structure.Drawing on work from philosophy, anthropology, religious studies, psychology, economics, computer science, and biology, Davies offers a comprehensive explanation to show that in spite of the differences between the many things that we find compelling, they have similar effects on our minds and brains.
Works on Jewish humor and Jewish jokes abound today, but what formed the basis for our contemporary notions of Jewish jokes? How and when did these perceptions develop? In this groundbreaking study and translation, noted humor and folklore scholar Elliott Oring introduces us to the joke collections of Lippmann Moses Büschenthal, an enlightened rabbi, and an unknown author writing as "Judas Ascher." Originally published in German in 1812 and 1810, these books include jokes and anecdotes that play on stereotypes. The jokes depict Jews dealing with Gentiles who are bent on their conversion, Jews encountering government officials and institutions, newly propertied Jews attempting to demonstrate their acquisition of artistic and philosophical knowledge, and Jews engaged in trade and moneylending—often with the aim to defraud. In these jokes we see the antecedents of modern Jewish humor, and in Büschenthal's brief introduction we find perhaps the earliest theory of the Jewish joke. Oring provides helpful annotations for the jokes and contextualizing essays that examine the current state of Jewish joke scholarship and the situation of the Jews in France and Germany leading up to the periods when the two collections were published. Intended to stimulate the search for even earlier examples, Oring challenges us to confront the Jewish joke from a genuine historical perspective.
In his latest work on the social consequences of religious commitment, Jay Newman reveals in clear and concise fashion the extent to which competitiveness is an essential feature of religious life. His assessment charts various classical strategies that have been proposed for either eliminating such competitiveness or directing it into appropriate channels. After a detailed philosophical analysis of the nature and value of competition, the author examines competition between denominations and within denominations, and considers religious competition in some of its less obvious forms. In the process of evaluating the methods for curbing religious competition advocated by such thinkers as Spinoza and Lessing, as well as by modern ecumenists, the author points the way to a general approach to religious competition that minimizes destructive religious conflicts without ignoring the positive value of religious competition.