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Pro-Christian Humor and the Online Carnival Timothy William Fallis University of Pennsylvania, [email protected]

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Pro-Christian Humor and the Online Carnival Timothy William Fallis University of Pennsylvania, Tfallis@Hawaii.Edu CORE Metadata, citation and similar papers at core.ac.uk Provided by ScholarlyCommons@Penn University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 1-1-2014 Pro-Christian Humor and the Online Carnival Timothy William Fallis University of Pennsylvania, [email protected] Follow this and additional works at: http://repository.upenn.edu/edissertations Part of the Communication Commons, and the Religion Commons Recommended Citation Fallis, Timothy William, "Pro-Christian Humor and the Online Carnival" (2014). Publicly Accessible Penn Dissertations. 1272. http://repository.upenn.edu/edissertations/1272 This paper is posted at ScholarlyCommons. http://repository.upenn.edu/edissertations/1272 For more information, please contact [email protected]. Pro-Christian Humor and the Online Carnival Abstract Humor that takes as its comedic object the beliefs, practices, and culture of Christianity has flourished in the digital age via journalistic satire, video sharing, and social network websites. Theory of the comic's use as a moderator between the sacred and the profane provide by Conrad Hyers, and the carnivalesque literary theory of Mikhail Bakhtin, reminds us that humor made at the expense of elements of Christian doctrine and culture can serve to reify and strengthen Christianity in the United States, a conclusion justified by textual analysis of three websites featuring this material. The na alysis supports that an essential rule for successfully blending humor and religion together is to avoid directly leveling the humor at God or at Christianity as a valid religion but rather restricting the ludic treatment to church practices, church culture, and individual behavior. Comments made by readers reveal that a majority approve of the ludic turn, but vehement dissent shows a strong tension between the ludic and the presupposition that religion must remain sacrosanct and solemn. The specific mechanisms that lead from humor at the expense of Christianity to bolstering of Christian belief include inducing humility, providing reflection on one's beliefs and attitudes, offering corrective (termed parabolic) lessons regarding sin and folly, boosting the salience of Christian practices and beliefs, inoculation, and a negative reaction to perceived sacrilege that inspires recommittment to core beliefs. Christian humor is increasingly available and popular, and is fast becoming a constructive alternative mode through which Christians can address, explore, and consider their faith. Degree Type Dissertation Degree Name Doctor of Philosophy (PhD) Graduate Group Communication First Advisor John L. Jackson Keywords Bakhtin, Christianity, Comedy, Humor, Hyers, Ludic Subject Categories Communication | Religion This dissertation is available at ScholarlyCommons: http://repository.upenn.edu/edissertations/1272 PRO-CHRISTIAN HUMOR AND THE ONLINE CARNIVAL Timothy William Fallis A DISSERTATION in Communication Presented to the Faculties of the University of Pennsylvania in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy 2014 Supervisor of Dissertation _____________________ Dr. John L. Jackson Jr. Professor of Communication Graduate Group Chairperson ______________________ Dr. Joseph Turow, Professor of Communication Dissertation Committee: Dr. Kathleen Hall Jamieson, Professor of Communication Dr. Joseph Turow, Professor of Communication PRO-CHRISTIAN HUMOR AND THE ONLINE CARNIVAL COPYRIGHT 2014 Timothy William Fallis This work is licensed under the Creative Commons Attribution- NonCommercial-ShareAlike 3.0 License To view a copy of this license, visit http://creativecommons.org/licenses/by-ny-sa/2.0/ iii DEDICATION This dissertation is dedicated to: My late father, William Arnet, who filled our house with books and shared the joy that stories can provide. and: My mother, Melanie Ann, who taught me how to read, to dream, and to never let my troubles get the best of me. Any part of me that is kind, compassionate, and yet impatient with bullshit, I owe to my mother. but most especially: My wife, Leticia Marie, the most generous, genuine, and loving partner in life a man could ask for. It is only because of her support that this rather odd mid-life education odyssey has been possible; I would neither have undertaken nor survived it without her. I love her with all that I am, and am continuously amazed that such a remarkable woman loves me back. iv ACKNOWLEDGEMENT This dissertation would not have been possible without the contributions of many generous people, who are far too many to list here. Dr. John Jackson has been a kind and remarkably patient mentor. He has inspired me with his easy brilliance and relentless encouragement, and has always been just a great pleasure to work with. It has been a privilege to be his student. Dr. Kathleen Hall Jamieson has been far more generous with her time and mentorship than I deserve, well past the point of being a co-advisor, and provided me my first two publication opportunities. She is without doubt the wittiest person I have ever met. Dr. Joseph Turow taught me a great deal about communication discipline, and has served as an invaluable check in helping me stay on a productive path. Asst. Dean Joanne Murrray was the first person who believed in me at Penn, and her friendship and counsel kept me there during a difficult time. She has been, and continues to be, an invaluable resource and cheerleader. Mr. Joel Kilpatrick of LarkNews.com generously allowed me to interview him and shared truly helpful insights into the world of Christian humor. Mr. Robert Smiley also generously shared his perspectives on Christian humor with me via correspondence. Both he and Mr. Kilpatrick are really funny. Ambassador Walter Annenberg and Mrs. Leonore Annenberg provided an amazing school, funded an unmatched faculty, and gave me the opportunity for a top-caliber education that I could never possibly have afforded on my own. Mr. Rowan Howard-Williams, soon to be PhD, has been a magnificent friend and office mate. In five years he has never complained about how much I talk, including to myself, and provided indefatigable comradeship. May be stay forever young. It is my hope that this dissertation, and whatever future contributions I might make to scholarship or the education of others, will do justice to the generosity and brilliance of all of the people whose help I could not have managed without. v ABSTRACT PRO-CHRISTIAN HUMOR AND THE ONLINE CARNIVAL Timothy W. Fallis Dr. John L. Jackson, Jr. Humor that takes as its comedic object the beliefs, practices, and culture of Christianity has flourished in the digital age via journalistic satire, video sharing, and social network websites. Theory of the comic’s use as a moderator between the sacred and the profane provide by Conrad Hyers, and the carnivalesque literary theory of Mikhail Bakhtin, reminds us that humor made at the expense of elements of Christian doctrine and culture can serve to reify and strengthen Christianity in the United States, a conclusion justified by textual analysis of three websites featuring this material. The analysis supports that an essential rule for successfully blending humor and religion together is to avoid directly leveling the humor at God or at Christianity as a valid religion but rather restricting the ludic treatment to church practices, church culture, and individual behavior. Comments made by readers reveal that a majority approve of the ludic turn, but vehement dissent shows a strong tension between the ludic and the presupposition that religion must remain sacrosanct and solemn. The specific mechanisms that lead from humor at the expense of Christianity to bolstering of Christian belief include inducing humility, providing reflection on one’s beliefs and attitudes, offering corrective (termed parabolic) lessons regarding sin and folly, boosting the salience of Christian practices and beliefs, inoculation, and a negative reaction to perceived sacrilege that inspires recommittment to core beliefs. Christian humor is increasingly available and popular, and is fast becoming a constructive alternative mode through which Christians can address, explore, and consider their faith. vi TABLE OF CONTENTS Acknowledgement ………………………………………………………………. iv Abstract………………………………………………………………………….. v Chapter 1 – Introduction………………………………………………………… 1 Chapter 2 – Literature Review…………………………………………………... 25 Chapter 3 – Contexts of Dialog, Convergence, Religion, Comedy……………… 36 Ch. 3 Summary………………………………………………………….. 60 Chapter 4 – Contexts……………………………………………………………... 60 Ch. 4 Summary………………………………………………………….. 86 Chapter 5 – LarkNews.com……………………………………………………... 87 Ch. 5 Summary………………………………………………………….. 138 Chapter 6 – GodTube.com………………………………………………………. 139 Ch. 6 Summary………………………………………………………….. 176 Chapter 7 – Christian Humor / God Jokes………………………………………. 180 Ch. 7 Summary………………………………………………………….. 204 Chapter 8 – Conclusions………………………………………………………… 206 Appendix 1………………………………………………………………………. 228 Appendix 2………………………………………………………………………. 230 Appendix 2a……………………………………………………………… 233 Appendix 3………………………………………………………………………. 234 Appendix 3a……………………………………………………………… 236 Bibliography……………………………………………………………………... 237 1 Chapter One: Introduction Religious Humor in Digital Space Many argue that digital technology and the digital “sphere” of human interaction that it facilitates, so flexible for both users and producers of content, has the potential to be our society’s best mediating technology for dialog that links the corporate and
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