This paper is anchored in three interconnected theoretical frameworks that illuminate how humour in prophetic preaching cultivates cognitive virtues essential for critical engagement with politically fraught realities. Walter Brueggemann’s Prophetic Imagination provides the theological foundation (Brueggemann 2001), Steven Gimbel’s Cleverness Theory of Humour elucidates the cognitive mechanisms at play (Gimbel 2017), and Cynthia and Julie Willett’s Fumerism offers a feminist lens to reframe humour as a subversive, liberative force (Willett & Willett 2019). Together, these frameworks reveal humour’s pedagogical role in nurturing cognitive virtues such as intellectual humility, error detection, and pattern recognition—skills that empower congregations to interrogate oppressive systems and envision transformative alternatives.
Brueggemann’s Prophetic Imagination underscores the dual mandate of prophetic preaching: to critique dominant ideologies that perpetuate injustice and to energize communities toward alternative consciousness. This framework aligns with Jesus’ rhetorical strategies in the Synoptic Gospels, where humour functions as a disruptive tool to destabilize oppressive norms. For Brueggemann, the prophet’s task is not merely to diagnose societal ills but to “keep alive the ministry of imagination,” conjuring futures that defy the rigid certainties of authoritarian regimes (Brueggemann 2001, 3). Humour, in this context, becomes a vehicle for critical skill building, challenging congregants to re-examine assumptions about power, wealth, and morality.
Gimbel’s Cleverness Theory complements this by positing humour as a deliberate exercise in “playful cleverness” (Gimbel 2017, 31). Far from trivial, humour engages cognitive virtues such as pattern recognition (identifying incongruities), intellectual humility (acknowledging flawed perspectives), and error detection (exposing logical inconsistencies). For instance, Jesus’ hyperbolic analogy of a camel passing through a needle’s eye (Matt. 19:24) disrupts the conflation of wealth with divine favour, training listeners to recognize systemic inequities (Bednarz 2009, 220). Gimbel’s theory reframes humour not as mere entertainment but as an epistemological tool that sharpens critical thinking—a necessity in contexts where misinformation and polarization thrive (Gimbel 2017, 44–46).
The Willetts’ Fumerism expands this analysis through a feminist lens, characterizing humour as an “erotic, subversive force” that burns down oppressive structures with laughter (Willett & Willett 2019, 35). Rooted in critiques of power-as-control, Fumerism highlights humour’s capacity to centre marginalized voices and destabilize authoritarian narratives. This resonates with Jesus’ satirical critiques of religious elites (e.g., Mark 7:9–13), where ironic praise exposes hypocrisy and invites communal accountability (Bednarz 2009, 220). By framing humour as resistance, Fumerism aligns with Brueggemann’s vision of prophetic ministry, where laughter becomes an act of liberation—freeing congregations from ideological captivity and fostering solidarity (Brueggemann 2001, 6–8).
Conclusion: Sermons as Laboratories for Critical Thinking
Sermons that integrate humour as a prophetic tool do more than entertain; they serve as laboratories where congregations learn and hone critical thinking skills essential for navigating politically fraught times. By modeling cognitive virtues such as pattern recognition, error detection, and intellectual humility, preachers equip listeners to interrogate dominant narratives and evaluate information with discernment.
- Pattern Recognition: Humour’s reliance on incongruity—such as Jesus’ absurd analogy of camels and needles (Matt. 19:24)—trains listeners to identify manipulative patterns in political rhetoric (Gimbel 2017, 44). Congregations learn to map connections between seemingly disparate phenomena, such as the conflation of nationalism with theology, enabling resistance to reductive ideologies .
- Error Detection: Satirical humour, like Jesus’ ironic praise of hypocritical leaders (Mark 7:9–13), sharpens the ability to expose inconsistencies in authoritarian claims (Bednarz 2009, 220). This skill is vital in an era of “alternative facts,” empowering communities to challenge misinformation and hold power accountable (Brueggemann 2001, 3).
- Intellectual Humility: Self-deprecating humour models openness to correction, fostering psychological safety for acknowledging biases (Gimbel 2017, 46). In polarized contexts, this virtue counters ideological rigidity, inviting dialogue across differences while grounding congregations in communal accountability (Willett & Willett 2019, 14).
By cultivating these virtues, sermons transform congregations into communities of critical inquiry. Humour’s destabilizing effect creates space for cognitive freedom—liberating listeners from ideological captivity and energizing them to envision transformative social arrangements. This aligns with the AAR’s 2025 theme of “Freedom,” positioning prophetic preaching as a practice of liberation that equips communities to dismantle oppressive systems and advocate for justice.
Works Cited
- Bednarz, Terri. 2009. Humor-Neutics: Analyzing Humor and Humor Functions in the Synoptic Gospels. ProQuest Dissertations Publishing.
- Brueggemann, Walter. 2001. The Prophetic Imagination. 2nd ed. Minneapolis: Fortress Press.
- Gimbel, Steven. 2017. Isn’t That Clever: A Philosophical Account of Humor. Routledge.
- Willett, Cynthia, and Julie Willett. 2019. Uproarious: How Feminists and Other Subversive Comics Speak Truth. University of Minnesota Press.
In an era marked by political polarization and competing narratives of truth, this paper examines how humour in prophetic preaching cultivates cognitive virtues essential for critical engagement with unjust systems. In this paper I argue that Jesus’ use of hyperbole, irony, and satire in the Synoptic Gospels models cognitive virtues such as pattern recognition, error detection, and intellectual humility—skills that empower congregants to interrogate dominant narratives and envision transformative alternatives. Integrating Walter Brueggemann’s prophetic imagination and Steven Gimbel’s Cleverness Theory, this study demonstrates how humour disrupts oppressive ideologies and equips communities to evaluate political rhetoric and misinformation. Addressing the AAR’s 2025 theme of “Freedom,” this work offers a homiletic method grounded in biblical exegesis, positioning humour as a pedagogical tool for fostering cognitive agility and resistance to authoritarian epistemologies.