The Laughter of the Saints examines this rich carnivalesque tradition of parodied holy men and women and traces their influence to the anti-heroes and picaresque roots of early modern novels such as Don Quixote.

Towards the end of the twelfth century, powerful images of laughing kings and saints began to appear in texts circulating at the English royal court. At the same time, contemporaries began celebrating the wit, humour, and laughter of King Henry II (r.1154-89) and his martyred Archbishop of Canterbury, Saint Thomas Becket (d.1170). Taking a broad genealogical approach, Laughter and Power in the Twelfth Century traces the emergence of this powerful laughter through an immersive study of medieval intellectual, literary, social, religious, and political debates. Focusing on a cultural renaissance in England, the study situates laughter at the heart of the defining transformations of the second half of the 1100s. With an expansive survey of theological and literary texts, bringing a range of unedited manuscript material to light in the process, Peter J. A. Jones exposes how twelfth-century writers came to connect laughter with spiritual transcendence and justice, and how this connection gave humour a unique political and spiritual power in both text and action. Ultimately, Jones argues that England's popular images of laughing kings and saints effectively reinstated a sublime charismatic authority, something truly rebellious at a moment in history when bureaucracy and codification were first coming to dominate European political life.

Is there a 'history' of laughter? Or isn't laughter an anthropological constant rather and thus beyond history, a human feature that has defined humanity as homo ridens from cave man and cave woman to us? The contributors to this collection of essays believe that laughter does have a history and try to identify continuities and turning points of this history by studying a series of English texts, both canonical and non-canonical, from Anglosaxon to contemporary. As this is not another book on the history of the comic or of comedy it does not restrict itself to comic genres; some of the essays actually go out of their way to discover laughter at the margins of texts where one would not have expected it all - in Beowulf, or Paradise Lost or the Gothic Novel. Laughter at the margins of texts, which often coincides with laughter from the margins of society and its orthodoxies, is one of the special concerns of this book. This goes together with an interest in 'impure' forms of laughter - in laughter that is not the serene and intellectually or emotionally distanced response to a comic stimulus which is at the heart of many philosophical theories of the comic, but emotionally disturbed and troubled, aggressive and transgressive, satanic and sardonic laughter. We do not ask, then, what is comic, but: who laughs at and with whom where, when, why, and how?

Laughter is important because we cannot really love anybody with whom we never laugh, and this is true of our relationship with God. Having a sense of humor is essential for maturity in faith and holiness. Unfortunately, humor and the role that laughter plays in life and spirituality have often been neglected and the aim of Laughter and the Grace of God is to restore laughter to its central place in Christian spirituality and theology. It examines the role of laughter in Scripture and finds it in unexpected places including the story of Abraham and the formation of the covenant and the tragedy of Job. There is laughter in the incarnation, the resurrection, and even the crucifixion. Jesus is the great Laugh-maker. Thomas Aquinas spoke of the sin of having too little laughter as well as the danger of having too much, while Martin Luther said, “If you’re not allowed to laugh in heaven, I don’t want to go there.” Laughter is nothing less than a participation in the life and love of God.