10. By "foolish talking" is indicated the fables and tales and other
lore in which the Greeks particularly abound--a people who possess a
special faculty for fiction of this sort. Similar are the tales
commonly related by our women and maidens while spinning at the
distaff, also those which knaves are fond of relating. Here belong
also worldly songs which either relate lewd matters or turn upon
slippery, frivolous themes. Such are "The Priest of Kalenburg,"
"Dietrich of Berne" and innumerable others.
11. Particularly unchristian is every kind of such buffoonery in the
church when men are gathered to hear and learn the Word of God. But
the practice is common where many come together. Even where at first
things of a serious nature are discussed, men soon pass to frivolous,
wanton, foolish talk, resulting in a waste of time and the neglect of
better things. For instance, on the festival of Easter, foolish,
ridiculous stories have been introduced into the sermon to arouse the
drowsy. And at the Christmas services, the absurd pantomime of rocking
a babe, and silly declamations in rhyme, have found vogue. Similarly
the festivals commemorating the three holy kings, the passion of
Christ, Dorothy and other saints were characterized.
12. In this category should also be classed the legends of the saints
and the confused mass of lies concerning miracles, pilgrimages,
masses, worship of saints, indulgencies, and so on, which once
dominated the pulpit. Yet these falsehoods are too gross to be called
merely foolish. They are not just frivolous lies merely destructive of
good morals, such as Paul refers to here, but they completely
overthrow faith and the Word of God, making sainthood impossible. Such
kind of jesting is altogether too serious. Those, however, who have
seen into them treat them as lies of the same frivolous and abominable
character as the fables or old women's tales mentioned by Paul 1 Tim
4, 7. But while the latter are mere human tales which nobody believes,
which no one will place reliance on, serving as mere occasion of
merriment, without becoming a source of general moral corruption, an
obstacle to improvement and a cause of cold, indolent Christianity,
the falsehoods of the pulpit are diabolical tales held as truth in all
seriousness, but a comedy for the devil and his angels.
13. "Jesting" has reference to those conversational expedients which
pander to gaiety in the form of scandal; they are called among us
banter and badinage. Laughter, mirth and gaiety is their purpose, and
we meet with them generally in society and high life. Among the
heathen, jesting was counted a virtue, and therefore received the
title "eutrapelia" by Aristotle. But Paul calls it a vice among
Christians, who certainly may find conversational expedients of a
different kind, such as will inspire a cheerful and joyous spirit in
Christ. True, Christians are not all so pure but that some may err in
this matter; but the Christian Church does not command jesting, nor
suffer any member to abandon himself to the practice. It reproves and
prohibits it, particularly in religious assemblies, and in teaching
and preaching. For Christ says (Mt 12, 36) that at the last day men
must give account of every idle, unprofitable word they have spoken.
Christians should be a very firm, though courteous, people. Courtesy
should be coupled with seriousness, and seriousness with courtesy,
according to the pattern of the life of Christ supplied in the Gospel.
"Which are not befitting."
14. Paul apparently would include in the catalog all unprofitable
language of whatever name. I would call those words unprofitable which
serve not to further the faith nor to supply the wants of the body and
preserve it. We have enough else to talk about during this short
lifetime, if we desire to speak, enough that is profitable and
pleasant, if we talk only of Christ, of love and of other essential
things. The apostle mentions the giving of thanks. It should be our
daily and constant employment to praise and thank God, privately and
publicly, for the great and inexpressible treasures he has given us in
Christ. But it appears that what is needful is relegated to the rear,
while objects of indifference are brought to the fore.
Now, mark you, if Paul will not tolerate banter and suggestive
conversation among Christians, what would he say of the shameful
backbiting which is heard whenever people meet, though but two
individuals? Yes, what would be his judgment of those who in public
preaching clinch and claw, attack and calumniate each other?