Nice, touche…
I assume Jesus never laughed either, since that would have been pleasurable.
Seeing as how He enjoyed prayer, He probably didn’t pray very much either. Too much pleasure.
Pleasure is not sin per se.
“Pope Innocent XI has condemned the proposition which asserts that it is not a sin to eat or to drink from the sole motive of satisfying the palate. However, i
t is not a fault to feel pleasure in eating: for it is, generally speaking, impossible to eat without experiencing the delight which food naturally produces. But it is a defect to eat, like beasts, through the sole motive of sensual gratification, and without any reasonable object. Hence, the most delicious meats may be eaten without sin, if the motive be good and worthy of a rational creature; and, in taking the coarsest food
through attachment to pleasure, there may be a fault.”
From:
books.google.com/books?id=srPUGnO3xs4C&pg=PA282&dq=coarsest+food+through+attachment+to+pleasure&ei=ugb5R6mTD4fQigGi0OnyCQ#PPA282,M1
Our Lord didn’t feel sensible consolation in the prayer at the Garden of Gethsemani.
St. John Chrysostom pointed out that Our Lord wept twice in the bible but didn’t laugh.
Ecclesiasticus 21:23: A fool lifteth up his voice in laughter: but a wise man will scarce laugh low to himself.
In Latin: 23 Fátuus in risu exáltat vocem suam :
vir autem sápiens vix with difficulty, not easily; reluctantly] tácite [silently, secretly] ridébit [laugh].
Ver. 23. Low. A smiling countenance is commendable, but loud laughter is to be avoided. (Clement, Pæd. ii. 5.) — It causes too great a change, (Plato, Rep. 3.) and is a mark of folly, Ecclesiastes vii. 5. (St. Augustine, contra Acad. ii. 2.)
Clement of Alexandria: "For the seemly relaxation of the countenance in a harmonious manner—as of a musical instrument—is called a smile. So also is laughter on the face of well-regulated men termed. But the discordant relaxation of countenance in the case of women is called a giggle, and is meretricious laughter; in the case of men, a guffaw, and is savage and insulting laughter. “A fool raises his voice in laughter,” Sirach 21:20 says the Scripture; but a clever man smiles almost imperceptibly. The clever man in this case he calls wise, inasmuch as he is differently affected from the fool. But, on the other hand, one needs not be gloomy, only grave. For I certainly prefer a man to smile who has a stern countenance than the reverse; for so his laughter will be less apt to become the object of ridicule.
Smiling even requires to be made the subject of discipline. If it is at what is disgraceful, we ought to blush rather than smile, lest we seem to take pleasure in it by sympathy; if at what is painful, it is fitting to look sad rather than to seem pleased. For to do the former is a sign of rational human thought; the other infers suspicion of cruelty.
We are not to laugh perpetually, for that is going beyond bounds; nor in the presence of elderly persons, or others worthy of respect, unless they indulge in pleasantry for our amusement. Nor are we to laugh before all and sundry, nor in every place, nor to every one, nor about everything. For to children and women especially laughter is the cause of slipping into scandal. And even to appear stern serves to keep those about us at their distance. For gravity can ward off the approaches of licentiousness by a mere look.
