Theology of Fun: Aquinas on Fun as Rest

Christianity has a history of being anti-fun. After all, what role could fun have in a sober life of self-denial and service? The medieval scholastic theologian Thomas Aquinas saw that it would be irrational and sinful to exclude fun from the Christian life, because fun is a necessary form of spiritual and mental rest.

Augustine says (Music. ii, 15): “I pray thee, spare thyself at times: for it becomes a wise man sometimes: for it becomes a wise man sometimes to relax the high pressure of his attention to work.” Now this relaxation of the mind from work consists in playful words or deeds. Therefore it becomes a wise and virtuous man to have recourse to such things at times. Moreover the Philosopher [Ethic. ii, 7; iv, 8] assigns to games the virtue of eutrapelia, which we may call “pleasantness.”

I answer that, Just as man needs bodily rest for the body’s refreshment, because he cannot always be at work, since his power is finite and equal to a certain fixed amount of labor, so too is it with his soul, whose power is also finite and equal to a fixed amount of work.

Thomas Aquinas, Summa Theologica II-II, q. 168

Aquinas goes on to support the use of fun as spiritual rest from a story told by the desert fathers. The apocryphal story about the Apostle John makes the point that a man can only do his best work if he takes time to rest. Aquinas seems to tell the story inaccurately, so you can read the primary source in the screenshot below:

John Cassian, The Conferences of the Desert Fathers xxiv, 21
http://www.documenta-catholica.eu/d_0360-0435-%20Cassianus%20-%20Institutes%20of%20the%20Coenobia%20and%20the%20Remedies%20Vol%202-%20EN.pdf

But play and joking are not only for our own benefit. Though he sees more danger in excessive fun, Aquinas argues that “there is a sin in lack of mirth:”

Now it is against reason for a man to be burdensome to others, by offering no pleasure to others, and by hindering their enjoyment. Wherefore Seneca says (De Quat. Virt., cap. De Continentia): “Let your conduct be guided by wisdom so that no one will think you rude, or despise you as a cad.” Now a man who is without mirth, not only is lacking in playful speech, but is also burdensome to others, since he is deaf to the moderate mirth of others. Consequently they are vicious, and are said to be boorish or rude, as the Philosopher states (Ethic. iv, 8).

Thomas Aquinas, Summa Theologica II-II, q. 168

Conclusion

The Bible teaches Christians to live in cycles of work and rest. God ordained night, the Sabbath, and feasts as times to rest. In times of rest we gratefully enjoy God’s creation, and are refreshed so we can gladly go back to work. Jesus understands the Sabbath as a gift to man to bring wholeness:

And he said to them, “The Sabbath was made for man, not man for the Sabbath. So the Son of Man is lord even of the Sabbath.”

Again he entered the synagogue, and a man was there with a withered hand. And they watched Jesus, to see whether he would heal him on the Sabbath, so that they might accuse him. And he said to the man with the withered hand, “Come here.” And he said to them, “Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?” But they were silent. And he looked around at them with anger, grieved at their hardness of heart, and said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored.

Mark 2:27-3:5

Just as Christians should rest and let others rest, Christians should have fun so that they and others may be refreshed. The spiritual and mental rest that we enjoy in games and jocular conversation is a gift from God that should be gratefully enjoyed and shared.

Purposes of Marriage in Ruth

Rest

Naomi urges her daughters-in-law to return to Moab and prays that they will find rest, each in the house of her husband (Ruth 1:9). Like the Israelites found rest in Canaan after their jouney and war, Ruth and Orpah would find security and stability in marriage. As Ruth is laboring to provide for her, Naomi again seeks rest for Ruth in the house of Boaz (Ruth 3:1).

Protection

When Ruth comes to a foreign country with no husband, father, or brothers, she is at the mercy of the men of Bethlehem. Boaz commands his young men not to touch Ruth, and warns her not to go to other men’s fields. Even with this precaution, he warns her to stay close to his young women (Ruth 2:8–9). Naomi explains more directly that if Ruth works in another man’s field, she might be assaulted (Ruth 2:22). The death of Ruth’s husband makes Ruth unnaturally vulnerable, but by the grace of God she comes under Boaz’s protection.

Honor

Boaz is willing to marry Ruth because, literally, the gate knows she is a woman of strength, chayil (Ruth 3:11). Boaz has a reputation with the elders and the other men of the city who meet at the gate, and a woman of chayil brings honor to her husband (Proverbs 12:4). Proverbs 31:10–31 describes a woman of chayil, but begins by asking who can find one! Boaz has found one, and marrying her will bring him honor at the gate.

Name

Similarly, marriage allows a man to perpetuate his name (Ruth 4:5). By marrying Ruth, Boaz ensures that the name of Elimelech will not be cut off from the gate (Ruth 4:10). Just as Boaz is known at the gate, the names of Elimelech and Mahlon would continue to be known through the descendants of Ruth’s firstborn son. This would be their legacy on the earth, so that their lives would not be spent in vain.

The significance of this point is very hard to grasp for me, a modern American. I recently listened to Crime and Punishment, and my mind was blown when Svidrigailov said something to the effect that the last name Razumikhin indicates noble character. Was there really a time when a family name meant something? And wouldn’t this generational reputation be something worth laboring for? Even today, there is some truth to this: for example, it is not a coincidence that we have had two presidents with the last name Bush. A man should not only seek honor for himself, but a name that will mean something when he passes it onto his son.

Chayil

The very masculine transaction at the gate ends with a peculiarly masculine blessing for Boaz’s marriage. The translations of aseh chayil in Ruth 4:11 are all over the place: have standing (NIV), prosper (NLT), act worthily (ESV), achieve wealth (NASB), be powerful (HCSB), produce children (NRSV). All of these translations fit the context, and none of them are wrong. The elders wish for the descendants of Boaz and Ruth to be like the nation of Israel: great, numerous, powerful, prosperous, and honorable. The men at the gate have an interest in Boaz’s family becoming powerful and prosperous, because this will make Bethlehem powerful and prosperous. Boaz’s descendants will work the land, enforce justice, and fight battles. The elders have no idea to what extent God will answer their prayer through the family of David.

Provision in Old Age

When the baby is born, the women of Bethlehem praise God for taking care of Naomi in her old age, and she gladly nurtures the grandson she didn’t expect to have. A stable and prosperous family gives rest and joy to the elderly.