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Objection 1: It would seem that there cannot be sin in the excess of
play. For that which is an excuse for sin is not held to be sinful.
Now play is sometimes an excuse for sin, for many things would be
grave sins if they were done seriously, whereas if they be done in
fun, are either no sin or but slightly sinful. Therefore it seems
that there is no sin in excessive play.
Objection 2: Further, all other vices are reducible to the seven
capital vices, as Gregory states (Moral. xxxi, 17). But
excess of play does not seem reducible to any of the capital vices.
Therefore it would seem not to be a sin.
Objection 3: Further, comedians especially would seem to exceed in
play, since they direct their whole life to playing. Therefore if
excess of play were a sin, all actors would be in a state of sin;
moreover all those who employ them, as well as those who make them any
payment, would sin as accomplices of their sin. But this would seem
untrue; for it is related in the Lives of the Fathers (ii. 16;
viii. 63) that is was revealed to the Blessed Paphnutius that a
certain jester would be with him in the life to come.
On the contrary, A gloss on Prov. 14:13, "Laughter shall be
mingled with sorrow and mourning taketh hold of the end of joy,"
remarks: "A mourning that will last for ever." Now there is
inordinate laughter and inordinate joy in excessive play. Therefore
there is mortal sin therein, since mortal sin alone is deserving of
everlasting mourning.
I answer that, In all things dirigible according to reason, the
excessive is that which goes beyond, and the deficient is that which
falls short of the rule of reason. Now it has been stated (Article
2) that playful or jesting words or deeds are dirigible according to
reason. Wherefore excessive play is that which goes beyond the rule of
reason: and this happens in two ways. First, on account of the very
species of the acts employed for the purpose of fun, and this kind of
jesting, according to Tully (De Offic. i, 29), is stated to
be "discourteous, insolent, scandalous, and obscene," when to wit
a man, for the purpose of jesting, employs indecent words or deeds,
or such as are injurious to his neighbor, these being of themselves
mortal sins. And thus it is evident that excessive play is a mortal
sin.
Secondly, there may be excess in play, through lack of due
circumstances: for instance when people make use of fun at undue times
or places, or out of keeping with the matter in hand, or persons.
This may be sometimes a mortal sin on account of the strong attachment
to play, when a man prefers the pleasure he derives therefrom to the
love of God, so as to be willing to disobey a commandment of God or
of the Church rather than forego, such like amusements. Sometimes,
however, it is a venial sin, for instance where a man is not so
attached to amusement as to be willing for its sake to do anything in
disobedience to God.
Reply to Objection 1: Certain things are sinful on account of the
intention alone, because they are done in order to injure someone.
Such an intention is excluded by their being done in fun, the
intention of which is to please, not to injure: in these cases fun
excuses from sin, or diminishes it. Other things, however, are sins
according to their species, such as murder, fornication, and the
like: and fun is no excuse for these; in fact they make fun scandalous
and obscene.
Reply to Objection 2: Excessive play pertains to senseless mirth,
which Gregory (Moral. xxxi, 17) calls a daughter of gluttony.
Wherefore it is written (Ex. 32:6): "The people sat down to
eat and drink, and they rose up to play."
Reply to Objection 3: As stated (Article 2), play is necessary
for the intercourse of human life. Now whatever is useful to human
intercourse may have a lawful employment ascribed to it. Wherefore the
occupation of play-actors, the object of which is to cheer the heart
of man, is not unlawful in itself; nor are they in a state of sin
provided that their playing be moderated, namely that they use no
unlawful words or deeds in order to amuse, and that they do not
introduce play into undue matters and seasons. And although in human
affairs, they have no other occupation in reference to other men,
nevertheless in reference to themselves, and to God, they perform
other actions both serious and virtuous, such as prayer and the
moderation of their own passions and operations, while sometimes they
give alms to the poor. Wherefore those who maintain them in moderation
do not sin but act justly, by rewarding them for their services. on
the other hand, if a man spends too much on such persons, or maintains
those comedians who practice unlawful mirth, he sins as encouraging
them in their sin. Hence Augustine says (Tract. c. in Joan.)
that "to give one's property to comedians is a great sin, not a
virtue"; unless by chance some play-actor were in extreme need, in
which case one would have to assist him, for Ambrose says (De
Offic. [Canon Pasce, dist. 86]): "Feed him that dies of
hunger; for whenever thou canst save a man by feeding him, if thou
hast not fed him, thou hast slain him."
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