Man at Play

by Hugo Rahner

Man at Play is a theological and religious interpretation of play and its place in culture and society. Hugo Rahner examines play as a means of participation in the life of God himself—an activity which is both serious and joyous. Aided by the teachings of the Church Fathers and other theologians, philosophers, and poets, Rahner lucidly locates the play of nature within the play of grace. Finding inspiration from Huizinga, Buytendijk, and von Kujawa, Rahner both develops and complements their work with his rich understanding of antiquity and Catholic theology.

Genres: Philosophy, Nonfiction, Theology, Catholic, Religion

105 pages

First published January 1, 1949

About the author

Hugo Rahner, S.J., Ph.D. (Theology, 1931), D.S.T., was a Jesuit theologian and ecclesiastical historian who served as dean and president of the University of Innsbruck.

Reviews

[Luigi De Angelis · Rating 5 out of 5]

In Man at Play, German theologian and ecclesiastical historian Hugo Rahner offers a concise and impeccably written study of the relationship between play and Christianity, specifically within the ethics and praxis of the Catholic Church. Rahner's resourceful rhetoric appropriately integrates interpretations of the "Fathers of the Church," Greek and contemporary philosophy, and poetry to explain the edifying role of play from a Christian point of view. The author does not limit his analysis to the prescriptive or liturgical aspects of religion, but candidly explores the aesthetics and morality of leisure, relaxation, and dance as parts of a wider spiritual world that seems to reflect the elevated and timeless human desire to connect with a heavenly hereafter. In the last chapter of the book, Rahner recovers the concept of "eutrapelia,"–the Aristotelian mean between "boorishness" and "buffoonery"–a virtue that results in a pleasant disposition and an elegantly humorous demeanor that is essential in the spiritual life of a Christian. Through a precise and beautiful writing style, the text develops its central topic in a way that feels profound and sincere.

[Fr. Benj · Rating 4 out of 5]

A good if small academic work. Nevertheless an enjoyable little read with neat observations about God & man, work & play throughout Church & world history. A great sidecar to Josef Pieper's "Leisure: The Basis of Culture."

[Adam Carnehl · Rating 5 out of 5]

"When he set for the sea its limit,
so that the waters should not transgress his command;
When he fixed the foundations of earth,
then was I beside him as artisan;
I was his delight day by day,
playing before him all the while,
Playing over the whole of his earth,
having my delight with human beings."

-Proverbs 8:29-31 (NABRE)

Thus speaks Wisdom concerning the beginning of creation and the love between the Father and Himself. How can it be that Wisdom, or Logos - later incarnated as Jesus of Nazareth, is described as "playing" by Solomon in this sacred text? What is the meaning of the Word's "playing" for us? And what does this mean for our own human "playing?"

Hugo Rahner explores exactly these questions in what is now regarded as one of the classic books on the "Theology of Play." If the problem of play is not taken from a passage of Scripture such as Proverbs 8, then it arises naturally through philosophical reflection: why did God create the universe? If He created it out of necessity then He wouldn't be God. Also if He created it without some goal then He wouldn't be God, either. Therefore, He must have created it for its own sake; it has no end outside of itself which means it is meaningful in and of itself, exactly as play is.

Play, whether it be dance, drama, painting, sculpture, sports, games, or any other activity which no purpose beyond itself, is done for the love and joy of the thing itself. Rahner's thoroughly researched study tracks the theology of play throughout history, from the pre-Socratics up to the flourishing of scholastic theology in the Middle Ages. Heraclitus said, "The Aeon is a child at play, playing draughts. The kingly rule is as a child's." Plato referred to man as a "Paignion Theou," a plaything of God. Philo wrote "The divine Logos goes circling in his [dance]." This theme of the Aeon/Logos/Creator playing and dancing is widespread. In the earliest Christian thinkers, the theme reached a new profundity in the reflections upon the inter-Trinitarian relationships of Father-Son-Spirit.

If God is playing a game that is meaningful, beautiful, and enjoyable, then our own human existence springs from this play and participates in it; we are called to pattern God's creativity, spontaneity, and skill. Games and playing demonstrate a certain lightness of heart and pleasure in the created order. The truly wise person deeply understands Solomon: "[There is] a time to weep and a time to laugh; a time to mourn and a time to dance" (Ecclesiastes 3:4). Rahner is careful to show that this lightness, this ability to play, is not frivolous or empty. It is, however, childlike. The Lord said, "Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven" (Matthew 18:3). Children instinctively play. It is their calling. They call us adults back into the joyful play of the Logos who danced and rejoiced before the Father at the moment of creation.

Rahner also gives an overview of the meaning of the sacral dance in religion (pre-Christianity, Judaism and Christianity) and then concludes with a chapter on the virtue of eutrapelia, a "well-turning," that is, "a kind of mobility of the soul, by which a truly cultured person turns to lovely, bright, and relaxing things, without losing himself in them: it is... a spiritual elegance of movement in which his seriousness and moral character can be perceived" (94-95). The exploration of eutrapelia is a suitable conclusion for a study which, like the wisest of persons, does display a lightness of touch, a joy, and ultimately, a magnification of the divine dance of Father, Son, and Holy Spirit in the mysterious perichoresis - the interpenetration of love, power, and joy that upholds the universe.

[Michael Tesfaye · Rating 4 out of 5]

This is a good book. I discovered it while reading an article on the JSTOR website about the role of play in the philosophy of Plato. I love it when I find a book so coincidentally, hidden in the footnotes and bibliographies of other works. Sadly, though, the article had already covered most of the important points raised in the book. My favorite chapter is the fourth, which discusses dances in the heavens across Greek and Christian literature and tradition. That was a new addition beyond what the article offered. I don’t like that Rahner tends to repeat ideas in every chapter, just in different shapes and forms. Overall, it’s a good read.

[Christopher Rush · Rating 3 out of 5]

This is pretty good, but let's not go overboard and give it 4 or 5 stars. It's nonsense that Goodreads still doesn't do half stars, but 3.5 rounded down to temper o'erweening enthusiasms. It's good, nice and short, and the last tacked-on chapter about eutrapelia is the highlight of the book, as I suspected it would be. The early chapters are fine, rather repetitive and familiar, though maybe Father Rahner's original audience needed to hear it's okay for Christians to laugh and smile and dance more than today's audience should - though, I admit freely, I could name a few dozen Protestants who still bristle at that thought.

[Peter Carter · Rating 5 out of 5]

I loved this little book! Very much in the same vein as Leisure, the Basis of Culture by Josef Pieper, and it reminded me in some ways of the Spirit of the Liturgy Romano Guardini as well. I love the whole idea of worship as leisure/play, especially in light of the symbolism of the wedding feast of the Lamb in heaven as described in Revelation. I appreciated learning about the Greek virtue of Eutrapelia and its relation to the early Church and finally its incorporation into Christian theology with Aquinas.

[Brian · Rating 3 out of 5]

The book ends with a brief exploration of a forgotten virtue, "eutrapelia". Rahner goes back to Aristotle's use of eutrapelia in the "Nichomachean Ethics" and Aquinas' "illuminating pages" from the second part of the Summa Theologica (II-II q. 168 a. 2) "Can there be a virtue in play?" Aquinas answers in the affirmative while reaffirming (I deliberately repeated this word in its different form) Aristotle's use of the word. It is a "golden means" to fun and witty conversation.

[Emma Geis · Rating 4 out of 5]

Overall a good book on the philosophy of play. Downside is the usage of Greek, Latin, and German with very few quotes translated into English.

[Carlosfelipe Pardo · Rating 3 out of 5]

Too theological for me, but I guess a theologian would love it. It’s not so much about play (like Huizinga’s book) but rather a long justification to play and dance (and rest) without being sinful.

[Will Whitmore · Rating 4 out of 5]

A great read. Only frustration was the amount of Latin that was left untranslated. Would have been nice to have it translated for those who do not read the language.

[Erik]

Recommended by James Schall in Another Sort of Learning, Chapter 18, as one of Seven Books on Sports and Serious Reflection.