so that our fun "befit the hour and the man,"
as Tully says (De Offic. i, 29).

Now these things are directed according to the rule of reason: and a
habit that operates according to reason is virtue. Therefore there
can be a virtue about games. The Philosopher gives it the name of
wittiness (_eutrapelia_), and a man is said to be pleasant through
having a happy turn* of mind, whereby he gives his words and deeds a
cheerful turn: and inasmuch as this virtue restrains a man from
immoderate fun, it is comprised under modesty. [*_Eutrapelia_ is
derived from _trepein_ = "to turn"].

Reply Obj. 1: As stated above, fun should fit with business and
persons; wherefore Tully says (De Invent. Rhet. i, 17) that "when the
audience is weary, it will be useful for the speaker to try something
novel or amusing, provided that joking be not incompatible with the
gravity of the subject." Now the sacred doctrine is concerned with
things of the greatest moment, according to Prov. 8:6, "Hear, for I
will speak of great things." Wherefore Ambrose does not altogether
exclude fun from human speech, but from the sacred doctrine; hence he
begins by saying: "Although jokes are at times fitting and pleasant,
nevertheless they are incompatible with the ecclesiastical rule;
since how can we have recourse to things which are not to be found in
Holy Writ?"

Reply Obj. 2: This saying of Chrysostom refers to the inordinate use
of fun, especially by those who make the pleasure of games their end;
of whom it is written (Wis. 15:12): "They have accounted our life a
pastime." Against these Tully says (De Offic. i, 29): "We are so
begotten by nature that we appear to be made not for play and fun,
but rather for hardships, and for occupations of greater gravity and
moment."

Reply Obj. 3: Playful actions themselves considered in their species
are not directed to an end: but the pleasure derived from such
actions is directed to the recreation and rest of the soul, and
accordingly if this be done with moderation, it is lawful to make use
of fun. Hence Tully says (De Offic. i, 29): "It is indeed lawful to
make use of play and fun, but in the same way as we have recourse to
sleep and other kinds of rest, then only when we have done our duty
by grave and serious matters."
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THIRD ARTICLE [II-II, Q. 168, Art. 3]

Whether There Can Be Sin in the Excess of Play?

Objection 1: It would seem that there cannot be sin in the excess of
play