Arising out of a perceived need to update a theology of leisure and its relationship with work, this thesis examines the ways in which the concept of holy or sacred leisure, dating from the early Christian centuries, can inform a renewed theological understanding of work and leisure in the 21st century. Adapting the Theological Action Research Model of the “Four Voices of Theology” (see "Talking about God in Practice," SCM, 2010), by Cameron et al, this thesis has four parts. Parts One and Two, the Normative and Formal Theologies, form the literature survey. Adopting Jean Leclercq’s fourfold definition of leisure, otia, quies, sabbato and vacatio, (see Jean Leclercq, "Otia Monastica: Études sur le Vocabulaire de la Contemplation au Moyen Âge," Studia Anselmiana (Rome: Pontificium Institutum S Anselmi, 1963), the Normative Theology examines firstly the meaning and purpose of leisure as described by key authors in the Classical Greek and Roman Periods. It then moves to Holy Scripture, the Patristic Period and the Early Christian monastic rules highlighting the religious, cultural and spiritual context in which the understanding and practice of leisure flourished and developed. Moving ahead to the nineteenth century, Catholic Social Teaching is surveyed, starting in 1891 with Rerum Novarum, examining the ways in which the Catholic Church adapted to new patterns of leisure and work. The Formal Theology provides a twentieth century commentary on the theology of leisure drawing its inspiration from three Catholic authors, the German philosopher and theologian, Josef Pieper, the Benedictine Jean Leclercq and the Trappist monk Thomas Merton. Using their contributions it examines how both old and new ideas, together with new approaches can enhance our Christian understanding of holy or sacred leisure, and its relationship with work, in the modern world. Moving from the literature review Part Three of the thesis, the Operant Theology, uses a thematic analysis of twenty-two semi-structured interviews. During these interviews participants were asked to describe how they understood and used their leisure time, especially in regard to a meditative or contemplative practice. Additional topics such as silence, solitude, mindfulness, the Sabbath, holiday time and the ways in which each of these contributed to their overall well-being and happiness are also covered. The final part of the thesis, the Espoused Theology, forms the synthesis and conclusion. Incorporating the voice of the author of the thesis, it draws its inspiration from the Normal, Formal and Operant Theologies and formulates a Theology of Leisure and its relationship with work, appropriate for the twenty-first century.
