Temperance

TEMPERANCE IS A MORAL VIRTUE which enables us to use according to

right reason things that are agreeable to the senses. “Continence checks
movements of the will goaded on by the assault of passion; meekness, to which
clemency is allied, restrains motions of anger tending to revenge; modesty
regulates external motions and words, and care, also of the body and all external
pomp; studiousness governs eagerness for knowledge; humility represses the
desire of excellence; reserve tempers ludicrous and jocose movements.”
Temperance in regard to eating and drinking has been discussed in the chapter
on gluttony; temperance concerning meekness has been treated under anger;
study under sloth and pride; continence under lust; humility under pride.
Temperance would have us keep in mind that we are developing not merely
natural, but spiritual character. We are seeking to make principle the right
motive, the influence of what we do, so that we may serve God better and help
others to do the same. We are preparing for another world. There should be
moderation in everything, so that we may reach our destined end. The perfect
person is well-regulated, erring neither from excess nor defect.
Temperance demands modesty. Exterior modesty should be a sign of interior
modesty. Becoming conduct should reveal inward culture. Religious reserve
should not be a veneer, a cloak, a shield, but something based on qualities of
soul. Normal good taste and spiritual training are helps to modesty. Assuredly
there is something lacking in the person who is singular in walk, in sitting or
kneeling positions. Certainly fastidiousness is no more to be tolerated than
boorishness. There is always the question of good example in regard to these.

There is a reserve proper to recreation that condemns boisterousness,

giddiness, frivolity, rowdy conduct. There is the modesty of good sportsmanship
required of those who win as well as those who lose. There is a dignified
interest in sports. There is a sense of good taste and refinement in fun that is had
by those who remember the presence of our Lord. There is a proper view of
amusements, which often are lawful, but not expedient. All in all reserve is
nothing more than knowing what is right and doing it; moderation is keeping in
control unruly passions and senses; culture is consideration for others. Temper-
ance is the keeping of a reasonable balance.

To have moderation of study is to be reasonable about it. An inordinate

desire of knowledge is usually accompanied by neglect of other duties; an
inordinate zeal in seeking knowledge is certainly a neglect of other obligations;
a lazy attitude in studies is assuredly
a guilty neglect. Our duty is to fit ourselves for our state of life. We are held to
know what is proper to it and what will help us to take care of it most effi-
ciently. Our obligation is clear. Throughout life we should be students,
studiously seeking to develop ourselves so as to meet fully our mental and
spiritual duties.
 We are teaching others. That means we are helping them to develop spiritual
character. Good example is necessary. Fair play, humility, and charity should be
practiced by every teacher; so should truthfulness. Pupils are followers; they
thrive on judicious authority; they are easily influenced. Leadership that in-
spires, that creates a spirit and love of study, that builds strong wills for good
are qualities that bearers of truth should have. Mental and spiritual progress on
the part of teachers will most certainly mean mental and spiritual progress on
the part of students.

Moderation in things demands rules: common and personal ones. The former
are made by those in authority; the latter by the individual. A well-regulated
habit of life is a decided advantage, if there are reasonable exceptions. No one
should be a slave to method. There is a time for everything, and usually there is
time for everything, if a plan of action is followed. Promptness and faithfulness
to a daily schedule must have fruitful results: much will be done, and in a better
way, and eventually there will be
ample opportunity to take up some special interest of prayer, or study, or
recreation.

One great help to orderly living is a spirit of silence. Someone has said that a
conversationalist is one who knows how to listen. Talkativeness is not an
expression of thought, for thought requires reflection. Very often the shallow,
personal, selfish, and false are the subjects of those who talk much; or there is a
descent to the critical and gossipy. Now who is there that has not been
intemperate in speech? Who is there who has not been immoderate and angry in
argument, imprudent in statement, unreserved in tone? Who is there that has not
offended by tongue? Only the perfect man. The calm, meek, deliberate thinker
has ordinarily trained himself by silence to converse well. Certainly silence is
an aid to fidelity in study and prayer.

Who has a standard that is singularly high? The temperate person. Who is
meek and clement? The temperate person. Who has refined manners? The tem-
perate person. Who has the right point of view of games, of work, of studies, of
spiritual duties? The temperate person. Who has a character that is affable,
agreeable, friendly, lovable? Who has something of that gentleness of soul, that
heart of virtue, that perfection so characteristic of our Lord? The temperate
person. Become perfect by being temperate in all things.