Nov
24
Written by:
Bob Flynn
11/24/2009 6:59 AM
Temperance is, unfortunately, one of those words that has changed its meaning. It now usually means teetotalism. But in the days when the second Cardinal virtue was christened "Temperance," it meant nothing of the sort. Temperance referred not specially to drink, but to all pleasures; and it meant not abstaining, but going the right length and no further. (C. S. Lewis, Mere Christianity)
Temperance
TEM'PERANCE, n. [L. temperantia, from tempero.]
1. Moderation; particularly, habitual moderation in regard to the indulgence of the natural appetites and passions; restrained or moderate indulgence; as temperance in eating and drinking; temperance in the indulgence of joy or mirth. Temperance in eating and drinking is opposed to gluttony and drunkenness, and in other indulgences, to excess.
2. Patience; calmness; sedateness; moderation of passion.
He calmed his wrath with goodly temperance. [Unusual.] (Noah Webster)
"If human nature had been different there would have been no need of a corrective disposition in either place, as fear and pleasure would have been good guides to conduct throughout life" (Philippi Foot, Prof. Emeritus, UCLA, Virtue and Vices).
So Aquinas says, about the passions:
"They may incite us to something against reason, and so we need a curb, which we name temperance. Or they may make us shirk a course of action dictated by reason, through fear of dangers or hardships. Then a person needs to be steadfast and run not away from what is right; and for this courage is named" (Thomas Aquinas, Summa Theologica)
One does not posses temperance, nor does it develop in a vacuum. We should be cognizant of the fact that we are exercising more than just natural skills or traits but rather spiritual character whose source is Christ and whose purpose is His service! It would be impossible to become all things to all men that we might win some without temperance lest we assimilate the culture we seek to serve and thus have no message. Nor should we cause our brother to stumble because of our liberty. Our reserve ought to be a demonstration of our love for others and concern for their greater good.
Then temperance is not quietness, or is the temperate life quite, certainly not upon this view; for the life which is temperate is supposed to be the good. And of two things, one is true, either never, or very seldom, do the quiet actions in life appear to be better than the quick and energetic ones; or supposing that of the nobler actions, there are as many quiet, as quick and vehement: still, even if we grant this, temperance will not be acting quietly any more than acting quickly and energetically, either in walking or talking or in anything else; nor will the quiet life be more temperate than the unquiet, seeing that temperance is admitted by us to be a good and noble thing, and the quick have been shown to be as good as the quiet. (Plato, in Charmides)
Copyright ©2009 Robert Flynn