Chapter XI. On Temperance.

Chapter XI.

On Temperance.

A. True and perfect temperance is the just moderation of exterior movements and exterior works.

B. He has true temperance who not only moderates his heart from depraved and useless thoughts, but also keeps measure in good ones, lest good thoughts cling more often or longer than just time requires. For official thoughts, although useful, are nevertheless not to be treated during the divine office. According to what D. Bernard says: "At that hour the Holy Spirit does not receive whatever else than what you owe you have offered, neglecting what you owe. By his inspiration we can always do his will according to his will ¹." Similarly, the truly temperate person moderates his affections and passions: when he ought to hope or fear something or nothing, and how much and how long; concerning what he ought to rejoice or grieve something or nothing, and how much and how long; concerning what he ought or ought not to have love, hatred, or shame, and how much and how long.

Similarly he moderates the intellect, lest it occupy itself about understanding something for a longer time than is fitting. Similarly he moderates the will, what kind and how great it ought to be; and intention, what kind and how great it ought to be and toward what end. Similarly he weighs free choice, how much it ought to choose good and how much to reject evil. Likewise true temperance moderates the tongue: namely when one must speak, when be silent, and how long, that is, at an opportune time; to whom one must speak, namely to persons not suspect; when to speak and where, namely at a time and place not suspect; how and how much one must speak, namely maturely, with weight, number, and measure; why one must speak, namely because of necessity or usefulness; for what business, namely of soul and body. Similarly it moderates deeds and morals and the motion of all members, so that, according to the Apostle, all things may be done honorably and according to order ², namely among you.

C. The most wise divine ordering, which disposed all things in measure, number, and weight ³, ought to induce us to true temperance. According to this ordering, every action of ours, our morals and our life, ought to be measured, numbered, and weighed: that is, in the virtue of the Father, to whom measure is ascribed; in the virtue of the Son, to whom number is ascribed; in the virtue of the Holy Spirit, to whom weight is ascribed.

The example of the Apostle's temperance ought to induce us to the same, when he says: Be without offense to Jews, Gentiles, and the Church of God, just as I also please all in all things, not seeking what is useful to me, but what is useful to many, that they may be saved ⁴. He was truly temperate who offended no one and strove to please all.

D. He has the proof of true temperance who moderates himself in food, clothing, sleep, every carnal convenience, and temporal joy, admitting no superfluity nor disordered love, but pure necessity in all these. The truly temperate person strives to keep measure in all things except in love and praise of God and thanksgiving. For great is the Lord and exceedingly praiseworthy ⁵. Therefore he is to be loved and praised without mode, without measure, without end.

E. The proof of intemperance is when someone, having distorted morals, disturbs and disquiets all who live with him. He conforms himself to no one in anything, but what pleases himself he approves, and this he strives to accomplish. He is unbearable to all, intolerable to himself. Hence D. Augustine says: "You commanded, Lord, and so it was done, that every disordered soul should be its own punishment ⁶." And how much more to others. Ishmael was such, of whom it is written: He will be a wild man, his hand against all, and the hands of all against him ⁷.