The human virtue of temperance is defined as the cardinal virtue that follows right reason in the pursuit of pleasure. When we talk of the supernatural virtue of temperance, we follow not only right reason (that is, what a reasonable person, whether he be Christian or not, will do), but reason enlightened by faith, a mind that takes into account supernatural considerations aside from the human ones.
For example, in matters of food, natural reason only takes into account the demands of bodily health and its effect on man's mind and will. Over and above this, faith moves us to also consider the supernatural good. Hence, a Catholic who act with supernatural temperance may see the need for mortification and penance, and may decide to fast.
In a broad sense, temperance moderates the enjoyment of all pleasures, both corporal and spiritual (examples of the latter include feelings and consolations in prayer).
For practical reasons, however, temperance is usually understood in its stricter sense, as the virtue moderating the pursuit of pleasure in food, drink, and sex. The very term "temperance" refers to the object of this restraint: avoiding unreasonable excesses in the pursuit of these pleasures.
Fr Duffner writes:
In general, temperance means moderation, not overdoing a good thing. Every moral virtue achieves a balance (a golden mean) between excess and defect, that is, between too much and too little. This spirit of moderation is not the virtue of temperance, but rather a general condition present in every moral virtue.
The virtue of temperance is an habitual disposition that enables man to govern his natural appetite and attraction for pleasures of the senses in accordance with the norms of reason enlightened by faith. Man is defined by philosophers as a rational animal, and it is the animal part of his nature that is the special object of this virtue.
Fr Duffner explains:
God, in His providence, has implanted in man certain appetites that are necessary for the conservation of the human individual and the human race. For example, in order that man would eat and drink sufficiently for the health of the body, the Creator has attached a special pleasure (satisfactions)to the act of satisfying his hunger and thirst, and a certain discomfort when this is wanting. If that were not so, with the high cost of food and the difficulty in procuring it, man would not eat sufficiently to sustain the health of the body.
In a similar way, in order to insure the continuation of the human race, the Creator has attached an intense pleasure to acts involved in human procreation. Were that not so, with the sacrifices required in raising a family, the human race would die out. Because, however, of the pleasure connected with the act of eating and drinking, and of the sexual function involved in human procreation, the special virtue of temperance is needed to control the use of these appetites in keeping with the noble purpose intended by the Creator.
Integral parts of a virtue are the conditions necessary for the exercise of the virtue.
Regarding the sense of shame, Fr Duffner says:
The sense of shame: This is a praiseworthy emotion that causes one to fear the disgrace or embarrassment connected with something degrading and base; and since grave sins of intemperance are degrading and base - for when they occur the animal in us is master and not human reason - the sense of shame in a special way pertains to the virtue of temperance. We are not speaking of the shame or embarrassment that follows a base action when detected by others (this could be caused by pride), but the fear of any degrading action that helps one to avoid that debasement.
Nor are we speaking of the fear of the loss of one's good name; for one may refrain from such action if there were concern about being detected, but would not refrain from it if that concern were absent. It is rather a sense of shamefulness of the sin itself, which motivates one to refrain from such action. It lays the foundation for temperance by filling one with horror of whatever is disgraceful.
This sense of shame is not a virtue, for it is not an habitual disposition, but a passing protective emotion, an instinct, a God-given inclination placed in human nature to deter one from going to excess in those matters that are particularly alluring. Since this sense of shame - found particularly in the young - is a safeguard in the matter of temperance, “one can readily see the importance of cultivating this natural instinct of shame in children before they reach the age of puberty.” (Frances Cunningham, O.P., The Christian Life). The absence of shame for disgraceful actions disposes one to a contempt for the moderation that temperance safeguards, and even to boast of his sins.
With respect to the sense of honour, he explains:
The sense of honor is an appreciation and reverence for the spiritual beauty connected with the practice of the virtue of temperance. While the sense of shame is based on fear, the sense of honor is a love for the beauty of temperance. One is a fear of the disgraceful, the other is a reverence for the sacred and beautiful. The spiritual beauty of temperance, says Saint Thomas, consists in a man's conduct being well proportioned to right reason. (II II, 145,2) It is poles apart from the base and ugly actions that temperance repels. Here, too, training must start early.
In the early training of children, it is most important to instill in them this sense of shame and honor, for these are the custodians of chastity and temperance. The tragedy that looms behind most juvenile delinquent cases is the almost total lack of shame in these adolescents, and their ignorance of the beauty of virtue. (Primer of Theology III, Priory Press)
God has endowed the young with an instinctive modesty, a certain innate shyness and reserve which is a natural safeguard in the matter of chastity; but unless this is nurtured and protected it can easily be erased by the secular culture of our day which condones and fosters so many things contrary to the laws of God. Too, it is difficult to see how sex education classes given at a very early age, before the child's ability to cope with such information, and given without a corresponding training in morals, could avoid undermining this foundation of temperance of which we have been speaking.
Potential parts are those virtues closely resembling but not completely identical with the main virtue. Although not all authors agree on this, the potential parts of the virtue of temperance are the following:
Humility is the virtue inclining man to curb his inordinate desire for personal excellence, and recognize his own insignificance in the face of God and his right standing in relation to others.
Humility leads to be realistic about one’s situation, considering one’s own defects in order to avoid undue self-exaltation, but also to acknowledging the gifts received from God and acting accordingly.
Jesus Christ gave us the best example of humility. He "emptied himself, taking the nature of a slave and being made like unto men. And appearing in the form of man, he humbled himself, becoming obedient to death, even to death on a cross" (Phil 2:6-8).
St Josemaría Escrivá teaches in Friends of God (nos 100 and 101):
When pride takes hold of a soul, it is no surprise to find it bringing along with it a whole string of other vices: greed, self-indulgence, envy, injustice. The proud man is always vainly striving to dethrone God, who is merciful to all his creatures, so as to make room for himself and his ever cruel ways.
We have to fight against other forms of pride that are more subtle, and more frequent: against the pride of preferring our own excellence to that of our neighbor; against vanity in our conversations, thoughts and gestures; against an almost sickly touchiness that takes offense at words and actions that are in no way meant to be insulting.
Fr Duffner teaches:
Since the areas where our natural desire for pleasure most needs to be controlled by the guidance of reason are the basic instincts for nourishment and procreation which have to do with the senses of taste and touch, the species of temperance can be divided into two groups: those pertaining to the sense of taste (abstinence and sobriety), and those pertaining to the sense of touch (chastity).
Below is Fr Duffner's exposition on these three.
For more enlightening examples, see Doug Macmanaman's article on Temperance.
For human virtue to develop, we need to struggle and strive each day. For this human virtue to grow into a supernatural one, we need the assistance of the Holy Spirit. Fr Duffner explains:
In spite of our good intentions and the fact that with the state of grace we have the added help of the infused virtue of temperance, we are all well aware that, as Saint Paul exclaims, “we carry this treasure in vessels of clay.” (II Corinthians 4:7) Only too often the surge of passion overpowers the higher faculties and gains victory over reason and grace, making it clear that the added help of the infused virtue of temperance is not enough. “I do, not the good I will to do, but the evil I do not intend." (Romans 7:15)
There is needed in addition the special help of the Holy Spirit through the gift of Fear of the Lord, through which one is enabled to exercise the virtue of temperance in a way that he could never do aided only by the infused virtues. This gift is not to be confused with the passion of fear that is rooted in the body, a fear of some impending danger. It is a divine instinct springing from love and reverence for God, a fear not of His punishment, but of offending Him. It is a fear of sin which offends God, and which alone could separate one from Him, bringing one to avoid the excesses of the sense appetites with their strong attractions. It is a holy fear that increases as charity increases, for the more one loves another the more one fears to offend Him and to be separated from Him.
When the gifts of the Holy Spirit are operative, all our faculties are docile to His actions, removing all resistance on the part of the will and bodily appetites and passions. More than we realize the Holy Spirit operates in this hidden manner in our lives. Yet we have no control over when the Holy Spirit operates in this manner. "The wind blows where it will. . . . So it is with everyone begotten of the Spirit." (John 3:8)
This action of the Holy Spirit does not replace our efforts, but presupposes them and strengthens and guides them, making us more aware of God's infinite love and majesty. As Father Gabriel of Saint Mary Magdalene, O.C.D. explains, this holy fear dilates the soul and spurs it on the way of generosity and perfection.
"Temperance restrains our passions and the attractions of sense pleasure. The gift of fear perfects this virtue by making us more generous in mortifying our senses and passions. Impelled by this holy fear, we become more vigilant than ever . . . eager to renounce anything rather than displease our heavenly Father." (Divine Intimacy - 299)