Temperance

Temperance is control over excess and over-indulgence. As such, it has many applications in
Chastity, Humility, Prudence, and other areas that involve restraining impulse. Since
Temperance is related to many other virtues, it is considered one of the four cardinal virtues.
After all, no virtue can be obtained if one is unable to control oneself. Along with its applications
and uses in religion, Temperance has been studied by philosophers and psychologists.

Temperance in Confucianism and Taoism

The superior man thinks always of virtue; the common man thinks of comfort. -Confucius

Confucianism and Taoism are grouped together for the purposes of this article because they are
ancient Chinese styles of living that originated at roughly the same time. Both are a religion and
philosophy of Asia that stress humanities relationship with nature.
Confucius, the founder of Confucianism, advocated self-control and modesty for a humane life.
The Analects, a collection of ideas and sayings from Confucius, speak of the virtuous as those
who choose to live simply, refrain from boasting or extravagance, and value hard work as much
as reward.
Another book central to Confucian canon is The Doctrine of Mean. The Chinese words for
mean are chun yung, which means constantly in the middle; the avoidance of extremes. The
guiding principle is a balanced temperament against overdose and overindulgence; too much of a
good thing can be bad. The Doctrine of Mean asserts that pride should not be indulged, nor
should they will be gratified to the full, pleasure carried to excess.
Lao-Tzu, the founder of Taoism, also encouraged a temperate life. He believed that those who
are arrogant with wealth, sex, and power, sow the seeds for their own misfortune. People who

boast of their own achievements harm their own credibility. These people do not grow in
wisdom.
The object of Taoism is to align ones life to Tao, or the way of the universe. The way is the
norm and rhythm of life, the driving power in all nature, the ordering principle behind all life.
The best way to achieve this is through Wu Wei. Wu Wei is a concept that when literally
translated means do-nothingness. However, it does not actually mean complete inaction, but
rather suggests a vacant attitude of abstention. In other words, it means avoiding extremes in
favor of self-restraint and a balanced attitude. This balance is symbolized in yin-yang.

Temperance in Buddhism

Temperance is a tree which as for its root very little contentment, and for its fruit calm and peace. -Buddha

What Buddha means in this quote is that Temperance takes time before the benefits become
clear. In the early stages, as one attempts to control themselves and their desires, it may bring
difficulty. But, in time, Temperance will bear the fruit that brings peace.
One of the points in Buddhisms Noble Eightfold Path is the point of Right Conduct. This point
is synonymous with the idea of temperance, but it also involves a call to understand ones
behavior before trying to improve it.
The precepts within the point of Right Conduct are do not kill, do not steal, do not lie, do not be
unchaste, and do not become intoxicated. The practitioner should reflect on their actions and
determine the motives that prompt them. For example, if one was making an effort to drink less,
that person should be mindful of what makes them want to drink in the first place.
By following the Eightfold Path, the practitioner is traveling along what Buddha called the
Middle Way. The principle of the Middle Way is to avoid the extremes of asceticism on one
side, and indulgence on the other. The body should be given what it needs to function optimally,

but no more. Refraining from eating and drinking excessively would be an example of selfrestraint; however, fasting to the point of near starvation would not. It is important to have
balance.

Temperance in Christianity

Gentleness, self-control; against such things there is no law Galatians 5:23

Temperance in Christianity is closely aligned with self-control. It is applied to all areas of life,
and is clearly exemplified among the Amish, and the Old Order Mennonites. Self-control is not
only important in our daily lives, but is critical to faith as well. The Apostle Peter writes in 2
Peter 1:5-8:
Beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; and to
knowledge temperance; and to temperance patience; and to patience godliness; and to godliness
brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound,
they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus
Christ.
From this passage, we see that temperance is a key part of living a virtuous and faithful life. This
is self-evident, for without the ability to control ourselves we are prisoners to our own desires.
Without control, we are at the mercy of the temptations that come our way. How can we resist
the devil if we cannot even resist ourselves?
The ability to properly control ourselves is not easy, nor is it something that can be achieved
overnight. To do so, one must begin by guarding their thoughts and desires. The mind is the
source of everything we do and say. Controlling our actions and words must begin with the
mind. Those who attempt to change their actions without changing their mindset will likely find
themselves slipping back into old habits.

Temperance across Religions

Like other virtues, Temperance is not limited to one religion or spirituality. Each of the religions
described above provide valuable insight on why Temperance is important, and how to work
towards better self-control.
From Confucianism and Taoism, we learn that part of Temperance is constantly being in the
middle: a balance that avoids extremes in both ends. Buddha also advocated for the middle path.
He believed that in order to have better self-control, we need to understand our thoughts and the
motives behind our actions. In Christianity, Temperance is vital because without control, we are
left at the mercy of temptation and our sinful nature. As with everything else, our best hope for
achieving proper self-control is to rely on Christ and his strength.

How to Practice Self-Control

Self-control means using willpower to block ourselves from something we want but dont need.
Without self-control we are at the mercy of emotion and desire. Strengthening the will is not
easy, and there are no short-cuts, but it is attainable with practice and diligence.
If you are in need of stronger willpower, you are already on the road to acquiring it. Think about
areas where you lack control, and set a goal that is achievable. Brainstorm ways to achieve this
goal, and get informed by reading books and looking things up online.
It is vital to remember that the best change comes slowly. Start small, and gradually work
yourself in the direction you want to go. For example, if you are addicted to cheeseburgers, dont
suddenly swear off cheeseburgers forever. Slowly working them out of your diet gives you the
best chance for success, as you will be changing your habits and thoughts.
Another part of improving self-control is learning how to relax. Meditation is a great way to
relax and improve willpower. The point of it is to discipline your mind into a state where it
remains clear. During meditation, ones thoughts are not anchored to anything and the mind
focuses on nothing. Breathing exercises are also an effective way to calm yourself.
In the end, self-control comes down to reason versus emotion. You have to make yourself choose
the right action, and each choice is a battle. If you give in once you will likely give in again, so
dont let yourself stumble, not even a single time! Each successful resistance builds momentum
that will help you beat the habits you want to break.

Wrath

If we were to chart the timeline of our lives, how many notches would there be to mark the
instances when we became angry? Sadly, too many to count or recall.
In most cases, we are sorry or even ashamed because anger can make us do things that are
uncharacteristic of our normal selves. Perhaps while stuck in traffic we said things we shouldnt
have. Or maybe while waiting in line at the DMV we lost our temper and treated others with an
attitude. Its no surprise that impatience can lead to anger; wraths opposing virtue is Patience.
Wrath is different than the other vices in that it is not necessarily rooted in selfish desire. Wrath
is more of a response to outward influences and circumstances. Both man and God express
wrath, but there is a vast difference between the two.
Wrath is an emotion characterized by feelings of intense anger and hatred. Wrath can be
either just or unjust. Unjust wrath is destructive behavior, impatience, violence, and the things
associated with them. Just wrath can be a response to a perceived wrong or injustice however in
man this kind of wrath is rarely justified.
What does the bible teach us about the wrath of man and the wrath of God?

The Unrighteous Wrath of Man

As mentioned before, we humans most commonly get angry as a response to some sort of
perceived wrong or injustice. In the heat of the moment, our anger and frustration can cloud good
judgment. Sometimes we feel our anger is justifiable, but our notions of justice and injustice are
deeply flawed. Those who love Christ should always be slow to anger when wronged or treated
unfairly (James 1:19-20). Considering this, its important to distinguish between getting
angry and giving in to anger.

Be angry, and yet do not sin; do not let the sun go down on your anger (Eph. 4:46). It is bad to
get angry, but worse to give in. Anger is not always sin, but it can easily escalate into sin. If
someone is discriminated against based on their race, gender, sexual preference, etc. they would
probably get angry. But does this give them the right to start yelling and screaming, or going
around complaining to all who will listen? Or even thinking ill thoughts or curses against the one
who wronged us? Doing so has a negative influence on everyone involved, and worst of all,
incites others to become angry as well.
Unless we put aside feelings of anger, wrath, malice, and slander (Col. 3:8) we will only
perpetuate the chaotic cycle.

The Righteous Wrath of God

In Romans 1:18-20, Paul the Apostle lays out justification for the wrath of God:
The wrath of God is being revealed from heaven against all the godlessness and wickedness of
people, who suppress the truth by their wickedness, since what may be known about God is plain
to them, because God has made it plain to them. For since the creation of the world Gods
invisible qualitieshis eternal power and divine naturehave been clearly seen, being
understood from what has been made, so that people are without excuse.

Gods wrath is against injustice, wickedness, sin, and evil. To summarize, God is just in pouring
out His wrath on the human race because we have sinfully rejected His revelation of Himself and
have worshiped the creature rather than the Creator.

In the book of Nahum we are given a different picture of the wrath of God: He is jealous,
avenging, and wrathful towards his adversaries and enemies. But he is also slow to anger and
great in power. His way is in whirlwind and storm; the mountains quake before him, the hills
melt, the earth heaves before him; his wrath is poured out like fire, and the rocks are broken
into pieces by him. (Nahum 1:2-6)
This is quite a description, but we must remember that the wrath of God is but one of his holy
attributes. God is also loving, merciful, and righteous. We must also remember that the Son of
Man bore the full wrath of God against sin on the cross and paid that price in full. Jesus died on
the cross so that the faithful would not have to endure the wrath of God.
What is the difference between just and unjust anger?

Just and Unjust Wrath

The wrath of God is necessary and just because God is the embodiment of all righteousness,
love, mercy, and grace. If God loves righteousness, he must also hate evil. If he were all love and
no wrath, he would not be God because he would be unrighteous. But he is a righteous God who
feels indignation every day (Psalm 7:11).
The wrath of man is sinful and unjust because men are depraved creatures, ruined by sin. All
vengeance against injustice, wickedness, and sin belongs to the Lord. Though we may feel like
its virtuous to get angry about injustice, the bible tells us otherwise: Never take your own
revenge, beloved, but leave room for the wrath of God, for it is written, Vengeance is Mine, I
will repay. (Romans 12:19). Therefore, Do not be eager in your heart to be angry, for anger
resides in the bosom of fools. (Ecclesiastes 7:9)

Up until now we have briefly looked into the difference between the wrath of man and the wrath
of God, as well as the difference between just and unjust wrath. While not all anger is sin, it is
not right to hold on to anger for just reasons and certainly not for selfish, petty reasons. We
know that at the end of days, the just anger we feel will be avenged so thoroughly and
perfectly that every abuse, wrongdoing, and injustice that has ever been done, will be made right.
As it is written, He will wipe every tear from their eyes. There will be no more death or
mourning or crying or pain, for the old order of things has passed away. (Revelation 21:4) If
we hear and understand the instruction in the Word, it is easier to let our anger go.
In the meantime we must do all we can to live in peace and patience with our neighbors. We will
not always succeed in this quest. However, we can always turn to scripture for assistance. In
Romans, Paul gives us encouragement: Do not repay anyone evil for evil. Be careful to do what
is right in the eyes of everyone. If it is possible, as far as it depends on you, live at peace with
everyone. (12:17, 18)
Amen.
Additional thoughts:

Do Hellish Beliefs Cause Unhappiness?

Does belief in hell affect your emotional state? Previous research has suggested that countries
where there is a strong belief in a punitive afterlife experience less crime and more economic
prosperity, but it seems there is a trade-offpeople who dwell on a hellish afterlife tend to report
less happiness, according to a recent survey. This latest study forces us to ask ourselves, is there
a place for belief in hell in our work as ministers ordained online, or should we do away with it
entirely?

Exploring Notions of Divine Punishment

Data from several international surveys covering sixty-three countries were gathered by Azim
Shariff, an assistant professor of psychology at the University of Oregon, and Lara Aknin of

Simon Fraser University in British Columbia, and the results were published in January in PLOS
ONE. Shariff and Aknin looked at the data to determine how beliefs about heaven and hell
determined peoples everyday moods as well as their long-term satisfaction with life. They found
that general populations were happier in countries where belief in heaven was stronger than
belief in hell, and also that individuals who believed more strongly in heaven than hell also
reported greater life satisfaction.
To determine whether the correlation between unhappiness and belief in hell was causal in
nature, Sharif and Aknin conducted their own survey. They asked 442 participants on Amazons
Mechanical Turk (a crowdsourcing marketplace) to write about either heaven, hell, or what they
did the previous day. They then asked the participants to rate how strongly they were feeling
seven different emotions ranging from happiness to sadness. The emotional ratings of those who
wrote about heaven did not differ from those who wrote about the previous days activities;
however, people who wrote about hell did report feeling greater unhappiness than the others.

What Causes The Hell-Sadness Link?

There are several possible explanations for the survey data examined. Sharif and Aknin
concluded that while thinking about heaven does not necessarily make people happier (there is
no emotional change), thinking about hell does make people sadder. Additionally, it is possible
that thinking about hell makes nonbelievers re-consider their fate in the afterlife if they are
indeed wrong in their disbelief. And the fact that countries with stronger belief in hell have lower
crime rates (from another study conducted by Sharif) might mean that fear of supernatural
punishment suppresses antisocial behavior and encourages people to cooperate even as it makes
them feel miserable.
Certainly this topic deserves further study before any hard-and-fast conclusions can be drawn
about how belief in hell affects peoples emotional states. How has it affected yours? Has it
made you more miserable, or more motivated to do good?

Responding to the Death of Fred Phelps

God Hates Fags. The phrase has become synonymous with bigotry in the United States,
particularly the fundamentalist Christian cult known as the Westboro Baptist Church. A new
chapter in the churchs history began on the 19th of March with the passing of its 84-year-old
founder, Fred Phelps. News of Phelpss death incited joyful cheers in some circles, and reserved
magnanimity in others. But as Universal Life Church ministers, what should be our response,
given how deeply antithetical the mans views were to ULC values?

A Cult Leaders Legacy

Westboros vitriol is world-famous. Founded by Phelps in 1955, the Topeka-based church of
about 100 membersmostly relatives of Phelpspursued a new course around 1990 with its
now-infamous anti-gay rhetoric and picketing of funeralseven those of innocent murder
victims. Members soon took their protests to military funerals, sending the message that God
killed soldiers to show his disapproval of Americas growing tolerance of homosexuality.
Ironically, Phelps was excommunicated from his own church in August of 2013 after calling for
kinder treatment of church members.

An Ironic Inspiration?
Also ironic was the way the churchs distasteful approach backfired. It was actually a wonderful
recruiting tool for a pro-equality, pro-social acceptance movement, said Sue Hyde of the
National Gay and Lesbian Task Force, because it forced the public to confront the ugliness of
extreme homophobia. In a recent episode of her show, Rachel Maddow noted the same
unexpected effect on the LGBT movement, describing Phelps as someone who, despite himself,
actually did bring out the best in people, who provided a singular, cacophonous vision of cruelty
that ended up being a very, very clarifying thing.

Takeis Take

Phelpss passing, and the similarly vitriolic exultation expressed by his enemies, was not lost on
Star Trek star, activist, and social media icon George Takei. Today, Mr. Phelps may have
learned that God, in fact, hates no one, said Takei in a Facebook post. Vicious and hate-filled
as he was, may his soul find the kind of peace through death that was so plainly elusive during
his life, he said, challenging the temptation to relish with sadistic delight in the mans passing.
Takei didnt back down from his magnanimous stance. In another post, he asserted, I take no
solace or joy in this mans passing. We will not dance upon grave, nor stand vigil at his funeral
holding God Hates Freds signs, tempting as it may be, pointing out that He was a tormented
soul who tormented so many. Hate never wins out in the end. It instead goes always to its lonely,
dusty end.
Most Universal Life Church ministers find Westboros hate-filled messages repugnant, and
rightly so. But there are two questions to ask ourselves. Is there a silver lining in the way they
have pushed people? And is it right to exult in the death of a deeply troubled enemy?