The hunter can 'despise pleasure, and bear cold, hunger, and [atigue, as if they were no evils. Cf. Hor. Car, i. i. 25. " Manet sub Jove frigido Venator, tenerte conjugis immemor, Seu visa est catulis cerva fidelibus, Seu rupit teretes Marsus aper plagas " * (Thomas Reid, Works", ed. Edinburgh, 1849, p. 679).
But it is not Christian temperance unless the aim is Christian, and St. Paul here has more in view — inhnitely more — than mere physical self- control. To him the body itself is part of the personality to be redeemed and to rise with Christ a spiritual body. Christian temperance includes the guiding, directing, controlling, of all faculties and actions, the forgoing of privileges, the risking of reputation for others in order that they may be won to Christ. When a man can so stand against sensual dangers, against pedantic criticism, against self-ease and self-praise, against the accidents of fortune and the rage of enemies, and meet them all as a di-sciplined army meets the foe, and all this ^1/ ayv6Ti)Ti (2 Co 6"), in absolute purity of motive and temper, mind and body, then he is temperate in this wide, all-embracing sense.
LiTERATCRE.— See art. Sobriety, Soberness ; Plato, Republic, tr. B.Jowett^, Oxford, 1888, Index, s.y. 'Temperance'; Aristotle, Euiiem. FAhics, bk. vii. ; E. von Dobschixtz, Chriatian Life in the Primitim Church, Enj^. tr., London, 1904, esp. ch. xvi., and Notes 5 (' Vegetarianism among the Ancients ') and 6 (' On the Terminology of Morality'). Consult numerous treatises on cardinal virtues : H. Sidgwick, Methods of Ethics, 1874, a.u. 'Temperance'; T. H. Green, Prolegomena to Ethics, O.xford, 1883, bk. iii. ch. v. ; E. Norman Gardiner, Greeic Athletic Sports and Festivals, London, 1910. For Encratites see Eusebius, BE, McGiffert's note, Nicene and Post-iiicene Fathers, Oxford, 1890, p. 208; A. G. Mortimer, The Chief Virtues of Man London, 1904, p. 79ff. ; D. T. Young, The Enthusiasm of God, do., 1905, p. 217 fl. ; J. Iverach, The Other Side of Greatness, do., 1906, p. 103 tl.; J. Clark Murray, A Handbook of Christian Ethics, Edinburgh, 1908, cli. iv. All text-books on Ethics deal with the virtue of temperance : cf. J. S. Mackenzie, Manual of Ethics^, London, 1900, bk. iii. ch. iv. ; J. Dewey and J. H. "f ufts. Ethics, do., 1909, Index, s.v. * Temperance ' ; J. Rickaby , Moral Philosophy, do. , 1888. Consult also Gr. Lexicons, s.u. eycpaTeia; and NT Commentaries in loc. Suicer, i. 998, gives a full .account of the later usage.
Donald Mackenzie.
TEMPI/E. — The articles under this heading in HDB, DCG, and EBi make another description of the Temple and its services unnecessary. What is relevant here is an indication of the significance of the sanctuary and its ritual in apostolic Christianity.
1. Jewish Christians and the Temple. — St. Luke evidently attached much importance to the fact recorded at the end of his Gospel, that after the resurrection of Christ the apostles ' were con- tinually in the temple, blessing God ' (Lk •24''^). Their assurance of Jesus' Messiahship, proved by His victory over death, made no breach in the continuity of their Jewish faith and practice. It rather revealed to their minds a new wealth of meaning in the old ritual, and so fired themselves as worshippers with a new enthusiasm. A. C. McGifl'ert {History of Christianity in the Apostolic Age, Edinburgh, 1897, p. 64 f.) thinks that 'it may fairly be supposed that the effect of their Christian faith was to make all of the early disciples more devout and earnest Jews than they had ever been.' ' We have distinct evidence that Christian Jews like other Jews frequented the temple, the sanc- tuary of the nation, and thereby maintained their claim to be Jews in the true sen.se' (F. J. A. Hort, Judaistic Christianity, London, 1894, p. 45). After the baptism of fire on the Day of Pentecost they are found ' continuing stedfastly with one accord in the temple' (Ac 2'"'). Peter and John went up into the Temple at the hour of praj'er (3'), and in the fulfilment of their commission as witnesses for Christ (1*) they found their best audiences in the Temple-courts. At the Beautiful Gate — either the Gate of Nicanor leading into the court of the Israelites or the Eastern Gate of the outer court— they moved the crowd by performing an act of healing in Christ's name; and in Solomon's Porch — the long colonnade in the east of the Temple area — Peter testified to the raising of the Prince of Life whom the rulers had in ignorance killed. It is significant that two apostles were arrested not by the religious, but by the secular
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