* * *
MORE content COMING VERY SOON …
In the meantime, go HERE to read ever-challenging AGGRESSIVE CHRISTIAN articles.
__________________________________________________________________
“JESUS – A PARTY ANIMAL” – JESUS- AND WINE! PART 1
THE ABOVE TITLE was literally written in a “Christian” (?) paper about Jesus. The “sick” author, who also “claimed” to be a minister, was referring to John 2:11-“This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory; and His disciples believed on Him” (KJV).
That church leader is in dire need of SALVATION-the forgiveness of sins. This kind of “puke” that he put forth is what has given birth to a whole new generation of church drinkers and drunks-sparing neither leaders nor the people, young and old alike!
Jesus’ First Miracle
WAS JESUS’ first miracle one that would turn a crowd of men and women into possible drunks? Get serious here! That church leader hardly knows his Bible-to say that Jesus was with His mother at a drinking party where His disciples were also present! The indication by this reprobate was that they all got drunk at the party.
To say that Mary, the mother of Jesus, attended drunken bashes, is more than one can bear. How disrespectful! The Bible states that “And the third day there was a marriage”: so the ones present had been drinking for 3 days already. Now, if this had been fermented wine, I don’t believe that those folks would be able to perform a marriage! Traditionally, a marriage lasted for 7 days, with fresh guests arriving each day. “Wine” flowed freely at these festivals, but I do not believe that this particular one was one of those kind where fermented wine was in supply.
First Sign
JESUS HAD another motive for turning water into unfermented wine.
Jesus said, “My hour has not yet come” (v. 4), and He meant, “I must wait for the right opportunity”-a deeper meaning, of course: a solemn reference to His death (see Jn. 7:30; 8:20; 12:23, 27; 13:1; 17:1).
To the disciple John, the “signs” of Jesus were a display of His power or “glory”; and His complete glorification on earth, as it is said, was the consummation of His sacrificial death on the cross (where His blood was poured out-His life!). The wine, unfermented, was a sign of Jesus’ blood to be poured out, not given to make a “party” with drunks! It was fittingly the first sign commemorating the forthcoming final sign of His fulfilled mission.
Worldly Party?
I DOUBT that. Why? Because the Word tells us, “…whosoever therefore will be a friend of the world is the enemy of God” (James 4:4). To associate with a drinking drunken crowd would be sin. You might think, “Didn’t Jesus associate with the world?” Yes! But He did not partake of their sins: He ministered life to them.
Jesus, knowing the Old Testament Scriptures, surely knew Proverbs 20:1 and 23:31-32, which we’ve already studied. Did He not also know of Habakkuk 2:15? “Woe unto Him that giveth his neighbor (strong) drink…” And did not Jesus also know all the other Old Testament Scriptures that CONDEMN alcohol consumption and drunkenness? He did! So, how, in any conceivable way, dear readers, could the sinless Son of God give His neighbors strong drink? And what about Jesus’ very own prayer, “…lead us not into TEMPTATION…” (Lk 11:4)?
That word “temptation” is an ambiguous term. It might mean “trial,” i.e., “suffering” or “persecution.” I personally think this Greek word meant “a situation in which one is exposed to the seduction of sin.” Some of the early Church Fathers believed it to mean, “Do not allow us to fall into temptation”-gloss (a translation/explanation) that found its way into a few O.T.. manuscripts. I don’t believe the Holy Spirit today leads men or women into the horrid places they find themselves in-I believe the demons do this. Don’t’ blame God for your LUSTS!
Nectar/Ambrosia
keeping freshly squeezed grape juice in a sweet and unfermented state. Later I will deal with other processes, preparatory to mixing the juice with water.
Was Jesus a Winebibber?
(READ LK. 7:33-34.) Here I will deal with the most common Biblical word (Greek word) for wine, oinos, which can refer to two different types of juice: i.e., fermented and unfermented.
Both religious and secular sources use the same Greek word, both before the days of Jesus and after (you might want to research this more: see Aristotle, Metereologica, 387.b.9-13).
Anacreon (c. 500 BC) wrote, “Squeeze the grape, let out the wine (oinos)” (ode 5). Nicander (2nd century BC) wrote about producing juice from the grape by squeezing to produce oinos (Georgica, fragment 86). Then in AD 60-130, Papias, an early Church Father, mentions crushing the grapes to yield oinos (cited by Irenaeus, Against Heresies, 5.33.3-4).
Classical philosophers such as Horace (35 BC) spoke of unintoxicating wine: “…all clamor and passion be far away.” Plutarch (AD 60) writes, “That filtered wine neither inflames the brain nor infects the mind with passions, and is much more pleasant to drink.” Amen to that!
Aristotle called “sweet wine” gleukus, because it would not get one drunk. Wine was also called “syrup” or “jelly,” for it was that thick.
Greek Papyrus
A GREEK papyrus letter speaks of “fresh wine (oinos) from the trading vat” (P. OXY, 729; AD 137; see Moulton and Milligan, The Vocabulary of the Greek New Testament, p. 10).
Athenaeus wrote of a “sweet wine” (oinos) that “does not make the head heavy” (Athenaeus, Banquet, 1.54, AD 200). Also, in the same reference, he writes of a man gathering grapes who “went about and took wine (oinos) from the field.”
More Ancient Writers
IF YOU really want to do an in-depth study on oinos, see Robert P. Teachout, The Use of Wine in the Old Testament.
The Greek word oinos was used to translate two Hebrew words. Because of the use of oinos in the Greek version of the Hebrew Old Testament (Septuagint), translated by the best Hebrew/Greek scholars around 250-131 BC, the authors and readers of our Greek New Testament understood that oinos could refer to either fermented or unfermented juice of the grape. As the Old Testament Scriptures were used by the Apostles, the Septuagint would have influenced their understanding and use of words for “wine.”
Virgil wrote, “Or of sweet ‘must’ boils down the luscious juice” (30 BC). Homer’s 9th book of his Odyssey states that Ulysses took in his boat “a goatskin of sweet, black wine, and that when it was drunk, it was diluted with 20 parts of water.” Varro wrote of “gathering wine.” Cato wrote of “hanging wine.” Ovid wrote about “scarce can the grapes contain the wine they have therein.” Callumella, a contemporary with the first Apostles, wrote that Italy and Greece “boil the wines” (which they would not have done if the alcoholic content was desired).
Old Testament Wines
I WILL bypass the Old Testament study here, for it is too lengthy, but I will mention the following:
Wine is known by 9 names in the Old Testament, but those do not necessarily mean different kinds. The varieties of wines are named by the locality of their production. So, we read of the wines of Keratim, Talim, Bethrina, Bethlaba and Signa as those suited for the service of the sanctuary (see Menachoth, 8.6).
Other well-known wines were those of En-gedi, Acco, and Gaza. In Egypt the wines of Bubastis (Herod 2.126), of Sebennthis, and of Mareatis (Strabo, 17.779; Athenaeus, 1.33) were highly esteemed. Saronitic wine was so strong that it needed 2 parts of water to dilute it (Shabbath, Ixxvii. 1), and Babylonian wine needed also to be diluted (Berachoth, 1.). (You might want to look up Kimchi Commentary on Hosea 14.)
Most Common Old Testament Word
YAYIN, A loan word from a non-Semitic root, occurs 143 times, being first mentioned in reference to Noah’s drunkenness. Of course, yayin was most often alcoholic and needed to be used in moderation-but as I have been pointing out in these writings, many abused the fermented wine.
There is just too much to cover with this word, so we’ll keep our study of it concise.
Yayin/Oinos
OINOS (GK.) was normally used to translate yayin (Heb.). Yayin can mean both fermented and unfermented wine. Yayin can be applied to all kinds of fermented grape juice for “fermented wine” (see Gen. 9:20-21; 19:32-33; 1 Sam. 25:36-37; Prov. 23:30- 31). For unfermented wine, you might want to read Isaiah 16:10; Jeremiah 40:10, 12; 48:32-33; Lamentations 2:12. These facts are supported by. Encyclopedia Judaica (1971) and the Babylonian Talmud (Baba Bathra, 97a).
Grecian Antiquities
IN THE Edinburgh edition of Grecian Antiquities, Archbishop Potter (AD 1674) wrote, “The Laredaemonians used to boil their wines upon the fire till the fifth part was
consumed; then after 4 years were expired, began to drink them” (Vol. 2, p. 360, 1813).
Potter refers to Democritus, the noted philosopher (died in 300 BC) and Pallodius, a Greek physician, as making a similar statement-boiled grape juice was “wine.”
Professor Donovan
IN THE Bible Commentary, p. 295, professor Donovan writes, “In order to preserve their wines to these ages, the Romans concentrated the must or grape juice, of which they were made, by evaporation, either spontaneous in the air or over a fire, and so much so as to render them thick and syrupy.” Pliny mentions that some’wine was like honey (2 centuries after its making!).
Tirosh-“New Wine”
OINOS WAS also used to translate 36 of the 38 occurrences of tirosh, which means “harvest” or “new wine.”
Tirosh can refer to the non-alcoholic fruit of the vine. You might want to look up tirosh in Brown, Driver and Briggs’ A Hebrew and English Lexicon of the Old Testament. The Jewish Encyclopedia of 1901 (xll.533) says that tirosh includes all kinds of sweet juices and must, and does not include fermented wine.
So we see that the New Testament oinos may refer to fermentation or non- fermentation. This is where we must allow the Holy Spirit to show us the context or purpose to determine which is being applied. To say that ALL New Testament “wine” is fermented is sloppy Bible work.
Chrysostom (AD 347-407)
CHRYSOSTOM, A Nicene and Post-Nicene Father of the Christian Church, writing about “restraint of excess” (Homilies on Romans 24) said, in part, “…There he [apostle Paul] does not merely attack them [fornication/drinking] but goes to their source as well. For nothing kindles lust or wrath so much as excessive drinking” (111:518).
Ambrosiaster (c. 4th century)
AMBROSIASTER WROTE, in Commentary on Paul’s Epistles, “…Crimes are hatched in large supplies of wine, and many kinds of lust are stirred up. Therefore banquets of this kind are to be avoided… Debauchery is another result of this sort of thing…” (Corpus Scriptorum Ecclesiasticorum Latinorum, Vol. 81:431).
Pelagius (c. AD 354-420)
PELAGIUS WROTE, “…drunkenness is ruinous and an occasion for debauchery is further proved by the fact that Paul has added licentiousness…” (Pelagius’ Commentary on Romans; see also James 3:14 cf. Romans 13:13).
CLEMENT IN the Ante-Nicene Fathers, “The Instructor 2.1,” wrote the following: “It is the mark of a silly mind to be amazed and stupefied at what is presented at vulgar banquets after having enjoyed the rich fare which is in the Word of God.”
[Pseudo-] Constantius
[PSEUDO-] CONSTANTIUS, referring to Paul’s statement in Romans 14:21, writes, “In this passage, Paul praises abstinence from.. … wine, but much more he warns us that we must abstain from… drink which has been sacrificed to idols, so as not to cause scandal to our brother” (The Holy Letter of St. Paul to the Romans, Ein never Paulus text und Kommentor 87).
Mishna
THE MISHNA states that the Jews were in the habit of using boiled wine (Kitto, vol. 2, p. 477). If one wants to research more on boiling the grape juice for wine, there is lots of information available.
What am I saying about boiling? Caspor Neuman, M.D., professor of Chemistry, Berlin, 1759, writes, “It is observable that when sweet juices are boiled down to a thick consistency, they not only DO NOT FERMENT… but are not easily brought into FERMENTATION…” (Nott London edition, p. 81).
Does God Want Us to Drink?
MANY, MANY professors of the faith think so! But a little research proves otherwise (do I hear a “holy howl”?). God never created alcohol, neither do the laws of nature produce it. If grapes are not eaten when ripe, they just rot and decompose. The making of alcohol is MAN’S INVENTION!!
Agricultural Chemistry never produces alcohol. Alcohol has never been found ready formed in plants. It is a (black!) art which converts the juice into alcoholic wine (see Bible Commentary, p. 370). Frankly, my dear wine addicts, alcohol is NOWHERE to be found in ANY product of nature; it was NEVER created by God or Jesus but prepared by man thru the process of fermentation.
Drunkards on New Wine?
ACTS 2:13-15 describes what happened at the Holy Spirit’s Outpouring. Those at Jerusalem witnessed the “filled”/”baptized” saints at Pentecost, and mocked-“…these men are full of new wine” (v. 13). “New wine” (Gk. gleukos) normally refers to sweet unfermented grape juice. Those mocking the Spirit-baptized disciples used this term rather than the common New Testament word, oinos, because they believed that Jesus’ disciples used only this type of wine. In the case above, their mockery was sarcasm.
I BELIEVE that over half the world is drugged by alcohol. drunkenness is a SACRAMENT of SATAN!! It has the power to put the body, soul and spirit to sleep-it sears the conscience, it promises the delights of Heaven and delivers HELL!
In some of my former alcohol classes, films were shown of pickled livers, some almost eaten up by alcohol. And right after one class we had, guess what, for lunch? Right… liver. That cooked meat on my plate just stared up at me. To see men and women die of liver failure showed me that drinking was not the “cult of happiness” that it was supposed to be, but a “cult of death.”
What About 1 Corinthians 6:12?
WHAT ABOUT it? Oh, I’m very aware of how it has been interpreted by liberals. “All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.” Was Paul advocating sin?… adultery, fornication, drinking, drugging, gluttonizing, etc., etc.? What about sodomy? killing? abortion? rape? How many use the above passage for permitting indulgences? Paul wrote in 2 Corinthians 6:17 that we’re not to even touch the unclean thing; he warned sinning “Christians” of missing Heaven if they committed such acts as mentioned above.
A little research will show us that 1 Corinthians 6:12 is clearly a quotation of the theological position of Paul’s opponents. They thought they had the right and permission to do as they pleased. I’ve already written on this verse under another subject, but I will state that 7:1 tells us that Paul was dealing with questions: “…concerning the things whereof ye wrote unto me…” (7:1). It was common to read/write out someone’s question or statement and then go about answering them. In fact, the entire chapter 7 is Paul’s response to questions asked by some in the Corinth congregation concerning marriage. Chapter 8 is framed in the same way, dealing with idols. Go through all of 1 Corinthians and see if what I’m telling you is not true. Paul never said drinking alcohol is permissible for him, but he refutes SIN in all forms in all his epistles.
Even if 6:12 was the words of Paul himself, it would not give us license to sin but would clearly show that Paul was warning against thinking one could be saved thru keeping a set of rules only (Note: even the Apostle Peter had trouble understanding Paul’s letters: see 2 Pet. 3:16).
Paul was a preacher of sobriety. Paul warned in Titus against being “given to wine” (1:7).
Did you know that there are 627 references to drink and drinking in our Bible? No doubt there was a BIG problem then and now. When Ephraim (Northern Kingdom of Israel) and Judah (Southern) took to alcohol, both priest and prophet and people “were swallowed up of the thing they swallowed down”-wine! Better read about their end, dear readers! CURSED! Not blessed! “It is not for kings to drink wine; nor for the princes strong drink: lest they drink, and forget the law, and pervert judgment.”
Unfermented wine never does that! Good grape juice is a blessing. We use it often. It is healthy, not a “mocker” as alcoholic wine. Ephesians 5:18 tells us, “be not drunk with wine,” referring to alcohol. We must be discerning between alcoholic and non-alcoholic, for both are called wine (oinos, yayin, tirosh).
Ancient Rome
WRITERS IN ancient Rome tell us clearly about the process used in dealing with fresh grape juice, especially its preservation from fermenting (On Agriculture, 12:29), knowing that the juice would not ferment if kept cool (under 50 degrees) and oxygen free: “…your grape juice may be always as sweet as when it is new…after you apply the press…take the newest must (fresh juice), put it in a container (amphora), bung it up and cover it up with pitch lest any water should enter; then sink it in a cistern or pond of cold water and allow no part of the amphora to remain above the surface. After 40 days, take it out. It will remain sweet for a year (see also Calumella, Agriculture and Trees; Cato, On Agriculture; Pliny, Natural History, 14.11.83). Canon Farrar (Smith’s Bible Dictionary, p. 747) writes, “the wines of antiquity were more like syrups; many of them were NOT intoxicant.”
Clement of Alexandria
THIS LEARNED Christian teacher of Egypt (AD 150-215) was somewhat doubleminded on drinking wine: he wrote for and against it. One place he writes, “…only let him partake temperately, not being dependent on them” (Ante-Nicene Fathers, vol. 2, 240). Another place he writes, “Be not mighty at wine; for wine has overcome many…” P; (p. 246). He also wrote, “…towards the evening…wine may be used, when we are no longer engaged in more serious reading [of Scripture]” (p. 243). It would have been better if Clement would have not engaged in drinking alcoholic wine altogether.
Origen
ORIGEN (AD 185-255), a pupil of Clement, wrote, “…wine pleases, rejoices, and softens man” (c. AD 228; Ante-Nicene Fathers, vol. 9, p. 314). He goes so far as to say, “it is not from demons that men receive any of the things that meet the necessities of life…those who partake of…wine…do not eat with demons.” This is classic of those who believe that God created wine for us to drink. I’ve already stated, backed up by experts in this field, how wine is fermented-that man, NOT God, makes alcohol… and alcohol IS NOT a “necessity of life.” You can see how wine drinking became part of the Roman Catholic Church: drunken priests, drunken people-and the Protestant Church has copied them!
Origen goes so far as to say, “…they feast with divine angels…we are not to refuse to enjoy those things that have been created for our use. Rather, we should receive them with thanksgiving to the Creator” (c. AD 248; ibid., vol. 4, p. 651). Shall we also give thanks for sex sins? and all the rest of the “good” things of life?
Commodianus
“BE SPARING of an abundance of wine, lest by means of it you should go wrong” (c. AD 240; Ante-Nicene Fathers, vol. 4, p. 215). Good advice, but who really needs alcohol? Come on, who really needs it? Does it better a man? a woman? a nation? NO!
Check This Out!
IN THE Apostolic Constitutions (compiled c. 390; cited in Ante-Nicene Fathers, vol. 7, p. 498), we read, “…feast with good order, with the fear of God…presbyters and deacons of Christ, you should always be sober…we say this, not that they are not to drink at all. Otherwise, it would be to reproach what God has made for cheerfulness…” Really now, God made alcohol, the same strong drink that keeps many souls out of Heaven when they abuse it, for us to drink … this same God who condemns drinking/drunkenness? God never worked at the process of fermentation. Man does this.
“For the Scripture does not say, ‘Do not drink wine!’ What does it say? It says, ‘Do not be drunk with wine.” This is like saying that God makes alcoholic wine and puts it before us to tempt us. Get serious!-God tempts no man (better read James 1:13). No person who sins can evade guilt by blaming God. God tests our faith to strengthen it, but He never does it with the intent to lead us into sin. The source of sinfulness is not God, but our own lusts (see James 1:14).
The whole thing James is writing about is the “source of sin.” To hear it told by many “Church Fathers” and others, God invents things in order to entice us to lust for them… to fall into sin. But James lets us know just the opposite is true.
“Do not err… Every good gift and every perfect gift is from above, and cometh down from the Father of lights [not darkness!], with whom is no variableness, neither shadow of turning” (Ja. 1:16-17). “But General,” you say, “didn’t God create the grapes for making wine?” Show me where it says He did. He made many good things, but men turn them into evil things, not good gifts to be used for health and a better way of life.
James goes on to explain in verse 21 that we, God’s people, are to “lay apart all filthiness…naughtiness, and receive with meekness the engrafted Word, which is able to save your souls.” We are instructed to lay aside all ungodly filth that permeates an unregenerate and lost society. Friends, drunkenness is classified as SIN!
It would be real stupid to believe that since God made a woman with a beautiful body, that we men are free to indulge in fornication just because she is there. So, just because God made grapes for us to use as drink,-unfermented!-we should not put them thru the fermentation process so we can drink and get drunk on them.
YES, A good case and point. Jesus took a few loaves of bread and a few fishes, prayed for a miracle of multiplication, and the people were fed. No sign of Jesus turning water or grape juice into fermented wine for the people to drink. Didn’t Jesus know that the people needed wine to “feel good”?
In closing Part 1, let me emphasize that we are not to put a stumbling block, or an occasion to fall, in anyone’s way (see Rom. 14:13). Let us never forget that the Gentiles had been great sinners, drunkards and all. It would have been un-Christian for the New Testament Church to use alcoholic wine… for any reason: The Jews even had laws to restrict abuse of wine.
There are two Greek words in Romans 14:13 that need examination:
1.) proskomma (“stumblingblock,” KJV) “stumble; a trip or false step; an obstacle, an impediment; in general, a hindrance” (New Testament Lexicon); metaphorically, it signifies “stumbling-block; an occasion of sinning; means of inducing to sin.” See also 1 Corinthians 8:9.
2.) skandalon (“an occasion to fall,” KJV)-“cause of offence or scandal” (New Testament Lexicon); “cause or occasion of sinning.”
This ought to compel all of us Christians to prayerfully consider and ponder, “Do the social drinking usages of this present time put a ‘stumbling-block’ or ‘an occasion to fall’ in the way?”
I believe using alcoholic wine for Communion is wrong also. I’ll deal with this later on. I believe the churches, Catholic and Protestant, ought to reconsider what kind of example they are setting for our youth-the youth have plenty of temptations without finding more in Church (read Matt. 18:7, please!).
Spreading intoxicating drink before a congregation is deadly. What is wrong with good grape wine-grape juice? You might ask, “Why is my liberty judged by another man’s conscience?” Well, we’re supposed to watch out for one another, not let our brother or sister in the Lord be led into a dangerous temptation. Total abstinence is the Scriptural doctrine for ALL and from ALL the practices which expose men, women, and children to the sins which shut them out of Heaven.
“JESUS – A PARTY ANIMAL” – JESUS- AND WINE! PART 2
By: General James Green & Our Early Founding Fathers
WINE
And when they ran out of wine, the mother of Jesus said to Him, “They have no wine.”… Jesus said to them, “Fill the water pots with water.” And they filled them up to the brim. And He said to them, “Draw some out now, and take it to the master of the feast.” And they took it. When the master of the feast had tasted the water that was made wine, and did not know where it came from (but the servants who had drawn the water knew), the master of the feast called the bridegroom. And he said to him, “Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior. You have kept the good wine until now!” John 2:3, 7-10.
But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard. 1 Cor. 5:11.
For in eating, each one takes his own supper ahead of others; and one is hungry and another is drunk. 1 Cor. 11:21.
Do not be drunk with wine. Eph. 5:18.
Likewise deacons must be reverent, not double- tongued, not given to much wine. 1 Tim. 3:8.
No longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities. 1 Tim. 5:23.
The wine, which was produced by God in a vineyard and which was consumed first [at the wedding feast], was good. None of those who drank of it found fault with it. And the Lord partook of it also. But that wine was even better that the Word made from water, on the spur of the moment, and simply for the use of those who had been called to the marriage. Irenaeus (c. 180, E/W), 1.427.
It was when Christ was eating with men and drinking wine. Irenaeus (c. 180, E/W), 1.505.
The vine produces wine, as the Word produces blood. And both drink health to men: wine for the body; blood for the spirit. Clement of Alexandria (c. 195, E), 2.213.
It is good, then, neither to eat flesh nor to drink wine…. Yet, if one partakes of them, he does not sin. Only let him partake temperately, not being dependent on them. Clement of Alexandria (c. 195, E), 2.240.
Therefore, I admire those who have adopted an austere life, and who are fond of water, the
medicine of temperance. I admire those who flee as far as possible from wine, shunning it as they would the danger of fire. It is proper, therefore, that boys and girls should keep away from this medicine as much as possible…. And, besides, it suits divine studies not to be heavy with wine…. But towards evening, about supper time, wine may be used, when we are no longer engaged in more serious reading. … But even then it must only be a little wine that is to be used. Clement of Alexandria (c. 195, E), 2.243.
Although Jesus made water into wine at the marriage, He did not give permission to get drunk…. The Scripture has named wine as the symbol for the sacred blood. However, reproving the sordid excessive drinking with the dregs of wine, it says: “Intemperate is wine and insolent is drunkenness” [Prov. 20:1]. Therefore, it is agreeable to right reason to drink on account of the cold of winter, until the numbness is dispelled from those who are subject to feel it. And, on other occasions, it serves as a medicine for the intestines. Just as we are to use food to satisfy hunger, so also are we to use liquid to satisfy thirst, taking the most careful precautions against a slip. For the introduction of wine is perilous…. We must not trouble ourselves to procure Chian wine if it is absent, or Ariousian wine when it is not at hand…. Importations of wines from beyond the seas are for an appetite enfeebled by excess…. For why should not the wine of their own country satisfy men’s desires? Are they going to He says, “Be not mighty at wine; for wine has overcome many.” The Scythians, the Celts, the Iberians, and the Thracians are all warlike races, and they are greatly addicted to intoxica-tion. They think that it is an honorable, happy pursuit to engage in. But we, the people of peace, feast for lawful enjoyment, not to wantonness. We drink sober cups of friendship. Clement of Alexandria (c. 195, E), 2.246
In what manner do you think the Lord drank when He became man for our sakes?… Rest assured, He Himself also partook of wine. For He, too, was man. And He blessed the wine, saying, “Take, drink; this is my blood.”… And that a person who drinks should observe moderation, He clearly showed by what He taught at feasts. For He did not teach while influenced by wine. And that it was wine that was the thing blessed, He showed again, when He said to his disciples, “I will not drink of the fruit of this vine, until I drink it with you in the kingdom of my Father.” And that it was wine that was drunk by the Lord, He tells us again,… “For the Son of man came and they say, ‘Behold a glutton and a wine bibber.”” Clement of Alexandria (c. 195, E), 2.246.
We not only are forbidden to drink with others to the point of intoxication, but we are not even to indulge in much wine. Clement of Alexandria (c. 195, E), 2.256.
We are not to draw an outline of… drinking cups, since we are temperate.
Clement of Alexandria (c. 195, E), 2.286.
In order for you to discover how wine was anciently used as a figure for blood, turn to Isaiah. Tertullian (c. 207, W), 3.418.
Expend upon them what is sufficient-wine and food. Commodianus (c. 240, W), 4.218.
Bread nourishes and makes a person strong. It is said to strengthen the heart of man.
In contrast, wine pleases, rejoices, and softens man Origen (c. 228, E), 9.31s4.
It is not from demons that men receive any of the things that meet the necessities of life. So those who partake of corn, wine, the fruits of trees, water, and air do not eat with demons. Rather, they feast with divine angels…. We are not to refuse to enjoy those things that have been created for our use. Rather, we should receive them with thanksgiving to the Creator Origen (c. 248, E), 4.651.
Be sparing of an abundance of wine, lest by means of it you should go wrong.
Commodianus (c. 240 W), 4.215.
I very much wonder where this practice has originated. That is, contrary to evangelical and apostolic discipline, in some places water is offered in the Lord’s cup. But water by itself cannot represent the blood of Christ. The Holy Spirit also is not silent in the Psalms on the sacrament of this thing, when He makes mention of the Lord’s cup and says, “Your inebriating cup, how excellent it is.” Now the cup that inebriates is certainly mingled with wine. For water cannot inebriate anybody. And the cup off the Lord inebriates in the same way as Noah also was intoxicated by drinking wine, in Gene- sis. However, the intoxication of the Lord’s cup and blood is not the same as is the intoxication of the world’s wine…. The Lord’s cup inebriates those who drink it in such a manner as to make them sober. It restores their minds to spiritual wisdom. Cyprian (c. 250, W), 5.361.
[ADDRESSED TO VIRGINS WHO HAD TAKEN A VOW OF CELIBACY:] I will now endeavor to explain to you, O virgins, the rest of the things that are prescribed. For this is attached to your duties…. “When either a man or woman will separate themselves to vow a vow of a Nazarite, to separate themselves unto the Lord, he will separate himself from wine and strong drink” [Num. 6:1-4]…. This means that he who has devoted and offered himself to the Lord will not take of the fruits of the plant of evil, for its natural tendency is to produce intoxication and distraction of mind…. Moreover, it is forbidden to virgins not only to in any way touch those things that are made from that vine, but even to avoid such things as resemble them. Methodius (c. 290, E), 6.327.
Give to the priest those things that are due to him-the first-fruits of your [threshing] floor and of your wine-press. Apostolic Constitutions (compiled c. 390, E), 7.413.
When you are invited to their memorials, feast with good order, with the fear of God…. Since you are the presbyters and deacons of Christ, you should always be sober…. We say this, not that they are not to drink at all. Other- wise, it would be to reproach what God has made for cheerfulness. Rather, we say that they should not be disordered with wine. For the Scripture does not say, “Do not drink wine.” What does it say? It says, “Do not be drunk with wine.” Apostolic Constitutions (compiled c. 390, E), 7.498.
If a bishop, presbyter, or deacon indulges himself in dice or drinking, he must either leave off those practices or else let him be deprived. If a subdeacon, a reader, or a singer does the same, he must either cease to do so or else let him be suspended. And the same is true for one of the laity. Apostolic Constitutions (com- piled c. 390, E), 7.502
If any bishop, presbyter, or deacon (or indeed any of the priestly category) abstains from mar- riage, meat, and wine-not for his own discipline-but because he abominates these things, he forgets that “all things were very good” and that “God made man male and female.” So he blasphemously abuses the creation. Therefore, either let him reform, or else let him be deprived and be cast out of the church. The same is true for any of the laity. Apostolic Constitutions (compiled c. 390, E), 7.503.
On this, perhaps, Tatian, the chief of the Encratites, endeavors to build his heresy, asserting that wine is not to be drunk-since it was commanded in the Law that the Nazarites were not to drink wine. Jerome (c. 400, W), 2.83; see also 2.242-2.246.
