Is getting intoxicated from alcohol sinful?
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- Опубліковано 20 гру 2023
- Is getting intoxicated from alcohol sinful? Does Israelite law allow for people to indulge in alcohol?
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I learned 3 or 4 new ways of saying “drunk” by watching this 😂
😂
I'm not American. So I don't know their drinking culture very well. But there is a very large difference between the wine consumption of mediterranean societies like Italy or Spain, and the Beer consumption of of Northern Europeans and Germans (or the Vodka consumption of Russians).
Oh definitely. Bible Belt fundamentalists have made a lot of Americans, Christian or not substance prudes. I can’t tell you how many Christian’s or just conservatives look at weed, and put it higher than alcohol or tobacco, when it’s arguably safer than both. It’s all cultural rational, not factual insight for a lot of ppl. Ppl can not seem to separate the wheat from the chaff on these topics here. Its pathetic.
Occasional slight Intoxication is not being a drunkard. One thing worse than a drunkard is a prudish teetotaler shaming everyone with a glass in hand.
I cannot say I've ever seen church-going teetotalers shaming anyone, but I do see social alcoholics shaming teetotalers. This is done more behind the teetotalers' backs. However, I've seen no believes act disgusted at the thought of people who consume alcohol. I'm sorry about those whom offended you.
Edit: nonbelievers; not no believers. (Grammarly is a terrible app if you don't proofread its suggestions.)
@@RichLuciano1Honestly idk how you managed to avoid that. Maybe it’s where you live, because in the Bible Belt fundamentalist areas in America, it’s prude central for a lot of things. Sex, substance, entertainment you name it.
Moderation in everything is appreciate. 0:32
I primarily think of this, alongside similar questions, in terms of witness. Doing things that compromise your witness to others is bad news. The action itself might not be sinful, but the way it reflects (or fails to reflect) Jesus in your life could be if you let it become so.
That's mosley cultural: a missionary couple went to Eastern Europe and when the host Christian couple offered them a beer they said they were offended: but the host couple said they were offended at the missionary wife wearing slacks.
So, what is offensive in one culture isn't in another culture !
How do you respond to all the passages in the New Testament that condemn drunkenness?
❤ this, even Fada Oluoma agrees with you and has a homily on this topic.
Can you engage with Ephesians 5:18 (and context) regarding this topic?
Also, how do you define intoxication?
There is a big difference between being just over the legal limit for driving and being so drunk you can barely walk or you pass out. Almost any appreciable amount of alcohol impacts the nervous system (e.g. one drink puts one over the legal limit for about an hour), but for most people they need a lot more than one drink to lose self-control. Because of this, I think the definition of intoxication (or of being drunk) used in discussions on these topics is rather important to avoid misconceptions or straw-manning.
I lump drinking wine with eating. It's just the same. Alcoholism is just gluttony but for alcoholic beverages, just as leukemia is cancer but for blood cells.
Regardless, it is ultimately a wisdom issue. The effects of being drunk is just like anger, being unable to think wisely. I better avoid it. I prefer sweet beverages, but in moderation of course.
Is it a ridiculous idea to assume alcoholic beverages tasted so horrible back then that today's consumers would not enjoy them?
They had different methods for flavoring it back then like adding spice. According to some sources I've read Hebrew wine was typically considered pretty gross compared to imported Greek wine
Fundamentalists: Every single word in the Bible must be taken literally or else!
Also fundamentalists: When the Bible says Jesus turned water into wine, it actually means He turned the water into alcohol-free, grape-flavored Juicy Juice...
Mormons believe that too : they say low alcohol volume wine you can't get drunk on which is an Oxymoron as it would spoil: pun intended!
🍷
I wonder if "don't be drunk with wine but filled by the Spirit" is a wordplay with the effect of "don't be influenced with spirits but instead be influenced with the Holy Spirit".
Don’t forget that this was originally written in Greek, so wordplays like this don’t really have an effect on if that’s what the author meant. But, I think the wordplay you came up with is funny and still holds true to the meaning of the text.
So then how do you deal with the NT passages that seem to clearly prohibit getting drunk?
Thanks but...how do we then reconcile these passages, which I do not dispute, with the one(s) that warn/command against being drunk with too much wine, to be sober minded, etc? I'm just still confused, frankly.
Sure, it's because all those passages warn us not to be "addicted to" or be "enslaved to" drunkenness. It all comes down to the abuse of alcohol or potentially any good thing that God has given to us.
Though I disagree with this interpretation, I will say it has prompted me to rethink about the wedding of Cana. It always puzzled me in terms of why it seemed like Jesus miraculously made a large amount of wine accessible to people who drank more than what was expected for them to drink. Much to pray about.
I think a lot of it has to do with being obedient to his mother who had authority over Him. Doesn’t solve EVERYTHING, but I think it is part of it
His obedience aided the sin of drunkeness. He could have made very bad wine they do not drink it but He made so good you just had to drink it. Dr. Falk is right.
Wine was wine. They just diluted it with water right?
How would you explain the passage in Titus (?) about "not being given to much wine"?
Yes, but read the words in Titus 2:3 carefully. That term GIVEN TO means "enslaved to" or "be addicted." It is talking about an addiction to drinking in excess. This a point where something good and given to men can become sinful through its abuse. Sex is an inherent good thing made for mankind within marriage, but sex can be made sinful when out of the confines of marriage. Alcohol is no different in that respect. Occasional intoxication is not sinful. However, if it becomes a chronic problem, then it can be made sinful.
@@ancientegyptandthebible thank you
What is the implication for getting high on say, marijuana?
Pretty interesting. Thought I'd share some interesting stuff from Cornelius a Lapide on the exegetical tradition on Esther 1:1-8 that's connected (translation mine):
Verse 8. AND THERE WAS NO ONE TO FORCE THOSE UNWILLING TO DRINK. - For to compel another to drink is not the act of a friend but rather that of an enemy and a tyrant, and is contrary to nature - even beasts do not force others to drink. Xenophon, in Book VIII of the Cyropaedia, mentions that among the ancient Persians it was a law that amphorae were not to be brought to banquets, as they believed that one's mind, rather than the body, would be enriched if one did not drink excessively. However, in the present day, they do not import these, but they drink so much that they themselves, buried in wine, are carried out, as they are unable to stand and leave with a clear mind. Similarly, even today, some have departed from ancient moderation into gluttony beyond measure. See Fevardentium here. According to B. Rhenanus in Book II of the Rerum Germanicarum, the Salic law stated: 'Let no one invite his comrade or anyone else to drink.' For anyone who compels it is a tyrant. For it is tyrannical, that which Tullius quotes from Greek provocations, as mentioned in Tusculan Disputations V: 'Either drink or leave.' Alexander the Great was a tyrant who 'boldly forced others to drink,' as Athenaeus states in Book II. Emperor Elagabalus was also a tyrant, who, as Lampridius says, 'frequently after dinner compelled the urban prefect to drink, with prefects of the praetorium also present, so that if they refused, masters forced them.' Certainly, Empedocles, presiding over a banquet, was accused in court the next day for compelling guests to drink. For to compel is to take away the freedom of the guest, to impose force, to corrupt nature, to harm health, so that they seem to sacrifice and offer their stomachs and minds not to God but to Bacchus. Wisely, Anacharsis, assigning four cups or sips, distinguishes them in this way: The first he says pertains to quenching thirst, the second to merriment, the third to pleasure, the fourth to madness.
Moreover, St. Augustine and Ambrose severely criticize those who force guests to drink for the health of the ruler or friend. As St. Augustine says in Sermon 231 on Temperance: 'Through an unfriendly friendship, they do not hesitate to swear so that they may drink more than is proper. For one who forces another to drink so that he may become intoxicated commits a lesser evil if he were to wound his flesh with a sword than if he were to kill his soul through drunkenness. There is a definite rule for drinking; whoever can overcome it deserves praise for avoiding the crime.' And in Sermon 232: 'A false excuse is presented; a powerful person compelled me to drink more.' He encourages them not to comply, to become martyrs instead, and warns them not to drink in the names of men, angels, or other saints.
Listen to St. Ambrose, in the book On Elijah and Fasting, Chapter VII: 'What shall I say about the entreaties of the powerful? What shall I mention about the sacraments, which they consider it a crime to violate? They say, "Let us drink for the health of the Emperors," and he who does not drink appears guilty of devotion, for it seems he does not love the Emperor if he does not drink for his health. O pious service of devotion, let us drink for the health of armies, for the valor of comrades, for the virtues of sons. And they judge these vows to pertain to God, just as those who bring cups to the tomb of martyrs and drink there in the evening do not believe they can be heard in any other way. O folly of men, who consider drunkenness a sacrifice, who think they can appease those with drunkenness who have learned to endure afflictions with fasting!'
Is it not insanity to drink for the health of another in such a way that you harm and ruin your own? Are not those who greedily devour food and gorge themselves on wine like beasts, or rather worse than beasts? For even a pig, however gluttonous, does not eat more than to satisfy hunger, nor drink more than to quench thirst, nor does it allow itself to be forced with clubs or swords to do so.
Allegorically, this feast of Ahasuerus was a pursuit of empty pleasures and glory, but mystically, it was a great representation of the Holy Eucharist.
Firstly, Ahasuerus, the king and monarch, represents Christ the King of kings and Lord of lords. In Hebrew and Chaldean, "Ahasuerus" means the great head, great king, and prince. Lyranus adds: "Ahasuerus is interpreted as blessed, and Christ is not only blessed but also the beatitude of the saints." The interlinear gloss states: "Ahasuerus, by name and dignity, shows Christ the Lord; for he is interpreted as a door. And that Christ declares: I am the door; through me, if anyone enters, he will be saved."
Secondly, Ahasuerus celebrated this feast in his royal city Susa, which, in Hebrew, means a lily, a symbol of purity and virginity. Thus, Christ instituted the Eucharist in Susa, i.e., in the Church, which flourishes with the lilies of the chaste and virginal. Therefore, the Eucharist must be received most purely by the pure, those free from all blemish; thus, receiving it enhances purity and chastity greatly. It is indeed the "grain of the elect and the wine that brings forth virgins," as in Zechariah 9:17. Hence, the Church is exhilarated and rejoices not in being drunk but in being sober, saying: "As for all who take refuge in You, let them ever sing for joy," Psalm 5:11. "And I will go to the altar of God, to God, my exceeding joy; and I will praise You with the lyre, O God, my God," Psalm 43:4. "Let the righteous be glad and rejoice before God; let them exult with joy," Psalm 68:3.
Thirdly, Ahasuerus celebrated this feast for seven days, meaning the entire time of this life, which is conducted in seven days, according to Christ's words in Matthew 28:20: "Behold, I am with you always, to the end of the age." So says Lyranus.
Fourthly, due to the greatness of the feast. "He made," it says, "a great feast." What is grander than the Eucharistic table, the "great banquet," par excellence? Hence, the Glossa Ordinaria says: "This, it says, recounts the splendor and luxury of the King; but allegorically, it signifies the spiritual delights of Christ, which He dispenses uniquely to each."
Fifthly, Ahasuerus invited not only the nobles but the entire people, from the least to the greatest. Thus, Christ invites all to the Eucharist, both poor and rich, women and men, old and young.
Sixthly, due to the magnificence of the feast. For Lyranus and the Gloss assert that the garden in which it takes place signifies the Church, which is a closed garden, planted with many trees and fruitful through holy life and fragrant through a good reputation. By the hangings overshadowing from above and supported by columns below, the suffrages of the Saints and the divine aids are indicated, by which those who approach this table are defended. By the multiple colors of veils and cords-white, purple, and hyacinth-virgins, martyrs, and doctors are understood, who feast on the delights of this banquet. Even by the golden and silver beds on which the guests reclined, peaceful and calm consciences are expressed, which those who enjoy this divine nourishment should possess. Through the gems and pictures that adorned the pavement with wondrous variety, virtues and other spiritual gifts, by which the minds of those who communicate rightly are painted, are insinuated.
Seventhly, due to the sweetness and delights of food and drink. "One thing," it says in Scripture, "was set before them, as was worthy of the royal magnificence, and was considered exceptional." In the Eucharist, however, Christ is set as the food, in whom, as in manna, we draw all the delight of the angels and all the sweetness of the spirit, according to: "He gave them bread from heaven to eat; man ate the bread of angels," Psalm 78:24-25.
I draw the line at affirming alcohol.
The Bible doesn't ban alcohol: only fundamentalists like U.
I can drink and not get drunk : maybe you can't!
So you are drawing the line against Paul? Or Jesus who made water into wine?
was Paul talking about grape juice in 1 Timothy 5:23?
"I draw the line"
I take that as a personal opinion and not a doctrinal stance.
The line of Christ. And Jesus made the best wine that’s ever been made in history. 2:04
This is a complicated topic. You bring up many good points about the use of alcohol in the Bible (both Old and New Testament). There’s clearly some passages referring to “drunkards” being sinful; so when examining the whole context of the Bible; I believe that Christians can partake in alcohol consumption as long as you “drink responsibly”. In other words don’t drink and drive, don’t be an habitual alcoholic, and if alcohol causes you to have an aggressive personality; then it’s probably best to abstain from it completely.
How strong is strong?
Strong
@@thechristianmetalheadbut can I get a percentage though 😂
Hmmm...
Interesting
I was raised fundamentalist, so I was raised to believe that drinking was a sin. I've dropped that view. As for this view, I'm not sure about; I would have to look more into this, but I definitely think that it's plausible. Grest video, Dr. Falk.
Getting a buzz isn't the same as getting shwaysted. Clearly.
Descriptive narrative in the case of Boaz does not mean this is prescriptive behavior.
If they were drunk, would Jesus produce something to get them even more drunk, as to fall off their donkey on the way back book?
And yes drinking is not inherently sinful except in few special cases, for Samson, for John the Baptist, for Priests in duty, for God's special people called to specific missions for God.
@@JAG110A wedding was all day or multiple days: so plenty of time to sober up before going home in those days : unsafe to travel after dark!
@davidjanbaz7728 Good point. But this, as said in the narrative, was towards the latter part of the celebration, which is stated by the person in charge of the wine, who pointed that they kept the best for last, this was per say " the last round", hence my statement on the donkey 🫏.
You also dont go to hell if you smoke !
... but you smell as if you been there.
😂
Hmm. Well I’m not sure if I share this view you have. There are New Testament passages that talk about drunkards and drunkenness. I can understand having a drink or two and accidentally getting buzzed with no intention on getting drunk. I can see that being not sinful.
I disagree. Giving a man strong drink when dying or depressed is not good.
It might lift his mood. Could BEEEEEEEEEE!!!!!!!!!!!!!!
@@andrewgraham7659 I don't think so. In our bodies there is oil that is produced in our brain, the corpus collosum. The oil is called dimethylentreptamine. It is anointing oil. A medical term is called DMT. A natural hallucinating drug that our bodies produce. This is how we view things in the ether. Its an illusion. All we see in the material world is not. We live in a simulation.
At death we are to give 10% of this oil back to the Creator. This is the true meaning of tithing. Not giving you money away from a lying minister.
This oil is what helps us make the cross over to the other side. If you are giving a man a stiff drink it dilutes this oil and you will not have what is needed to make the cross over.
If you have any questions, I have many videos on this information. It also connects Jacob who wrestles with the angel and sees God face to face. His life is preserved and he names the place Piniel/Pineal as in the Pineal gland. The third eye. The ark of the covenant.
Peace!