Communion is the celebration of the Eucharist when we consume the body and blood of Christ. It looks like bread and wine, however during mass it is transformed into the body and blood of Christ.Because the Communion is not a symbol, but really the body and blood of Christ, it has power.There are many verses in the bible where Jesus said "He is the bread, the living bread and that it is His flesh and it is His blood".
We see in scriptures the Divine 'Vine' changed water into wine at Cana(John 2:1-10). Later the Divine 'Vine' changed wine into His Precious Blood at the last supper(Matt 26:27-28).
Jesus says In John 6:56: "HE WHO EATS MY FLESH AND DRINKS MY BLOOD, ABIDES IN ME AND I IN HIM."
It is the "true presence" of our Lord in the Holy Eucharist, the food provided by the vine, so that eternal life is imparted into each and every branch and which allows the branches to bear fruit. If anyone does not abide in Me, he shall be cast outside as the branch and wither; and they shall gather them up and cast them into the fire, and they shall burn ." John 15:6.
Also notice Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you; he who eats my flesh and drinks my blood, has eternal life, and I will raise him up at the last day." John 6:53-54.
There are many Bible verses clearly mentions that over drinking is the sin.
(Rom. 14:14) St. Paul states - I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
From the book of Sirach (this is one of 7 books removed from the original Old Testament by Martin Luther) we see that wine is permitted if used in moderation.
(Sirach 31:25-31) - Do not aim to be valiant over wine, for wine has destroyed many, Fire and water prove the temper of steel, so wine tests hearts in the strife of the proud. Wine is like life to men, if you drink it in moderation. What is life to a man who is without wine? It has been created to make men glad. Wine drunk in season and temperately is rejoicing of heart and gladness of soul. Wine drunk to excess is bitterness of soul, with provocation and stumbling. Drunkenness increases the anger of a fool to his injury, reducing his strength and adding wounds.
(Psalms 104:15) - and wine that maketh glad the heart of man.
(1 Tim 6:23) - Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.
(Eph 5:18)
Paul says: do not get drunk with wine, for that is debauchery. (Paul does not say not to drink wine but not to get drunk with wine.)
(1 Tim 3:8, 3:3; Titus 1:7) - Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre.
Now let us look at verses that concerning Jesus:
In Mt. 11:18-19 & Lk. 7:34 - For John came neither eating nor drinking, and they say, He hath a devil. The son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners? (This statement would not make sense if Jesus were merely drinking un-aged wine or grape juice).
(Jn. 2:1-11) - The wedding feast of Canna - to summarize this passage, let us look at verse 10, where Jesus changes water into wine, because the wine has run out. (vs. 10) And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou has kept the good wine until now. What is Jn. 2:10 saying? That the normal procedure for a wedding is to have the "good" wine first, so that by the time this "good" wine is gone they can bring out the "not so good" wine because they will be less likely to notice the difference.Jesus drank wine.Grapes are harvested in the fall, and Passover (the time of the Last Supper) is in the spring. Without refrigeration, grapes (and grape juice) do not keep very well. Within a few days after the harvest, grapes begin to ferment and/or rot. The only methods of preservation available to the 1st century citizen were to extract the juice and let it ferment under somewhat controlled conditions (this is called wine making) or to dry the grapes which resulted in raisins. At the Last Supper Jesus said "I will not drink henceforth of this fruit of the vine" (Matthew 26:29, KJV). In those days they made wine from a number of different fruits but the wine of the grape, the "fruit of the vine," was alone used at Passover. Since this was spring, and the Passover liturgy called for all participants to drink four cups of wine, grape juice preserved by fermentation (wine) was most certainly used or at least one of the Gospel writers would have remarked about the departure from the natural; as they did so often about all His other miracles. The prescriptions for celebrating the Passover called for the cups of wine to be diluted with water. This was necessary because the fermentation process made it rather strong and also because the vessels they kept the wine in were somewhat porous and the wine tended to become thick with age as moisture escaped. This is the historical background behind why the priest adds a drop of water to the chalice during the Liturgy of the Eucharist. Wine not well protected from the air while it was stored became sour wine (vinegar).
Shaila Touchton's Despite of Differences, Come Unity in Jesus Christ!
Showing posts with label communion. Show all posts
Showing posts with label communion. Show all posts
Did Jesus drink grape juice or wine?
The Divine 'Vine' changed water into wine at Cana. John 2:1-10. Later the Divine 'Vine' changed wine into His Precious Blood at the last supper. Matt 26:27-28. In John 6:56: "HE WHO EATS MY FLESH AND DRINKS MY BLOOD, ABIDES IN ME AND I IN HIM." It is the "true presence" of our Lord in the Holy Eucharist, the food provided by the vine, so that eternal life is imparted into each and every branch and which allows the branches to bear fruit. If anyone does not abide in Me, he shall be cast outside as the branch and wither; and they shall gather them up and cast them into the fire, and they shall burn ." John 15:6.
Also notice Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you; he who eats my flesh and drinks my blood, has eternal life, and I will raise him up at the last day." John 6:53-54.
Bible clearly mentions that over drinking is the sin.
(Rom. 14:14) St. Paul states - I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
From the book of Sirach (this is one of 7 books removed from the original Old Testament by Martin Luther) we see that wine is permitted if used in moderation.
(Sirach 31:25-31) - Do not aim to be valiant over wine, for wine has destroyed many, Fire and water prove the temper of steel, so wine tests hearts in the strife of the proud. Wine is like life to men, if you drink it in moderation. What is life to a man who is without wine? It has been created to make men glad. Wine drunk in season and temperately is rejoicing of heart and gladness of soul. Wine drunk to excess is bitterness of soul, with provocation and stumbling. Drunkenness increases the anger of a fool to his injury, reducing his strength and adding wounds (Ignatius Revised Standard)
(Psalms 104:15) - and wine that maketh glad the heart of man.
(1 Tim 6:23) - Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.
(Eph 5:18) Paul says: do not get drunk with wine, for that is debauchery. (Paul does not say not to drink wine but not to get drunk with wine.)
(1 Tim 3:8, 3:3; Titus 1:7) - Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre. (The deacons are not to drink "to" much wine. Meaning that wine is permitted if not in excess.)
Now let us look at verses that concerning Jesus:
(Mt. 11:18-19 & Lk. 7:34) - For John came neither eating nor drinking, and they say, He hath a devil. The son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners? (This statement would not make sense if Jesus were merely drinking un-aged wine or grape juice).
(Jn. 2:1-11) - The wedding feast of Canna - to summarize this passage, let us look at verse 10, where Jesus changes water into wine, because the wine has run out. (vs. 10) And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou has kept the good wine until now. What is Jn. 2:10 saying? That the normal procedure for a wedding is to have the "good" wine first, so that by the time this "good" wine is gone they can bring out the "not so good" wine because they will be less likely to notice the difference.
First, Jacob prophesied on his deathbed of his son Judah (Gn 49:11, RSV): "Binding his foal to the vine and his ass’s colt to the choice vine, he washes his garments in wine and his vesture in the blood of grapes." Since Jesus Christ descended from Judah (Mt 1:1-3; Lk 3:33) and was born in "Bethlehem in the land of Judah" (Mt 2:1, 4-6; Mi 5:2), Jacob’s prophecy seems to mean that the true spiritual progeny of Israel (through his son Judah) are those who adhere to the divine Grapevine and "have washed their robes . . . in the blood of the Lamb" (Rv 7:14, RSV).
Second, Moses uttered an astonishing statement that can be construed as a sacramental prefiguring applicable to the New Israel (Dt 32:14, RSV): "and of the blood of the grape you drank wine." That this clause is eucharistic can be inferred from the immediately preceding phrase of the same verse: "with the finest of the wheat" (The connection of the identical words occurring in both Psalm 81:16 and Psalm 147:14 with the eucharistic body of Christ was explained in my previous article, "Why Wheat Bread?").
Third, in a summary of things "basic to all the needs of man’s life," Sirach 39:26 (RSV) lists the substances "water," "wheat flour," and "the blood of the grape"—but no other kind of grain or fruit. Hence, based on Scripture, these materials are the most suitable for our sacramental spiritual life.
Fourth, within a lengthy ode of praise of Simon the high priest, Sirach 50:14 (RSV) depicts his "service at the altars, and arranging the offering to the Most High, the Almighty." The narrative continues with what sounds like a foreshadowing of the Mass, when the priest offers to the Father the mystical re-enactment of the sacrifice of his Son’s blood on the cross: "he reached out his hand to the cup and poured a libation of the blood of the grape; he poured it out at the foot of the altar, a pleasing odor to the Most High, the King of all" (see Mal 1:11, Eph 5:2). This verse once again corroborates our conclusion about the contents of the Last Supper "cup" containing the "fruit of the vine": The "drink" that Christ declared to be his blood "poured out for you" (Lk 22:17, 20) was the result of a conversion of grape wine.
Fifth, in some biblical passages the trio of grapes, wine, and blood plays a part in the theme of divine vindication for evil. In this connection, Isaiah 49:26 speaks of God’s foes as being "drunk with their own blood as with wine," while Isaiah 63:1-6 contains an extended metaphor relating divine wrath and vengeance to a "wine press" out of which pours the "lifeblood" of unrighteous peoples. This theme continues into the New Testament in Revelation 14:17-20, where an angel is commanded to take a "sickle, and gather the clusters of the vine of the earth, for its grapes are ripe." The angel then "gathered the vintage of the earth, and threw it into the great wine press of the wrath of God," so that "blood flowed from the wine press" over a wide region. Divine justice demands as much for punishment of, and redemption from, transgressions: "without the shedding of blood there is no forgiveness of sins" (Heb 9:22, RSV; cf. 13:11-12). But the interesting thing here is the blood’s affiliation with grape wine. This association sheds light on our Lord’s words at the Last Supper regarding the cup of wine and the outpouring of his blood for the forgiveness of sins as the inauguration of the New Covenant (Mt 26:27-28; Mk 14:23-24; Lk 22:20; 1 Cor 11:25-26).
Also notice Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in you; he who eats my flesh and drinks my blood, has eternal life, and I will raise him up at the last day." John 6:53-54.
Bible clearly mentions that over drinking is the sin.
(Rom. 14:14) St. Paul states - I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.
From the book of Sirach (this is one of 7 books removed from the original Old Testament by Martin Luther) we see that wine is permitted if used in moderation.
(Sirach 31:25-31) - Do not aim to be valiant over wine, for wine has destroyed many, Fire and water prove the temper of steel, so wine tests hearts in the strife of the proud. Wine is like life to men, if you drink it in moderation. What is life to a man who is without wine? It has been created to make men glad. Wine drunk in season and temperately is rejoicing of heart and gladness of soul. Wine drunk to excess is bitterness of soul, with provocation and stumbling. Drunkenness increases the anger of a fool to his injury, reducing his strength and adding wounds (Ignatius Revised Standard)
(Psalms 104:15) - and wine that maketh glad the heart of man.
(1 Tim 6:23) - Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities.
(Eph 5:18) Paul says: do not get drunk with wine, for that is debauchery. (Paul does not say not to drink wine but not to get drunk with wine.)
(1 Tim 3:8, 3:3; Titus 1:7) - Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre. (The deacons are not to drink "to" much wine. Meaning that wine is permitted if not in excess.)
Now let us look at verses that concerning Jesus:
(Mt. 11:18-19 & Lk. 7:34) - For John came neither eating nor drinking, and they say, He hath a devil. The son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners? (This statement would not make sense if Jesus were merely drinking un-aged wine or grape juice).
(Jn. 2:1-11) - The wedding feast of Canna - to summarize this passage, let us look at verse 10, where Jesus changes water into wine, because the wine has run out. (vs. 10) And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou has kept the good wine until now. What is Jn. 2:10 saying? That the normal procedure for a wedding is to have the "good" wine first, so that by the time this "good" wine is gone they can bring out the "not so good" wine because they will be less likely to notice the difference.
First, Jacob prophesied on his deathbed of his son Judah (Gn 49:11, RSV): "Binding his foal to the vine and his ass’s colt to the choice vine, he washes his garments in wine and his vesture in the blood of grapes." Since Jesus Christ descended from Judah (Mt 1:1-3; Lk 3:33) and was born in "Bethlehem in the land of Judah" (Mt 2:1, 4-6; Mi 5:2), Jacob’s prophecy seems to mean that the true spiritual progeny of Israel (through his son Judah) are those who adhere to the divine Grapevine and "have washed their robes . . . in the blood of the Lamb" (Rv 7:14, RSV).
Second, Moses uttered an astonishing statement that can be construed as a sacramental prefiguring applicable to the New Israel (Dt 32:14, RSV): "and of the blood of the grape you drank wine." That this clause is eucharistic can be inferred from the immediately preceding phrase of the same verse: "with the finest of the wheat" (The connection of the identical words occurring in both Psalm 81:16 and Psalm 147:14 with the eucharistic body of Christ was explained in my previous article, "Why Wheat Bread?").
Third, in a summary of things "basic to all the needs of man’s life," Sirach 39:26 (RSV) lists the substances "water," "wheat flour," and "the blood of the grape"—but no other kind of grain or fruit. Hence, based on Scripture, these materials are the most suitable for our sacramental spiritual life.
Fourth, within a lengthy ode of praise of Simon the high priest, Sirach 50:14 (RSV) depicts his "service at the altars, and arranging the offering to the Most High, the Almighty." The narrative continues with what sounds like a foreshadowing of the Mass, when the priest offers to the Father the mystical re-enactment of the sacrifice of his Son’s blood on the cross: "he reached out his hand to the cup and poured a libation of the blood of the grape; he poured it out at the foot of the altar, a pleasing odor to the Most High, the King of all" (see Mal 1:11, Eph 5:2). This verse once again corroborates our conclusion about the contents of the Last Supper "cup" containing the "fruit of the vine": The "drink" that Christ declared to be his blood "poured out for you" (Lk 22:17, 20) was the result of a conversion of grape wine.
Fifth, in some biblical passages the trio of grapes, wine, and blood plays a part in the theme of divine vindication for evil. In this connection, Isaiah 49:26 speaks of God’s foes as being "drunk with their own blood as with wine," while Isaiah 63:1-6 contains an extended metaphor relating divine wrath and vengeance to a "wine press" out of which pours the "lifeblood" of unrighteous peoples. This theme continues into the New Testament in Revelation 14:17-20, where an angel is commanded to take a "sickle, and gather the clusters of the vine of the earth, for its grapes are ripe." The angel then "gathered the vintage of the earth, and threw it into the great wine press of the wrath of God," so that "blood flowed from the wine press" over a wide region. Divine justice demands as much for punishment of, and redemption from, transgressions: "without the shedding of blood there is no forgiveness of sins" (Heb 9:22, RSV; cf. 13:11-12). But the interesting thing here is the blood’s affiliation with grape wine. This association sheds light on our Lord’s words at the Last Supper regarding the cup of wine and the outpouring of his blood for the forgiveness of sins as the inauguration of the New Covenant (Mt 26:27-28; Mk 14:23-24; Lk 22:20; 1 Cor 11:25-26).
Why can't non Catholics recieve the Eucharist.
John 6:53-56. So Jesus said to them, Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you; he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is food indeed, and my blood is drink indeed. He who eats my flesh and drinks my blood abides in me, and I in him.
This is the beginning of understanding Holy Communion which was instituted at the Last Supper (Matt 26:26, Mk 15:22-24, Luke 22:19-20).
Communion is the celebration of the Eucharist when we consume the body and blood of Christ. It looks like bread and wine, however during mass it is transformed into the body and blood of Christ. This is the central celebration of the Catholic Church.
1 Cor 11:27-30. Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself, and so eat of the bread and drink of the cup. For any one who eats and drinks without discerning the body eats and drinks judgment upon himself. That is why many of you are weak and ill and some have died.
Because the Eucharist is not a symbol, but really the body and blood of Christ, it has power. This entails responsibility for us. Because non-Catholics do not understand the power of the Eucharist and the sanctity with which we should approach the altar, they are not prepared to accept the responsibility that the Eucharist entails. In other words, if you do not understand what you eat, you cant possibly understand the ramifications of eating it. The Church is protecting you from the inevitable judgment that is so severe that some have died. Thats the power and holiness of God. In 1 Cor 10:15-17. I speak as to sensible men: judge for yourselves what I have to say. The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread.
InJohn, Chapter 6:At the beginning of the chapter, Jesus demonstrated the feeding of the body by the multiplication of the loaves and fishes, and the filling of five thousand people. Starting with verse 22 through the end, He told us we need spiritual nourishment for our souls as well.
In verses 26-27 He said, "...you seek Me, not because you have seen signs, but because you have eaten of the loaves and have been filled. Do not labor for the food that perishes, but for that which endures unto life everlasting, which the Son of Man will give you."
How can nothing more than crackers and grape juice fulfill these verses? These two foods feed the body as did the loaves and fishes, but they do absolutely nothing for the soul.
As I have recounted above from John 14:6, Jesus said He is the "Life", and in 6:56, He said, "He who eats My flesh, and drinks My blood, abides in Me and I in him." Abide means to live in.
Verse 53, "Amen, amen, I say to you, unless you eat the flesh of the Son of Man, and drink His blood, YOU SHALL NOT HAVE LIFE WITHIN YOU."
Is consuming crackers and grape juice going to fulfill verses 53 and 56? Where is the symbolism? Read these two verses again.
Now compare John 6:56 above with John 15:6, "If a man does not abide in me, he is cast forth as a branch and withers; and the branches are gathered, thrown into the fire and burned."
John 6:56 clearly said that we must eat his flesh and drink his blood.
John 15:6 clearly said that if we do not, then we are lost. How can we be lost by failing to eat a symbolic gesture?
Count the number of times Jesus said, He is the bread, the living bread, that it is His flesh and it is His blood, and that we must eat of His flesh and drink His blood?
This is the beginning of understanding Holy Communion which was instituted at the Last Supper (Matt 26:26, Mk 15:22-24, Luke 22:19-20).
Communion is the celebration of the Eucharist when we consume the body and blood of Christ. It looks like bread and wine, however during mass it is transformed into the body and blood of Christ. This is the central celebration of the Catholic Church.
1 Cor 11:27-30. Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself, and so eat of the bread and drink of the cup. For any one who eats and drinks without discerning the body eats and drinks judgment upon himself. That is why many of you are weak and ill and some have died.
Because the Eucharist is not a symbol, but really the body and blood of Christ, it has power. This entails responsibility for us. Because non-Catholics do not understand the power of the Eucharist and the sanctity with which we should approach the altar, they are not prepared to accept the responsibility that the Eucharist entails. In other words, if you do not understand what you eat, you cant possibly understand the ramifications of eating it. The Church is protecting you from the inevitable judgment that is so severe that some have died. Thats the power and holiness of God. In 1 Cor 10:15-17. I speak as to sensible men: judge for yourselves what I have to say. The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread.
InJohn, Chapter 6:At the beginning of the chapter, Jesus demonstrated the feeding of the body by the multiplication of the loaves and fishes, and the filling of five thousand people. Starting with verse 22 through the end, He told us we need spiritual nourishment for our souls as well.
In verses 26-27 He said, "...you seek Me, not because you have seen signs, but because you have eaten of the loaves and have been filled. Do not labor for the food that perishes, but for that which endures unto life everlasting, which the Son of Man will give you."
How can nothing more than crackers and grape juice fulfill these verses? These two foods feed the body as did the loaves and fishes, but they do absolutely nothing for the soul.
As I have recounted above from John 14:6, Jesus said He is the "Life", and in 6:56, He said, "He who eats My flesh, and drinks My blood, abides in Me and I in him." Abide means to live in.
Verse 53, "Amen, amen, I say to you, unless you eat the flesh of the Son of Man, and drink His blood, YOU SHALL NOT HAVE LIFE WITHIN YOU."
Is consuming crackers and grape juice going to fulfill verses 53 and 56? Where is the symbolism? Read these two verses again.
Now compare John 6:56 above with John 15:6, "If a man does not abide in me, he is cast forth as a branch and withers; and the branches are gathered, thrown into the fire and burned."
John 6:56 clearly said that we must eat his flesh and drink his blood.
John 15:6 clearly said that if we do not, then we are lost. How can we be lost by failing to eat a symbolic gesture?
Count the number of times Jesus said, He is the bread, the living bread, that it is His flesh and it is His blood, and that we must eat of His flesh and drink His blood?
Protestant churches forbid drinking wine
Matt. 26:27,29; Mark 14:23,25; Luke 22:17-18; 1 Cor. 11:25-27 - Jesus instituted the Eucharist using wine and commanded us to "do this in remembrance of me." We know that Jesus instituted the Eucharist at the Jewish seder meal, which required the use of wine. Yet some Protestant churches forbid drinking wine. Such a prohibition is not based on the Scriptures.
Luke 7:33-34 - God the Son drank wine and was accused of being a drunk. Are those Protestant churches that forbid the drinking of wine doing the same?
John 2:1-11 - Jesus' first miracle was turning water into wine which was drunk at the wedding at Cana. Wine is a symbol of the life of the Church, in both the Eucharist and, here, the sanctification of the sacrament of marriage. Verse 10 also indicates that the people drank enough wine at the feast to the point that they might not have recognized good wine from bad wine. Yet Jesus creates for them more wine to drink.
1 Tim. 5:23 - Paul tells Timothy to drink not just water, but a little wine for the sake of his stomach and frequent ailments. If Paul under divine inspiration encourages the drinking of wine, why do some Protestant churches prohibit it?
Gen. 14:18 - Melchizedek offers a bread and wine sacrifice, and Jesus is the Priest in the same manner. Heb. 5:6,10; 6:20; 7:15,17.
Gen. 27:25 - Isaac brought Jacob wine, and he drank, with God's favor.
Neh. 8:10 - Nehemiah commands the faithful to drink sweet wine to celebrate the Lord and His holy day.
Psalm 104:15 - the Psalmist writes that "wine gladdens the heart of a man." God gave us the fruit of the vine to enjoy.
Ecclesiastes 9:7 - "drink your wine with a merry heart, for God approves what you do."
Wisdom 2:7 - "Let us take our fill of costly wine and perfumes!"
Sir. 31:25-28 - "Wine is like life if drunk in moderation." God created wine to make us glad, so we rejoice in heart, and have gladness of soul.
Sir. 40:20 - "Wine gladdens the heart."
Isaiah 25:6 - God will provide a feast of rich foods and choice wines.
Amos 9:14 - God declares that His people shall plant their vineyards and drink their wine.
Zech. 10:7 - God says that when He saves His people, their hearts shall be glad as with wine.
2 Mac. 15:39 - this verse also describes the pleasure of drinking wine. The point is that all God made is good, and we are called to enjoy His good gifts, including drinking wine, as long as we do so in moderation. And while we drink in moderation, the miracle that Jesus performed at the wedding feast at Cana suggests that we can have a second glass!
Luke 7:33-34 - God the Son drank wine and was accused of being a drunk. Are those Protestant churches that forbid the drinking of wine doing the same?
John 2:1-11 - Jesus' first miracle was turning water into wine which was drunk at the wedding at Cana. Wine is a symbol of the life of the Church, in both the Eucharist and, here, the sanctification of the sacrament of marriage. Verse 10 also indicates that the people drank enough wine at the feast to the point that they might not have recognized good wine from bad wine. Yet Jesus creates for them more wine to drink.
1 Tim. 5:23 - Paul tells Timothy to drink not just water, but a little wine for the sake of his stomach and frequent ailments. If Paul under divine inspiration encourages the drinking of wine, why do some Protestant churches prohibit it?
Gen. 14:18 - Melchizedek offers a bread and wine sacrifice, and Jesus is the Priest in the same manner. Heb. 5:6,10; 6:20; 7:15,17.
Gen. 27:25 - Isaac brought Jacob wine, and he drank, with God's favor.
Neh. 8:10 - Nehemiah commands the faithful to drink sweet wine to celebrate the Lord and His holy day.
Psalm 104:15 - the Psalmist writes that "wine gladdens the heart of a man." God gave us the fruit of the vine to enjoy.
Ecclesiastes 9:7 - "drink your wine with a merry heart, for God approves what you do."
Wisdom 2:7 - "Let us take our fill of costly wine and perfumes!"
Sir. 31:25-28 - "Wine is like life if drunk in moderation." God created wine to make us glad, so we rejoice in heart, and have gladness of soul.
Sir. 40:20 - "Wine gladdens the heart."
Isaiah 25:6 - God will provide a feast of rich foods and choice wines.
Amos 9:14 - God declares that His people shall plant their vineyards and drink their wine.
Zech. 10:7 - God says that when He saves His people, their hearts shall be glad as with wine.
2 Mac. 15:39 - this verse also describes the pleasure of drinking wine. The point is that all God made is good, and we are called to enjoy His good gifts, including drinking wine, as long as we do so in moderation. And while we drink in moderation, the miracle that Jesus performed at the wedding feast at Cana suggests that we can have a second glass!
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