酒精飲料頻發出現在聖經之中，但是其對於酒的觀點卻模棱兩可，一方面認為它是可以帶來歡樂的神的祝福，另一方面也知道它可能導致人失去理智以及对他人施虐。 基督教對酒的觀點大多來自聖經，以及猶太人及基督教傳統。聖經語言中有數個單詞代表酒精飲料， 同時儘管一些禁酒主義和迴避主義者有不同的看法， 但通常都認為這些單詞最初並不是指會使人喝醉的飲料。
聖經中曾提及葡萄酒會帶來歡愉。 舊約中葡萄酒用在祭儀和節日慶祝上。 福音書中載耶穌的第一個神跡是在迦拿的婚禮上，造出了大量的葡萄酒， 當在最後的晚餐上享用聖餐時，他說葡萄酒 是“用（他的）血所立的新約”， 不過在這一點的具體所指上還存在爭議。 在聖經時代，酒也作醫療用途，例如口服麻醉劑、 局部清潔劑 以及助消化。
有些人認為在聖經中葡萄酒常是被用水稀釋來減弱其效力的， 但是一般觀點是聖經中的葡萄酒雖有時混合香料來提味，但不常用水稀釋， 並且摻水的葡萄酒在舊約中是腐敗的隱喻。 但是希臘人卻常在酒中加水以減弱其效力并改善口感。 在馬加比二書（約公元前二到一世紀）的時代，亞歷山大大帝征服了巴勒斯坦，猶太人也很大程度上接受了一些希臘文化， 并將之帶入新約時代的猶太人祭儀中。
中世紀的僧侶是成功的啤酒和葡萄酒釀造人之一， 同時他們每天被允許可以喝5升啤酒，並且齋戒期間也可以飲用啤酒。 聖本篤（死於547年）創立的圣本篤會規中偏向認為僧侶每日應無葡萄酒，同時也相信戒酒是抑制物慾的通途。 但是他本人也曾指出這是令人不愉快的。故而圣本篤做了讓步，認為每日可以飲用四分之一升（或半升）的葡萄酒， 特殊情況下可以更多， 同時禁酒也成爲了一項懲罰措施。
約翰·衛斯理認為烈酒，例如白蘭地和威士忌不應用於除醫療外的其他地方，並且說不加選擇地將蒸餾器賣給他人甚於神譴的毒藥和謀殺。 1744年，衛斯理給衛理公會下的一些組織的指示中要求他們“不品嘗任何含酒精的液體...除非有醫師許可”。 1780年，在巴爾的摩的一場衛斯理工會會議上，教徒們公開反對烈酒生產并決定與不願放棄生產烈酒的人脫離關係。 在第一波美國禁酒運動之後，他們將戒酒的範圍擴展到了除烈酒之外的其他酒精飲料。
最終的結果是酒開始被厭棄，以至於開始從聖餐等宗教儀式中逐漸減少了。 然而在許多教會中葡萄酒這樣的葡萄釀造的酒還是很受歡迎的，而一些教會則宣稱需要在聖餐中使用“未發酵的酒”， 因此一些禁酒者開始用濃縮葡萄汁取代葡萄酒。 1869年，托马斯·布拉姆韦尔·韦尔奇 找到了利用巴士德消毒法保存葡萄汁的方法，這樣教會就可以方便地在聖餐中使用葡萄汁而不必擔憂其腐敗問題了。
1838年至1845年，愛爾蘭禁酒人士、神父西奧博爾德·馬修一共對大約三到四百萬人做了禁酒宣傳，並和一些美國人形成了許多禁酒團體，但是其影響力卻十分有限。1872年，美國基督教完全禁酒聯盟聯合這些團體成立，1913年其會員達到90,000人，其中不乏青少年和女性，其宗旨是通過說服普通人而不是利用政治手段來達成目的，其行為受到了兩任天主教教宗利奧十三世（1878年）和庇護十世（1906年）的贊許。 不過也有相當的反對聲音，例如密爾沃基的大主教塞巴斯蒂安·傑拉爾德·梅斯梅爾公開譴責禁酒運動遵循了“絕對錯誤的準則”并蓄意破壞教會“最神聖的秘密”——即聖餐，並且禁止他主教教區內的神父支持禁酒運動，而建議他們採取溫和的態度。 最終，天主教教義並沒有受到禁酒運動太大的影響。
- R. V. Pierard. Alcohol, Drinking of. (编) Walter A. Elwell. Evangelical Dictionary of Theology. Grand Rapids, MI: Baker Book House: 28f. 1984. ISBN 0-8010-3413-2.
- F. L. Cross and E. A. Livingstone (编). Wine. The Oxford Dictionary of the Christian Church 3rd ed. Oxford University Press, USA: 1767. 2005. ISBN 978-0-19-280290-3.
[W]ine has traditionally been held to be one of the essential materials for a valid Eucharist, though some have argued that unfermented grape-juice fulfils the Dominical [that is, Jesus'] command.
- Raymond, p. 90.
- Wine. Easton's Bible Dictionary. 1897 [2007-01-22].
- Kenneth Gentry. God Gave Wine. Oakdown. 2001: 3ff. ISBN 0-9700326-6-8.
- Bruce Waltke. Commentary on 20:1. The Book of Proverbs: Chapters 15-31. Wm. B. Eerdmans. 2005: 127. ISBN 978-0-8028-2776-0.
? F. S. Fitzsimmonds. Wine and Strong Drink. (编) J. D. Douglas. New Bible Dictionary 2nd ed. Downers Grove, Illinois: InterVarsity Press: 1255. 1982. ISBN 0-8308-1441-8.
These two aspects of wine, its use and its abuse, its benefits and its curse, its acceptance in God's sight and its abhorrence, are interwoven into the fabric of the [Old Testament] so that it may gladden the heart of man (Ps. 104:15) or cause his mind to err (Is. 28:7), it can be associated with merriment (Ec. 10:19) or with anger (Is. 5:11), it can be used to uncover the shame of Noah (Gn. 9:21) or in the hands of Melchizedek to honor Abraham (Gn. 14:18) ... The references [to alcohol] in the [New Testament] are very much fewer in number, but once more the good and the bad aspects are equally apparent ...
? D. Miall Edwards. Drunkenness. (编) James Orr. International Standard Bible Encyclopedia. 1915b [2007-03-09].
[Wine's] value is recognized as a cheering beverage (Jdg 9:13; Ps 104:15; Prov 31:7), which enables the sick to forget their pains (Prov 31:6). Moderation, however, is strongly inculcated and there are frequent warnings against the temptation and perils of the cup.
? John McClintock and James Strong (eds.). Wine. Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature X. New York: Harper and Brothers: 1016. 1891.
But while liberty to use wine, as well as every other earthly blessing, is conceded and maintained in the Bible, yet all abuse of it is solemnly condemned.
- I. W. Raymond. The Teaching of the Early Church on the Use of Wine and Strong Drink. AMS Press. 1970: 25 . ISBN 978-0-404-51286-6.
This favorable view [of wine in the Bible], however, is balanced by an unfavorable estimate ... The reason for the presence of these two conflicting opinions on the nature of wine [is that the] consequences of wine drinking follow its use and not its nature. Happy results ensue when it is drunk in its proper measure and evil results when it is drunk to excess. The nature of wine is indifferent.
- Ethical Investment Advisory Group. Alcohol: An inappropriate investment for the Church of England (PDF). Church of England. January 2005 [2007-02-08].
Christians who are committed to total abstinence have sometimes interpreted biblical references to wine as meaning unfermented grape juice, but this is surely inconsistent with the recognition of both good and evil in the biblical attitude to wine. It is self-evident that human choice plays a crucial role in the use or abuse of alcohol.
- Fitzsimmonds, pp. 1254f.
- Stephen M. Reynolds. The Biblical Approach to Alcohol. Princeton, NJ: Princeton University Press. 1989.
[W]herever oinos [Greek for 'wine'] appears in the New Testament, we may understand it as unfermented grape juice unless the passage clearly indicates that the inspired writer was speaking of an intoxicating drink.
? Stuart, Moses. Encyclopedia of Temperance and Prohibition. New York: Funk and Wagnalls: 621. 1891.
Wherever the Scriptures speak of wine as a comfort, a blessing or a libation to God, and rank it with such articles as corn and oil, they mean—they can mean only—such wine as contained no alcohol that could have a mischievous tendency; that wherever they denounce it, prohibit it and connect it with drunkenness and reveling, they can mean only alcoholic or intoxicating wines.Quoted in Reynolds, The Biblical Approach to Alcohol.
- Ralph Earle. 1 Timothy 5:13. Word Meanings in the New Testament. Kansas City, Missouri: Beacon Hill Press. 1986. ISBN 0-8341-1176-4.
Oinos is used in the Septuagint for both fermented and unfermented grape juice. Since it can mean either one, it is valid to insist that in some cases it may simply mean grape juice and not fermented wine.
? Dave Miller. Elders, Deacons, Timothy, and Wine. Apologetics Press. 2003 [2008-03-25].
The term oinos was used by the Greeks to refer to unfermented grape juice every bit as much as fermented juice. Consequently, the interpreter must examine the biblical context in order to determine whether fermented or unfermented liquid is intended.
? Frederic Richard Lees; Dawson Burns. Appendix C-D. The Temperance Bible-Commentary. New York: National Temperance Society and Publication House. 1870: 431–446.
? William Patton. Christ Eating and Drinking. Laws of Fermentation and the Wines of the Ancients. New York: National Temperance Society and Publication House. 1871: 79.
Oinos is a generic word, and, as such, includes all kinds of wine and all stages of the juice of the grape, and sometimes the clusters and even the vine ...
? G. A. McLauchlin. Commentary on Saint John. Salem, Ohio: Convention Book Store H. E. Schmul. 1973: 32 .
There were ... two kinds of wine. We have no reason to believe that Jesus used the fermented wine unless we can prove it ... God is making unfermented wine and putting in skin cases and hanging it upon the vines in clusters every year.
- Samuele Bacchiocchi. A Preview of Wine in the Bible. [2007-01-22]. 引用错误：带有name属性“Bacchiocchi”的
- John MacArthur. Living in the Spirit: Be Not Drunk with Wine--Part 2. [2007-01-22].
- W. Ewing. Wine. (编) James Hastings. Dictionary of Christ and the Gospels 2. Edinburgh: T & T Clark: 824. 1913 [2007-03-14].
There is nothing known in the East of anything called 'wine' which is unfermented ... [The Palestinian Jews'] attitude towards the drinker of unfermented grape juice may be gathered from the saying in Pirke Aboth (iv. 28), 'He who learns from the young, to what is he like? to one who eats unripe grapes and drinks wine from his vat [that is, unfermented juice].'(Emphasis in original.)
? Charles Hodge. The Lord’s Supper. Systematic Theology. Wm. B. Eerdmans. 1940: 3:616  [2007-01-22].
That [oinos] in the Bible, when unqualified by such terms as new, or sweet, means the fermented juice of the grape, is hardly an open question. It has never been questioned in the Church, if we except a few Christians of the present day. And it may safely be said that there is not a scholar on the continent of Europe, who has the least doubt on the subject.
? A. A. Hodge. Evangelical Theology. : 347f.
'Wine,' according to the absolutely unanimous, unexceptional testimony of every scholar and missionary, is in its essence 'fermented grape juice.' Nothing else is wine ... There has been absolutely universal consent on this subject in the Christian Church until modern times, when the practice has been opposed, not upon change of evidence, but solely on prudential considerations.Quoted in Keith Mathison. Protestant Transubstantiation - Part 3: Historic Reformed & Baptist Testimony. IIIM Magazine Online. January 8 to January 14, 2001, 3 (2) [2007-01-22].
- W. J. Beecher. Total abstinence. The New Schaff-Herzog Encyclopedia of Religious Knowledge: 472. [2007-01-22].
The Scriptures, rightly understood, are thus the strongest bulwark of a true doctrine of total abstinence, so false exegesis of the Scriptures by temperance advocates, including false theories of unfermented wine, have done more than almost anything else to discredit the good cause. The full abandonment of these bad premises would strengthen the cause immeasurably.
- William Kaiser and Duane Garrett (编). Wine and Alcoholic Beverages in the Ancient World. Archaeological Study Bible. Zondervan. 2006. ISBN 978-0-310-92605-4.
[T]here is no basis for suggesting that either the Greek or the Hebrew terms for wine refer to unfermented grape juice.
- John F. MacArthur. GC 70-11: "Bible Questions and Answers". [2007-01-22].
? Pierard, p. 28: "No evidence whatsoever exists to support the notion that the wine mentioned in the Bible was unfermented grape juice. When juice is referred to, it is not called wine (Gen. 40:11). Nor can 'new wine' ... mean unfermented juice, because the process of chemical change begins almost immediately after pressing."
- W. Dommershausen. Yayin. (编) G. Johannes Botterweck and Helmer Ringgren. Theological Dictionary of the Old Testament VI. trans. David E. Green. Wm. B. Eerdmans: 64. 1990. ISBN 0-8028-2330-0.
- Raymond, p. 24: "The numerous allusions to the vine and wine in the Old Testament furnish an admirable basis for the study of its estimation among the people at large."
- Ge 27:28; 49:9-12; Dt 7:13; 11:14; 15:14; compare 33:28; Pr 3:9f; Jr 31:10-12; Ho 2:21-22; Jl 2:19,24; 3:18; Am 9:13f; compare 2Ki 18:31-32; 2Ch 32:28; Ne 5:11; 13:12; etc.
- Pr 20:1
- Ps 60:3; 75:8; Is 51:17-23; 63:6; Jr 13:12-14; 25:15-29; 49:12; 51:7; La 4:21f; Ezk 23:28-33; Na 1:9f; Hab 2:15f; Zc 12:2; Mt 20:22; 26:39, 42; Lk 22:42; Jn 18:11; Re 14:10; 16:19; compare Ps Sol 8:14
- Jg 9:13; Ps 4:7; 104:15; Ec 9:7; 10:19; Zc 9:17; 10:7
- Jn 2:1-11; 4:46
- Six pots of thirty-nine liters each = 234 liters = 61.8 gallons, according to Heinrich Seesemann. οινο?. (编) Gerhard Kittel and Ronald E. Pitkin. Theological Dictionary of the New Testament V. trans. Geoffrey W. Bromiley. Wm. B. Eerdmans: 163. 1967. ISBN 0-8028-2247-9.
- Mt 26:17-19; Mk 14:12-16; Lk 22:7-13. The Gospel of John offers some difficulties when compared with the Synoptists' accounts on whether the meal was part of the Passover proper. In any case, it seems that the Last Supper was most likely somehow associated with Passover, even if it wasn't the paschal feast itself. See the discussion in Leon Morris. Additional Note H: The Last Supper and the Passover. The Gospel According to John. New International Commentary on the New Testament revised. Wm. B. Eerdmans. 1995: 684–695. ISBN 978-0-8028-2504-9.
- Seesemann, p. 162: "Wine is specifically mentioned as an integral part of the passover meal no earlier than Jub. 49:6 ['... all Israel was eating the flesh of the paschal lamb, and drinking the wine ...'], but there can be no doubt that it was in use long before." P. 164: "In the accounts of the Last Supper the term [wine] occurs neither in the Synoptists nor Paul. It is obvious, however, that according to custom Jesus was proffering wine in the cup over which He pronounced the blessing; this may be seen especially from the solemn [fruit of the vine] (Mark 14:25 and par.) which was borrowed from Judaism." Compare "fruit of the vine" as a formula in the Mishnah, Tractate Berakoth 6.1. [2007-03-15].
- Raymond, p. 80: "All the wines used in basic religious services in Palestine were fermented."
- Mt 26:26-29; Mk 14:22-25; Lk 22:17-20; 1 Co 10:16; 11:23-25
- Bruce Lincoln. Beverages. (编) Lindsay Jones. Encyclopedia of Religion 2 2nd ed. MacMillan Reference Books: 848. 2005. ISBN 978-0-02-865733-2.
- Pr 31:4-7; Mt 27:34,48; Mk 15:23,36; Lk 23:36; Jn 19:28–30
- Lk 10:34
- 1 Ti 5:23
- Pr 31:4f; Lv 10:9; compare Ez 44:21
- Nu 6:2-4 (compare Jg 13:4-5; Am 2:11f); Jr 35
- Mt 11:18f; Lk 7:33f; compare Mk 14:25; Lk 22:17f
- I. W. Raymond p. 81: "Not only did Jesus Christ Himself use and sanction the use of wine but also ... He saw nothing intrinsically evil in wine.[footnote citing Mt 15:11 ]"
- Ro 14:21. Raymond understands this to mean that "if an individual by drinking wine either causes others to err through his example or abets a social evil which causes others to succumb to its temptations, then in the interests of Christian love he ought to forego the temporary pleasures of drinking in the interests of heavenly treasures" (p. 87).
- For instance, Pr 20:1; Is 5:11f; Ho 5:2,5; Ro 13:13; Ep 5:18; 1 Ti 3:2-3.
- Ge 9:20-27
- Ge 19:31-38
- Magen Broshi. Wine in Ancient Palestine — Introductory Notes. Israel Museum Journal. 1984, III: 33.
- 1Co 11:20-22
- Ewing, p. 824.
- See Broshi, passim (for instance, p. 29: Palestine was "a country known for its good wines").
- Compare 2Ch 2:3,10
- Ps 80:8-15; Is 5:1f; Mk 12:1; compare SS 2:15
- Compare Is 16:10; Jr 48:33
- Wine Making. Illustrated Dictionary of Bible Life & Times: 374f.
- Broshi, p. 24.
- Broshi, p. 26.
- Broshi, p. 27.
- Dt 16:13-15
- Raymond, p. 48.
- Raymond, p. 49.
- David J. Hanson. Preventing Alcohol Abuse: Alcohol, Culture and Control. Westport, CT: Praeger. 1995: 4. ISBN 978-0-275-94926-6.
? Magen Broshi. The Diet of Palestine in the Roman Period — Introductory Notes. Israel Museum Journal. 1986, V: 46.
In the biblical description of the agricultural products of the Land, the triad 'cereal, wine, and oil' recurs repeatedly (Deut. 28:51 and elsewhere). These were the main products of ancient Palestine, in order of importance. The fruit of the vine was consumed both fresh and dried (raisins), but it was primarily consumed as wine. Wine was, in antiquity, an important food and not just an embellishment to a feast ... Wine was essentially a man's drink in antiquity, when it became a significant dietary component. Even slaves were given a generous wine ration. Scholars estimate that in ancient Rome an adult consumed a liter of wine daily. Even a minimal estimate of 700g. per day means that wine constituted about one quarter of the caloric intake (600 out of 2,500 cal.) and about one third of the minimum required intake of iron.
? Raymond, p. 23: "[Wine] was a common beverage for all classes and ages, even for the very young. Wine might be part of the simpelest meal as well as a necessary article in the households of the rich.
? Geoffrey Wigoder; 等 (编). Wine. The New Encyclopedia of Judaism. New York University Press: 798f. 2002. ISBN 978-0-8147-9388-6.
As a beverage, it regularly accompanied the main meal of the day. Wherever the Bible mentions 'cup' — for example, 'my cup brims over' (Ps. 23:5)—the reference is to a cup of wine ... In the talmudic epoch ... [i]t was customary to dilute wine before drinking by adding one-third water. The main meal of the day, taken in the evening (only breakfast and supper were eaten in talmudic times), consisted of two courses, with each of which a cup of wine was drunk.
- Wigoder, p. 799.
- Gentry, God Gave Wine, pp. 143-146: "[R]ecognized biblical scholars of every stripe are in virtual agreement on the nondiluted nature of wine in the Old Testament."
- Burton Scott Easton. Wine; Wine Press. (编) James Orr. International Standard Bible Encyclopedia. 1915 [2007-03-09].
In Old Testament times wine was drunk undiluted, and wine mixed with water was thought to be ruined (Isa 1:22) ... At a later period, however, the Greek use of diluted wines had attained such sway that the writer of 2 Maccabees speaks (15:39) of undiluted wine as 'distasteful' (polemion). This dilution is so normal in the following centuries that the Mishna can take it for granted and, indeed, R. Eliezer even forbade saying the table-blessing over undiluted wine (Berakhoth 7 5). The proportion of water was large, only one-third or one-fourth of the total mixture being wine (Niddah 2 7; Pesachim 108b).
- Clarke, commentary on Is 1:22: "It is remarkable that whereas the Greeks and Latins by mixed wine always understood wine diluted and lowered with water, the Hebrews on the contrary generally mean by it wine made stronger and more inebriating by the addition of higher and more powerful ingredients, such as honey, spices, defrutum, (or wine inspissated by boiling it down to two-thirds or one- half of the quantity,) myrrh, mandragora, opiates, and other strong drugs."
- Is 1:22
- Robert S. Rayburn. Revising the Practice of the Lord's Supper at Faith Presbyterian Church No. 2, Wine, No. 1. 2001-01-28 [2012-04-03]. （原始内容存档于2012-10-15）.
- Dommershausen, p. 61: "The custom of drinking wine mixed with water—probably in the ratio of two or three to one—seems to have made its first appearance in the Hellenistic era."
? Archaeological Study Bible.
Wine diluted with water was obviously considered to be of inferior quality (Isa.1:22), although the Greeks, considering the drinking of pure wine to be an excess, routinely diluted their wine.
? Raymond, p.47: "The regulations of the Jewish banquets in Hellenistic times follow the rules of Greek etiquette and custom."
? Compare 2 Mac 15:39 互联网档案馆的存檔，存档日期2011-07-23. (Vulgate numbering: 2 Mac 15:40)
- Compare the later Jewish views described in Wine. Jewish Encyclopedia.
- Merrill F. Unger. Wine. Unger's Bible Dictionary 3rd ed. Chicago: Moody Press: 1169. 1981 .
The use of wine at the paschal feast [that is, Passover] was not enjoined by the law, but had become an established custom, at all events in the post-Babylonian period. The wine was mixed with warm water on these occasions.... Hence the in the early Christian Church it was usual to mix the sacramental wine with water.
- Broshi, p. 33.
- Broshi, p. 22.
- Raymond, p. 88.
- Justin Martyr, First Apology, "Chapter LXV. Administration of the sacraments" and "Chapter LXVII. Weekly worship of the Christians".
- Hippolytus of Rome (died 235) says, "By thanksgiving the bishop shall make the bread into an image of the body of Christ, and the cup of wine mingled with water according to the likeness of the blood." Quoted in Keith Mathison. Protestant Transubstantiation - Part 2: Historical Testimony. IIIM Magazine Online. January 1 to January 7, 2001, 3 (1) [2007-01-22].
- Didache, chapter 13. [2007-03-16]. （原始内容存档于2007年5月28日）.
- Clement of Alexandria. On Drinking. The Instructor, book 2, chapter 2. [2007-03-15].
- Compare the summary in Raymond, pp. 97-104.
- Cyprian. "Epistle LXII: To Caecilius, on the Sacrament of the Cup of the Lord", §11. [2007-03-15].
- 1 Timothy 5:23
- John Chrysostom. First Homily on the Statues: paras 11f. [2008-06-08].
- Ambrose. Book I, chapter XLIII. On the Duties of the Clergy. [2007-03-15].
- Augustine of Hippo. Chapter 19. On the Morals of the Catholic Church. [2007-03-15].
- Raymond, p. 78.
- Gregory the Great. Moralia in Job, book 31, chapter 45.
- Wine History. Macedonian Heritage. 2003 [2007-02-22].
- Jim West. Drinking with Calvin and Luther!. Oakdown Books. 2003: 22ff. ISBN 0-9700326-0-9.
- Kevin Lynch. Sin & Tonic: Making beer, wine, and spirits is not the Devil’s work. The Wave Magazine. September 20 — October 3, 2006, 6 (19) [2007-01-22]. （原始内容存档于2006年11月12日）.
- Will Durant describes the customs of England in the late Middle Ages: "a gallon of beer per day was the usual allowance per person, even for nuns" (Will Durant. The Reformation. New York: Simon and Schuster. 1957: 113.)
- Holy Rule of St. Benedict, Chapter XL.
- That is, either about half a pint or a full pint. See Ancient Roman units of measurement - Liquid_measures and Theodore Maynard. Saint Benedict. Pillars of the Church. Ayer Publishing. 1945: 14. ISBN 0-8369-1940-8.
- Benedict of Nursia. Chapter XL - Of the Quantity of Drink. Holy Rule of St. Benedict.
'Every one hath his proper gift from God, one after this manner and another after that' (1 Cor 7:7). It is with some hesitation, therefore, that we determine the measure of nourishment for others. However, making allowance for the weakness of the infirm, we think one hemina of wine a day is sufficient for each one. But to whom God granteth the endurance of abstinence, let them know that they will have their special reward. If the circumstances of the place, or the work, or the summer's heat should require more, let that depend on the judgment of the Superior, who must above all things see to it, that excess or drunkenness do not creep in.
- Benedict of Nursia. Chapter XLIII - Of Those Who Are Tardy in Coming to the Work of God or to Table. Holy Rule of St. Benedict. [2008-04-18].
If [a monk] doth not amend after [being twice tardy], let him not be permitted to eat at the common table; but separated from the company of all, let him eat alone, his portion of wine being taken from him, until he hath made satisfaction and hath amended.
- Thomas Aquinas. Second Part of the Second Part, Question 149, Article 3 - Whether the use of wine is altogether unlawful?. Summa Theologica. [2008-04-17].
A man may have wisdom in two ways. First, in a general way, according as it is sufficient for salvation: and in this way it is required, in order to have wisdom, not that a man abstain altogether from wine, but that he abstain from its immoderate use. Secondly, a man may have wisdom in some degree of perfection: and in this way, in order to receive wisdom perfectly, it is requisite for certain persons that they abstain altogether from wine, and this depends on circumstances of certain persons and places.
- Thomas Aquinas. Third Part, Question 74, Article 5 - Whether wine of the grape is the proper matter of this sacrament?. Summa Theologica. [2008-04-17].
This sacrament can only be performed with wine from the grape.... Now that is properly called wine, which is drawn from the grape, whereas other liquors are called wine from resemblance to the wine of the grape.... Must, however, has already the species of wine, for its sweetness indicates fermentation which is 'the result of its natural heat' (Meteor. iv); consequently this sacrament can be made from must.... It is furthermore forbidden to offer must in the chalice, as soon as it has been squeezed from the grape, since this is unbecoming owing to the impurity of the must. But in case of necessity it may be done.
- J. C. Almond. Olivetans. Catholic Encyclopedia. 1913.
St. Bernard Ptolomei's idea of monastic reform was that which had inspired every founder of an order or congregation since the days of St. Benedict—a return to the primitive life of solitude and austerity. Severe corporal mortifications were ordained by rule and inflicted in public. The usual ecclesiastical and conventual fasts were largely increased and the daily food was bread and water ... They were also fanatical total abstainers; not only was St. Benedict's kindly concession of a hemina of wine rejected, but the vineyards were rooted up and the wine-presses and vessels destroyed ... Truly, relaxation was inevitable. It was never reasonable that the heroic austerities of St. Bernard and his companions should be made the rule, then and always, for every monk of the order ... It was always the custom for each one to dilute the wine given him.
- "Altar Wine" in the 1913 Catholic Encyclopedia
- Ask the Wise Man: Eucharistic Wine and an Alcoholic Priest; Hosts for the Gluten-allergic. St. Anthony Messenger. May 1996 [2007-01-22].
- Wine, Religion and Culture. Macedonian Heritage. 2003 [2007-02-22].
- See West, Drinking and Mathison, "Protestant Transubstantiation" parts 2 and 3 for many examples.
- Jim West. A Sober Assessment of Reformational Drinking. Modern Reformation. March /April 2000, 9 (2).
- Article 7
- Article 18
- Belgic Confession (1561), article 35
- Heidelberg Catechism (1563), questions 78-80
- Thirty-Nine Articles (1571), article 28
- Westminster Confession of Faith (1647), chapter 29, paragraph 3
- West, Drinking, pp. 68ff.
- West, Drinking, pp. 79ff.
- West, Drinking, p. 86.
- Increase Mather (1673)."Wo to Drunkards."
- John Wesley. On the Use of Money. (编) Thomas Jackson (ed.). The Sermons of John Wesley. Wesley Center for Applied Theology at Northwest Nazarene University. 1999  [2008-05-20].
- Methodist Episcopal Church. Directions given to the Band-Societies. December 25th, 1744.. Doctrines and Discipline of the Methodist Episcopal Church. with explanatory notes by Thomas Coke and Francis Asbury 10th. 1798: 150.
- Nathan Bangs. A History of the Methodist Episcopal Church 1. New York: T. Mason and G. Lane for the Methodist Episcopal Church. 1838: 134f.
- Henry J. Fox and William B. Hoyt. Rule Respecting Intoxicating Liquors. Quadrennial Register of the Methodist Episcopal Church. Connecticut: Case, Tiffany & Co. 1852: 200f.
- Coke and Asbury, notes on Article XIX, p. 24.
- John McClintock and James Strong (eds.). Temperance Reform. Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature X. New York: Harper and Brothers: 245f. 1891.
In January, 1826, Rev. Calvin Chapin published in the Connecticut Observer a series of articles in which he took the ground that the only real antidote for the evils deprecated is total abstinence, not only from distilled spirits, but from all intoxicating beverages. His position, however, was generally regarded as extreme, and he had few immediate converts to his opinions.
- Keith Mathison. Protestant Transubstantiation - Part 4: Origins of and Reasons for the Rejection of Wine. IIIM Magazine Online. January 22–28, 2001, 3 (4) [2007-01-22].
- Ra McLaughlin. Protestant Transubstantiation (History of). Third Millennium Ministries. [2007-01-22].
- Pierard, p. 28.
- M. D. Coogan. Wine. (编) Bruce Metzger and M. D. Coogan. The Oxford Companion to the Bible. Oxford University Press, USA: 799f. 1993. ISBN 978-0-19-504645-8.
- Tucker, Karen B. Westerfield. The Lord's Supper. American Methodist Worship. New York: Oxford University Press. 2001: 151. ISBN 0-19-512698-X.
- Bacchiocchi, Samuele. The Preservation of Grape Juice. Wine in the Bible. Signal Press & Biblical Perspectives. 1989. ISBN 1-930987-07-2.
- Hallett, Anthony; Diane Hallett. Thomas B. Welch, Charles E. Welch. Entrepreneur Magazine Encyclopedia of Entrepreneurs. John Wiley and Sons: 481–483. 1997. ISBN 0-471-17536-6.
- W. Liese, J. Keating, and W. Shanley. Temperance Movements. The Catholic Encyclopedia. New York: Robert Appleton Company. 1912 [2008-05-19].
- Prelate Assails Dry Law. Archbishop Messmer Forbids Catholic Help to Amendment (PDF). The New York Times. June 25, 1918: 13 [2008-05-20].
- McClintock and Strong, "Temperance Reform", p. 248: "[T]he [temperance] cause received a new impulse from the presence and labors of father Mathew, the Irish apostle of temperance, who came to America in June and spent sixteen months of hard work chiefly among the Irish Catholics. Crowds greeted him everywhere, and large numbers took the pledge at his hands. It is not surprising that a reaction followed this swift success. Many pledged themselves by a sudden impulse, moved thereto by the enthusiasm of assembled multitudes, with little, clear, intelligent, fixed conviction of the evils inseparable from the habits which they were renouncing. The pope, their infallible teacher both in regard to faith and morals, had never pronounced moderate drinking a sin, either mortal or venial; and even occasional drunkenness had been treated in the confessional as a trivial offence.... [T]he Catholic clergy, as a body, seem to have made no vigorous effort to hold the ground which the venerable father Matthew won; and the laity, of course, have felt no obligation be wiser than their teachers."
- Ruth C. Engs. Protestants and Catholics: Drunken Barbarians and Mellow Romans?.
Wide scale temperance movements and anti-alcohol sentiments have not been, and are not, found in southern European Roman Catholic countries.... In hard-drinking eastern European Catholic countries, such as Russia and Poland, sporadic anti-drunk campaigns have been launched but have only been short lived. This has also been found in Ireland (Levine, 1992).Adapted from Ruth C. Engs. What Should We Be Researching? - Past Influences, Future Ventures. (编) Elini Houghton and Ann M. Roche (eds.). Learning about Drinking. International Center for Alcohol Policies. 2001.
- Lilian Lewis Shiman. Crusade Against Drink in Victorian England. St. Martin's Press. 1988: 5. ISBN 0-312-17777-1.
- John Kobler. Ardent Spirits: The Rise and Fall of Prohibition. Da Capo Press. 1993: 53. ISBN 0-306-80512-X.
- Engs: "Levine has noted that 'in Western societies, only Nordic and English-speaking cultures developed large, ongoing, extremely popular temperance movements in the nineteenth century and the first third or so of the twentieth century.' He also observed that temperance – anti alcohol – cultures have been, and still are, Protestant societies."
- Quoted in Williamson, p. 9.
- Ken Camp. Drink to That? Have Baptists watered down their objections to alcohol?. The Baptist Standard. 2007-01-05 [2007-01-22].
- McClintock and Strong, p. 249, lists Sweden, Australia, Madagascar, India, and China.
- Patrick Madrid. Wrath of Grapes. This Rock. March 1992, 3 (3) [2007-03-16]. （原始内容存档于2007-03-07）.
The [Catholic] Church teaches ... that wine, like food, sex, laughter, and dancing, is a good thing when enjoyed in its proper time and context. To abuse any good thing is a sin, but the thing abused does not itself become sinful.
- Paul O'Callaghan. The Spirit of True Christianity. Word Magazine (Antiochian Orthodox Christian Archdiocese of North America). March 1992: 8–9 [2007-03-16].
So alcohol, sex, the body, money, television, and music are all good things. It is only the abuse of these things that is bad—drunkenness, pornography, compulsive gambling, etc. Even drugs marijuana, cocaine, heroin—all have good uses for medical and other reasons. It’s only the abuse of them for pleasure that is wrong.
- Responding to Opportunities for 'Interim Eucharistic Sharing' (PDF). Evangelical Lutheran Church in America. [2007-02-24]. （原始内容 (PDF)存档于2007-02-14）.
While many Lutheran congregations also provide grape juice or unfermented wine as an alternative, Lutherans have more emphasized the historical and ecumenical continuities which wine provides, as well as the richness and multivalences of its symbolic associations.
- Theology and Practice of The Lord's Supper - Part I (PDF). Lutheran Church - Missouri Synod. May 1983 [2007-02-24].
- Maintain a Balanced View Of Alcohol. Watch Tower Bible and Tract Society of Pennsylvania. 2004 [2012-11-24].
- Alcohol. Presbyterian 101. Presbyterian Church (USA). [2007-02-24]. （原始内容存档于2003-04-13）.
- Introduction to Worship in the United Church of Christ (PDF). Book of Worship. United Church of Christ: Footnote 27. 1986 [2007-02-24].
- Alcohol. Christian Reformed Church in North America. 1996–2007 [2007-02-24].
- Alcohol, Beverage use of. Presbyterian Church in America, 8th General Assembly. 1980 [2007-02-24].
- Alcoholic Beverages. Orthodox Presbyterian Church. [2007-02-24].
- Jeffrey J. Meyers. Concerning Wine and Beer, Part 1. Rite Reasons, Studies in Worship. November 1996, (48) [2007-01-22].
- Jeffrey J. Meyers. Concerning Wine and Beer, Part 2. Rite Reasons, Studies in Worship. January 1997, (49) [2007-01-22].
- Pierard, p. 29.
- Robert R. Gonzales, Jr. The Son of Man Came Drinking. RBS Tabletalk. Reformed Baptist Seminary. [2010-02-15]. （原始内容存档于2012-12-28）.
[E]ven if the wine Jesus drank had a lower alcohol context than today's wine, the issue is still moderation not abstinence. The believer may not be able to drink as many glasses of modern wine compared to ancient wine and remain within the bounds of moderation. Instead of drinking 20 glasses of ancient wine, we'd have to limit ourselves to 2 glasses of modern wine. But still, the issue is moderation, not abstinence.
- Wine or grape juice. Orthodox Presbyterian Church. [2007-02-24].
- Cross and Livingstone, p. 1767.
- M. R. P. McGuire and T. D. Terry (编). New Catholic Encyclopedia 14 2nd ed. Thomson Gale: 772. 2002. ISBN 978-0-7876-4004-0.
- The Bible Speaks on Alcohol. The Ethics & Religious Liberty Commission of the Southern Baptist Convention. [2011-07-27]. （原始内容存档于2011-07-22）.
- Position paper: Abstinence from Alcohol (PDF). Assemblies of God. [2009-08-18]. （原始内容 (PDF)存档于2010-02-15）.
- Alcohol and Other Drugs. The Book of Discipline of The United Methodist Church. The United Methodist Publishing House. 2004 [2007-01-22]..
- Salvation Army's Position Statements: Alcohol and Drugs. 1982 [2012-04-03].
The Salvation Army ... has historically required total abstinence of its soldiers and officers. While not condemning those outside its ranks who choose to indulge, it nevertheless believes total abstinence to be the only certain guarantee against overindulgence and the evils attendant on addiction.[失效連結]
- Graham, Billy. My Answer. Billy Graham Evangelistic Association. [2007-01-22]. （原始内容存档于2007-09-26）.
- John F. MacArthur. Living in the Spirit: Be Not Drunk with Wine--Part 3. [2007-01-22].
- R. Albert Mohler and Russell Moore. Alcohol and Ministry (MP3 audio). Southern Baptist Theological Seminary. 2005-09-14.
- John Piper. Total Abstinence and Church Membership. 1981-10-04 [2007-01-22].
- For example, Stephen Arterburn and Jim Burns. Myths and Facts about Alcohol Consumption. 2007 [2007-11-19].
For the general population, no specific Scriptures forbid wine consumption in small amounts ... In our society, with so much damage being done by drinking, many who think it is okay to drink need to reexamine the practice ... And for us parents who have to be concerned about the behaviors we are modeling, abstinence is the best choice.
- Daniel L. Akin. FIRST-PERSON: The case for alcohol abstinence. Baptist Press. 2006-06-30 [2007-01-22]. （原始内容存档于2007-03-23）.
- Richard Land. FIRST-PERSON: The great alcohol debate. Baptist Press. 2006-07-24 [2007-07-25]. （原始内容存档于2007-10-07）.
- John MacArthur. Unity in Action: Building Up One Another Without Offending--Part 2. [2007-01-22].
- David Guzik. Commentary on 1 Ti 5:23. [2007-01-22].
- Kenneth L. Barker and John R. Kohlenberger III. Commentary on 1 Ti 5:23. Zondervan NIV Bible Commentary. Grand Rapids, Mich.: Zondervan Pub. House. 1999. ISBN 978-0-310-57840-6.
- D. Miall Edwards. Drunkenness. (编) James Orr. International Standard Bible Encyclopedia. 1915 [2007-03-09].
- Norman Geisler. A Christian Perspective on Wine-Drinking. Bibliotheca Sacra. January–March 1982, 139 (553): 41–55.
- W. J. Beecher. Total abstinence. The New Schaff-Herzog Encyclopedia of Religious Knowledge: 468.
- Resolution On The Liquor Situation. Southern Baptist Convention. 1938.
We declare afresh our unalterable opposition to the whole liquor traffic, whisky, beer, and wine, and to the license system by which this most blighting and corrupting traffic fastened upon our body social and body politic.... We stand unalterable for total abstinence on the part of the individual and for prohibition by the government, local, State, and National, and that we declare relentless war upon the liquor traffic, both legal and illegal, until it shall be banished.... [T]his Convention earnestly recommends to our Baptist people, both pastors and churches, that the churches take a firm and consistent stand against all indulgence in the use of intoxicating liquors, including wine and beer, and against all participation in their sale by members of the churches, and that we seek as rapidly as possible to educate our people against the folly and sin of such use and sale, and that as rapidly as possible our churches shall be relieved of the open shame and burden of church members in any way connected with the unholy traffic
- On alcohol use in America. Southern Baptist Convention. 2006 [2007-01-22].
RESOLVED ... total opposition to the manufacturing, advertising, distributing, and consuming of alcoholic beverages.
- Historic Stand for Temperance Principles and Acceptance of Donations Statement Impacts Social Change. General Conference of Seventh-day Adventists. 1992 [2007-02-28]. （原始内容存档于2006年12月6日）.
- Chemical Use, Abuse, and Dependency. General Conference of Seventh-day Adventists. 1990 [2007-02-28]. （原始内容存档于2006年12月6日）.
- William Booth. 27. Strong Drink. The Training of Children: How to Make the Children into Saints and Soldiers of Jesus Christ 2nd. 1888.
Make the children understand that the thing is an evil in itself. Show them that it is manufactured by man - that God never made a drop of alcohol. To say that alcohol is a good creature of God is one of the devil's own lies fathered on foolish and ignorant people. It is a man-manufactured article. The earth nowhere produces a drop of it. The good creatures of God have to be tortured and perverted before any of it can be obtained. There is not a drop in all creation made by God or that owes its existence to purely natural causes.... Make your children understand that it is not safe for them or anybody else to take strong drink in what is called moderation, and that even if it were, their example would be sure to induce others to take it, some of whom would be almost certain to go to excess.... Therefore, the only way of safety for your children as regards themselves and the answer of a good conscience with respect to others, is total abstinence from the evil.
- Reynolds, The Biblical Approach to Alcohol.
- Stephen M. Reynolds. Alcohol and the Bible. Challenge Press. 1983. ISBN 978-0-86645-094-2.
- Stephen M. Reynolds. Issue and Interchange - Scripture Prohibits the Drinking of Alhocolic Beverages. Antithesis. May /June 1991, 2 (2) [2007-01-22]. See also the other installments in the debate between Reynolds and Kenneth Gentry in the same issue of the magazine.
- Jack Van Impe. Alcohol: The Beloved Enemy. Jack Van Impe Ministries. 1980. ISBN 978-0-934803-07-6.
- 1 Timothy 5:23
- The Commandments: Obey the Word of Wisdom. The Church of Jesus Christ of Latter-day Saints. [2007-06-29]. （原始内容存档于2011-07-16）.
- Ezra Taft Benson. A Principle with a Promise. Ensign. May 1983: 53–55 [2007-06-29].
- The Doctrine and Covenants, section 89: "That inasmuch as any man drinketh wine or strong drink among you, behold it is not good, neither meet in the sight of your Father, only in assembling yourselves together to offer up your sacraments before him. And, behold, this should be wine, yea, pure wine of the grape of the vine, of your own make [compare D&C 27:2-4]. And, again, strong drinks are not for the belly, but for the washing of your bodies."
- Guide to the Scriptures: Sacrament. Church of Jesus Christ of Latter-day Saints. 2006 [2007-06-29].