Use of Wine in Christian Communion Practices
The use of wine in Christian Communion practices is a contested topic across various Christian traditions. The disagreement centers on whether wine should be used in the Lord's Supper and, if so, what kind of wine is appropriate.
Positions on Wine in Communion
The Catholic tradition, as represented by Thomas Aquinas, holds that wine from the grape is the proper matter for the sacrament of the Eucharist, citing Christ's institution of the sacrament with wine from the grape [4]. This view is grounded in the biblical account of the Last Supper, where Jesus uses wine to represent his blood (Matthew 26:27-28).
In contrast, some Reformed traditions, while not rejecting the use of wine outright, emphasize the symbolic nature of the elements in the Lord's Supper. The Westminster Confession of Faith states that the bread and wine are "outward and visible elements" that signify Christ's body and blood, but rejects the Catholic doctrine of transubstantiation [11, 7]. Reformed theologians like Charles Hodge argue that the use of wine (and bread) in the sacrament is symbolic, representing Christ's sacrifice and the believer's nourishment through faith [9].
Scriptural Foundations
The biblical basis for using wine in Communion is rooted in the Last Supper accounts (Matthew 26:27-28, Luke 22:20) and the apostle Paul's instructions on the Lord's Supper (1 Corinthians 11:23-26). The use of wine is also referenced in other biblical contexts, such as the drink offering in the Old Testament (Numbers 15:5, 9:7) [2, 3].
The apostle Paul's advice to Timothy to "use a little wine for your stomach's sake" (1 Timothy 5:23) has been interpreted in various ways. Some see it as a recommendation for medicinal use, while others understand it as a relaxation of ascetic tendencies [1, 8, 10]. The Methodist theologian Adam Clarke, for example, interprets this passage as a balanced approach to health and spirituality [10].
Shared Ground and Divergence
Despite differences in practice and interpretation, most Christian traditions agree that the Lord's Supper is a significant sacrament or ordinance that commemorates Christ's sacrifice and fosters communion with him and among believers. The use of wine (or grape juice) is seen as a way to symbolize Christ's blood and the new covenant.
The divergence in practices and interpretations stems from differing hermeneutical commitments, such as the understanding of sacramental theology and the role of symbolism in worship. Historical and cultural contexts have also influenced the development of various traditions' practices regarding wine in Communion.
The early Christian practice, as reflected in patristic writings, included the use of wine in the Eucharist, with some writers like Clement of Alexandria cautioning against excessive drinking [5]. The Jewish tradition, from which Christianity emerged, also used wine in various religious contexts, including libations and celebrations (Numbers 15:5; Deuteronomy 14:26) [2, 6].
Sources
- 1 Timothy “Be no longer a drinker of water only, but use a little wine for your stomach’s sake and your frequent infirmities. -- 1 Timothy 5:23”
- Numbers “You shall prepare wine for the drink offering, the fourth part of a hin, with the burnt offering, or for the sacrifice, for each lamb. -- Numbers 15:5”
- Numbers “Numbers 15:7 (LITV) — and wine for a drink offering, a third part of a hin. You shall bring it near, a soothing fragrance to Jehovah.”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Matter of This Sacrament, Art. 5: Article: Whether wine of the grape is the proper matter of this sacrament? I answer that, This sacrament can only be performed with wine from the grape. First of all on account of Christ's institution, since He instituted this sacrament in wine from the grape, as is evident from His own words, in instituting this sacrament (Mt. 26:29): "I will not drink from henceforth of this fruit of the vine." Secondly, because, as stated above (Article [3]), that is adopted as the matter of the sacraments which is”
- Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — CHAP. II.--ON DRINKING. (part 1): "Use a little wine," says the apostle to Timothy, who drank water, "for thy stomach's sake;"[4] most properly applying its aid as a strengthening tonic suitable to a sickly body enfeebled with watery humours; and specifying "a little," lest the remedy should, on account of its quantity, unobserved, create the necessity of other treatment. The natural, temperate, and necessary beverage, therefore, for the thirsty is water.[5] This was the simple drink of sobriety, which, flowing from th”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 14:26: 14:26 Both wine and other alcoholic drink were used in worship ceremonies (Gen 14:18; 35:14; Exod 29:40-41; Matt 26:27) and in celebrations; they signified God’s blessing (Gen 27:25, 28; 49:11; 1 Chr 12:40; Ps 104:15; Song 4:10; 5:1; Isa 25:6; Matt 26:29).”
- Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 29 (part 2): which maintains a change of the substance of bread and wine, into the substance of Christ’s body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but even to common sense, and reason; overthroweth the nature of the sacrament, and hath been, and is, the cause of manifold superstitions; yea, of gross idolatries. 7. Worthy receivers, outwardly partaking of the visible elements, in this sacrament, do then also, inwardly by faith, really and in”
- 1 Timothy (Baptist/Reformed) “John Gill on 1 Timothy 5:22: Drink no longer water,.... Though it was commendable in him to keep under his body, as the apostle did, by abstemious living, and not pamper the flesh and encourage the lusts of it, and so preserve purity and chastity; yet it was proper that he should take care of his health, that it was not impaired by too much severity, and so he be incapable of doing the work of the Lord. And it seems by this, that his long and only use of water for his drink had been prejudicial to his health: wherefore the following advice was judged proper: but use a little wine; some, by "”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 68: when teaching of the sacraments in general. There are, however, certain points in reference to this sacrament in particular, which are so important that they have determined the course of ecclesiastical history. Those points are all intimately related. (1.) In what sense are the bread and wine in the eucharist the body and blood of Christ. (2.) In what sense are his body and blood received in that ordinance by the communicant. (3.) In what sense is Christ in the Lord’s Supper. These points are so related that they cannot well be considere”
- 1 Timothy (Methodist/Wesleyan) “Adam Clarke on 1 Timothy 5:23: Drink no longer water, but use a little wine - The whole of this verse seems, to several learned critics and divines, strangely inserted in this place; it might have been, according to them, a note which the apostle inserted in the margin of his letter, on recollecting the precarious state of Timothy's health, and his great abstemiousness and self-denial. I believe the verse to be in its proper place; and, for reasons which I shall adduce, not less necessary than the directions which precede and follow it. But it may be necessary to inquire a little into the reas”
- Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 29 (part 1): CHAPTER 29 Of the Lord’s Supper 1. Our Lord Jesus, in the night wherein he was betrayed, instituted the sacrament of his body and blood, called the Lord’s Supper, to be observed in his church, unto the end of the world, for the perpetual remembrance of the sacrifice of himself in his death; the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him; and, to be a bond and pledge of their communion with him, and wit”