Veganism and Alcohol Consumption in Christian Perspective
Christian perspectives on veganism and alcohol consumption are varied, often rooted in interpretations of biblical texts and theological traditions. While neither practice is explicitly commanded or forbidden for all believers in the New Testament, discussions frequently revolve around principles of Christian liberty, conscience, and consideration for others.
Regarding alcohol consumption, the Bible presents a nuanced view. Wine is mentioned in various contexts, including its use in religious rituals and as a common beverage. For instance, Jesus' first miracle involved turning water into wine at a wedding feast [10]. Paul also advised Timothy to "use a little wine for your stomach’s sake and your frequent infirmities," suggesting a medicinal or moderate use [1]. However, the Bible consistently condemns drunkenness and excess. Ephesians 5:18 warns against being "drunk with wine, wherein is excess," contrasting it with being "filled with the Spirit" [7]. John Calvin, commenting on biblical references to wine, distinguished between "honorable and moderate liberality" and the "crime" of drunkenness [6]. The Nazarite vow, described in Numbers 6:3, involved a temporary separation from wine and strong drink, indicating that abstinence could be a spiritual discipline [2]. Some interpretations suggest that the "ecstasy caused by the Spirit" was to be kept distinct from that caused by wine, leading some prophets, like John the Baptist, to abstain [7].
The question of veganism, or abstaining from certain foods, also appears in biblical discussions, particularly concerning "weak" and "strong" believers. In Romans 14, Paul addresses those who "believe that he may eat all things" and those who, "who is weak, eateth herbs" [8]. This passage is often interpreted as referring to Jewish Christians who, out of conscience, continued to observe dietary laws or even went beyond them to abstain from meat altogether [5, 8]. John Chrysostom, an early Church Father, understood the "weak" in this context to be Judaizing Christians who were over-zealous for the Mosaic law [5]. The principle articulated is that believers should not cause a "brother to stumble" by their dietary choices [11]. John Gill, a Baptist commentator, notes that it is good "neither to eat flesh... Nor to drink wine... whereby thy brother stumbleth" [9]. This suggests that while eating meat or drinking wine might be permissible for some, abstaining for the sake of a weaker brother's conscience is a virtuous act [9, 11].
The concept of "meat indeed" and "drink indeed" is also found in John 6:55, where Jesus states, "For my flesh is food indeed, and my blood is drink indeed" [3]. John Gill interprets this spiritually, noting that Jesus' flesh and blood are "truly" meat and drink in a spiritual sense, in opposition to the typical meat and drink of the Old Testament [4]. This emphasizes a spiritual nourishment that transcends physical dietary concerns.
Historically, various Christian traditions have adopted different stances. While some denominations may encourage or require abstinence from alcohol, others permit moderate consumption. Similarly, veganism or vegetarianism is generally viewed as a matter of personal conviction rather than a universal requirement, often undertaken for reasons such as health, ethical concerns, or as a spiritual discipline. The overarching principle in these discussions often remains the consideration of one's conscience and the impact of one's choices on fellow believers [9, 11].
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 “he shall separate himself from wine and strong drink. He shall drink no vinegar of wine, or vinegar of fermented drink, neither shall he drink any juice of grapes, nor eat fresh grapes or dried. -- Numbers 6:3”
- John “For my flesh is food indeed, and my blood is drink indeed. -- John 6:55”
- John (Baptist/Reformed) “John Gill on John 6:53: For my flesh is meat indeed,.... Not in a corporeal, but in a spiritual sense; and the same is said of his blood: and my blood is drink indeed, &c. that is, they are both "truly" meat and drink, as the Vulgate Latin, Syriac, and Ethiopic versions render it; or are "true" meat and drink, as the Arabic version: in opposition to what was typical meat and drink; as the manna in the wilderness, the water out of the rock, the flesh and wine at the passover, the meat and drink offerings under the law, or any other meats and drinks under that dispensation; and which, though n”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: soberly, attain unto the good things to come by the grace and love towards man, etc. 1586 Chrys. adopts the view which was common in antiquity as to who the “weak” here mentioned were. He regards them as judaizing Christians who were over-zealous for the Mosaic law and even went beyond its explicit requirements to abstain from swine’s flesh and abstained from meat altogether. Another class of interpreters have supposed that the scruples of the “weak” concerning meat had the same ground as in 1 Cor. viii. and 1 Cor. x ., viz., the fear of eating flesh”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 20.15: implied, (so that drunkards may not plead the example of the holy fathers as a pretext for their crime,) but an honorable and moderate liberality. I acknowledge, indeed, that the word has a double meaning, and is often taken in an ill sense; as in Genesis 9:21 , and in similar places: but in the present instance the design of Moses is clear. Should any one object, that a frugal use of food and drink is simply that which suffices for the nourishing of the body: I answer, although food is properly for the supply of our necessities”
- Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 5:18: excess--worthless, ruinous, reckless prodigality. wherein--not in the wine itself when used aright (Ti1 5:23), but in the "excess" as to it. but be filled with the Spirit--The effect in inspiration was that the person was "filled" with an ecstatic exhilaration, like that caused by wine; hence the two are here connected (compare Act 2:13-18). Hence arose the abstinence from wine of many of the prophets, for example, John the Baptist, namely, in order to keep distinct before the world the ecstasy caused by the Spirit, from that caused by wine. So ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: Homily XXV. Rom. XIV. 1, 2 “Him that is weak in the faith receive ye, but not to doubtful disputations. For one believeth that he may eat all things; another, who is weak, eateth herbs.” I Am aware that to most what is here said is a difficulty. And therefore I must first give the subject of the whole of this passage, and what he wishes to correct in writing this. What does he wish to correct then? There were many of the Jews which believed, who adhered of conscience to the Law, and after their believing, still kept to the observance of meats, as not”
- Romans (Baptist/Reformed) “John Gill on Romans 14:20: It is good neither to eat flesh,.... Any sort of flesh, even that which is not forbidden in the law, rather than offend a weak brother; and the apostle determines for himself, that he would not, where there was any danger of doing this, Co1 8:13. Nor to drink wine; not only the wine of libations to Heathen deities, but wine in common; which was not prohibited by the law of Moses, but in the case of a Nazarite, and of vows: nor anything, be it what it will, whereby thy brother stumbleth. The Syriac version reads, "our brother"; anyone that stands in such a spiri”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 10:21: Ye cannot drink the cup of the Lord - It is in vain that you who frequent these idol festivals profess the religion of Christ, and commemorate his death and passion in the holy eucharist; for you can not have that fellowship with Christ which this ordinance implies, while you are partakers of the table of demons. That the Gentiles, in their sacrifices, fed on the slain beasts, and ate bread and drank wine in honor of their gods, is sufficiently clear from various accounts. See my Discourse on the Holy Eucharist, where many examples are produced. The followin”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 14:21: It is good not to eat flesh, nor to drink wine, nor any thing--"nor to do any thing" whereby--"wherein" thy brother stumbleth, or is offended, or is made weak--rather, "is weak." These three words, it has been remarked, are each intentionally weaker than the other:--"Which may cause a brother to stumble, or even be obstructed in his Christian course, nay--though neither of these may follow--wherein he continues weak; unable wholly to disregard the example, and yet unprepared to follow it." But this injunction to abstain from flesh, from wine, and ”