New Wine in Early Christian Teaching

Irenaeus, Against Heresies: Book IV Direct teaching

And those among them who declare that God would establish a new covenant with people, not like the one He made with the ancestors at Mount Horeb, and would give people a new heart and a new spirit; and again, "And do not remember the things of old: behold, I make new things which shall now arise, and you shall know it; and I will make a way in the desert, and rivers in a dry land, to give drink to my chosen people, my people whom I have acquired, that they may show forth my praise,"—clearly announced the freedom which characterizes the new covenant, and the new wine which is put into new bottles, meaning the faith which is in Christ, by which He has proclaimed the way of righteousness that arises in the desert, and the streams of the Holy Spirit in a dry land, to give water to the chosen people of God, whom He has acquired, that they might show forth His praise, but not that they might blaspheme Him who made these things, that is, God.

Irenaeus, Against Heresies: Book IV Direct teaching

and I will make a way in the desert, and rivers in a dry land, to give drink to my chosen people, my people whom I have acquired, that they may show forth my praise,”—plainly announced that liberty which distinguishes the new covenant, and the new wine which is put into new bottles, [that is], the faith which is in Christ, by which He has proclaimed the way of righteousness sprung up in the desert, and the streams of the Holy Spirit in a dry land, to give water to the elect people of God, whom He has acquired, that they might show forth His praise, but not that they might blaspheme Him who made these things, that is, God.

Irenaeus, Against Heresies: Book IV Direct teaching

...eator of the world and at other times one above this one, as He declares: “No one puts a piece of a new garment on an old one, nor do they put new wine into old wineskins.” Therefore, let these men either have nothing to do with the prophets, as they are ancient, and stop claiming that these men, sent beforehand by the Demiurge, spoke things under a new influence from the Pleroma; or let them be convinced by our Lord, when He declares that new wine cannot be put into old wineskins.

Origen, De Principiis (On First Principles) Direct teaching

This is doubtless what the Lord the Saviour meant to convey in the Gospel, when He said that new wine cannot be put into old bottles, but commanded that the bottles should be made new, i.e., that men should walk in newness of life, that they might receive the new wine, i.e., the newness of grace of the Holy Spirit.

Archelaus, Disputation with Manes Direct teaching

For our Lord Jesus Christ, indeed, seems to me to have spoken of these in His parables, when He said: No man can put new wine into old bottles, else the bottles will break, and the wine run out.

Archelaus, Disputation with Manes Direct teaching

But new wine is to be put into new bottles, as there is indeed one and the same Lord for the bottle and for the wine.

Tertullian, On Prayer Supporting witness

for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment.

Irenaeus, Against Heresies: Book IV Supporting witness

...be instructed for the kingdom of heaven is like a householder who brings out of his treasure things new and old.” He did not mean that one person brought out the old and another brought out the new, but that they were one and the same. For the Lord is the good householder, who governs the entire house of His Father; who delivers a law suited for both slaves and the undisciplined; provides fitting precepts to those who are free and justified by faith; and opens His inheritance to those who are sons. He called His disciples “scribes” and “teachers of the kingdom of heaven;” about whom He also says elsewhere to the Jews: “Behold, I send you wise men, scribes, and teachers; and some of them you will kill and persecute from city to city.” Clearly, He refers to the things brought out from the treasure as the two covenants; the old, the law given in the past; and He identifies as the new, the manner of life required by the Gospel, as David says, “Sing a new song;” and Isaiah, “Sing a new hymn. His beginning, His name is glorified from the height of the earth: they declare His powers in the islands.” And Jeremiah says: “Behold, I will make a new covenant, not like the one I made with yo

Tertullian, Against Marcion Supporting witness

... also gone astray in that statement of Christ in which He seems to make a difference between things new and old. You are puffed up about the old wineskins, and your mind is muddled by the new wine. And so onto the old gospel, that is, the earlier gospel, you have sewn the patch of your new-made heresy. I would like to know in what respect the Creator is inconsistent with Himself. When through Jeremiah He gave this command, "Break up for yourselves new pastures," Jeremiah 4:3 was He not turning away from the old state of things? And when through Isaiah He declares that old things have passed away, and, "Behold, all things that I am making are new," was He not pointing to a new state of things? We have generally held that the goal of the former state of things was promised by the Creator and shown in reality by Christ, under the authority of one and the same God, to whom both the old things and the new belong. For new wine is not put into old wineskins except by one who has the old wineskins. Nor does anybody put a new piece onto an old garment unless the old garment is there for him. Only the person who does not do a thing because it ought not to be done is the one who has the ma

Tertullian, Against Marcion Supporting witness

For new wine is not put into old bottles, except by one who has the old bottles;

Tatian, The Diatessaron Supporting witness

... away from them. Then they will fast in those days." And he spoke to them a parable: "No man puts a new patch on a worn garment, lest the new patch tear away from the worn garment, and a great tear occur. And no man puts fresh wine into old wineskins, lest the wine burst the skins, and the skins be destroyed, and the wine be spilled. But they put fresh wine into new wineskins, and both are preserved. And no man, after drinking old wine, immediately desires fresh; for he says, 'The old is better.'"

Irenaeus, Against Heresies: Book IV Supporting witness

or, on the other hand, let them be convinced by our Lord, when He declares that new wine cannot be put into old bottles.

Cyprian, Epistles Direct teaching

...He blessed it and gave it to His disciples, saying, "Drink all of this; for this is my blood of the New Testament, which shall be shed for many, for the remission of sins. I say to you, I will not drink from now on of this fruit of the vine, until that day when I shall drink new wine with you in the kingdom of my Father." Matthew 26:28-29 In this passage we find that the cup which the Lord offered was mixed, and that what He called His blood was wine. From this it is clear that the blood of Christ is not offered if there is no wine in the cup, nor is the Lord's sacrifice celebrated with a proper consecration unless our offering and sacrifice correspond to His passion. But how shall we drink the new wine of the fruit of the vine with Christ in the kingdom of His Father, if in the sacrifice to God the Father and of Christ we do not offer wine, nor mix the cup of the Lord according to the Lord's own tradition?

Cyprian, Epistles Direct teaching

...Christ bore all of us, since He also bore our sins, we see that the water means the people, and the wine shows the blood of Christ. But when the water is mixed with wine in the cup, the people are made one with Christ, and the assembly of believers is joined and united with Him in whom it believes. This union and joining of water and wine is so mixed in the Lord's cup that the mixture can no longer be separated. Therefore, nothing can separate the Church—that is, the people established in the Church, faithfully and firmly continuing in what they have believed—from Christ, so as to keep their undivided love from always remaining and clinging to Him. Thus, in consecrating the cup of the Lord, water alone cannot be offered, just as wine alone cannot be offered. For if anyone offers only wine, the blood of Christ is separated from us. But if the water is alone, the people are separated from Christ. But when both are mixed and joined to one another in close union, a spiritual and heavenly sacrament is completed. Thus the cup of the Lord is not water alone, nor wine alone, unless each is mixed with the other. In the same way, the body of the Lord cannot be flour alone or water alone,

Cyprian, Epistles Supporting witness

But how twisted and contrary it is that, although the Lord at the wedding made wine from water, we should make water from wine, when even the sacrament itself should warn and teach us to offer wine in the Lord’s sacrifices. For among the Jews, spiritual grace was lacking, and so wine was also lacking. For the vineyard of the Lord of hosts was the house of Israel. But Christ taught and showed that the people of the Gentiles would take their place, and that by the merit of faith we would afterward attain the place the Jews had lost. So He made wine from water. That is, He showed that at the marriage of Christ and the Church, when the Jews failed, the people of the nations would instead flow together and assemble. For the divine Scripture declares in the Apocalypse that the waters mean the people, saying, “The waters which you saw, upon which the whore sits, are peoples and multitudes, and nations of the Gentiles, and tongues,” Revelation 17:15. We plainly see that this is also contained in the sacrament of the cup.

Cyprian, Epistles Supporting witness

...ows beforehand the pattern of the Lord's sacrifice. He mentions the slain victim, and the bread and wine, and also the altar and the apostles, and says, "Wisdom has built her house; she has set up her seven pillars. She has killed her victims. She has mixed her wine in the cup. She has also prepared her table. And she has sent out her servants, calling with a lofty proclamation to her cup, saying, 'Whoever is simple, let him turn to me.' And to those who lack understanding she has said, 'Come, eat of my bread, and drink of the wine which I have mixed for you.'" He declares the wine mixed. That is, he foretells with a prophetic voice the cup of the Lord mixed with water and wine, so that it may be clear that in our Lord's passion, what had been predicted before was done.

Cyprian, Epistles Supporting witness

...'s suffering, saying, "Why are Your garments red, and Your clothing like that of one who treads the winepress, full and well trodden?" Isaiah 63:2 Can water make garments red? Or is it water in the winepress that is trodden by the feet, or squeezed out by the press? Certainly, then, wine is mentioned so that the Lord's blood may be understood, and so that what was later revealed in the cup of the Lord might be foretold by the prophets who announced it. The treading and pressing of the winepress are also spoken of again and again, because just as wine cannot be drunk unless the cluster of grapes is first trodden and pressed, so we also could not drink the blood of Christ unless Christ had first been trampled and pressed, and had first drunk the cup from which He would also give believers to drink.

Cyprian, Epistles Supporting witness

But how shall we drink the new wine of the fruit of the vine with Christ in the kingdom of His Father, if in the sacrifice of God the Father and of Christ we do not offer wine, nor mix the cup of the Lord by the Lord's own tradition?

Cyprian, Epistles Supporting witness

because just as the drinking of wine cannot be attained to unless the bunch of grapes be first trodden and pressed, so neither could we drink the blood of Christ unless Christ had first been trampled upon and pressed, and had first drunk the cup of which He should also give believers to drink.

Cyprian, Epistles Supporting witness

I say unto you, I will not drink henceforth of this fruit of the vine, until that day in which I shall drink new wine with you in the kingdom of my Father.

Clement of Alexandria, The Instructor (Paedagogus) Supporting witness

And that it was wine which was the thing blessed, He showed again, when He said to His disciples, I will not drink of the fruit of this vine, till I drink it with you in the kingdom of my Father.

Clement of Alexandria, The Instructor (Paedagogus) Supporting witness

...alls the Word poured out for many for the forgiveness of sins the holy stream of gladness. And He clearly showed that a person who drinks should use moderation by what He taught at meals. For He did not teach while under the influence of wine. And He showed again that the thing He blessed was wine when He said to His disciples, "I will not drink of the fruit of this vine until I drink it with you in the kingdom of my Father." But He tells us again that what the Lord drank was wine when He spoke about Himself and reproached the Jews for their hardness of heart: "For the Son of Man," He says, "came, and they say, 'Behold, a glutton and a wine-drinker, a friend of tax collectors.'" Matthew 11:19 Let us hold firmly to this against those who are called Encratites.

Origen, De Principiis (On First Principles) Supporting witness

And from the New Testament also they quote the saying of the Saviour, in which He makes a promise to His disciples concerning the joy of wine, saying, Henceforth I shall not drink of this cup, until I drink it with you new in My Father's kingdom.

Clement of Alexandria, The Instructor (Paedagogus) Supporting witness

For the vine produces wine, as the Word produces blood, and both drink for health to men — wine for the body, blood for the spirit.

Clement of Alexandria, The Instructor (Paedagogus) Direct teaching

Also, drinking a lot of wine does not fit with the study of divine things. For strong, unmixed wine is far from making a person wise, much less self-controlled, as the comic poet says. But toward evening, around supper time, wine may be used, when we are no longer occupied with more serious reading. At that time, the air also becomes colder than it is during the day. So the body’s failing natural warmth needs to be supported by adding some heat. But even then, only a little wine should be used, because we must not go on to excessive drinking. Those who are already advanced in age may drink a little more cheerfully, so that the harmless medicine of the vine may warm the coldness of old age that the passing of time has caused. For the passions of old men are not, for the most part, stirred so strongly as to drive them to the shipwreck of drunkenness. Being anchored by reason and time, as by anchors, they endure more easily the storm of passions that rushes in from lack of self-control. They also may be allowed some light humor at feasts. But for them too, the limit of their drinking should be the point up to which they keep their reason steady, their memory active, and their body unm

Clement of Alexandria, The Instructor (Paedagogus) Direct teaching

...his way, He supplies piety with drink from the vine of truth, the mixture of the old law and of the new word, for the fulfilment of the predestined time. So, Scripture has called wine a symbol of the sacred blood. But when it rebukes shameful drinking of the dregs of wine, it says, "Wine is intemperate, and drunkenness is insolent." Proverbs 20:1 Therefore, it agrees with right reason to drink because of the cold of winter, until the numbness is driven away from those who are subject to it, and at other times to use it as medicine for the intestines. For just as we should use food to satisfy hunger, so we should use drink to satisfy thirst, taking the greatest care not to slip, because the use of wine is dangerous. Then our soul will be pure, and dry, and bright. And the soul is wisest and best when it is dry. In this way too, it is fit for contemplation, and it is not made damp by the vapors rising from wine, which gather into a cloud-like mass. Therefore, we must not trouble ourselves to get Chian wine if it is absent, or Ariousian if it is not available. For thirst is a feeling of need, and it asks for what is suitable to meet that need, not for costly drink. Imported wines f

Apostolic Constitutions, Apostolic Constitutions Direct teaching

...e to warn the disorderly. Now Scripture says, "Men in power are passionate." But let them not drink wine, lest by drinking they forget wisdom and are not able to judge rightly. Therefore the presbyters and the deacons are those who have authority in the Church, next to God Almighty and His beloved Son. We say this not because they must not drink at all, for that would insult what God has made for cheerfulness, but that they must not be thrown into disorder by wine. For Scripture does not say, "Do not drink wine"; but what does it say? "Do not drink wine to drunkenness"; and again, "Thorns spring up in the hand of the drunkard." Nor do we say this only to those of the clergy, but also to every lay Christian, upon whom the name of our Lord Jesus Christ is called. For to them also it is said, "Who has woe? Who has sorrow? Who has uneasiness? Who has babbling? Who has red eyes? Who has wounds without cause?" Do not these things belong to those who stay long at the wine, and who go to look for drinking parties? Proverbs 23:29-30

Victorinus, On the Creation of the World Supporting witness

...and teachings of lack of self-control. Their vices have gone so far that, while fasting, they drink early in the morning. They do not think it Christian to drink after food, unless the wine poured into their empty and idle veins has gone down immediately after sleep. For they seem to enjoy what they drink less if food is mixed with the wine. So you may see such people in a new condition: still fasting, and already drunk; not running to the tavern, but carrying the tavern around with them. And if one of them offers a greeting, he gives not a kiss, but drinks a health. What can they do after food, when food finds them already drunk? Or in what condition does the setting sun leave those whom the rising sun sees already dull with wine? But things that are detestable are not to be taken as our examples. For only those things are to be taken by which our soul may be made better. And although in the Gospel the use of foods is given to us generally, it is still understood to be given to us only with the law of frugality and self-control. For these things are especially fitting for the faithful, that is, for those who are about to pray to God and give Him thanks, not only by day, but als

Justin Martyr, The Second Apology Supporting witness

...lived with a heavy-drinking husband; she too had once been heavy-drinking. But when she learned the teachings of Christ, she became sober-minded and tried to persuade her husband to be temperate as well, citing the teachings of Christ and warning him of punishment in eternal fire for those who do not live temperately and rationally. However, her husband continued in his excesses, distancing her through his behavior. She considered it wicked to continue living as a wife with a husband who sought pleasure in ways contrary to natural and moral law and wanted a divorce. Though persuaded by friends to stay with him, believing he might change, she eventually gave up her own feelings and remained. But when her husband went to Alexandria and was reported to be acting worse, she, to avoid becoming a participant in his wickedness through marriage, gave him a bill of divorce and separated from him. However, her husband, instead of rejoicing that she had given up actions she once did with servants and indulging in drunkenness and vice and wanting him to do the same, accused her of being a Christian when she left without his consent. She presented a request to the Emperor, asking for permiss