Friday, July 11, 2008
Thursday, July 3, 2008
Sunday, April 20, 2008
Ancient Books
Tons Of Free books
New: - The Complete Memoirs of Napoleon by: Louis Antoine Fauvelet de Borrienne AND Who was Who: 5000 B. C. to Date: Biographical Dictionary of the Famous and Those Who Wanted To Be, edited by Irwin L. Gordon. Both are PDF- files.- Nostradamus The Unexplainable Store
- Ancient writings
- The Dead Sea Scrolls
- Prophecies
- Ufology
- Odd maps
- Voynich Manuscript
- Beowulf
- Library
- Birth of Humanity. Sumerian story about Enki from 2500 BC.
- Britains "X-files" revealed.
- Book of the dead, The. (Toth) Ancient Egyptian scrolls. (Pdf-file that opens up in a new window)
- Confucian Analets, The. (ca 500 BC) (Pdf-file)
- Corpus Hermeticum. (Pdf-file)
- Dead Sea Scrolls, The.
- Gilgamesh. The oldest, known, written epic story.
- Latin for beginners. (Pdf-file)
- Leonardo da Vinci, the complete notebook. (Pdf-file)
- Nostradamus
* Preface. The letter to his son Cesar concerning the Quatrains.
* Quatrains. (Centuries). All centuries in original text an translated to english.
* Epistle to king Henry II. A letter about the prophecies.
* Sixains. The disputed sixtains. See if You can tell if they are real or not.
* Almanacs.
*Orus Apollo.
- Parallels between Hopi and Sumerian. Amazing!
- Pine Gap. 'PINE GAP BASE: WORLD CONTEXT' translated from french to english. (Pdf-file)
- Planet-X. Speculations?.
- Project 1947. Top Secret US-program.
- Project Blue Book.
* The FBI-files.
* Comprehensive Catalog of 1.500 Project Blue Book UFO Unknowns.
- Qur'án. The Koran translated to english. (Pdf-file)
- Roswell 1947. FBI memo of July 8, 1947. Scanned document. (Pdf-file)
- The Devils Dictionary. Classic from 1911 by Ambrose Bierce. (Pdf-file)
- The how and why of theMayan end date in 2012 A.D.
- The King James Bible. Old and New Testament. (Pdf-file)
- The Qumran Library. The scrolls and scroll fragments recovered in the Qumran environs represent a voluminous body of Jewish documents, a veritable "library", dating from the third century B.C.E. to 68 C.E.
- The Satanic Bible. Underground Edition. (Pdf-file)
- The US Government & the Iran case. (Pdf-file)
- The visions of Joe Brandt in 1937. Reprinted from: Living Water, Vol 1X, Number 2, April-May-June Issue 1969
- US Airforce. Classified UFO Manual. (Pdf-file)
- The Maps of Piri Reis, Philippe Buache and Oronteus Finaeus.
___________________________________________________________________________________________
- The Easy way to write. Unique and popular writers resource.
___________________________________________________________________________________________
Saturday, April 12, 2008
Mayan Calander Code
The Dresden Codex
A large part of the pre-Columbian Maya book known as the Dresden Codex is concerned with an exploration of commensurate relationships among celestial cycles and their relationship to other, nonastronomical cycles of cultural interest. As has long been known, pages 43b-45b of the Codex are concerned with the synodic cycle of Mars. New work reported here with another part of the Codex, a complex table on pages 69-74, reveals a concern on the part of the ancient Maya astronomers with the sidereal motion of Mars as well as with its synodic cycle. Two kinds of empiric sidereal intervals of Mars were used, a long one (702 days) that included a retrograde loop and a short one that did not. The use of these intervals, which is indicated by the documents in the Dresden Codex, permitted the tracking of Mars across the zodiac and the relating of its movements to the terrestrial seasons and to the 260-day sacred calendar. While Kepler solved the sidereal problem of Mars by proposing an elliptical heliocentric orbit, anonymous but equally ingenious Maya astronomers discovered a pair of time cycles that not only accurately described the planet's motion, but also related it to other cosmic and terrestrial concerns.
The Dresden Codex is found, complete, here: http://www.famsi.org/mayawriting/codices/dresden.html . The file is 95,7 MB big, so I do not at the moment have room for it. :( I really need to upgrade my freeweb account...
Wednesday, April 2, 2008
Were Medieval Knights Good or Bad?
By Will Kalif [ 24/02/2007 ]
The answer to that question is both! But I don’t mean at the same time. Medieval Knights changed over the course of centuries and this change was more than just in their combat techniques, tactics, weapons and armor. They also changed in their attitudes of how they handled their people and how they approached forming and maintaining their lands and kingdoms.
The Early Knights
The period we consider to be the Dark Ages, which started in the 5th century with the fall of Rome, was a very dark time for all of Europe. And it was also a very dark time for the reputation of the Knight. Most of Europe was fragmented into pieces. Trade and prosperity came to a halt, plague hit the continent, and many invading armies came from both the north and the south. To make matters worse, all of Europe was fighting within itself. Small kingdoms were pitted against each other in constant war that lasted for centuries. This overall environment of difficulty, war, and poverty was the breeding ground for Knights that were cruel and unjust. It was a symptom of the times that the only code of the Knight was the code of force. Force was the way that most of the continent acted. It was the predominant way someone could gain and control power, land, wealth and people. Knights from these early centuries were probably very barbaric and bad by today’s standards.
The Rise of Christianity
In the 10th through 12th centuries the behavior of Knights began to change. The Catholic Church was rising in power and it was exerting its power and its tenets over people. In the early centuries many Knights, kings and lords joined with the rising power of the church with their own agendas in mind, but the tenets of the religion in as far as treating people better began to make a foothold into the continent.
The Launching of the Crusades
In 1095 the first crusades were launched. This marked the end of the Dark Ages and the beginning of a new period of Medieval Europe. It began the process of bringing all of Europe together under one leadership. This brought to an end the centuries long warring between small lordships in Europe and this allowed the re-establishment of trade and the return of peace to the continent. It also firmly established the culture and beliefs of the Catholic Church into the social structure of the land. These beliefs included many things including the concepts of killing as a bad thing and that a person of privilege should treat the poor with dignity. Following the religion of Christianity became the most important aspect of a Knight’s life and it is in these later centuries of the Middle Ages when Knights began to change and become more chivalric and good by today’s standards.
We can never really know for certain exactly how things were a thousand years ago. Every Knight was surely different, and to know whether a Knight was villainous or chivalric we would have to look at each one individually. But we do know that the early centuries of the Middle Ages were a difficult and barbaric time and Knights were probably likewise barbaric. And we do know that over the centuries the continent of Europe was transformed into a peaceful place with a religion to live by. And Knights followed this religion. Over these centuries chivalry and a code of conduct slowly evolved and took root in the culture of Europe, and the code of conduct of the Knight.
There has been a long-standing debate about Medieval Knights. Were they chivalrous and gallant caretakers of their peasants? Or were they vicious and cruel thugs who ruled their people with an iron hand?
The answer to that question is both! But I don’t mean at the same time. Medieval Knights changed over the course of centuries and this change was more than just in their combat techniques, tactics, weapons and armor. They also changed in their attitudes of how they handled their people and how they approached forming and maintaining their lands and kingdoms.
The Early Knights
The period we consider to be the Dark Ages, which started in the 5th century with the fall of Rome, was a very dark time for all of Europe. And it was also a very dark time for the reputation of the Knight. Most of Europe was fragmented into pieces. Trade and prosperity came to a halt, plague hit the continent, and many invading armies came from both the north and the south. To make matters worse, all of Europe was fighting within itself. Small kingdoms were pitted against each other in constant war that lasted for centuries. This overall environment of difficulty, war, and poverty was the breeding ground for Knights that were cruel and unjust. It was a symptom of the times that the only code of the Knight was the code of force. Force was the way that most of the continent acted. It was the predominant way someone could gain and control power, land, wealth and people. Knights from these early centuries were probably very barbaric and bad by today’s standards.
The Rise of Christianity
In the 10th through 12th centuries the behavior of Knights began to change. The Catholic Church was rising in power and it was exerting its power and its tenets over people. In the early centuries many Knights, kings and lords joined with the rising power of the church with their own agendas in mind, but the tenets of the religion in as far as treating people better began to make a foothold into the continent.
The Launching of the Crusades
In 1095 the first crusades were launched. This marked the end of the Dark Ages and the beginning of a new period of Medieval Europe. It began the process of bringing all of Europe together under one leadership. This brought to an end the centuries long warring between small lordships in Europe and this allowed the re-establishment of trade and the return of peace to the continent. It also firmly established the culture and beliefs of the Catholic Church into the social structure of the land. These beliefs included many things including the concepts of killing as a bad thing and that a person of privilege should treat the poor with dignity. Following the religion of Christianity became the most important aspect of a Knight’s life and it is in these later centuries of the Middle Ages when Knights began to change and become more chivalric and good by today’s standards.
We can never really know for certain exactly how things were a thousand years ago. Every Knight was surely different, and to know whether a Knight was villainous or chivalric we would have to look at each one individually. But we do know that the early centuries of the Middle Ages were a difficult and barbaric time and Knights were probably likewise barbaric. And we do know that over the centuries the continent of Europe was transformed into a peaceful place with a religion to live by. And Knights followed this religion. Over these centuries chivalry and a code of conduct slowly evolved and took root in the culture of Europe, and the code of conduct of the Knight.
Monday, August 27, 2007
SOCIAL DRINKING
General Executive Conference, April 1983
Social drinking in the Christian community is a major concern of many Church leaders. The vibrant stand in condemnation of the drinking of alcoholic beverages of a few years ago is completely gone in certain quarters. In fact, it is "fashionable" in some Christian circles to have wine or beer with dinner. The question is, "What about social drinking and the Christian?"
Social drinking has been defined as: a glass of wine to enhance a meal, a drink or two while having fun, sipping and eating, using alcohol as a beverage, drinking while talking with friends, and knowing when to say "when." In this paper, we shall consider the physical, social and Biblical aspects of the issue. Also, in the conclusion we will emphasize important principles and our final statement.
Physical Aspect
The human body is made up of millions of tiny cells of different types. '*'
Each cell is alive and has a job to do in combination with other cells. Living cells use nutrients—food—from which energy or work is gained. A group of cells of one type is called a tissue, for example, nerve tissue, connective tissue, muscle tissue. Different kinds of tissue have different special jobs and uses. Each kind can be disturbed in its work by many happenings, for example, by lack of the right kind of food, or by exposure to great heat or cold. A group of tissues may be combined in certain ways to make up an organ, as the heart or the liver. The human body is very efficient because its different tissues and organs work together, in a systematic way. to do special jobs. Each organ depends on the work of the others. If one of them is damaged or disordered, the others will suffer. What then is the effect of alcohol on the organs of the body?
* IF THE CELLS, TISSUES AND ORGANS ARE AFFECTED BY OR DISORDERED BY ANYTHING THE REST WILL ALSO SUFFER...
The most important effect is on the brain. When a man drinks an alcoholic beverage, the alcohol passes into his blood stream, mainly through the walls of his small intestine. The circulating blood brings the alcohol to the brain as well as to all the organs and tissues. A small proportion of alcohol acts directly on the brain and is enough to interfere with the work of the highest brain cells. Judgment and restraint are the first functions of the brain to be affected. The drinkers' ability to think and make decisions becomes impaired.
As more alcohol is consumed. other organs are affected and the following stages of impairment are noticed: poor muscle control. slurred speech,legs wobbling and eventually stupor and coma.
The effect of alcohol on the liver is now widely known and cirrhosis of the liver is a leading cause of death in the United States. Eighteen per 100.000 die from it.
In "Alcohol and You" ( These Times. February 1975). Penny Wheeler gives the following information: alcohol destroys brain cells and impairs intellectual functions. It has a toxic effect on the heart and causes irreparable damage to the heart muscle. In time, it precipitates total degeneration of the liver, intestines, lungs. pancreas, endocrine glands, sex glands, and bone tissue. It causes polyineuritis or inflammation of the nerves, and it leaves the body susceptible to infectious disease by decreasing the production of both white and red blood cells.
"Alcohol, even moderation, speeds up the destruction of nerve cells and initiates senility earlier in the life of any drinking man—or woman," says Dr. Melvin H. Knisely, head of a South Carolina research team. "Alcohol," Dr. Knisely explains, "forms an adhesive substance in the blood cells which cuts off blood cells from their oxygen supply. The trapped cells eventually die, affecting the heart, liver and brain. As more nerve cells are destroyed, senility sets in. There is no such thing as an innocent cocktail." Dr. Knisely himself has given up alcohol as a result of his findings.
What should all this mean to millions who are moderate or social drinkers? The cells they lose are irreplaceable. The only difference between this loss of brain cells and that of the heavy drinker is one of degree.
In Conclusion, some Biblical references of the effects of alcohol on the body are: Leviticus 10:8-11 (alcohol confuses right and wrong); Judges 13:2-14,24 (alcohol is a life-germ poison and tends to affect the unborn child), Proverbs 31:1-5 (alcohol causes loss of memory, impairs judgment), and Ezekiel 44:21 (alcohol causes loss of reverence and respect). "THESE ARE IMPORTANT VERSES"
Social Aspect
In consideration of the social aspect of drinking alcoholic beverages, we have to consider first the social reasons given for consuming such beverages. The main reasons given are that it provides relaxation and enjoyment, and allows social relationships to be less formal with friends. A Christian deciding on whether to partake of alcohol or not must, in the above context, weigh some social facts about the use of alcohol as well as some statements which the Scriptures make that relate to alcohol in society.
First, some social facts:
- Upward of 50 percent of violent crimes are alcohol-related.
- A very high percentage of divorces is alcohol-related.
- One-third of all Canadian drownings involves alcohol.
- Thirty percent of all male admissions to the Waterford Hospital (the provincial
institute for mental disorders) is for alcoholism.
- Half of all traffic fatalities, and one-third of all injuries are alcohol-related.
- More than one-third of suicides involves alcohol.
In a workshop given in the Central Newfoundland area in February 1980, the Gander R.C.M.P. gave the following statistics. Alcohol resulted in:
61% of murder crimes
30% of suicides
34% of rapes
60% of child abuse
29% of other sex crimes
The question a Christian has to ask in the light of the above facts is whether his social drinking associates him with the use of an item which causes such heartache and trouble in our society today. Philippians 2:4 says, "Look not every man on his own things. but every man also on the things of others." By drinking alcoholic beverages, aren't Christians adding to the coffers of companies which sell a product whose excesses cause much trouble? How does the believers' drinking affect his neighbour? Romans 14:21 says, "It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak." If the believer ignores such a statement, is he showing the love that is required to be shown among the "disciples"? (John 13:35)
The second part of the social question is to consider what the Scriptures actually say about the social aspect of alcohol. First Corinthians 5:11 specifically states that Christians are not to keep company with a man who calls himself a brother and is a drunkard. First Corinthians 6:10 and Galatians 5:21 state that drunkards shall not go to heaven. but shall be thrown together with those who practice other evils of the flesh. In Ephesians 5:18. we are told not to be drunk with wine but to be filled with the Spirit. Other social effects are also listed in the Old Testament, egs., Proverbs 23:29-32; 23:21; 21:17. It appears in Scripture that those who had responsibility for making decisions were to refrain from alcohol, ea., priests were to refrain (Leviticus 10:8.9); rulers were to refrain lest their judgments were affected (Proverbs 31:4-5); and bishops and deacons in the Church were not to be given wine (I Timothy 3:2-8).
The final question the Christian faces is whether or not the small social drink associates him with the excessive alcohol consumer inferred in the above. Can the Christian walk the narrow line dividing him from the heavy drinker? Or, shouldn't he consider I Corinthians 6:12, "All things are lawful unto me. but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any." Rather than trying to walk the thin line, isn't total abstinence the safest policy Again, 1 Corinthians 10:31 '*' [NO POWER OTHER THAN GOD] "Whether therefore ye eat or drink, or whatsoever ye do. do all to the glory of God." In this violent and strife-torn society, can a person, by his social drinking, really praise God and bring glory to Him while there is such trouble and heartache being caused by the same product he is imbibing? On the other hand, by totally abstaining. The believer would be protesting against the abuse of alcohol in our society today. Also, a person who abstains will never have the worry or fear of becoming an alcoholic.
Relaxation. enjoyment and happiness for the Christian should not have to be found in a bottle. It should be found in the Person of Jesus Christ; To the unbeliever, alcohol is a crutch, a crutch which the believer does not need. Psalm 16:11 says, "...in thy presence is fullness of joy; at thy right hand there are pleasures for evermore." Philippians 4:7 says, "...the peace of God. Which passeth all understanding. shall keep your hearts and minds through Christ Jesus." Our pleasures should be Spirit-directed and helpful, not harmful and selfish.
Biblical Aspect
There are 637 references to drink and drinking in the Bible, some with warnings, others with commendations.
There are 13 different words which are translated "wine." We will look briefly at five of these words, three in the Old Testament, and two in the New Testament.
Old Testament
1. Yain (Yayin) 140 times—to squeeze or press, a general term for fruit beverages like our word "drink." A common drink (Genesis 14:18); as a drink offering. (Leviticus 23:13): intoxicating (Genesis 9:21); figuratively used of wisdom (Proverbs 9:2,5): of wrath (Jeremiah 25:15); of love (Song of Solomon 1:2; 4:10) (Zondervan Pictorial Bible Dictionary).
Does refer to fermented wine (Horton).
In most of the passages in the Bible where yayin is used (83/ 138), it certainly means fermented grape juice (Unger's Bible Dictionary).
2. Tirosh 32 times associated with wheat, corn, oil, flock blessings. And signifies something. to be eaten or gathered, not liquid; evidently vine-fruit, fresh or preserved, always commended (Palmer).
- fresh grape juice (Morris. Horton).
- fresh or sweet wine: approved (Genesis 27:28; Judges 9:13; II Kings 18:32: Zechariah 9:17).
- Disapproval (Hosea 4:1) (Zondervan Pictorial Bible Dictionary).
- wine that was not fully aged (although with intoxicating properties)
(Judges 9:13: Hosea 4:11; cf. Acts 2:13), or wine when considered specifically as the product of grapes (Deuteronomy 12:17; 18:4) (International Standard Bible Encyclopedia).
- the freshly-pressed juice of the grape. May be intoxicating (Unger).
3. Shekar 42 times any drink from sources other than grapes; connected with woes. sorrows, warnings—condemned, prohibited, warned against (Palmer).
- various fermented beverages, especially beer. which was the common beverage of the Philistines (Horton).
- appears to mean "intoxicating drink" of any sort (International Standard Bible Encyclopedia).
New Testament
1. Oinos
- (Hebrew Yain) is used for both yain (general) and tirosh (vine-fruit), but not shekar (Palmer).
- means either the fresh "fruit of the vine" or its decay product, as the context may require (Morris).
- used of both wine and grape juice (meaning determined by the context) (Horton).
2. Gleukos
- "Sweet," "new wine" which seems to have been of an intoxicating nature (Acts 2:13) (Unger).
- "sweet," "new wine" (International Standard Bible Encyclopedia).
- freshly squeezed and hence unfermented grape juice (Morris).
The context, or history. indicates whether the "wine" spoken of was new (freshly squeezed) or old (fermented). The account of the Last Supper from the Gospels Matthew. Mark and Luke does not use the word "wine" but rather, "...he took the cup....fruit of the vine" (Matthew 26:27-29). The vine does not produce alcohol. Alcohol is a result of decay. The apostle Paul was the forerunner of the therapeutic value of fresh fruit juices for digestion and general health (I Timothy 5:23).
The Bible condemns the use of alcoholic beverages and exposes the sin of strong drink. Morris points out the following:
Wise individuals abstain (Proverbs 20:1).
Drunkenness leads to poverty (Proverbs 21:17: 23:21).
Drink causes sorrow, strife, gossip. heartache and redness of eyes (Proverbs 23:29,30).
Drink, although attractive, is deceiving, harmful and invokes impure thoughts
(Proverbs 23:31-33).
Strong drink is habit-forming (Proverbs 23:35).
Drink may cause others to stumble (Romans 14:21).
Drunkenness is condemnded by God (Isaiah 5:22; Galatians 5:21).
It should he noted that the wine of the New Testament is not identical to wine used today. In reality, today's wine is, in comparison to a Biblical understanding, "strong drink." This is because it is artificial fermentation, as opposed to natural fermentation, where the alcoholic content is much higher. It has been shown that in New Testament times, one would need to drink 22 glasses of wine in order to consume the large amount of alcohol in two martinis today. Norman Geisler says, "Therefore Christians ought not drink wine, beer or other alcoholic beverages for they are actually 'strong drink' and are forbidden in Scriptures."
Conclusion
Christians are very special people in every community, with extra special responsibilities toward both God and man. As spiritual individuals, important Scriptural principles govern the whole of life. Therefore, the drinking of alcoholic beverages must be considered in the light of these principles. Included in the following list are principles from the General Presbytery of the Assemblies of God:
We live with a Christian responsibility based on love and concern for God and others.
— From what we have seen in this paper, we conclude that drinking is part of
life-style that leads society in general away from the values Christianity holds as important, Surely, we can live, relax and have fun without alcohol.
- The Christian, by virtue of the Lordship of Christ, is willing to deny himself of things that might even be permissible apart from things questionable (1 Corinthians 6:12).
- The Bible warns against the consumption of intoxicating beverages (Proverbs 23:31,32; 20:1).
— Scripture indicates that consumption of intoxicating beverages impairs human judgment (Proverbs 23:35).
— Believers have an obligation to live in such a way that their influence on others will not encourage a weaker brother to follow a destructive path (Romans 14:7).
- Believers are not to trifle with that which might bring them under its power (1 Corinthians 6:12). When a person comes under the power of anything other than the control of Christ, he has rejected the Lordship of Christ.
- Believers are to abstain from all appearances of evil (I Thessalonians 5:22).
The weight of Scriptures very clearly warns against consuming Of alcoholic beverages. There are far more passages warning of t he evils of drinking than supporting moderation.
MISUSE: ANY USE CAN BE MISUSE
Christians are urged to do all to the glory of God (I Corinthians 10:31).
When we survey the havoc wrought through alcoholic beverages, it becomes clear that we cannot consume intoxicating beverages even moderately and do it to the glory of God. Any practice that abuses the human body is wrong.
Our concern for society must begin with individual believers and extend to society at large. We must consider drinking a moral and spiritual problem. Therefore, a powerful personal example and a united position are important for us as a fellowship of believers.
The principles of Scripture, when applied to our situation and culture, indicate that voluntary abstinence is the only safe and wise course for God's people to follow.
Social drinking in the Christian community is a major concern of many Church leaders. The vibrant stand in condemnation of the drinking of alcoholic beverages of a few years ago is completely gone in certain quarters. In fact, it is "fashionable" in some Christian circles to have wine or beer with dinner. The question is, "What about social drinking and the Christian?"
Social drinking has been defined as: a glass of wine to enhance a meal, a drink or two while having fun, sipping and eating, using alcohol as a beverage, drinking while talking with friends, and knowing when to say "when." In this paper, we shall consider the physical, social and Biblical aspects of the issue. Also, in the conclusion we will emphasize important principles and our final statement.
Physical Aspect
The human body is made up of millions of tiny cells of different types. '*'
Each cell is alive and has a job to do in combination with other cells. Living cells use nutrients—food—from which energy or work is gained. A group of cells of one type is called a tissue, for example, nerve tissue, connective tissue, muscle tissue. Different kinds of tissue have different special jobs and uses. Each kind can be disturbed in its work by many happenings, for example, by lack of the right kind of food, or by exposure to great heat or cold. A group of tissues may be combined in certain ways to make up an organ, as the heart or the liver. The human body is very efficient because its different tissues and organs work together, in a systematic way. to do special jobs. Each organ depends on the work of the others. If one of them is damaged or disordered, the others will suffer. What then is the effect of alcohol on the organs of the body?
* IF THE CELLS, TISSUES AND ORGANS ARE AFFECTED BY OR DISORDERED BY ANYTHING THE REST WILL ALSO SUFFER...
The most important effect is on the brain. When a man drinks an alcoholic beverage, the alcohol passes into his blood stream, mainly through the walls of his small intestine. The circulating blood brings the alcohol to the brain as well as to all the organs and tissues. A small proportion of alcohol acts directly on the brain and is enough to interfere with the work of the highest brain cells. Judgment and restraint are the first functions of the brain to be affected. The drinkers' ability to think and make decisions becomes impaired.
As more alcohol is consumed. other organs are affected and the following stages of impairment are noticed: poor muscle control. slurred speech,legs wobbling and eventually stupor and coma.
The effect of alcohol on the liver is now widely known and cirrhosis of the liver is a leading cause of death in the United States. Eighteen per 100.000 die from it.
In "Alcohol and You" ( These Times. February 1975). Penny Wheeler gives the following information: alcohol destroys brain cells and impairs intellectual functions. It has a toxic effect on the heart and causes irreparable damage to the heart muscle. In time, it precipitates total degeneration of the liver, intestines, lungs. pancreas, endocrine glands, sex glands, and bone tissue. It causes polyineuritis or inflammation of the nerves, and it leaves the body susceptible to infectious disease by decreasing the production of both white and red blood cells.
"Alcohol, even moderation, speeds up the destruction of nerve cells and initiates senility earlier in the life of any drinking man—or woman," says Dr. Melvin H. Knisely, head of a South Carolina research team. "Alcohol," Dr. Knisely explains, "forms an adhesive substance in the blood cells which cuts off blood cells from their oxygen supply. The trapped cells eventually die, affecting the heart, liver and brain. As more nerve cells are destroyed, senility sets in. There is no such thing as an innocent cocktail." Dr. Knisely himself has given up alcohol as a result of his findings.
What should all this mean to millions who are moderate or social drinkers? The cells they lose are irreplaceable. The only difference between this loss of brain cells and that of the heavy drinker is one of degree.
In Conclusion, some Biblical references of the effects of alcohol on the body are: Leviticus 10:8-11 (alcohol confuses right and wrong); Judges 13:2-14,24 (alcohol is a life-germ poison and tends to affect the unborn child), Proverbs 31:1-5 (alcohol causes loss of memory, impairs judgment), and Ezekiel 44:21 (alcohol causes loss of reverence and respect). "THESE ARE IMPORTANT VERSES"
Social Aspect
In consideration of the social aspect of drinking alcoholic beverages, we have to consider first the social reasons given for consuming such beverages. The main reasons given are that it provides relaxation and enjoyment, and allows social relationships to be less formal with friends. A Christian deciding on whether to partake of alcohol or not must, in the above context, weigh some social facts about the use of alcohol as well as some statements which the Scriptures make that relate to alcohol in society.
First, some social facts:
- Upward of 50 percent of violent crimes are alcohol-related.
- A very high percentage of divorces is alcohol-related.
- One-third of all Canadian drownings involves alcohol.
- Thirty percent of all male admissions to the Waterford Hospital (the provincial
institute for mental disorders) is for alcoholism.
- Half of all traffic fatalities, and one-third of all injuries are alcohol-related.
- More than one-third of suicides involves alcohol.
In a workshop given in the Central Newfoundland area in February 1980, the Gander R.C.M.P. gave the following statistics. Alcohol resulted in:
61% of murder crimes
30% of suicides
34% of rapes
60% of child abuse
29% of other sex crimes
The question a Christian has to ask in the light of the above facts is whether his social drinking associates him with the use of an item which causes such heartache and trouble in our society today. Philippians 2:4 says, "Look not every man on his own things. but every man also on the things of others." By drinking alcoholic beverages, aren't Christians adding to the coffers of companies which sell a product whose excesses cause much trouble? How does the believers' drinking affect his neighbour? Romans 14:21 says, "It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak." If the believer ignores such a statement, is he showing the love that is required to be shown among the "disciples"? (John 13:35)
The second part of the social question is to consider what the Scriptures actually say about the social aspect of alcohol. First Corinthians 5:11 specifically states that Christians are not to keep company with a man who calls himself a brother and is a drunkard. First Corinthians 6:10 and Galatians 5:21 state that drunkards shall not go to heaven. but shall be thrown together with those who practice other evils of the flesh. In Ephesians 5:18. we are told not to be drunk with wine but to be filled with the Spirit. Other social effects are also listed in the Old Testament, egs., Proverbs 23:29-32; 23:21; 21:17. It appears in Scripture that those who had responsibility for making decisions were to refrain from alcohol, ea., priests were to refrain (Leviticus 10:8.9); rulers were to refrain lest their judgments were affected (Proverbs 31:4-5); and bishops and deacons in the Church were not to be given wine (I Timothy 3:2-8).
The final question the Christian faces is whether or not the small social drink associates him with the excessive alcohol consumer inferred in the above. Can the Christian walk the narrow line dividing him from the heavy drinker? Or, shouldn't he consider I Corinthians 6:12, "All things are lawful unto me. but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any." Rather than trying to walk the thin line, isn't total abstinence the safest policy Again, 1 Corinthians 10:31 '*' [NO POWER OTHER THAN GOD] "Whether therefore ye eat or drink, or whatsoever ye do. do all to the glory of God." In this violent and strife-torn society, can a person, by his social drinking, really praise God and bring glory to Him while there is such trouble and heartache being caused by the same product he is imbibing? On the other hand, by totally abstaining. The believer would be protesting against the abuse of alcohol in our society today. Also, a person who abstains will never have the worry or fear of becoming an alcoholic.
Relaxation. enjoyment and happiness for the Christian should not have to be found in a bottle. It should be found in the Person of Jesus Christ; To the unbeliever, alcohol is a crutch, a crutch which the believer does not need. Psalm 16:11 says, "...in thy presence is fullness of joy; at thy right hand there are pleasures for evermore." Philippians 4:7 says, "...the peace of God. Which passeth all understanding. shall keep your hearts and minds through Christ Jesus." Our pleasures should be Spirit-directed and helpful, not harmful and selfish.
Biblical Aspect
There are 637 references to drink and drinking in the Bible, some with warnings, others with commendations.
There are 13 different words which are translated "wine." We will look briefly at five of these words, three in the Old Testament, and two in the New Testament.
Old Testament
1. Yain (Yayin) 140 times—to squeeze or press, a general term for fruit beverages like our word "drink." A common drink (Genesis 14:18); as a drink offering. (Leviticus 23:13): intoxicating (Genesis 9:21); figuratively used of wisdom (Proverbs 9:2,5): of wrath (Jeremiah 25:15); of love (Song of Solomon 1:2; 4:10) (Zondervan Pictorial Bible Dictionary).
Does refer to fermented wine (Horton).
In most of the passages in the Bible where yayin is used (83/ 138), it certainly means fermented grape juice (Unger's Bible Dictionary).
2. Tirosh 32 times associated with wheat, corn, oil, flock blessings. And signifies something. to be eaten or gathered, not liquid; evidently vine-fruit, fresh or preserved, always commended (Palmer).
- fresh grape juice (Morris. Horton).
- fresh or sweet wine: approved (Genesis 27:28; Judges 9:13; II Kings 18:32: Zechariah 9:17).
- Disapproval (Hosea 4:1) (Zondervan Pictorial Bible Dictionary).
- wine that was not fully aged (although with intoxicating properties)
(Judges 9:13: Hosea 4:11; cf. Acts 2:13), or wine when considered specifically as the product of grapes (Deuteronomy 12:17; 18:4) (International Standard Bible Encyclopedia).
- the freshly-pressed juice of the grape. May be intoxicating (Unger).
3. Shekar 42 times any drink from sources other than grapes; connected with woes. sorrows, warnings—condemned, prohibited, warned against (Palmer).
- various fermented beverages, especially beer. which was the common beverage of the Philistines (Horton).
- appears to mean "intoxicating drink" of any sort (International Standard Bible Encyclopedia).
New Testament
1. Oinos
- (Hebrew Yain) is used for both yain (general) and tirosh (vine-fruit), but not shekar (Palmer).
- means either the fresh "fruit of the vine" or its decay product, as the context may require (Morris).
- used of both wine and grape juice (meaning determined by the context) (Horton).
2. Gleukos
- "Sweet," "new wine" which seems to have been of an intoxicating nature (Acts 2:13) (Unger).
- "sweet," "new wine" (International Standard Bible Encyclopedia).
- freshly squeezed and hence unfermented grape juice (Morris).
The context, or history. indicates whether the "wine" spoken of was new (freshly squeezed) or old (fermented). The account of the Last Supper from the Gospels Matthew. Mark and Luke does not use the word "wine" but rather, "...he took the cup....fruit of the vine" (Matthew 26:27-29). The vine does not produce alcohol. Alcohol is a result of decay. The apostle Paul was the forerunner of the therapeutic value of fresh fruit juices for digestion and general health (I Timothy 5:23).
The Bible condemns the use of alcoholic beverages and exposes the sin of strong drink. Morris points out the following:
Wise individuals abstain (Proverbs 20:1).
Drunkenness leads to poverty (Proverbs 21:17: 23:21).
Drink causes sorrow, strife, gossip. heartache and redness of eyes (Proverbs 23:29,30).
Drink, although attractive, is deceiving, harmful and invokes impure thoughts
(Proverbs 23:31-33).
Strong drink is habit-forming (Proverbs 23:35).
Drink may cause others to stumble (Romans 14:21).
Drunkenness is condemnded by God (Isaiah 5:22; Galatians 5:21).
It should he noted that the wine of the New Testament is not identical to wine used today. In reality, today's wine is, in comparison to a Biblical understanding, "strong drink." This is because it is artificial fermentation, as opposed to natural fermentation, where the alcoholic content is much higher. It has been shown that in New Testament times, one would need to drink 22 glasses of wine in order to consume the large amount of alcohol in two martinis today. Norman Geisler says, "Therefore Christians ought not drink wine, beer or other alcoholic beverages for they are actually 'strong drink' and are forbidden in Scriptures."
Conclusion
Christians are very special people in every community, with extra special responsibilities toward both God and man. As spiritual individuals, important Scriptural principles govern the whole of life. Therefore, the drinking of alcoholic beverages must be considered in the light of these principles. Included in the following list are principles from the General Presbytery of the Assemblies of God:
We live with a Christian responsibility based on love and concern for God and others.
— From what we have seen in this paper, we conclude that drinking is part of
life-style that leads society in general away from the values Christianity holds as important, Surely, we can live, relax and have fun without alcohol.
- The Christian, by virtue of the Lordship of Christ, is willing to deny himself of things that might even be permissible apart from things questionable (1 Corinthians 6:12).
- The Bible warns against the consumption of intoxicating beverages (Proverbs 23:31,32; 20:1).
— Scripture indicates that consumption of intoxicating beverages impairs human judgment (Proverbs 23:35).
— Believers have an obligation to live in such a way that their influence on others will not encourage a weaker brother to follow a destructive path (Romans 14:7).
- Believers are not to trifle with that which might bring them under its power (1 Corinthians 6:12). When a person comes under the power of anything other than the control of Christ, he has rejected the Lordship of Christ.
- Believers are to abstain from all appearances of evil (I Thessalonians 5:22).
The weight of Scriptures very clearly warns against consuming Of alcoholic beverages. There are far more passages warning of t he evils of drinking than supporting moderation.
MISUSE: ANY USE CAN BE MISUSE
Christians are urged to do all to the glory of God (I Corinthians 10:31).
When we survey the havoc wrought through alcoholic beverages, it becomes clear that we cannot consume intoxicating beverages even moderately and do it to the glory of God. Any practice that abuses the human body is wrong.
Our concern for society must begin with individual believers and extend to society at large. We must consider drinking a moral and spiritual problem. Therefore, a powerful personal example and a united position are important for us as a fellowship of believers.
The principles of Scripture, when applied to our situation and culture, indicate that voluntary abstinence is the only safe and wise course for God's people to follow.
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