O chrześcijańskie rozumienie trzeźwości

Abstract

The article discusses New Testament texts related to the issue of sobriety as understood in its narrow and broad sense. The enlisting of technical terminology related to sobriety is followed by a discussion of the texts which accentuate an eschatological motif of sobriety understood as watchfulness. Consecutive texts under analysis (Rom 13, 13, Tit 2, 2-3) carry admonition for not indulging too freely in alcoholic beverages, while others (1 Pet 1, 13; 4, 7; 5, 8) are a call to be sober in a figurative sense. Finally, sobriety as required of servants of the Church (1 Tim 3, 2-5.8-13; Tit 1, 5-9) is discussed and lastly – as based on two texts (1 Tim 5, 23; 2 Tim 4,1-5) – the issue of abstinence and sobriety in Timothy. Text analysis leads to a conclusion that the subject of sobriety is present in Corpus Paulinum (1 Thes; Rom; 1-2 Tim; Tit) and in the First Letter of Peter. Sobriety is understood in a literal as well as in a figurative (broader) sense. The first case considers freedom from addiction to alcohol, refraining from its excessive consumption or the behaviour influenced by or resulting from drinking. Sobriety in the figurative, or broader, meaning is the attitude which can be termed as watchfulness and reasonableness resulting from religious motives and for religious and moral matters. The analysis of the New Testament texts related to sobriety leads us to a conclusion that a Christian has to be sober in three meanings of the word. Temperance in alcoholic beverages consumption and freedom from addiction to alcohol are a must. Participation in drinking-bouts or feasts which revolve around the idea of drunkenness and gluttony is unthinkable. A Christian is called to this effort of spirit which is termed as 'sobriety' The effort and the attitude of sobriety, which results from it, relates to a lifestyle, the opposite of which is indifference, lack of consciousness and alertness. A sober Christian makes proper assessment of the reality and takes responsible decisions. Finally, sobriety is expressed in a proper attitude towards evil. Sobriety in the double meaning of the word is in a special way required of those who undertake any function in the Church. Those who are leaders of a community must be considered here since they have a real influence on the quality of its life. On a bishop's or a presbyter's sobriety – in the double meaning of the word – depends not only the moral condition of the Church but also the profile of teaching. Sobriety is required of candidates to deacon positions; it is also desired in people respected by a community (old men and women). The motivation for Christian sobriety is first of all of religious nature, and more specifically, of historic and redemptive nature. It assumes the knowledge of the basic message of redemption and its consequences for living. It is with regard to the certain second coming of the Lord that sobriety is indispensable; indeed it should be perfected with the passing of time. Another motif for the attitude of sobriety is well being of a community and its individual members. It concerns especially its responsible members, those who have an influence on its functioning. The third motif for remaining in sobriety is the personal well-being, which is threatened by evil.