The damage wrought by such indulgence is apparent to all, and numerous writings within the Church explore the consequences of drunkenness. However, we will briefly address a relevant point.
The ancient Greek philosopher Anaharsis observed that the vine produces three clusters: the first brings pleasure, the second intoxication, and the third sorrow. He explained that moderate consumption of wine is enjoyable and beneficial, as it quenches thirst, aids digestion, and uplifts the spirit. Conversely, excessive drinking leads to drunkenness, incites quarrels, stirs up anger, and results in conflict, followed inevitably by deep sorrow. If we were to analyze the ramifications of drunkenness in greater depth, we would find that what is often deemed a single grape produces multiple clusters of moral decay, inflicting harm rather than benefit—indeed, we might identify ten such clusters.
While we may liken drunkenness to a grape, let it not be regarded as a fruitful one, for, as the prophet Moses writes in Deuteronomy, "Of the grapes of Sodom are their grapes, and their vine is from Gomorrah; their cluster is a cluster of gall, their cluster of sorrow; the fury of serpents is their wine, and the fury of asps is unhealable" (Deuteronomy 32:32-33). Truly, drunkenness embodies the malignancy of Sodom and Gomorrah, yielding only bitterness and pain, as one can tell from the quality of the garden based on its fruit (Luke 6:43-44).
The first consequence of drunkenness is the darkening of the mind, leading to a distortion of intellect and the loss of memory. The influence of alcohol can cloud judgment and confuse thoughts, often resulting in individuals who forget themselves in a state of inebriation and are unaware of their actions or words, akin to the deranged. In such instances, the words from Proverbs become true: "I have been beaten, and have no pain; I have been scolded, but I have no understanding" (Proverbs 23:35).
Another outcome is the loss of shame; for the inebriated person feels no embarrassment and, in that state, utters profane, blasphemous, and ridiculous words, which are not fit for virtuous ears. His speech resembles a filthy stable overflowing with refuse, while his tongue becomes a tool for spreading that contamination. The heart of such an individual is a storehouse of evils, producing nothing good, as the Gospel states: "A wicked man out of the evil treasure of his heart brings forth evil; for out of the abundance of the heart, his mouth speaks" (Luke 6:45).
The third consequence is a breach of confidentiality; whatever the sober individual retains in silence—including personal secrets or those entrusted to him—the drunken person reveals indiscriminately. He recalls forgotten events and brings them back to light as if resurrecting the past. He resembles a fermentation vessel, where yeast rises with heat, forcing its contents out. Similarly, the intoxicated individual’s secrets bubble to the surface as he divulges them, paralleling how food is ejected after heavy drinking.
The fourth danger posed by the intoxicating fruit of Sodom and Gomorrah is the dissolution of self-control, leading to unrestrained lust. This is why the apostle urges: "Do not be drunk with wine, in which is dissipation" (Eph. 5:18), and St. Basil the Great observes that wine can incite such passions that far exceed even those found in brute beasts, which do not stray from natural bounds.
The fifth expression of this toxic cluster is wrath, animosity, quarrels, and violence. The prophet Hosea declares: "The princes have begun to be furious with wine; not only the princes, but also the common people, filled with wine, rise up against one another with fury" (Hosea 7:5-7). The Preacher provides a warning: "Who has woe? Who has sorrows? Who has strife? Who has complaints? Who has bruises without cause? Who has red eyes? Those who linger long at the wine" (Proverbs 23:29-30). Sirach also advises: "Do not be emboldened by wine; for wine has destroyed many. The furnace tempts iron, but wine tempts the proud in their heart" (Sirach 31:29-30), and mentions again: "Woe to souls that drink much wine; anger and slander shall amplify the fury of the madman" (Sir. 31:34-35).
The sixth manifestation of drunkenness is physical decline, marked by diminished health, weakened strength, tremors in hands, headaches, visual impairment, stomach distress, and ultimately, untimely death. The seventh outcome is the waste of possessions and the downfall of one’s financial standing, for "He that worketh drunkenness shall not be rich" (Sirach 19:1). Countless individuals have deteriorated from abundance to utter want, as exemplified by the prodigal son (Luke 15:12-17).
The eighth bitter fruit is the loss of salvation; inebriation erodes spiritual treasures just as it does material ones, leading individuals to commit sins they would otherwise fear or shun. A story in the Paterik recounts an Egyptian hermit who was tempted by a demon to commit one of three sins: murder, fornication, or drunkenness. Assuming that getting drunk was a minor offense, he yielded to temptation but subsequently fell into moral destruction by committing all three sins. What he had once abhorred when sober, he did without hesitation while intoxicated, thus undermining years of virtuous toil. Thankfully, through genuine repentance, he was able to reclaim his lost virtues, which God's mercy allowed.
This demonstrates how drunkenness can lead one into a web of sin, stripping away salvation and virtue— as St. Chrysostom notes, drunkenness can obliterate chastity, shame, reason, gentleness, and humility, plunging one into lawlessness. Can the individual who relinquishes all virtues through alcohol expect to retain their salvation? The Apostle is clear: "Drunkards shall not inherit the kingdom of God" (1 Cor. 6:10).
The ninth effect is the anger of God, for the inebriated sinner invites divine wrath through disobedience. The prophet Isaiah proclaims: "Woe to those who rise early in the morning, that they may follow strong drink; who continue until night till wine inflames them. They harp and stringed instruments, tambourine and flute, and wine are in their feasts; but they do not regard the work of the Lord" (Isaiah 5:11-12). Likewise, the prophet Jeremiah warns: "Drink, and be drunk, and fall and rise no more from the plague which I will send among you" (Jeremiah 25:27).
The final and most dreadful result of drunkenness is the certain ruin of the soul. While other sinners may confront their misdeeds in sober reflection at life’s end, how can a drunken person repent when he is unaware of his perilous state? Gehenna is unavoidable for those who depart this life without contrition. These are the clusters of Sodom and Gomorrah's grapes—drunkenness—whose initial sweetness ultimately transforms into bitter gall and poisonous venom. This discourse is not a condemnation of wine itself, which was created by God for joy and health, but rather an admonition against the vice of drunkenness.
Let us heed the words of St. Chrysostom: "Wine is given that we may rejoice, not become outrageous; to laugh, not to mock; to maintain health, not to foster illness; to support the flesh, not to ruin the spirit." He further elaborates in another teaching that "drunkenness arises not from wine itself, but from excessive consumption. Wine is intended solely for bodily wellness, which is harmed by overindulgence." From these insights, it is clear that the vice lies in excess, not in the beverage itself. St. Chrysostom even imparts that the immoderate drinker, compared to dogs or donkeys, is more disgraceful; for animals consume only as much as they require, never overstepping their natural limits. In contrast, a drunken man, devoid of restraint, imprudently fills himself to excess, causing personal harm.
THEOSIS