Nay, said the monk, I do a great deal more than that; for whilst we are in despatching our matins and anniversaries in the choir, I make withal some crossbow-strings, polish glass bottles and bolts, I twist lines and weave purse nets wherein to catch coneys. I am never idle. But now, hither come, some drink, some drink here! Bring the fruit. These chestnuts are of the wood of Estrox, and with good new wine are able to make you a fine cracker and composer of bum-sonnets. You are not as yet, it seems, well moistened in this house with the sweet wine and must. By G—, I drink to all men freely, and at all fords, like a proctor or promoter’s horse.
Friar John going on to explain more of what he does rather than just being the model of how a monk is supposed to act reveals that he is as human as those who aren't monks. He is "never idle," both doing labor for the church or himself and an avid drinker for wine, maybe even an alcoholic at today's standards. Later in the passage, he's shown to be lustful and capapable of violence. This humanization makes it clear to the readers to not idolize people in positions like these, for they are just as human as you. However, that doesn't make these faults as bad as the scholars in Rabelias's time make them out to be. Rabelias himself has said that he struggles with constantly needing to learn and understand more of the lessons' he's told while also being a man that enjoys the worldly pleasures around him (Merritt par. 14-15).
Merritt, Yvonne. “The Unquenchable Thirst to Understand: Francois Rabelais’ Satire of Medieval and Renaissance Learning In Gargantua and Pantagruel .” Ampersand, 1999, itech.fgcu.edu/&/issues/vol2/issue2/rabelais.htm.