Catholic Encyclopedia: Blasphemy
(Greek <blaptein>, "to injure", and <pheme>, "reputation") signifies etymologically
gross irreverence towards any person or thing worthy of exalted esteem. In this broad
sense the term is used by Bacon when in his "Advancement of Learning" he speaks of
"blasphemy against learning". St. Paul tells of being blasphemed (I Cor., iv, 13) and the
Latin Vulgate employs the word <blasphemare> to designate abusive language
directed either against a people at large (II Kings, xxi, 21; I Par., xx, 7) or against
individuals (I Cor., x, 30; Tit., iii, 2).
MEANING
While etymologically blasphemy may denote the derogation of the honour due to a
creature as well as of that belonging to God, in its strict acceptation it is used only in the
latter sense. Hence it has been defined by Suarez as "any word of malediction,
reproach, or contumely pronounced against God: (De Relig., tract. iii, lib. I, cap. iv, n.
1). It is to be noted that according to the definition (1) blasphemy is set down as a
word, for ordinarily it is expressed in speech, though it may be committed in thought
or in act. Being primarily a sin of the tongue, it will be seen to be opposed directly to
the religious act of praising God. (2) It is said to be against God, though this may be
only mediately, as when the contumelious word is spoken of the saints or of sacred
things, because of the relationship they sustain to God and His service.
Blasphemy, by reason of the significance of the words with which it is expressed, may
be of three kinds. It is heretical when the insult to God involves a declaration that is
against faith, as in the assertion: "God is cruel and unjust" or "The noblest work of man
is God". It is imprecatory when it would cry a malediction upon the Supreme Being as
when one would say: "Away with God". It is simply contumacious when it is wholly
made up of contempt of, or indignation towards, God, as in the blasphemy of Julian the
Apostate: "Thou has conquered, O Galilaean". Again, blasphemy may be (1) either
direct, as when the one blaspheming formally intends to dishonour the Divinity, or (2)
indirect, as when without such intention blasphemous words are used with advertence
to their import.
THE MALICE OF BLASPHEMY
Blasphemy is a sin against the virtue of religion by which we render to God the honour
due to Him as our first beginning an last end. St. Thomas says that it is to be regarded
as a sin against faith inasmuch as by it we attribute to God that which does not belong
to Him, or deny Him that which is His (II-II, Q. xiii, art. I). De Lugo and others deny
that this is an essential element in blasphemy (De just. et jure caeterisque virt. card., lib.
II, c. xiv, disp. v, n. 26), but as Escobar (Theol. mor., lib. xxviii, c. xxxii, n. 716 sqq.)
observes, the contention on this point concerns words only, since the followers of St.
Thomas see in the contempt expressed in blasphemy the implication that God is
contemptible--an implication in which all will allow there is attributed to God that
which does not belong to Him. What is here said is of blasphemy in general;
manifestly that form of the sin described above as heretical is not only opposed to the
virtue of religion but that of faith as well. Blasphemy is of its whole nature (<ex toto
genere suo>) a mortal sin, the gravest that may be committed against religion. The
seriousness of an affront is proportioned to the dignity of the person towards whom it
is directed. Since then the insult in blasphemy is offered to the ineffable majesty of
God, the degree of its heinousness must be evident. Nevertheless because of slight or
no advertence blasphemy may be either a venial sin only or no sin at all. Thus many
expressions voiced in anger escape the enormity of a grave sin, except as is clear, when
the anger is vented upon God. Again, in the case where blasphemous speech is uttered
inadvertently, through force of habit, a grave sin is not committed as long as earnest
resistance is made to the habit. If, however, no such effort is put forth there cannot but
be grave guilt, though a mortal sin is not committed on the occasion of each and every
blasphemous outburst. It has been said that heretical blasphemy besides a content
directed against religion has that which is opposed to the virtue of faith. Similarly,
imprecatory blasphemy is besides a violation of charity. These forms of the sin being
specifically distinct from the simpler kind, it is necessary to specify their character in
confession. Whether blasphemy has been direct or indirect, however, calls not for
specification on the part of the penitent, since both these forms are specifically the
same, though clearly differing in the degree of malice. The question has been raised
whether blasphemy against the saints differs in kind from that uttered immediately
against God. While De Lugo thinks that such a difference obtains (De Poenit., disp. xvi,
n. 178 sqq.) the opposite opinion of St. Alphonsus seems more tenable, for as the latter
theologian observes, the saints, ordinarily speaking, are not blasphemed because of
their own excellence but because of their close relationship to God (Theol. Moral., lib.
IV, n. 132).
THE PENALTIES ATTACHED TO BLASPHEMY
In the Old Law the blasphemer was punished by death. So God appointed on the
occasion of the blasphemy of Salumith's son: "The man that curseth His God, shall bear
his sin: And he that blasphemeth the name of the Lord, dying let him die: all the
multitude shall stone him, whether he be a native or a stranger. He that blasphemeth
the name of the Lord, dying let him die" (Lev., xxiv, 15-16). Upon hearing blasphemy
the Jews were wont in detestation of the crime to rend their clothes (IV Kings, xviii, 37,
xix, l; Matt., xxvi, 65).
Among the Athenians blasphemy was actionable and according to Plutarch, Alcibiades
was made to suffer the confiscation of his goods for ridiculing the rites of Ceres and
Proserpine (Plutarch, Alcibiades). Among the ancient Romans blasphemy was
punishable, though not by death. In the time of Justinian we find most severe
enactments against this sin. In a constitution of A. D. 538 the people are called upon to
abstain from blasphemy, which provokes God to anger. The prefect of the city is
commanded to apprehend all such as shall persist in their offence after this admonition
and put them to death, that so the city and the empire may not suffer because of their
impiety (Auth. Col., Tit. vii, 7 November). Among the Visigoths, anyone blaspheming
the name of Christ or expressing contempt of the Trinity had his head shorn, was
subjected to a hundred stripes, and suffered perpetual imprisonment in chains. Among
the Franks, according to a law enacted at the Diet of Aachen, A. D. 818, this sin was a
capital offence. In the Gospels blasphemy is described as one of "the things that defile a
man" (Matt., xv, 20; Mark, vii, 21-23).
Medieval canon law punished the blasphemer most severely. By a decree of the
thirteenth century one convicted of blasphemy was compelled to stand at the door of
the church during the solemnities of the Mass for seven Sundays, and on the last of
these days, divested of cloak and shoes, he was to appear with a rope about his neck.
Obligations of fasting and alms-giving were likewise imposed under heaviest penalties
(Decret., lib. V, tit. xxvi). The rigours of the ancient discipline were insisted upon by
Pius V in his Constitution "Cum primum apostolatus" (p. 10). According to the law
herein laid down, the layman found guilty of blasphemy was fined. The fine was
increased upon his second offence, and upon his third he was sent into exile. If unable
to pay the fine, he was upon the first conviction condemned to stand before the door of
the church, his hands tied behind him. For the second offence he was flogged, and for
the third his tongue was pierced, and he was sentenced to the galleys. The
blasphemous cleric, if possessed of a benefice, lost upon his first offence a year's
income; upon his second he was deprived of his benefice and exiled. If enjoying no
benefice, he was first subjected to a fine and bodily punishment; on repeating the
offence he was imprisoned, and still persisting, he was degraded and condemned to
the galleys.
BLASPHEMY IN CIVIL LAW
Blasphemy cognizable by common law is defined by Blackstone to be "denying the
being or providence of God, contumelious reproaches of our Saviour Jesus Christ,
profane scoffing at the Holy Scripture, or exposing it to contempt or ridicule". The
United States once had many penal statutes against blasphemy, which were declared
constitutional as not subversive of the freedom of speech or liberty of the press (Am.
and Eng. Ency. of Law, Vol. IV, 582). In the American Decisions (Vol. V, 335) we read
that "Christianity being recognized by law therefore blasphemy against God and
profane ridicule of Christ or the Holy Scriptures are punishable at Common Law",
Accordingly where one uttered the following words "Jesus Christ was a bastard and his
mother was a whore", it was held to be a public offence, punishable by the common
law. The defendant found guilty by the court of common pleas of the blasphemy above
quoted was sentenced to imprisonment for three months and to pay a fine of five
hundred dollars.
ST. THOMAS AQUINAS, Sum. Theol., II-II, Q. xiii, a. 3; Q. ev. a, 2ad, 3am; Q. lxxx, a. 3;
I-II, Q. x, a. 2; ST. LIGUORI, Theol. moral., lib. IV, tract. ii, c. i
JOHN WEBSTER MELODY
Transcribed by Janet Grayson
Taken from the New Advent Web Page (www.knight.org/advent).
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