Analysis: blasphemy features over 50 times in the New Testament where it has both religious and non-religious connotations
The modern English term "blasphemy" carries inherent religious connotations. Merriam-Webster defines the noun as "the act of insulting or showing contempt or lack of reverence for God, the act of claiming divine attributes, or showing irreverence for something sacred."
"Blasphemy" derives from the Greek term blasphemia and the verb blasphemeo, which have a wide range of meaning, including defaming, slandering, reviling, or acting irreverently toward some authority. The verb "to blaspheme" occurs 34 times in the New Testament and its corresponding nouns 22 times. For example, when the Ephesian silversmiths riot in Acts 19, the town clerk who dismisses the crowd asserts that Paul and his associates are not "blasphemers of our goddess," Artemis, meaning that they did not revile her or bring reputation into disrepute.
Jesus himself is accused of blasphemy in Matthew 9:3 for forgiving the sins of the paralysed man, usurping God’s authority as the one with the power to forgive sins. When Jesus subsequently heals the man, the crowd responds in fear because the miracle is vindication that God has delegated his authority to Jesus. According to Matthew, not all accusations of blasphemy are warranted; Jesus’ accusers are the ones who appear foolish. The accusers ironically become the blasphemers.
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From RTÉ News, chairperson of the Referendum Commission Ms Justice Isobel Kennedy discusses the upcoming referendum on blasphemy
Further, Jesus is blasphemed for being a failed king. At the crucifixion in Luke, after we are told that Jesus is being executed for being "the King of the Jews" (Luke 23:38), one of the criminals being crucified alongside him – certainly not a position of moral authority – blasphemes Jesus: "Are you not the anointed king? Save yourself and us" (23:39).
Most English translations use the word "derided" or "railed at" instead of the archaic "blaspheme" precisely because Jesus is being reviled for donning the airs of royalty. Again, the irony of the Gospel narratives are on full display: one of the thieves crucified beside Jesus blaspheme him as a royal pretender, but the Gospels make clear that Jesus brings about God’s kingdom through his death. Again, the blasphemers play the fool.
But "blasphemy" also has non-religious connotations in the New Testament and a range of meanings that have nothing to with God or his authority. In the letter to Titus, the author adjures readers to be submissive and obedient to rulers and authorities, to blaspheme no one, and to show courtesy to all people (3:1-2). Again "blaspheme" here is often translated as "speak evil," which makes this nuance of the Greek word difficult to discern for modern readers. Interestingly, Titus shows again the relationship between kings, rulers, governments and blasphemy.
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From RTÉ Radio One's Today With Sean O'Rourke show, Dr. Ali Salem of the Islamic Cultural Centre of Ireland and Michael Nugent of Atheist Ireland discuss blasphemy
It is no coincidence that the prohibition of blaspheming others is juxtaposed to commands to obey rulers. Interpersonal conflict and the reviling of authority undermines governmental and societal structures, which in the case of the New Testament is the Roman Empire. In this light, it is no surprise that the framers of the Irish constitution set a prohibition against blasphemous speech next to a prohibition against sedition. Both undermine the government’s legitimacy, especially in a context like the late 1930s where religious identity was so closely tied to Irish identity.
While blasphemy in the New Testament usually describes speech against kings and rulers, God, God’s name, and things that belong to him, it also applies to more basic forms of interpersonal conflict. Prohibitions against slander, defamation, reviling, and disrespect often rely on the language of blaspheming.
Blasphemy in the New Testament is an ancillary concern at best
The connotations of modern usage of the word "blasphemy" map imperfectly onto ancient usage. The New Testament often uses the language of blaspheming in an ironic way: those who accuse others of blasphemy, assuming to act in God’s best interest, are in fact the ones who have it all wrong.
READ: A guide to the referendum on blasphemy
The New Testament presents blasphemy as either a foolhardy accusation, especially when made against Jesus, or as an aspect of interpersonal behaviour to be avoided. In this sense, the New Testament is "against" blasphemy or charges of blasphemy, but not as a legal concept. And blasphemy in the New Testament is an ancillary concern at best, supplanted by more pressing issues like the coming of God’s kingdom, economic, social, and interpersonal justice, care for the poor and downtrodden and the fleshing out of what it means to live a life of faith.
The views expressed here are those of the author and do not represent or reflect the views of RTÉ
