Dealing with Blasphemous Thoughts During Prayer and Worship

Blasphemy, in its broadest sense, encompasses not only speaking evil of God but also any form of calumny or abuse directed towards Him or His people ^[1]. The challenge of dealing with blasphemous thoughts during prayer and worship is a significant one, as it involves navigating the complexities of human emotions, spiritual struggles, and the pursuit of a genuine relationship with God.

The biblical understanding of blasphemy is multifaceted. It includes direct verbal attacks against God, as seen in various Psalms and prophetic writings (Ps. 74:18; Isa. 52:5) ^[1]. The New Testament also records instances where Jesus was accused of blasphemy for claiming to be the Son of God (Matt. 26:65) ^[1]. Moreover, blasphemy against the Holy Spirit is considered a grave offense, described as an unpardonable sin in the Synoptic Gospels (Matt. 12:31-32; Mark 3:28-29; Luke 12:10) ^[2].

In the context of prayer and worship, the presence of blasphemous thoughts poses a considerable challenge. According to John Calvin, prayer should be characterized by a sincere and ardent desire for what is being asked, accompanied by a serious consideration of one's needs ^[10]. However, the intrusion of blasphemous thoughts can disrupt this sincerity and ardor, creating a sense of spiritual turmoil.

The early Church Fathers and later Christian theologians have offered guidance on how to navigate such spiritual struggles. Augustine, for instance, emphasizes the importance of understanding the nature of prayer and the need to prepare one's soul before praying, as advised in Sirach 18:23 ^{[5, 7]}. He also discusses the issue of blasphemy against the Holy Spirit, highlighting the complexity of interpreting the relevant biblical passages ^[8].

One tradition holds that the key to dealing with blasphemous thoughts during prayer lies in cultivating a mindset that is focused on God and aware of His presence ^[6]. Calvin suggests that the mind should be "wholly intent on prayer" and "borne and raised above itself" to achieve a state of genuine communion with God ^[6]. This involves laying aside carnal thoughts and cares that might interfere with the contemplation of God.

The practice of prayer itself is described in various biblical passages as a means of addressing one's spiritual struggles, including the presence of evil or blasphemous thoughts. Psalms 141:5 and 25:18 illustrate the psalmist's desire for correction and the removal of sin, demonstrating a willingness to engage with God even in the midst of spiritual challenge ^{[3, 4]}.

In dealing with blasphemous thoughts, the emphasis is on maintaining a humble and repentant heart. According to Hippolytus, Cyprian, and Novatian, the breast should be "closed against the adversary, and be open to God alone" during prayer, ensuring that one's heart and mind are aligned with their words ^[9]. This advice underscores the importance of sincerity and purity of intention in prayer.

The Catholic tradition, as represented by Thomas Aquinas, views blasphemy as a sin that disparages God's goodness. Aquinas argues that blasphemy involves denying something that befits God or attributing to Him something that does not befit Him, thereby detracting from His perfection ^[11].

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Blasphemy — In the sense of speaking evil of God this word is found in Ps. 74:18; Isa. 52:5; Rom. 2:24; Rev. 13:1, 6; 16:9, 11, 21. It denotes also any kind of calumny, or evil-speaking, or abuse (1 Kings 21:10; Acts 13:45; 18:6, etc.). Our Lord was accused of blasphemy when he claimed to be the Son of God (Matt. 26:65; comp. Matt. 9:3; Mark 2:7). They who deny his Messiahship blaspheme Jesus (Luke 22:65; John 10:36). Blasphemy against the Holy Ghost (Matt. 12:31, 32; Mark 3:28, 29; Luke 12:10) is regarded by some as a continued and obstinate rejection of the gospel,”
Torrey's Topical Textbook “Torrey's Topical Textbook: Offences Against the Holy Spirit — Exhortations against -- Eph 4:30; 1Th 5:19. Exhibited in Tempting him. -- Ac 5:9. Vexing him. -- Isa 63:10. Grieving him. -- Eph 4:30. Quenching him. -- 1Th 5:19. Lying to him. -- Ac 5:3,4. Resisting him. -- Ac 7:51. Undervaluing His gifts. -- Ac 8:19,20. Danger of trifling with the Holy Spirit. -- Heb 6:4-6. Doing despite to him. -- Heb 10:29. Disregarding His testimony. -- Ne 9:30. Blasphemy against him, unpardonable -- Mt 12:31,32; 1Jo 5:16.”
Psalms “Psalms 141:5 (BBE) — Let the upright give me punishment; and let the god-fearing man put me in the right way; but I will not let the oil of sinners come on my head: when they do evil I will give myself to prayer.”
Psalms “Psalms 25:18 (BBE) — Give thought to my grief and my pain; and take away all my sins.”
Sirach “Sirach 18:23 (DRC) — Before prayer prepare thy soul: and be not as a man that tempteth God.”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: framed as becomes those who are entering into converse with God. This we shall accomplish in regard to the mind, if, laying aside carnal thoughts and cares which might interfere with the direct and pure contemplation of God, it not only be wholly intent on prayer, but also, as far as possible, be borne and raised above itself. I do not here insist on a mind so disengaged as to feel none of the gnawings of anxiety; on the contrary, it is by much anxiety that the fervor of prayer is inflamed. Thus we see that the holy servants of God”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. X.--26. Next there follows here: "Therefore, if thou hast brought[4] thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, (part 1): 27. And so we may interpret the altar spiritually, as being faith itself in the inner temple of God, whose emblem is the visible altar. For whatever offering we present to God, whether prophecy, or teaching, or prayer, or a psalm, or a hymn, and whatever other such like spiritual gift occurs to the mind, it cannot be acceptable to God, ”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — AGAINST THE HOLY GHOST." (part 11): shall be held guilty of an eternal offence."(2) In Luke it is thus: "And whosoever shall speak a word against the Son of Man, it shall be forgiven him; but unto him that blasphemeth against the Holy Ghost, it shall not be forgiven."(3) Is there any departure from the truth of the same proposition because of some diversity in the expression? For indeed there is no other reason why the Evangelists do not relate the same things in the same way, but that we may learn thereby to prefer things to words, not words ”
Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — ON THE LORD'S PRAYER. (part 20): unto the Lord," he may be reminded that he himself ought to think of nothing but the Lord.(14) Let the breast be closed against the adversary, and be open to God alone; nor let it suffer God's enemy to approach to it at the time of prayer. For frequently he steals upon us, and penetrates within, and by crafty deceit calls away our prayers from God, that we may have one thing in our heart and another in our voice, 456 when not the sound of the voice, but the soul and mind, ought to be praying to the Lord with a s”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: God is pleased to try how efficiently faith influences our hearts. 6. Another rule of prayer is, that in asking we must always truly feel our wants, and seriously considering that we need all the things which we ask, accompany the prayer with a sincere, nay, ardent desire of obtaining them. Many repeat prayers in a perfunctory manner from a set form, as if they were performing a task to God, and though they confess that this is a necessary remedy for the evils of their condition, because it were fatal to be left without the divine ”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Sin of Blasphemy, in General, Art. 1: Article: Whether blasphemy is opposed to the confession of faith? I answer that, The word blasphemy seems to denote the disparagement of some surpassing goodness, especially that of God. Now God, as Dionysius says (Div. Nom. i), is the very essence of true goodness. Hence whatever befits God, pertains to His goodness, and whatever does not befit Him, is far removed from the perfection of goodness which is His Essence. Consequently whoever either denies anything befitting G”

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