Tribune. Whether we believe in God or not, it matters, we are forced to admit that “his” books sometimes do not lack humor. Take the Bible for example. It tells, from Genesis, the story of divinely assisted procreations which offer sterile nonagenarians the possibility of becoming parents. It also tells of the wanderings of a people who will spend more than forty years crossing barely a few kilometers of desert. We meet a man there, Moses, chosen to carry the word of God to men and who lives with a strange handicap: he is a stutterer! Among all the candidates eligible for the divine parolate, the Lord has chosen the only one who suffers from a speech problem. The comic effect is guaranteed.
The referent of an ancient world
And we could multiply the examples. Admittedly, it will be objected, and rightly so, that biblical law is no laughing matter, far from it. It punishes and punishes, stoners and condemns, from adulterous women to rebellious sons, from homosexuals to profaners, including of course blasphemers. And this one is living its “Warholian” moment today. It arises in the national debate and is the object of all attention. The controversy surrounding the sacred right to “blasphemy” in the land of secularism suddenly makes religious law its anti-model, the benchmark of an ancient world that we knew (thanks be to God?) To leave.
It is precisely in these terms that the Keeper of the Seals announces it, when it reaffirms – and it is happy – in a forum published on the site of the World on February 8, what should go without saying in the Republic: the right to mock all beliefs and the duty to protect all believers or non-believers, their legitimacy and their full security.
And Nicole Belloubet affirms it thus: “We are no longer in the time of Moses, where the blasphemer was to die stoned by the community. ” But is the reference relevant? Since we are told of a time that the under 3,000 years cannot know, perhaps it is not useless to clarify the context and the interpretation of the summoned verses, and to say what the exegesis tradition has known how to make this “law of Moses”, which is suddenly evoked as a republican anti-model.
In the Bible, the blasphemer lives in the book of Leviticus, in his chapter 24. He arises in the heart of an episode a priori without thematic link: Moses receives in this story the order to have on the altar dedicated to the Eternal loaves in honor of God, and change them every week. Immediately after this ritual description, we are told the story of a man who one day is caught blaspheming. He is brought before Moses for trial, and he is effectively condemned to be stoned.