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Hope

Hope is an optimistic state of mind that is based on an expectation of positive outcomes with respect to events and circumstances in one's life or the world at large. As a verb, its definitions include: "expect with confidence" and "to cherish a desire with anticipation".

Among its opposites are dejection, hopelessness, and despair.

Hope finds expression through many dimensions of human life, including practical reasoning, the religious virtue of hope, legal doctrine, and literature alongside cultural and mythological aspects.

In psychology

Professor of Psychology Barbara Fredrickson argues that hope comes into its own when crisis looms, opening us to new creative possibilities. Frederickson argues that with great need comes an unusually wide range of ideas, as well as such positive emotions as happiness and joy, courage, and empowerment, drawn from four different areas of one's self: from a cognitive, psychological, social, or physical perspective. Such positive thinking bears fruit when based on a realistic sense of optimism, not on a naive "false hope".

The psychologist Charles R. Snyder linked hope to the existence of a goal, combined with a determined plan for reaching that goal. Alfred Adler had similarly argued for the centrality of goal-seeking in human psychology, as too had philosophical anthropologists like Ernst Bloch. Snyder also stressed the link between hope and mental willpower (hardiness), as well as the need for realistic perception of goals (problem orientation), arguing that the difference between hope and optimism was that the former can look like wishful thinking but the latter provides the energy to find practical pathways for an improved future. D. W. Winnicott saw a child's antisocial behavior as expressing as a cry for help, an unconscious hope, meaning an unspoken desire for a positive outcome for those who are in control in the wider society, when containment within the immediate family had failed. Object relations theory similarly sees the analytic transference as motivated in part by an unconscious hope that past conflicts and traumas can be dealt with anew.

Hope Theory
As a specialist in positive psychology, Snyder studied how hope and forgiveness can impact several aspects of life such as health, work, education, and personal meaning. He postulated that there are three main things that make up hopeful thinking:

 * Goals – Approaching life in a goal-oriented way.
 * Pathways – Finding different ways to achieve your goals.
 * Agency – Believing that you can instigate change and achieve these goals.

In other words, hope was defined as the perceived capability to derive pathways to desired goals and motivate oneself via agency thinking to use those pathways.

Snyder argues that individuals who are able to realize these three components and develop a belief in their ability are hopeful people who can establish clear goals, imagine multiple workable pathways toward those goals, and persevere, even when obstacles get in their way.

Snyder proposed a "Hope Scale" which considered that a person's determination to achieve their goal is their measured hope. Snyder differentiates between adult-measured hope and child-measured hope. The Adult Hope Scale by Snyder contains 12 questions; 4 measuring 'pathways thinking', 4 measuring 'agency thinking', and 4 that are simply fillers. Each subject responds to each question using an 8-point scale. Fibel and Hale measure hope by combining Snyder's Hope Scale with their own Generalized Expectancy for Success Scale (GESS) to empirically measure hope. Snyder regarded that psychotherapy can help focus attention on one's goals, drawing on tacit knowledge of how to reach them. Similarly, there is an outlook and a grasp of reality to hope, distinguishing No Hope, Lost Hope, False Hope and Real Hope, which differ in terms of viewpoint and realism.

Contemporary philosopher Richard Rorty understands hope as more than goal setting, rather as a metanarrative, a story that serves as a promise or reason for expecting a better future. Rorty as postmodernist believes past meta–narratives, including the Christian story, utilitarianism, and Marxism have proved false hopes; that theory cannot offer social hope; and that liberal man must learn to live without a consensual theory of social hope. Rorty says a new document of promise is needed for social hope to exist again.

Major theories
Of the countless models that examine the importance of hope in an individual's life, two major theories have gained a significant amount of recognition in the field of psychology. One of these theories, developed by Charles R. Snyder, argues that hope should be viewed as a cognitive skill that demonstrates an individual's ability to maintain drive in the pursuit of a particular goal. This model reasons that an individual's ability to be hopeful depends on two types of thinking: agency thinking and pathway thinking. Agency thinking refers to an individual's determination to achieve their goals despite possible obstacles, while pathway thinking refers to the ways in which an individual believes they can achieve these personal goals.

Snyder's theory uses hope as a mechanism that is most often seen in psychotherapy. In these instances, the therapist helps their client overcome barriers that have prevented them from achieving goals. The therapist would then help the client set realistic and relevant personal goals (i.e. "I am going to find something I am passionate about and that makes me feel good about myself"), and would help them remain hopeful of their ability to achieve these goals, and suggest the correct pathways to do so.

Whereas Snyder's theory focuses on hope as a mechanism to overcome an individual's lack of motivation to achieve goals, the other major theory developed by Kaye A. Herth deals more specifically with an individual's future goals as they relate to coping with illnesses. Herth views hope as "a motivational and cognitive attribute that is theoretically necessary to initiate and sustain action toward goal attainment". Establishing realistic and attainable goals in this situation is more difficult, as the individual most likely does not have direct control over the future of their health. Instead, Herth suggests that the goals should be concerned with how the individual is going to personally deal with the illness—"Instead of drinking to ease the pain of my illness, I am going to surround myself with friends and family".

While the nature of the goals in Snyder's model differ with those in Herth's model, they both view hope as a way to maintain personal motivation, which ultimately will result in a greater sense of optimism.

Major empirical findings
Hope, and more specifically, particularized hope, has been shown to be an important part of the recovery process from illness; it has strong psychological benefits for patients, helping them to cope more effectively with their disease. For example, hope motivates people to pursue healthy behaviors for recovery, such as eating fruits and vegetables, quitting smoking, and engaging in regular physical activity. This not only helps to enhance people's recovery from illnesses but also helps prevent illness from developing in the first place. Patients who maintain high levels of hope have an improved prognosis for life-threatening illness and an enhanced quality of life. Belief and expectation, which are key elements of hope, block pain in patients suffering from chronic illness by releasing endorphins and mimicking the effects of morphine. Consequently, through this process, belief and expectation can set off a chain reaction in the body that can make recovery from chronic illness more likely. This chain reaction is especially evident with studies demonstrating the placebo effect, a situation when hope is the only variable aiding in these patients’ recovery.

Overall, studies have demonstrated that maintaining a sense of hope during a period of recovery from illness is beneficial. A sense of hopelessness during the recovery period has, in many instances, resulted in adverse health conditions for the patient (i.e. depression and anxiety following the recovery process). Additionally, having a greater amount of hope before and during cognitive therapy has led to decreased PTSD-related depression symptoms in war veterans. Hope has also been found to be associated with more positive perceptions of subjective health. However, reviews of research literature have noted that the connections between hope and symptom severity in other mental health disorders are less clear, such as in cases of individuals with schizophrenia.

Hope is a powerful protector against chronic or life-threatening illnesses. A person’s hope (even when facing an illness that will likely end their life) can be helpful by finding joy or comfort. It can be created and focused on achieving life goals, such as meeting grandchildren or attending a child’s wedding. Hope can be an opportunity for us to process and go through events, that can be traumatic. A setback in life, an accident, or our own final months of living can be times when hope is comfort and serves as a pathway from one stage to the next.

Applications
The inclusion of hope in treatment programs has potential in both physical and mental health settings. Hope as a mechanism for improved treatment has been studied in the contexts of PTSD, chronic physical illness, and terminal illness, among other disorders and ailments. Within mental health practice, clinicians have suggested using hope interventions as a supplement to more traditional cognitive behavioral therapies. In terms of support for physical illness, research suggests that hope can encourage the release of endorphins and enkephalins, which help to block pain.

Impediments
There are two main arguments based on judgment against those who are advocates of using hope to help treat severe illnesses. The first of which is that if physicians have too much hope, they may aggressively treat the patient. The physician will hold on to a small shred of hope that the patient may get better. Thus, this causes them to try methods that are costly and may have many side effects. One physician noted that she regretted having hope for her patient; it resulted in her patient suffering through three more years of pain that the patient would not have endured if the physician had realized recovery was unfeasible.

The second argument is the division between hope and wishing. Those that are hopeful are actively trying to investigate the best path of action while taking into consideration the obstacles. Research has shown though that many of those who have "hope" are wishfully thinking and passively going through the motions, as if they are in denial about their actual circumstances. Being in denial and having too much hope may negatively impact both the patient and the physician.

Benefits
The impact that hope can have on a patient's recovery process is strongly supported through both empirical research and theoretical approaches. However, reviews of literature also maintain that more longitudinal and methodologically sound research is needed to establish which hope interventions are actually the most effective, and in what setting (i.e. chronic illness vs. terminal illness).

In culture
In the matter of globalization, hope is focused on economic and social empowerment.

Focusing on parts of Asia, hope has taken on a secular or materialistic form in relation to the pursuit of economic growth. Primary examples are the rise of the economies of China and India, correlating with the notion of Chindia. A secondary relevant example is the increased use of contemporary architecture in rising economies, such as the building of the Shanghai World Financial Center, Burj Khalifa and Taipei 101, which has given rise to a prevailing hope within the countries of origin. In chaotic environments hope is transcended without cultural boundaries, Syrian refugee children are supported by UNESCO's education project through creative education and psycho-social assistance. Other inter-cultural support for instilling hope involve food culture, disengaging refugees from trauma through immersing them in their rich cultural past.

The Right to Hope
Hope has been widely recognized as a crucial and inherent aspect of human existence, not only by philosophers from various backgrounds but also by national and international courts, particularly in the past decade. Serving as an existential element within each individual, hope manifests itself in various ways in both private and public spheres. While past court considerations often focused on hopes arising from legal disputes and everyday life, the current predominant topic of discussion centers around the hope of incarcerated individuals seeking release. See, for instance, Graham v. Florida, 560 U.S. 48, 52 (2010).

Riofrio's examination delves not only into specific expressions of the right to hope but also into the right to hope itself as a comprehensive concept. In this exploration, he draws connections between numerous legal doctrines addressing everyday hopes, such as the doctrines of legitimate expectations and loss of a chance.

Drawing insights from extensive case law explicitly referencing the right to hope, international legal precedents, philosophical teachings from eminent scholars, and certain theological arguments, Riofrio concludes that the unenumerated right to hope encompasses four essential elements:

 * 1) The right to have wishes, aspirations, plans, and beliefs, while avoiding actions that illegitimately discourage individuals, such as demoralizing troops during wartime.
 * 2) The right to some specific opportunities, sometimes aligning with programmatic Economic, Social, and Cultural Rights (ESCR), but also incorporating the doctrine of legitimate expectations.
 * 3) The right to the means of realizing hope, prohibiting harm to the means that grounds hope, such as the limbs of a dancer or the vision of a painter.
 * 4) The right to some established chances, wherein the doctrine of loss of a chance plays a significant role.

In literature
"Hope is the thing with feathers that perches in the soul and sings the tune without the words and never stops at all."

- Emily Dickinson

A classic reference to hope which has entered modern language is the concept that "Hope springs eternal" taken from Alexander Pope's Essay on Man, the phrase reading "Hope springs eternal in the human breast, Man never is, but always to be blest:" Another popular reference, "Hope is the thing with feathers," is from a poem by Emily Dickinson.

Hope can be used as an artistic plot device and is often a motivating force for change in dynamic characters. A commonly understood reference from western popular culture is the subtitle "A New Hope" from the original first installment (now considered Episode IV) in the Star Wars science fiction space opera. The subtitle refers to one of the lead characters, Luke Skywalker, who is expected in the future to allow good to triumph over evil within the plot of the films.

The swallow has been a symbol of hope, in Aesop's fables and numerous other historic literature. It symbolizes hope, in part because it is among the first birds to appear at the end of winter and the start of spring. Other symbols of hope include the anchor and the dove.

Nietzsche took a contrarian but coherent view of hope:-

"... Zeus did not wish man, however much he might be tormented by the other evils, to fling away his life, but to go on letting himself be tormented again and again. Therefore he gives Man hope,—in reality it is the worst of all evils, because it prolongs the torments of Man."

- Friedrich Nietzsche

In mythology
Elpis (Hope) appears in ancient Greek mythology with the story of Zeus and Prometheus. Prometheus stole fire from the god Zeus, which infuriated the supreme god. In turn, Zeus created a box that contained all manners of evil, unbeknownst to the receiver of the box. Pandora opened the box after being warned not to, and unleashed a multitude of harmful spirits that inflicted plagues, diseases, and illnesses on mankind. Spirits of greed, envy, hatred, mistrust, sorrow, anger, revenge, lust, and despair scattered far and wide looking for humans to torment. Inside the box, however, there was also an unreleased healing spirit named Hope. From ancient times, people have recognized that a spirit of hope had the power to heal afflictions and helps them bear times of great suffering, illnesses, disasters, loss, and pain caused by the malevolent spirits and events. In Hesiod's Works and Days, the personification of hope is named Elpis.

Norse mythology however considered Hope (Vön) to be the slobber dripping from the mouth of Fenris Wolf: their concept of courage rated most highly a cheerful bravery in the absence of hope.

In religion
Hope is a key concept in most major world religions, often signifying the "hoper" believes an individual or a collective group will reach a concept of heaven. Depending on the religion, hope can be seen as a prerequisite for and/or byproduct of spiritual attainment.

Judaism
The Jewish Encyclopedia notes "tiḳwah" (תקווה) and "seber" as terms for hope, adding that "miḳweh" and "kislah" denote the related concept of "trust" and that "toḥelet" signifies "expectation".

Christianity

Hope is one of the three theological virtues of the Christian religion, alongside faith and love. "Hope" in the Holy Bible means "a strong and confident expectation" of future reward (see Titus 1:2). In modern terms, hope is akin to trust and a confident expectation". Paul the Apostle argued that Christ was a source of hope for Christians: "For in this hope we have been saved" (see Romans 8:24).

According to the Holman Bible Dictionary, hope is a "[t]rustful expectation...the anticipation of a favorable outcome under God's guidance." In The Pilgrim's Progress, it is Hopeful who comforts Christian in Doubting Castle; while conversely at the entrance to Dante's Hell were the words, "Lay down all hope, you that go in by me".

Hinduism
In historic literature of Hinduism, hope is referred to with Pratidhi (Sanskrit: प्रतिधी), or Apêksh (Sanskrit: अपेक्ष). It is discussed with the concepts of desire and wish. In Vedic philosophy, karma was linked to ritual sacrifices (yajna), hope and success linked to correct performance of these rituals. In Vishnu Smriti, the image of hope, morals and work is represented as the virtuous man who rides in a chariot directed by his hopeful mind to his desired wishes, drawn by his five senses, who keeps the chariot on the path of the virtuous, and thus is not distracted by the wrongs such as wrath, greed, and other vices.

In the centuries that followed, the concept of karma changed from sacramental rituals to actual human action that builds and serves society and human existence –a philosophy epitomized in the Bhagavad Gita. Hope, in the structure of beliefs and motivations, is a long-term karmic concept. In Hindu belief, actions have consequences, and while one's effort and work may or may not bear near term fruits, it will serve the good, that the journey of one's diligent efforts (karma) and how one pursues the journey, sooner or later leads to bliss and moksha.

Buddhism
Buddhism's teachings are centered around the concept of hope. It puts those who are suffering on a path to a more harmonious world and better well-being. Hope acts as a light to those who are lost or suffering. Factors of Saddha (faith), wisdom, and aspiration work together to form practical hope. Practical hope is the foundation of putting those suffering on a path toward inner freedom and holistic well-being. It instills the belief in positive outcomes even in the midst of suffering and adversity.

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Gift

A gift or a present is an item given to someone, without the expectation of payment or anything in return. An item is not a gift if that item is already owned by the one to whom it is given. Although gift-giving might involve an expectation of reciprocity, a gift is meant to be free. In many countries, the act of mutually exchanging money, goods, etc. may sustain social relationship and contribute to social cohesion. Economists have elaborated the economics of gift-giving into the notion of a gift economy. By extension, the term gift can refer to any item or act of service that makes the other happier or less sad, especially as a favour, including forgiveness and kindness. Gifts are often presented on occasions such as birthdays and holidays.

Presentation
In many cultures gifts are traditionally packaged in some way. For example, in Western cultures, gifts are often wrapped in wrapping paper and accompanied by a gift note which may note the occasion, the recipient's name and the giver's name. In Chinese culture, red wrapping connotes luck. Although inexpensive gifts are common among colleagues, associates and acquaintances, expensive or amorous gifts are considered more appropriate among close friends, romantic interests or relatives.

Gift-giving occasions
Gift-giving occasions may be:
 * Wedding Gifts, Bridesmaid Proposals
 * An expression of love or friendship
 * An expression of gratitude for a gift received.
 * An expression of piety, in the form of charity.
 * An expression of solidarity, in the form of mutual aid.
 * To share wealth.
 * To offset misfortune.
 * Offering travel souvenirs.
 * Custom, on occasions (often celebrations) such as
 * A birthday (the person who has his or her birthday gives cake, etc. and/or receives gifts).
 * A potlatch, in societies where status is associated with gift-giving rather than acquisition.
 * Christmas (throughout the history of Christmas gift giving, people have given one another gifts, often pretending they are left by Santa Claus, the Christ Child or Saint Nicholas).
 * Feast of Saint Nicholas (people give each other gifts, often supposedly receiving them from Saint Nicholas).
 * Easter baskets with chocolate eggs, jelly beans, and chocolate rabbits are gifts given on Easter.
 * Greek Orthodox Christians in Greece, will give gifts to family and friends on the Feast of Saint Basil.
 * Muslims give gifts to family and friends, known as Eidi, on Eid al-Fitr (the end of Ramadan) and on Eid al-Adha.
 * American Jews give Hanukkah gifts to family and friends.
 * Hindus give Diwali and Pongal gifts to family and friends. Rakhi or Raksha Bandhan is another occasion where brothers give gifts to sisters.
 * Buddhists give Vesak gifts to family and friends.
 * Gifts are given to among African American families and friends on Kwanzaa.
 * A wedding (the couple receives gifts and gives food and/or drinks at the wedding reception).
 * A wedding anniversary (each spouse receives gifts).
 * A funeral (visitors bring flowers, the relatives of the deceased give food and/or drinks after the ceremonial part).
 * A birth (the baby receives gifts, or the mother receives a gift from the father known as a push present).
 * Passing an examination (the student receives gifts).
 * Father's Day (the father receives gifts).
 * Mother's Day (the mother receives gifts).
 * Siblings Day (the sibling receives gifts)
 * The exchange of gifts between a guest and a host, is often a traditional practice.
 * Lagniappe
 * Retirement Gifts
 * Congratulations Gifts
 * Engagement Gifts
 * Housewarming party Gifts
 * Women's day Gifts
 * Valentine's Day

Promotional gifts
Promotional gifts vary from the normal gifts. The recipients of the gifts may be either employee of a company or the clients. Promotional gifts are mainly used for advertising purposes. They are used to promote the brand name and increase its awareness among the people. In promotional gifting procedures, the quality and presentation of the gifts hold more value than the gifts itself since it will act as a gateway to acquire new clients or associates.

As reinforcement and manipulation
Giving a gift to someone is not necessarily just an altruistic act. It may be given in the hope that the receiver reciprocates in a particular way. It may take the form of positive reinforcement as a reward for compliance, possibly for an underhand manipulative and abusive purpose.

Unwanted gifts
Giving the appropriate gift that aligns with the recipient's preferences poses a formidable challenge. Gift givers commonly err in the process of gift selection, either by offering gifts that the recipients' do not wish to receive or by failing to provide gifts that recipients earnestly desired. For example, givers avoid giving the same gifts more than once while recipients are more open to receiving a repeated gift, givers prefer to avoid giving self-improvement products (e.g., self-help books) as gifts while recipients are more open to receiving such gifts, when choosing between giving digital and physical gift cards, givers opt for the latter more often than recipients want, and many receivers prefer a future experience instead of an object, or a practical gift that they have requested over a more expensive, showier gift chosen by the giver. One cause of the mismatch between the giver's and receiver's view is that the giver is focused on the act of giving the gift, while the receiver is more interested in the long-term utilitarian value of the gift.

Due to the mismatch between givers' and recipients' gift preferences, a significant fraction of gifts are unwanted, or the giver pays more for the item than the recipient values it, resulting in a misallocation of economic resources known as a deadweight loss. Unwanted gifts are often "regifted", donated to charity, or thrown away. A gift that actually imposes a burden on the recipient, either due to maintenance or storage or disposal costs, is known as a white elephant.

One means of reducing the mismatch between the buyer and receivers' tastes is advance coordination, often undertaken in the form of a wedding registry or Christmas list. Wedding registries in particular are often kept at a single store, which can designate the exact items to be purchased (resulting in matching housewares), and to coordinate purchases so the same gift is not purchased by different guests. One study found that wedding guests who departed from the registry typically did so because they wished to signal a closer relationship to the couple by personalizing a gift, and also found that as a result of not abiding by the recipients' preferences, their gifts were appreciated less often.

An estimated $3.4 billion was spent on unwanted Christmas gifts in the United States in 2017. The day after Christmas is typically the busiest day for returns in countries with large Christmas gift giving traditions. The total unredeemed value of gift cards purchased in the U.S. each year is estimated to be about a billion dollars.

In some cases, people know the preferences of recipients very well, and can give highly valued gifts. Some value in gift-giving comes from assisted preference discovery - people receiving gifts they did not know they would like, or which they did not know were available. Behavioral economists propose that the non-material value of gifts lies in strengthening relationships by signalling the giver was thoughtful, or spent time and effort on the gift.

Legal aspects
At common law, for a gift to have legal effect, it was required that there be (1) intent by the donor to give a gift, and (2) delivery to the recipient of the item to be given as a gift.

In some countries, certain types of gifts above a certain monetary amount are subject to taxation. For the United States, see Gift tax in the United States.

In some contexts, gift giving can be construed as bribery. This tends to occur in situations where the gift is given with an implicit or explicit agreement between the giver of the gift and its receiver that some type of service will be rendered (often outside of normal legitimate methods) because of the gift. Some groups, such as government workers, may have strict rules concerning gift giving and receiving so as to avoid the appearance of impropriety.

Cross border monetary gifts are subject to taxation in both source and destination countries based on the treaty between the two countries.

Religious views
Lewis Hyde claims in The Gift that Christianity considers the Incarnation and subsequent death of Jesus to be the greatest gift to humankind, and that the Jataka contains a tale of the Buddha in his incarnation as the Wise Hare giving the ultimate alms by offering himself up as a meal for Sakka. (Hyde, 1983, 58–60)

In the Eastern Orthodox Church, the bread and wine that are consecrated during the Divine Liturgy are referred to as "the Gifts." They are first of all the gifts of the community (both individually and corporately) to God, and then, after the epiklesis, the Gifts of the Body and Blood of Christ to the Church.

Ritual sacrifices can be seen as return gifts to a deity.

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Lancaster, Ohio

Lancaster is a city in and the county seat of Fairfield County, Ohio, in the south-central part of the state. As of the 2020 census, the city population was 40,552. The city is near the Hocking River, about 33 mi southeast of Columbus and 38 mi southwest of Zanesville. It is part of the Columbus metropolitan area.

History
The earliest known inhabitants of the southeastern and central Ohio region were the Hopewell, Adena, and Fort Ancient Native Americans, of whom little evidence survived, beyond the burial and ceremonial mounds built throughout the Ohio and Mississippi Valleys. Many mounds and burial sites have also yielded archaeological artifacts. Serpent Mound and Hopewell Culture National Historical Park, though not in Fairfield County, are nearby.

Before and immediately after European settlement, the land today comprising Lancaster and Fairfield County was inhabited by the Shawnee, nations of the Iroquois, Wyandot, and other Native American tribes. It served as a natural crossroads for the inter- and intra-tribal wars fought at various times. Frontier explorer Christopher Gist reached Lancaster's vicinity on January 19, 1751, when he visited the small Delaware town of Hockhocking nearby. Leaving the area the next day, Gist rode southwest to Maguck, another Delaware town near Circleville.

Having been ceded to the United States by Great Britain after the American Revolution in the Treaty of Paris, the lands north of the Ohio River and west of the Appalachian Mountains were incorporated into the Northwest Territory in 1787. White settlers began to encroach on Native American lands in the Northwest Territory. As the new United States government began to cast its eye westward, the stage was set for the series of campaigns that culminated in the Battle of Fallen Timbers in 1794 and the Treaty of Greenville in 1795. With pioneer settlement within Ohio made legal and safe from Indian raids, developers began to speculate in land sales in earnest.

Knowing that such speculation, combined with congressional grants of land sections to veterans of the Revolution, could result in a lucrative opportunity, in 1796 Ebenezer Zane petitioned Congress to grant him a contract to blaze a trail through Ohio, from Wheeling, West Virginia, to Limestone, Kentucky (near modern Maysville, Kentucky), a distance of 266 mi. As part of the deal, Zane was awarded square-mile tracts of land at the points where his trace crossed the Hocking, Muskingum, and Scioto Rivers. Zane's Trace, as it is now known, was completed by 1797. As Zane's sons began to carve the square-mile tract astride the Hocking into saleable plots, the village of Lancaster was founded in 1800. Lancaster antedated the formal establishment of the state of Ohio by three years. Many villages and townships right outside Lancaster, such as Lithopolis, Royalton, and Greencastle, were settled around the same time, which contributed to the village's success.

Initially known as New Lancaster, and later shortened by city ordinance (1805), the town quickly grew; formal incorporation as a city came in 1831. The connection of the Hocking Canal to the Ohio and Erie Canal in this era provided a way for the region's rich agricultural produce to reach eastern markets.

The initial settlers were predominantly German immigrants and their descendants, many from Lancaster, Pennsylvania. Ohio's longest continuously operating newspaper, the Lancaster Eagle-Gazette, was born of a merger of the early Ohio Adler, founded around 1807, with the Ohio Gazette, founded in the 1830s. The two papers were ferocious competitors since they were on opposite sides of the American Civil War, with the Adler antislavery and pro-Union. The city also had numerous migrants from the Upper South who sympathized with the Confederacy. The papers merged in 1937, 72 years after the war's end. This was shortly after the Gazette was acquired by glassmaker Anchor-Hocking. The newspaper is currently part of the Newspaper Network of Central Ohio, a unit of Gannett Company, Inc.

Geography
According to the United States Census Bureau, the city has a total area of 18.90 sqmi, of which 0.06 sqmi is covered by water.

Demographics
The city's median household income was $44,794 and median family income was $59,930. Males had a median income of $36,169 versus $24,549 for females. The city's per capita income was $25,230. About 12.0% of all families (4.4% of married-couple families), and 16.3% of the population were below the poverty line, including 22.0% of those under age 18 and 10.0% of those over 65.

2020 census
As of the census of 2020, 40,438 people, 16,451 households, and 9,951 families were residing in the city. The population density was 2,058.3 /mi2. The 18,250 housing units had an average density of 879.6 /mi2. The racial makeup of the city was 92.5% White, 1.8% African American, 0.3% Asian, 0.20% Native American, 0.2% from other races, and 5.0% from two or more races. Hispanics or Latinos of any race were 1.8% of the population.

Of the 16,451 households, 30.9% had children under 18 living with them, 43.7% were married couples living together, 12.9% had a female householder with no husband present, and 39.5% were not families. About 31.3% of all households were made up of individuals, and 15.3% had someone living alone who was 65 or older. The average household size was 2.39, and the average family size was 2.97.

In the city, the age distribution was 22.3% under 18, and 17.4% who were 65 or older. The median age was 39.2 years. For every 100 females, there were 92.3 males. For every 100 females 18 and over, there were 88.6 males.

2010 census
As of the census of 2010, 38,780 people, 16,048 households, and 9,937 families resided in the city. The population density was 1,955.9 /mi2. The 17,685 housing units had an average density of 879.6 /mi2. The racial makeup of the city was 95.9% White, 1.0% African American, 0.5% Asian, 0.30% Native American, 0.6% from other races, and 1.7% from two or more races. Hispanics or Latinos of any race were 1.6% of the population.

Of the 16,048 households, 27.8% had children under 18 living with them, 42.4% were married couples living together, 14.2% had a female householder with no husband present, and 38.1% were not families. About 31.7% of all households were made up of individuals, and 13.8% had someone living alone who was 65 or older. The average household size was 2.36, and the average family size was 2.95.

In the city, the age distribution was 24% under the age of 18 and 15.7% who were 65 or older. The median age was 37.5 years. For every 100 females, there were 92.3 males. For every 100 females age 18 and over, there were 88.6 males.

Top employers
According to the city's 2021 Comprehensive Annual Financial Report, Lancaster's top employers are:

Arts and culture
Lancaster is home to the Fairfield County Fair, a weeklong fair and the last (88th) county fair in Ohio each year, always in the second week of October. It features a variety of attractions, including truck, tractor, and horse pulls, demolition derbies, concerts, bands, and horse races. The Fairfield County Fair also includes food, animals, exhibits, games, and rides for people of all ages.

AHA! A Hands-on Adventure
AHA! is a children's museum founded in 2006. Its mission is to provide a hands-on, interactive, playful, and educational environment that invites curiosity, allows exploration, encourages participation, and celebrates the child-like wonder in everyone.

Georgian Museum
Originally built in 1832 for the Maccracken Family, this Federal-style home is constructed predominantly of brick and local limestone. Converted into a museum, it is now furnished as it would have been in the 1830s with some original pieces and numerous early Fairfield County items. Located in one of Lancaster's three national historic districts, the structure mixes elements of American, Georgian, and Regency architecture.

The Decorative Arts Center of Ohio
The Decorative Arts Center of Ohio is a nonprofit museum whose mission is to foster knowledge and appreciation of the decorative arts, celebrate the architecture and heritage of the Reese-Peters House, and enhance historic Lancaster's vitality and integrity. It provides exhibitions, public programs, art classes, and workshops for all ages, and a focus for research and communication about the decorative arts of Ohio.

Ohio Glass Museum
Opened in 2002, the Ohio Glass Museum is in historic downtown Lancaster and dedicated to recording the history of the glass industry, which for over 100 years has been one of the mainstays of Fairfield County's economy.

Sherman House
Lancaster was the birthplace of Civil War General William Tecumseh Sherman and his brother, Senator John Sherman. The house where they were born, built in 1811, has been converted into a museum, housing articles related to General Sherman's life and Civil War artifacts. The Sherman family expanded the frame house in 1816 and again, with an additional brick front, in 1870.

Robert K Fox Family YMCA Swim Team
The Robert K Fox Family YMCA Swim Team (LYST, or Lancaster YMCA Swim Team), is a competitive, year-round swim team coached by Axel Birnbrich and a team of experienced assistant coaches. Birnbirch is in his 39th year of coaching and his second year at LYST. The team has swimmers from ages 5–18 and around 130 members per year. They regularly attend the YMCA Short Course and Long Course national meets. They are also a USA Swimming team, attending many USA meets per season.

Shopping
The city's main shopping district is centered around River Valley Mall, or downtown Lancaster.

Education
Lancaster City School District operates Lancaster High School. Lancaster has a public library, a branch of the Fairfield County District Library. Additionally, Ohio University-Lancaster is a branch campus of Ohio University that operates in the area.

Media
Lancaster has a daily newspaper, the Lancaster Eagle-Gazette.

Lancaster has a monthly magazine, the Lancaster Living Magazine, published by Cher Jaurigue.

Notable people
Lancaster is the birthplace and/or hometown of:
 * Allan Anderson, Major League Baseball pitcher, American League ERA leader 1988
 * Mark Baltz, NFL official, 1989–2013
 * Jim Brideweser, Major League Baseball player
 * Bobby Carpenter, NFL player Dallas Cowboys, Miami Dolphins, Detroit Lions, New England Patriots
 * Rob Carpenter, NFL player, New York Giants, Houston Oilers
 * Gene Cole, 1952 Olympic silver medalist – 4 x 400 metre relay
 * Jim Cordle, NFL player, New York Giants
 * Hugh Boyle Ewing, Union Army Major General
 * Thomas Ewing, first Secretary of the Interior, appointed by President Zachary Taylor
 * Thomas Ewing, Jr., Union Army brigadier general, defender of Abraham Lincoln assassination conspirators
 * Malcolm Forbes, publisher of Forbes magazine who ran a local Lancaster newspaper in 1941
 * Bill Glassford, football player and coach
 * David Graf, actor, is best known as Sgt. Eugene Tackleberry in the Police Academy series of films.
 * Robert G. Heft, designer of the current 50-star flag of the United States adopted by the Congress in 1960
 * Edward Gerard Hettinger, auxiliary bishop of the Roman Catholic Diocese of Columbus
 * James A. Hill, retired U.S. Air Force general and former vice chief of staff of the Air Force
 * George King Hunter, U.S. Army brigadier general, born in Lancaster
 * James Hyde Actor, Model and Dancer, known for his role as Sam Bennett on the soap opera Passions
 * Rex Kern, football quarterback, Ohio State Buckeyes football 1968 national championship team
 * Brannon Kidder, professional middle-distance runner
 * Augustus Roy Knabenshue, American aeronautical engineer and aviator, manager of Wright Exhibition Team
 * James A. Lantz, lawyer and Ohio state legislator
 * Clarence E. Miller, a Republican congressman from Ohio, serving January 3, 1967 to January 3, 1993
 * Marc Wolfgang Miller, author, explorer, known for his cryptozoology expeditions
 * Mary Murphy, ballroom dance champion and accredited dance judge
 * Joe Ogilvie, PGA golfer
 * Richard F. Outcault, cartoonist and creator of Yellow Kid and Buster Brown
 * Jacob Parrott, first recipient of the Medal of Honor
 * Cora Rigby, first woman at a major paper to head a Washington news bureau
 * John Sherman, U.S. senator, Secretary of State and Secretary of the Treasury
 * William Tecumseh Sherman, Union Army and U.S. Army general and General of the Army of the United States
 * Henry Stanbery, Attorney General, defender of President Andrew Johnson at his impeachment trial
 * Rebecca Harrell Tickell, actress, best known as Jessica Riggs in the 1989 film Prancer
 * Patricia A. Weitsman, international relations scholar

title: Lancaster, Ohio


text:
Apostasy

Apostasy (ἀποστασία) is the formal disaffiliation from, abandonment of, or renunciation of a religion by a person. It can also be defined within the broader context of embracing an opinion that is contrary to one's previous religious beliefs. One who undertakes apostasy is known as an apostate. Undertaking apostasy is called apostatizing (or apostasizing – also spelled apostacizing). The term apostasy is used by sociologists to mean the renunciation and criticism of, or opposition to, a person's former religion, in a technical sense, with no pejorative connotation.

Occasionally, the term is also used metaphorically to refer to the renunciation of a non-religious belief or cause, such as a political party, social movement, or sports team.

Apostasy is generally not a self-definition: few former believers call themselves apostates due to the term's negative connotation.

Many religious groups and some states punish apostates; this may be the official policy of a particular religious group or it may simply be the voluntary action of its members. Such punishments may include shunning, excommunication, verbal abuse, physical violence, or even execution.

Sociological definitions
The American sociologist Lewis A. Coser (following the German philosopher and sociologist Max Scheler) defines an apostate as not just a person who experienced a dramatic change in conviction but "a man who, even in his new state of belief, is spiritually living not primarily in the content of that faith, in the pursuit of goals appropriate to it, but only in the struggle against the old faith and for the sake of its negation."

The American sociologist David G. Bromley defined the apostate role as follows and distinguished it from the defector and whistleblower roles.
 * Apostate role: defined as one that occurs in a highly polarized situation in which an organization member undertakes a total change of loyalties by allying with one or more elements of an oppositional coalition without the consent or control of the organization. The narrative documents the quintessentially evil essence of the apostate's former organization chronicled through the apostate's personal experience of capture and ultimate escape/rescue.
 * Defector role: an organizational participant negotiates exit primarily with organizational authorities, who grant permission for role relinquishment, control the exit process and facilitate role transmission. The jointly constructed narrative assigns primary moral responsibility for role performance problems to the departing member and interprets organizational permission as commitment to extraordinary moral standards and preservation of public trust.
 * Whistle-blower role: defined here as when an organization member forms an alliance with an external regulatory agency through personal testimony concerning specific, contested organizational practices that the external unit uses to sanction the organization. The narrative constructed jointly by the whistle blower and regulatory agency depicts the whistle-blower as motivated by personal conscience, and the organization by defense of the public interest.

Stuart A. Wright, an American sociologist and author, asserts that apostasy is a unique phenomenon and a distinct type of religious defection in which the apostate is a defector "who is aligned with an oppositional coalition in an effort to broaden the dispute, and embraces public claims-making activities to attack his or her former group."

Human rights
The United Nations Commission on Human Rights, considers the recanting of a person's religion a human right legally protected by the International Covenant on Civil and Political Rights: "The Committee observes that the freedom to 'have or to adopt' a religion or belief necessarily entails the freedom to choose a religion or belief, including the right to replace one's current religion or belief with another or to adopt atheistic views ... Article 18.2 bars coercion that would impair the right to have or adopt a religion or belief, including the use of threat of physical force or penal sanctions to compel believers or non-believers to adhere to their religious beliefs and congregations, to recant their religion or belief or to convert."

History
As early as the 3rd century AD, apostasy against the Zoroastrian faith in the Sasanian Empire was criminalized. The high priest, Kidir, instigated pogroms against Jews, Christians, Buddhists, and others in an effort to solidify the hold of the state religion.

As the Roman Empire adopted Christianity as its state religion, apostasy became formally criminalized in the Theodosian Code, followed by the Corpus Juris Civilis (the Justinian Code). The Justinian Code went on to form the basis of law in most of Western Europe during the Middle Ages and so apostasy was similarly persecuted to varying degrees in Europe throughout this period and into the early modern period. Eastern Europe similarly inherited many of its legal traditions regarding apostasy from the Romans, but not from the Justinian Code. Medieval sects deemed heretical such as the Waldensians were considered apostates by the Church.

Atrocity story
The term atrocity story, also referred to as atrocity tale, as defined by the American sociologists David G. Bromley and Anson D. Shupe refers to the symbolic presentation of action or events (real or imaginary) in such a context that they are made flagrantly to violate the (presumably) shared premises upon which a given set of social relationships should be conducted. The recounting of such tales is intended as a means of reaffirming normative boundaries. By sharing the reporter's disapproval or horror, an audience reasserts normative prescription and clearly locates the violator beyond the limits of public morality. The term was coined in 1979 by Bromley, Shupe, and Joseph Ventimiglia.

Bromley and others define an atrocity as an event that is perceived as a flagrant violation of a fundamental value. It contains the following three elements:
 * 1) moral outrage or indignation;
 * 2) authorization of punitive measures;
 * 3) mobilization of control efforts against the apparent perpetrators.

The term "atrocity story" is controversial as it relates to the differing views amongst scholars about the credibility of the accounts of former members.

Bryan R. Wilson, Reader Emeritus of Sociology of the University of Oxford, says apostates of new religious movements are generally in need of self-justification, seeking to reconstruct their past and to excuse their former affiliations, while blaming those who were formerly their closest associates. Wilson, thus, challenges the reliability of the apostate's testimony by saying that the apostate

must always be seen as one whose personal history predisposes him to bias with respect to both his previous religious commitment and affiliations

and

the suspicion must arise that he acts from a personal motivation to vindicate himself and to regain his self-esteem, by showing himself to have been first a victim but subsequently to have become a redeemed crusader.

Wilson also asserts that some apostates or defectors from religious organisations rehearse atrocity stories to explain how, by manipulation, coercion or deceit, they were recruited to groups that they now condemn.

Jean Duhaime of the Université de Montréal writes, referring to Wilson, based on his analysis of three books by apostates of new religious movements, that stories of apostates cannot be dismissed only because they are subjective.

Danny Jorgensen, Professor at the Department of Religious Studies of the University of Florida, in his book The Social Construction and Interpretation of Deviance: Jonestown and the Mass Media argues that the role of the media in constructing and reflecting reality is particularly apparent in its coverage of cults. He asserts that this complicity exists partly because apostates with an atrocity story to tell make themselves readily available to reporters and partly because new religious movements have learned to be suspicious of the media and, therefore, have not been open to investigative reporters writing stories on their movement from an insider's perspective. Besides this lack of information about the experiences of people within new religious movements, the media is attracted to sensational stories featuring accusations of food and sleep deprivation, sexual and physical abuse, and excesses of spiritual and emotional authority by the charismatic leader.

Michael Langone argues that some will accept uncritically the positive reports of current members without calling such reports, for example, "benevolence tales" or "personal growth tales". He asserts that only the critical reports of ex-members are called "tales", which he considers to be a term that clearly implies falsehood or fiction. He states that it wasn't until 1996 that a researcher conducted a study to assess the extent to which so called "atrocity tales" might be based on fact.

Apostasy and contemporary criminal law
Apostasy is a criminal offence in the following countries:
 * Afghanistan – criminalized under Article 1 of the Afghan Penal Code, may be punishable by death.
 * Brunei – criminalized under Section 112(1) of the Bruneian Syariah Penal Code, punishable by death. However, Brunei has a moratorium on the death penalty.
 * Iran – while there are no provisions that criminalize apostasy in Iran, apostasy may be punishable by death under Iranian Sharia law, in accordance with Article 167 of the Iranian Constitution.
 * Malaysia – while not criminalized on a federal level, apostasy is criminalized in six out of thirteen states: Kelantan, Malacca, Pahang, Penang, Sabah and Terengganu. In Kelantan and Terengganu, apostasy is punishable by death, but this is unenforceable due to restriction in federal law.
 * Maldives – criminalized under Section 1205 of the Maldivian Penal Code, may be punishable by death.
 * Mauritania – criminalized under Article 306 of the Mauritanian Penal Code, punishable by death. When discovered, secret apostasy requires capital punishment, irrespective of repentance.
 * Qatar – criminalized under Article 1 of the Qatari Penal Code, may be punishable by death.
 * Saudi Arabia – while there is no penal code in Saudi Arabia, apostasy may be punishable by death under Saudi Sharia law.
 * United Arab Emirates – criminalized under Article 158 of the Emirati Penal Code, may be punishable by death.
 * Yemen – criminalized under Article 259 of the Yemeni Penal Code, punishable by death.

From 1985 to 2006, the United States Commission on International Religious Freedom listed a total of four cases of execution for apostasy in the Muslim world: one in Sudan (1985), two in Iran (1989, 1998), and one in Saudi Arabia (1992).

Baháʼí Faith
Both marginal and apostate Baháʼís have existed in the Baháʼí Faith community who are known as nāqeżīn.

Muslims often regard adherents of the Baháʼí Faith as apostates from Islam, and there have been cases in some Muslim countries where Baháʼís have been harassed and persecuted.

Christianity

The Christian understanding of apostasy is "a willful falling away from, or rebellion against, Christian 'truth.' Apostasy is the rejection of Christ by one who has been a Christian ...", but the Reformed Churches teach that, in contrast to the conditional salvation of Lutheran, Roman Catholic, Methodist, Eastern Orthodox, and Oriental Orthodox theology, salvation cannot be lost once accepted (perseverance of the saints).

"Apostasy is the antonym of conversion; it is deconversion." B. J. Oropeza states that apostasy is a "phenomenon that occurs when a religious follower or group of followers turn away from or otherwise repudiate the central beliefs and practices they once embraced in a respective religious community." The Ancient Greek noun ἀποστασία apostasia ("rebellion, abandonment, state of apostasy, defection") is found only twice in the New Testament (Acts 21:21; 2 Thessalonians 2:3). However, "the concept of apostasy is found throughout Scripture." The Dictionary of Biblical Imagery states that "There are at least four distinct images in Scripture of the concept of apostasy. All connote an intentional defection from the faith." These images are: Rebellion; Turning Away; Falling Away; Adultery.
 * Rebellion: "In classical literature apostasia was used to denote a coup or defection. By extension the Septuagint always uses it to portray a rebellion against God (Joshua 22:22; 2 Chronicles 29:19)."
 * Turning away: "Apostasy is also pictured as the heart turning away from God (Jeremiah 17:5–6) and righteousness (Ezekiel 3:20). In the OT it centers on Israel's breaking covenant relationship with God through disobedience to the law (Jeremiah 2:19), especially following other gods (Judges 2:19) and practicing their immorality (Daniel 9:9–11) ... Following the Lord or journeying with him is one of the chief images of faithfulness in the Scriptures ... The ... Hebrew root (swr) is used to picture those who have turned away and ceased to follow God ('I am grieved that I have made Saul king, because he has turned away from me,' 1 Samuel 15:11) ... The image of turning away from the Lord, who is the rightful leader, and following behind false gods is the dominant image for apostasy in the OT."
 * Falling away: "The image of falling, with the sense of going to eternal destruction, is particularly evident in the New Testament ... In his [Christ's] parable of the wise and foolish builder, in which the house built on sand falls with a crash in the midst of a storm (Matthew 7:24–27) ... he painted a highly memorable image of the dangers of falling spiritually."
 * Adultery: One of the most common images for apostasy in the Old Testament is adultery. "Apostasy is symbolized as Israel the faithless spouse turning away from Yahweh her marriage partner to pursue the advances of other gods (Jeremiah 2:1–3; Ezekiel 16) ... 'Your children have forsaken me and sworn by gods that are not gods. I supplied all their needs, yet they committed adultery and thronged to the houses of prostitutes' (Jeremiah 5:7, NIV). Adultery is used most often to describe the horror of the betrayal and covenant breaking involved in idolatry. Like literal adultery it does include the idea of someone blinded by infatuation, in this case for an idol: 'How I have been grieved by their adulterous hearts ... which have lusted after their idols' (Ezekiel 6:9)."

Speaking with specific regard to apostasy in Christianity, Michael Fink writes:

Apostasy is certainly a biblical concept, but the implications of the teaching have been hotly debated. The debate has centered on the issue of apostasy and salvation. Based on the concept of God's sovereign grace, some hold that, though true believers may stray, they never totally fall away. Others affirm that any who fall away were never really saved. Though they may have "believed" for a while, they never experienced regeneration. Still others argue that the biblical warnings against apostasy are real and that believers maintain the freedom, at least potentially, to reject God's salvation.

In the recent past, in the Roman Catholic Church the word was also applied to the renunciation of monastic vows (apostasis a monachatu), and to the abandonment of the clerical profession for the life of the world (apostasis a clericatu) without necessarily amounting to a rejection of Christianity.

Penalties
Classical canon law viewed apostasy as distinct from heresy and schism. Apostasy a fide, defined as total repudiation of the Christian faith, was considered as different from a theological standpoint from heresy, but subject to the same penalty of death by fire by decretist jurists. The influential 13th-century theologian Hostiensis recognized three types of apostasy. The first was conversion to another faith, which was considered traitorous and could bring confiscation of property or even the death penalty. The second and third, which was punishable by expulsion from home and imprisonment, consisted of breaking major commandments and breaking the vows of religious orders, respectively.

A decretal by Boniface VIII classified apostates together with heretics with respect to the penalties incurred. Although it mentioned only apostate Jews explicitly, it was applied to all apostates, and the Spanish Inquisition used it to persecute both the Marrano Jews, who had been converted to Christianity by force, and to the Moriscos who had professed to convert to Christianity from Islam under pressure.

Temporal penalties for Christian apostates have fallen into disuse in the modern era.

Jehovah's Witnesses
Jehovah's Witness publications define apostasy as the abandonment of the worship and service of God, constituting rebellion against God, or rejecting "Jehovah's organization". They apply the term to a range of conduct, including open dissent with the religion's doctrines, celebration of "false religious holidays" (including Christmas and Easter), and participation in activities and worship of other religions. Members of the religion who are accused of apostasy are typically required to appear before a congregational judicial committee, by which they may be "disfellowshipped" – the most severe of the religion's disciplinary procedures that involves expulsion from the religion and shunning by all congregants, including immediate family members not living in the same home. Baptized individuals who leave the organization because they disagree with the religion's teachings are also regarded as apostates and are shunned.

Watch Tower Society literature describes apostates as "mentally diseased" individuals who can "infect others with their disloyal teachings". Former members who are defined as apostates are said to have become part of the antichrist and are regarded as more reprehensible than non-Witnesses.

Latter-day Saints (Mormonism)
Members of the Church of Jesus Christ of Latter-day Saints (LDS Church) are considered by church leadership to engage in apostasy when they publicly teach or espouse opinions and doctrines contrary to the teachings of the church, or act in clear and deliberate public opposition to the LDS Church, its doctrines and policies, or its leaders. In such circumstances the church will frequently subject the non-conforming member to a church membership council which may result in membership restrictions (a temporary loss of church participation privileges) or membership withdrawal (a loss of church membership).

Hinduism
Hinduism does not have a "unified system of belief encoded in a declaration of faith or a creed", but is rather an umbrella term comprising the plurality of religious phenomena of India. In general Hinduism is more tolerant to apostasy than other faiths based on a scripture or commandments with a lower emphasis on orthodoxy and has a more open view on how a person chooses their faith. Some Hindu sects believe that ethical conversion, without force or reward is completely acceptable, though deserting ones clan guru is considered sinful (Guru droham).

The Vashistha Dharmasastra, the Apastamba Dharmasutra and Yajnavalkya state that a son of an apostate is also considered an apostate. Smr̥ticandrikā lists apostates as one group of people upon touching whom, one should take a bath. Kātyāyana condemns a Brahmin who has apostatised to banishment while a Vaishya or a Shudra to serve the king as a slave. Nāradasmṛti and Parasara-samhita states that a wife can remarry if her husband becomes an apostate. The saint Parashara commented that religious rites are disturbed if an apostate witnesses them. He also comments that those who forgo the Rig Veda, Samaveda and Yajurveda are "nagna" (naked) or an apostate.

Buddhism
Apostasy is generally not acknowledged in orthodox Buddhism. People are free to leave Buddhism and renounce the religion without any consequence enacted by the Buddhist community.

Despite this marked tolerance, some Buddhist circles hold to a notion of heresy (外道, pinyin: Wàidào; romaji: gedō; lit. "outside path") and acknowledge that one who renounces the Buddha's teachings has the potential of inflicting suffering on themselves.

Many Buddhists take the view that there is no absolute basis for anything. The ideas from some of the Tathāgata schools has been referred to as "hypostasising an absolute", meaning specifically not apostasy (losing belief); hypostasy in that context means "falling into belief".

Islam

In Islamic literature, apostasy is called irtidād or ridda; an apostate is called murtadd, which literally means 'one who turns back' from Islam. Someone born to a Muslim parent, or who has previously converted to Islam, becomes a murtadd if he or she verbally denies any principle of belief prescribed by Quran or a Hadith, deviates from approved Islamic belief (ilhad), or if he or she commits an action such as treating a copy of the Qurʾan with disrespect. A person born to a Muslim parent who later rejects Islam is called a murtad fitri, and a person who converted to Islam and later rejects the religion is called a murtad milli.

There are multiple verses in the Quran that condemn apostasy. In addition, there are multiple verses in the Hadith that condemn apostasy. Example quote from the Quran:

"They wish you would disbelieve as they disbelieved so you would be alike. So do not take from among them allies until they emigrate for the cause of Allāh. But if they turn away [i.e., refuse], then seize them and kill them [for their betrayal] wherever you find them and take not from among them any ally or helper"

The concept and punishment of Apostasy has been extensively covered in Islamic literature since the 7th century. A person is considered apostate if he or she converts from Islam to another religion. A person is an apostate even if he or she believes in most of Islam, but denies one or more of its principles or precepts, both verbally or in writing.

Similarly, doubting the existence of Allah, making offerings to and worshipping an idol, a stupa or any other image of God, confesses a belief in the rebirth or incarnation of God, disrespecting the Quran or Islam's Prophets are all considered sufficient evidence of apostasy.

Many Muslims consider the Islamic law on apostasy and the punishment for it to be one of the immutable laws under Islam. It is a hudud crime, which means it is a crime against God, and the punishment has been fixed by God. The punishment for apostasy includes state enforced annulment of his or her marriage, seizure of the person's children and property with automatic assignment to guardians and heirs, and death for the apostate.

According to some scholars, if a Muslim consciously and without coercion declares their rejection of Islam and does not change their mind after the time allocated by a judge for research, then the penalty for apostasy is; for males, death, and for females, life imprisonment. However, a Federal Sharia court judge in Pakistan stated "...persecuting any citizen of an Islamic State – whether he is a Muslim, or a dhimmi** – is construed as waging a war against Allah and His Messenger."

According to the Ahmadiyya Muslim sect, there is no punishment for apostasy, neither in the Quran nor as it was taught by Muhammad. The Ahmadiyya Muslim sect's position is not widely accepted by clerics in other sects of Islam, and the Ahmadiyya sect of Islam acknowledges that major sects have a different interpretation and definition of apostasy in Islam. Ulama of major sects of Islam consider the Ahmadi Muslim sect as kafirs (infidels) and apostates.

Apostasy is subject to the death penalty in some countries, such as Iran and Saudi Arabia, although executions for apostasy are rare. Apostasy is legal in secular Muslim countries such as Turkey. In numerous Islamic majority countries, many individuals have been arrested and punished for the crime of apostasy without any associated capital crimes.

According to a Pew Research study up to 15% of Muslims in Bosnia-Herzegovina, Russia, Kosovo, Albania, Kyrgyzstan, and Kazakhstan were in favor of a death penalty for converts, 15–30% in Turkey, Thailand, Tajikistan, and Tunisia, 30–50% in Bangladesh, Lebanon, and Iraq, and 50–86% in Pakistan, Afghanistan, Palestine, Jordan, and Egypt. The study included percentages only for Muslims in favor of sharia law and did not include Azerbaijan because it had a small sample size. A similar survey of the Muslim population in the United Kingdom, in 2007, found nearly a third of 16 to 24-year-old faithful believed that Muslims who convert to another religion should be executed, while less than a fifth of those over 55 believed the same. There is disagreement among contemporary Islamic scholars about whether the death penalty is an appropriate punishment for apostasy in the 21st century. A belief among more liberal Islamic scholars is that the apostasy laws were created and are still implemented as a means to consolidate "religio-political" power.

Sunan an-Nasa'i » The Book of Fighting [The Prohibition of Bloodshed] - كتاب تحريم الدم (14)Chapter: The Ruling on Apostates(14)باب الْحُكْمِ فِي الْمُرْتَدِّ Ibn 'Abbas said: "The Messenger of Allah [SAW] said: 'Whoever changes his religion, kill him.'" Grade:	 Sahih (Darussalam) Reference	 : Sunan an-Nasa'i 4059 In-book reference	 : Book 37, Hadith 94 English translation	 : Vol. 5, Book 37, Hadith 4064

In an effort to circumvent the United Nations Commission on Human Rights's ruling on an individual's right to conversion from and denunciation of a religion, some offenders of the ruling have argued that their "obligations to Islam are irreconcilable with international law." United Nations Special Rapporteur Heiner Bielefeldt recommended to the United Nations Human Rights Council on the issues of freedom of religion or belief that "States should repeal any criminal law provisions that penalize apostasy, blasphemy and proselytism as they may prevent persons belonging to religious or belief minorities from fully enjoying their freedom of religion or belief."

Muslim historians recognize 632 AD as the year when the first regional apostasy from Islam emerged, immediately after the death of Muhammed. The civil wars that followed are now called the Riddah wars (Wars of Islamic Apostasy).

Judaism
The term apostasy is derived from Ancient Greek ἀποστασία from ἀποστάτης, meaning "political rebel," as applied to rebellion against God, its law and the faith of Israel (in Hebrew מרד) in the Hebrew Bible. Other expressions for apostate as used by rabbinical scholars are mumar (מומר, literally "the one that is changed") and poshea yisrael (פושע ישראל, literally, "transgressor of Israel"), or simply kofer (כופר, literally "denier" and heretic).

The Torah states: "If your brother, the son of your mother, your son or your daughter, the wife of your bosom, or your friend who is as your own soul, secretly entices you, saying, 'Let us go and serve other gods,' which you have not known, neither you nor your fathers, of the gods of the people which are all around you, near to you or far off from you, from one end of the earth to the other end of the earth, you shall not consent to him or listen to him, nor shall your eye pity him, nor shall you spare him or conceal him; but you shall surely kill him; your hand shall be first against him to put him to death, and afterward the hand of all the people. And you shall stone him with stones until he dies, because he sought to entice you away from the Lord your God, who brought you out of the land of Egypt, from the house of bondage."

In 1 Kings King Solomon is warned in a dream which "darkly portray[s] the ruin that would be caused by departure from God":

"If you or your sons at all turn from following Me, and do not keep My commandments and My statutes which I have set before you, but go and serve other gods and worship them, then I will cut off Israel from the land which I have given them; and this house which I have consecrated for My name I will cast out of My sight. Israel will be a proverb and a byword among all peoples."

The prophetic writings of Isaiah and Jeremiah provide many examples of defections of faith found among the Israelites (e.g., Isaiah 1:2–4 or Jeremiah 2:19), as do the writings of the prophet Ezekiel (e.g., Ezekiel 16 or 18). Israelite kings were often guilty of apostasy, examples including Ahab (I Kings 16:30–33), Ahaziah (I Kings 22:51–53), Jehoram (2 Chronicles 21:6, 10), Ahaz (2 Chronicles 28:1–4), or Amon (2 Chronicles 33:21–23) among others. Amon's father Manasseh was also apostate for many years of his long reign, although towards the end of his life he renounced his apostasy (cf. 2 Chronicles 33:1–19).

In the Talmud, Elisha ben Abuyah is singled out as an apostate and Epikoros (Epicurean) by the Pharisees.

During the Spanish Inquisition, a systematic conversion of Jews to Christianity took place to avoid expulsion from the crowns of Castille and Aragon as had been the case previously elsewhere in medieval Europe. Although the vast majority of conversos simply assimilated into the Catholic dominant culture, a minority continued to practice Judaism in secret, gradually migrated throughout Europe, North Africa, and the Ottoman Empire, mainly to areas where Sephardic communities were already present as a result of the Alhambra Decree. Tens of thousands of Jews were baptised in the three months before the deadline for expulsion, some 40,000 if one accepts the totals given by Kamen, most of these undoubtedly to avoid expulsion, rather than as a sincere change of faith. These conversos were the principal concern of the Inquisition; being suspected of continuing to practice Judaism put them at risk of denunciation and trial.

Several notorious Inquisitors, such as Tomás de Torquemada, and Don Francisco the archbishop of Coria, were descendants of apostate Jews. Other apostates who made their mark in history by attempting the conversion of other Jews in the 14th century include Juan de Valladolid and Astruc Remoch.

Abraham Isaac Kook, first Chief Rabbi of the Jewish community in Palestine, held that atheists were not actually denying God: rather, they were denying one of man's many images of God. Since any man-made image of God can be considered an idol, Kook held that, in practice, one could consider atheists as helping true religion burn away false images of god, thus in the end serving the purpose of true monotheism.

Medieval Judaism was more lenient toward apostasy than the other monotheistic religions. According to Maimonides, converts to other faiths were to be regarded as sinners, but still Jewish. Forced converts were subject to special prayers and Rashi admonished those who rebuked or humiliated them.

There is no punishment today for leaving Judaism, other than being excluded from participating in the rituals of the Jewish community – including leading worship, Jewish marriage or divorce, being called to the Torah and being buried in a Jewish cemetery.

Sikhism
Patit is a term in Sikhism for a Sikh who violates the Sikh Code of Conduct. The term is sometimes translated as apostate. Persecution of apostates is prohibited in Sikhism. An apostate can re-initiate into Sikhism by being tankhata (chastised) followed by re-going through the process of Amrit Sanskar.

In Section Six of the Sikh Rehat Maryada (Code of Conduct), it states the four transgressions (kurahit) which lead to a Sikh becoming a patit.
 * Dishonouring, shaving, cutting or trimming the hair;
 * Eating the meat of an animal slaughtered by the Kutha method;
 * Cohabiting with a person other than one's spouse;
 * Using intoxicants (such as smoking, drinking alcohol, using recreational drugs or tobacco)

These four transgressions which lead to apostasy were first listed by Guru Gobind Singh, the final human guru of Sikhs.

Other religious movements
Controversies over new religious movements (NRMs) have often involved apostates, some of whom join organizations or web sites opposed to their former religions. A number of scholars have debated the reliability of apostates and their stories, often called "apostate narratives".

The role of former members, or "apostates", has been widely studied by social scientists. At times, these individuals become outspoken public critics of the groups they leave. Their motivations, the roles they play in the anti-cult movement, the validity of their testimony, and the kinds of narratives they construct, are controversial. Some scholars like David G. Bromley, Anson Shupe, and Brian R. Wilson have challenged the validity of the testimonies presented by critical former members. Wilson discusses the use of the atrocity story that is rehearsed by the apostate to explain how, by manipulation, coercion, or deceit, he was recruited to a group that he now condemns.

Sociologist Stuart A. Wright explores the distinction between the apostate narrative and the role of the apostate, asserting that the former follows a predictable pattern, in which the apostate uses a "captivity narrative" that emphasizes manipulation, entrapment and being victims of "sinister cult practices". These narratives provide a rationale for a "hostage-rescue" motif, in which cults are likened to POW camps and deprogramming as heroic hostage rescue efforts. He also makes a distinction between "leavetakers" and "apostates", asserting that despite the popular literature and lurid media accounts of stories of "rescued or recovering 'ex-cultists'", empirical studies of defectors from NRMs "generally indicate favorable, sympathetic or at the very least mixed responses toward their former group".

One camp that broadly speaking questions apostate narratives includes David G. Bromley, Daniel Carson Johnson, Dr. Lonnie D. Kliever (1932–2004), Gordon Melton, and Bryan R. Wilson. An opposing camp less critical of apostate narratives as a group includes Benjamin Beit-Hallahmi, Dr. Phillip Charles Lucas, Jean Duhaime, Mark Dunlop, Michael Langone, and Benjamin Zablocki.

Some scholars have attempted to classify apostates of NRMs. James T. Richardson proposes a theory related to a logical relationship between apostates and whistleblowers, using Bromley's definitions, in which the former predates the latter. A person becomes an apostate and then seeks the role of whistleblower, which is then rewarded for playing that role by groups that are in conflict with the original group of membership such as anti-cult organizations. These organizations further cultivate the apostate, seeking to turn him or her into a whistleblower. He also describes how in this context, apostates' accusations of "brainwashing" are designed to attract perceptions of threats against the well-being of young adults on the part of their families to further establish their newfound role as whistleblowers. Armand L. Mauss, defines true apostates as those exiters that have access to oppositional organizations that sponsor their careers as such, and validate the retrospective accounts of their past and their outrageous experiences in new religions – making a distinction between these and whistleblowers or defectors in this context. Donald Richter, a current member of the Fundamentalist Church of Jesus Christ of Latter Day Saints (FLDS) writes that this can explain the writings of Carolyn Jessop and Flora Jessop, former members of the FLDS church who consistently sided with authorities when children of the YFZ ranch were removed over charges of child abuse.

Ronald Burks, a psychology assistant at the Wellspring Retreat and Resource Center, in a study comparing Group Psychological Abuse Scale (GPA) and Neurological Impairment Scale (NIS) scores in 132 former members of cults and cultic relationships, found a positive correlation between intensity of reform environment as measured by the GPA and cognitive impairment as measured by the NIS. Additional findings were a reduced earning potential in view of the education level that corroborates earlier studies of cult critics (Martin 1993; Singer & Ofshe, 1990; West & Martin, 1994) and significant levels of depression and dissociation agreeing with Conway & Siegelman, (1982), Lewis & Bromley, (1987) and Martin, et al. (1992). Sociologists Bromley and Hadden note a lack of empirical support for claimed consequences of having been a member of a "cult" or "sect", and substantial empirical evidence against it. These include the fact that the overwhelming proportion of people who get involved in NRMs leave, most short of two years; the overwhelming proportion of people who leave do so of their own volition; and that two-thirds (67%) felt "wiser for the experience".

According to F. Derks and psychologist of religion Jan van der Lans, there is no uniform post-cult trauma. While psychological and social problems upon resignation are not uncommon, their character and intensity are greatly dependent on the personal history and on the traits of the ex-member, and on the reasons for and way of resignation.

Historical persons

 * Julian the Apostate (331/332 – 363 CE), the Roman emperor, given a Christian education by those who assassinated his family, rejected his upbringing and declared his belief in Neoplatonism once it was safe to do so.
 * Mindaugas, the first and only Christian king of Lithuania, accepted Christianity in 1251 but rejected it in 1261 to return to his pagan ways. It is believed that accepting Christianity was a political move on his part and thus after the victory at the battle of Durbe, the king's nephew Treniota convinced him to reject Christianity.
 * Sir Thomas Wentworth, 1st Earl of Strafford was declared 'The Great Apostate' by Parliament in 1628 for changing his political support from Parliament to Charles I, thus shifting his religious support from Calvinism to Arminianism.
 * Abraham ben Abraham, (Count Valentine (Valentin, Walentyn) Potocki), a Polish nobleman of the Potocki family who is claimed to have converted to Judaism and was burned at the stake in 1749 because he had renounced Catholicism and had become an observant Jew.
 * Maria Monk (1816–1849), sometimes considered an apostate of the Catholic Church, though there is little evidence that she ever was a Catholic.
 * Lord George Gordon, initially a zealous Protestant and instigator of the Gordon riots of 1780, finally renounced Christianity and converted to Judaism, for which he was ostracized.

Recent times

 * In 2011, Youcef Nadarkhani, an Iranian pastor who converted from Islam to Christianity at the age of 19, was convicted for apostasy and was sentenced to death, but later acquitted.
 * In 2013, Raif Badawi, a Saudi Arabian blogger, was found guilty of apostasy by the high court, which has a penalty of death. However he was not executed, but was imprisoned and punished by 600 lashes instead.
 * In 2014, Meriam Yehya Ibrahim Ishag (a.k.a. Adraf Al-Hadi Mohammed Abdullah), a pregnant Sudanese woman, was convicted of apostasy for converting to Christianity from Islam. The government ruled that her father was Muslim, a female child takes the father's religion under Sudan's Islamic law. By converting to Christianity, she had committed apostasy, a crime punishable by death. Mrs Ibrahim Ishag was sentenced to death. She was also convicted of adultery on the grounds that her marriage to a Christian man from South Sudan was void under Sudan's version of Islamic law, which says Muslim women cannot marry non-Muslims. The death sentence was not carried out, and she left Sudan in secret.
 * Ashraf Fayadh (born 1980), a Saudi Arabian poet, was imprisoned and lashed for apostasy
 * Tasleema Nasreen from Bangladesh, the author of Lajja, has been declared apostate – "an apostate appointed by imperialist forces to vilify Islam" – by several clerics and other Muslims in Dhaka.
 * By 2019, atrocities by ISIL have driven many Muslim families in Syria to convert to Christianity, while others chose to become atheists and agnostics.

title: Apostasy