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Apostasy

Apostasy (/əˈpɒstəsi/; Greek: ἀποστασία, translit. apostasía, lit. "defection, revolt") 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.[1] 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.

For other uses, see Apostasy (disambiguation).

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.[2]

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.

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."[3][4]


The American sociologist David G. Bromley defined the apostate role as follows and distinguished it from the defector and whistleblower roles.[4]


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."[5]

History[edit]

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.[8]


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).[9] 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.[10]

– criminalized under Article 1 of the Afghan Penal Code, may be punishable by death.[18]

Afghanistan

– criminalized under Section 112(1) of the Bruneian Syariah Penal Code, punishable by death.[19][20] However, Brunei has a moratorium on the death penalty.[21]

Brunei

– 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.[22]

Iran

– 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.[23]

Malaysia

– criminalized under Section 1205 of the Maldivian Penal Code, may be punishable by death.[24][25]

Maldives

– criminalized under Article 306 of the Mauritanian Penal Code, punishable by death. When discovered, secret apostasy requires capital punishment, irrespective of repentance.[26]

Mauritania

– criminalized under Article 1 of the Qatari Penal Code, may be punishable by death.[26]

Qatar

– while there is no penal code in Saudi Arabia, apostasy may be punishable by death under Saudi Sharia law.[26]

Saudi Arabia

– criminalized under Article 158 of the Emirati Penal Code, may be punishable by death.[27]

United Arab Emirates

– criminalized under Article 259 of the Yemeni Penal Code, punishable by death.[26]

Yemen

Apostasy is a criminal offence in the following countries:


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).[28]

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)."

[42]

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 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."[42]

covenant

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."

[43]

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)."[42]

[42]

(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.

Julian the Apostate

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.

Mindaugas

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.

Sir Thomas Wentworth, 1st Earl of Strafford

(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.

Abraham ben Abraham

(1816–1849), sometimes considered an apostate of the Catholic Church, though there is little evidence that she ever was a Catholic.

Maria Monk

initially a zealous Protestant and instigator of the Gordon riots of 1780, finally renounced Christianity and converted to Judaism, for which he was ostracized.

Lord George Gordon

Banerji, Sures Chandra (1999). . Abhinav Publications. ISBN 978-81-7017-370-0.

A Brief History of Dharmaśāstra

This article incorporates text from a publication now in the : Chisholm, Hugh, ed. (1911). "Apostasy". Encyclopædia Britannica (11th ed.). Cambridge University Press.

public domain

Bromley, David G. 1988. Falling From the Faith: The Causes and Consequences of Religious Apostasy. Beverly Hills: Sage.

Dunlop, Mark, , 2001

The culture of Cults

The Jewish Encyclopedia (1906). The Kopelman Foundation.

Lucas, Phillip Charles, The Odyssey of a New Religion: from New Age to Orthodoxy Indiana University press;

The Holy Order of MANS

Lucas, Phillip Charles, Shifting Millennial Visions in New Religious Movements: The case of the Holy Order of MANS in The year 2000: Essays on the End edited by Charles B. Strozier, New York University Press 1997;

Lucas, Phillip Charles, The Eleventh Commandment Fellowship: A New Religious Movement Confronts the Ecological Crisis, 10:3, 1995:229–241;

Journal of Contemporary Religion

Lucas, Phillip Charles, Social factors in the Failure of New Religious Movements: A Case Study Using Stark's Success Model SYZYGY: Journal of Alternative Religion and Culture 1:1, Winter 1992:39–53

Oropeza, B. J., Apostasy in the New Testament Communities, 3 Volumes. Eugene, OR: Cascade Books, 2011–12.

Wright, Stuart A. 1988. "Leaving New Religious Movements: Issues, Theory and Research," pp. 143–165 in David G. Bromley (ed.), Falling From the Faith. Beverly Hills: Sage.

Wright, Stuart A. 1991. "Reconceptualizing Cult Coercion and Withdrawal: A Comparative Analysis of Divorce and Apostasy." Social Forces 70 (1):125–145.

Wright, Stuart A. and Helen R. Ebaugh. 1993. "Leaving New Religions," pp. 117–138 in David G. Bromley and Jeffrey K. Hadden (eds.), Handbook of Cults and Sects in America. Greenwich, CT: JAI Press.

Zablocki, Benjamin et al., Research on NRMs in the Post-9/11 World, in Lucas, Phillip Charles et al. (ed.), NRMs in the 21st Century: legal, political, and social challenges in global perspective, 2004,  0-415-96577-2

ISBN

The dictionary definition of apostasy at Wiktionary

Media related to Apostasy at Wikimedia Commons

Quotations related to Apostasy at Wikiquote

Library of Congress (overview of the apostasy laws of 23 countries in Africa, the Middle East, South Asia, and Southeast Asia)

Laws Criminalizing Apostasy