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More specifically, polypeptides like collagen and silk, are biocompatible materials that are being used in ground-breaking research, as these are inexpensive and easily attainable materials. Gelatin polymer is often used on dressing wounds where it acts as an adhesive. Scaffolds and films with gelatin allow for the scaffolds to hold drugs and other nutrients that can be used to supply to a wound for healing. As collagen is one of the more popular biopolymers used in biomedical science, here are some examples of their use: Collagen based drug delivery systems: collagen films act like a barrier membrane and are used to treat tissue infections like infected corneal tissue or liver cancer. Collagen films have all been used for gene delivery carriers which can promote bone formation. Collagen sponges: Collagen sponges are used as a dressing to treat burn victims and other serious wounds. Collagen based implants are used for cultured skin cells or drug carriers that are used for burn wounds and replacing skin. Collagen as haemostat: When collagen interacts with platelets it causes a rapid coagulation of blood. This rapid coagulation produces a temporary framework so the fibrous stroma can be regenerated by host cells. Collagen based haemostat reduces blood loss in tissues and helps manage bleeding in organs such as the liver and spleen.
Chitosan is another popular biopolymer in biomedical research. Chitosan is derived from chitin, the main component in the exoskeleton of crustaceans and insects and the second most abundant biopolymer in the world. Chitosan has many excellent characteristics for biomedical science. Chitosan is biocompatible, it is highly bioactive, meaning it stimulates a beneficial response from the body, it can biodegrade which can eliminate a second surgery in implant applications, can form gels and films, and is selectively permeable. These properties allow for various biomedical applications of chitosan. Chitosan as drug delivery: Chitosan is used mainly with drug targeting because it has potential to improve drug absorption and stability. In addition, chitosan conjugated with anticancer agents can also produce better anticancer effects by causing gradual release of free drug into cancerous tissue. Chitosan as an anti-microbial agent: Chitosan is used to stop the growth of microorganisms. It performs antimicrobial functions in microorganisms like algae, fungi, bacteria, and gram-positive bacteria of different yeast species.
Chitosan composite for tissue engineering: Chitosan powder blended with alginate is used to form functional wound dressings. These dressings create a moist, biocompatible environment which aids in the healing process. This wound dressing is also biodegradable and has porous structures that allows cells to grow into the dressing. Furthermore, thiolated chitosans (see thiomers) are used for tissue engineering and wound healing, as these biopolymers are able to crosslink via disulfide bonds forming stable three-dimensional networks. Industrial. Food: Biopolymers are being used in the food industry for things like packaging, edible encapsulation films and coating foods. Polylactic acid (PLA) is very common in the food industry due to is clear color and resistance to water. However, most polymers have a hydrophilic nature and start deteriorating when exposed to moisture. Biopolymers are also being used as edible films that encapsulate foods. These films can carry things like antioxidants, enzymes, probiotics, minerals, and vitamins. The food consumed encapsulated with the biopolymer film can supply these things to the body.
Packaging: The most common biopolymers used in packaging are polyhydroxyalkanoates (PHAs), polylactic acid (PLA), and starch. Starch and PLA are commercially available and biodegradable, making them a common choice for packaging. However, their barrier properties (either moisture-barrier or gas-barrier properties) and thermal properties are not ideal. Hydrophilic polymers are not water resistant and allow water to get through the packaging which can affect the contents of the package. Polyglycolic acid (PGA) is a biopolymer that has great barrier characteristics and is now being used to correct the barrier obstacles from PLA and starch. Water purification: Chitosan has been used for water purification. It is used as a flocculant that only takes a few weeks or months rather than years to degrade in the environment. Chitosan purifies water by chelation. This is the process in which binding sites along the polymer chain bind with the metal ions in the water forming chelates. Chitosan has been shown to be an excellent candidate for use in storm and wastewater treatment.
As materials. Some biopolymers- such as PLA, naturally occurring zein, and poly-3-hydroxybutyrate can be used as plastics, replacing the need for polystyrene or polyethylene based plastics. Some plastics are now referred to as being 'degradable', 'oxy-degradable' or 'UV-degradable'. This means that they break down when exposed to light or air, but these plastics are still primarily (as much as 98 per cent) oil-based and are not currently certified as 'biodegradable' under the European Union directive on Packaging and Packaging Waste (94/62/EC). Biopolymers will break down, and some are suitable for domestic composting. Biopolymers (also called renewable polymers) are produced from biomass for use in the packaging industry. Biomass comes from crops such as sugar beet, potatoes, or wheat: when used to produce biopolymers, these are classified as non food crops. These can be converted in the following pathways: Sugar beet > Glyconic acid > Polyglyconic acid Starch > (fermentation) > Lactic acid > Polylactic acid (PLA)
Biomass > (fermentation) > Bioethanol > Ethene > Polyethylene Many types of packaging can be made from biopolymers: food trays, blown starch pellets for shipping fragile goods, thin films for wrapping. Environmental impacts. Biopolymers can be sustainable, carbon neutral and are always renewable, because they are made from plant or animal materials which can be grown indefinitely. Since these materials come from agricultural crops, their use could create a sustainable industry. In contrast, the feedstocks for polymers derived from petrochemicals will eventually deplete. In addition, biopolymers have the potential to cut carbon emissions and reduce CO2 quantities in the atmosphere: this is because the CO2 released when they degrade can be reabsorbed by crops grown to replace them: this makes them close to carbon neutral. Almost all biopolymers are biodegradable in the natural environment: they are broken down into CO2 and water by microorganisms. These biodegradable biopolymers are also compostable: they can be put into an industrial composting process and will break down by 90% within six months. Biopolymers that do this can be marked with a 'compostable' symbol, under European Standard EN 13432 (2000). Packaging marked with this symbol can be put into industrial composting processes and will break down within six months or less. An example of a compostable polymer is PLA film under 20μm thick: films which are thicker than that do not qualify as compostable, even though they are "biodegradable". In Europe there is a home composting standard and associated logo that enables consumers to identify and dispose of packaging in their compost heap.
2001 United Kingdom general election The 2001 United Kingdom general election was held on Thursday 7 June 2001, four years after the previous election on 1 May 1997, to elect 659 members to the House of Commons. The governing Labour Party led by Prime Minister Tony Blair was re-elected to serve a second term in government with another landslide victory with a 166-seat majority, returning 412 members of Parliament versus 418 from the previous election, a net loss of six seats, although with a significantly lower turnout than before—59.4%, compared to 71.6% at the previous election. The number of votes Labour received fell by nearly three million. Blair went on to become the only Labour prime minister to serve two consecutive full terms in office. As Labour retained almost all of their seats won in the 1997 landslide victory, the media dubbed the 2001 election "the quiet landslide". There was little change outside Northern Ireland, with 620 out of the 641 seats in Great Britain electing candidates from the same party as they did in 1997. A strong economy contributed to the Labour victory.
The opposition Conservative Party under William Hague's leadership was still deeply divided on the issue of Europe and the party's policy platform had drifted considerably to the right. The party put the issue of European monetary union, in particular the prospect of the UK joining the Eurozone, at the centre of its campaign but failed to resonate with the electorate. The Conservatives briefly had a narrow lead in the polls during the 2000 fuel strikes but Labour successfully resolved them by year end. Furthermore, a series of publicity stunts that backfired also harmed Hague, and he immediately announced his resignation as party leader when the election result was clear, formally stepping down three months later, therefore becoming the first leader of the Conservative Party in the House of Commons since Austen Chamberlain nearly eighty years prior not to serve as prime minister. The election was largely a repeat of the 1997 general election, with Labour losing only six seats overall and the Conservatives making a net gain of one seat (gaining nine seats but losing eight). The Conservatives gained a seat in Scotland, which ended the party's status as an "England-only" party in the prior parliament, but failed again to win any seats in Wales. Although they did not gain many seats, three of the few new MPs elected were future Conservative Prime Ministers David Cameron and Boris Johnson and future Conservative Chancellor of the Exchequer George Osborne; Osborne would serve in the same Cabinet as Cameron from 2010 to 2016. The Liberal Democrats led by Charles Kennedy made a net gain of six seats.
Change was seen in Northern Ireland, with the moderate unionist Ulster Unionist Party (UUP) losing four seats to the more hardline Democratic Unionist Party (DUP). A similar transition appeared in the nationalist community, with the moderate Social Democratic and Labour Party (SDLP) losing votes to the more staunchly republican and abstentionist Sinn Féin. Exceptionally low voter turnout, which fell below 60% for the first time since 1918, also marked this election. The election was broadcast live on BBC One and presented by David Dimbleby, Jeremy Paxman, Andrew Marr, Peter Snow, and Tony King. The 2001 general election was notable for being the first in which pictures of the party logos appeared on the ballot paper. Prior to this, the ballot paper had only displayed the candidate's name, address, and party name. Notable departing MPs included former Prime Ministers Edward Heath (also Father of the House) and John Major, former Deputy Prime Minister Michael Heseltine, former Liberal Democrat leader Paddy Ashdown, former Cabinet ministers Tony Benn, Tom King, John Morris, Mo Mowlam, John MacGregor and Peter Brooke, Teresa Gorman, and then Mayor of London Ken Livingstone.
Background. The elections were marked by voter apathy, with turnout falling to 59.4%, the lowest (and first under 70%) since the Coupon Election of 1918. Throughout the election the Labour Party had maintained a significant lead in the opinion polls and the result was deemed to be so certain that some bookmakers paid out for a Labour majority before election day. However, the opinion polls the previous autumn had shown the first Tory lead (though only by a narrow margin) in the opinion polls for eight years as they benefited from the public anger towards the government over the fuel protests which had led to a severe shortage of motor fuel. By the end of 2000, however, the dispute had been resolved and Labour were firmly back in the lead of the opinion polls. In total, a mere 29 parliamentary seats changed hands at the 2001 Election. 2001 also saw the rare election of an independent. Richard Taylor of Independent Kidderminster Hospital and Health Concern (usually now known simply as "Health Concern") unseated a government MP, David Lock, in Wyre Forest. There was also a high vote for British National Party leader Nick Griffin in Oldham West and Royton, in the wake of recent race riots in the town of Oldham.
In Northern Ireland, the election was far more dramatic and marked a move by unionists away from support for the Good Friday Agreement, with the moderate unionist Ulster Unionist Party (UUP) losing to the more hardline Democratic Unionist Party (DUP). This polarisation was also seen in the nationalist community, with the Social Democratic and Labour Party (SDLP) vote losing out to more left-wing and republican Sinn Féin. It also saw a tightening of the parties as the small UK Unionist Party lost its only seat. Campaign. The election had been expected on 3 May, to coincide with local elections, but on 2 April 2001, the local elections were postponed to 7 June because of rural movement restrictions imposed in response to the foot-and-mouth outbreak that had started in February. On 8 May, Prime Minister Tony Blair announced that the general election would be held on the 7 June as expected, on the same day as the local elections. Blair made the announcement in a speech at St Saviour's and St Olave's Church of England School in Bermondsey, London rather than on the steps of Downing Street.
For Labour, the last four years had run relatively smoothly. The party had successfully defended all their by election seats, and many suspected a Labour win was inevitable from the start. Many in the party, however, were afraid of voter apathy, which was epitomised in a poster of "Hague with Margaret Thatcher's hair", captioned "Get out and vote. Or they get in." Despite recessions in mainland Europe and the United States, due to the bursting of global tech bubbles, Britain was notably unaffected and Labour however could rely on a strong economy as unemployment continued to decline toward election day, putting to rest any fears of a Labour government putting the economic situation at risk. For William Hague, however, the Conservative Party had still not fully recovered from the loss in 1997. The party was still divided over Europe, and talk of a referendum on joining the Eurozone was rife, and as a result "Save The Pound" was one of the key slogans deployed in the Conservatives' campaign. As Labour remained at the political centre, the Conservatives moved to the right. A policy gaffe by Oliver Letwin over public spending cuts left the party with an own goal that Labour soon exploited.
Thatcher gave a speech to the Conservative Election Rally in Plymouth on 22 May 2001, calling New Labour "rootless, empty, and artificial." She also added to Hague's troubles when speaking out strongly against the Euro to applause. Hague himself, although a witty performer at Prime Minister's Questions, was dogged in the press and reminded of his speech, given at the age of 16, at the 1977 Conservative Conference. "The Sun" newspaper only added to the Conservatives' woes by backing Labour for a second consecutive election, calling Hague a "dead parrot" during the Conservative Party's conference in October 1998. The Conservatives campaigned on a strongly right-wing platform, emphasising the issues of Europe, immigration and tax, the fabled "Tebbit Trinity". They also released a poster showing a heavily pregnant Tony Blair, stating "Four years of Labour and he still hasn't delivered". However, Labour countered by asking where the proposed tax cuts were going to come from, and decried the Tory policy as "cut here, cut there, cut everywhere", in reference to the widespread belief that the Conservatives would make major cuts to public services in order to fund tax cuts. Labour also capitalised on the strong economic conditions of the time, and another major line of attack (primarily directed towards Michael Portillo, now Shadow Chancellor after returning to Parliament via a by-election) was to warn of a return to "Tory Boom and Bust" under a Conservative administration.
Charles Kennedy contested his first election as leader of the Liberal Democrats. During the election Sharron Storer, a resident of Birmingham, criticised Prime Minister Tony Blair in front of television cameras about conditions in the National Health Service. The widely televised incident happened on 16 May during a campaign visit by Blair to the Queen Elizabeth Hospital in Birmingham. Sharron Storer's partner, Keith Sedgewick, a cancer patient with non-Hodgkin lymphoma and therefore highly susceptible to infection, was being treated at the time in the bone marrow unit, but no bed could be found for him and he was transferred to the casualty unit for his first 24 hours. On the evening of the same day Deputy Prime Minister John Prescott punched a protestor after being hit by an egg on his way to an election rally in Rhyl, North Wales. Results. The election result was effectively a repeat of 1997, as the Labour Party retained an overwhelming majority, with the BBC announcing the victory at 02:58 on the early morning of 8 June. Having presided over relatively serene political, economic and social conditions, the feeling of prosperity in the United Kingdom had been maintained into the new millennium, and Labour would have a free hand to assert its ideals in the subsequent parliament. Despite the victory, voter apathy was a major issue, as turnout fell below 60%, 12 percentage points down on 1997. All three of the main parties saw their total votes fall, with Labour's total vote dropping by 2.8 million on 1997, the Conservatives 1.3 million, and the Liberal Democrats 428,000. Some suggested this dramatic fall was a sign of the general acceptance of the status quo and the likelihood of Labour's majority remaining unassailable.
For the Conservatives, the huge loss they had sustained in 1997 was repeated. Despite gaining nine seats, they lost seven to the Liberal Democrats, and one even to Labour (South Dorset). William Hague was quick to announce his resignation, doing so at 07:44 outside the Conservative Party headquarters. Some believed that Hague had been unlucky; although most considered him to be a talented orator and an intelligent statesman, he had come up against the charismatic Tony Blair in the peak of his political career, and it was no surprise that little progress was made in reducing Labour's majority after a relatively smooth parliament. Staying at what they considered rock bottom, however, showed that the Conservatives had failed to improve their negative public image, had remained somewhat disunited over Europe, and had not regained the trust that they had lost in the 1990s. Hague's focus on the "Save The Pound" campaign narrative had failed to gain any traction; Labour's successful countertactic was to be repeatedly vague over the issue of future monetary union – and said that the UK would only consider joining the Eurozone "when conditions were right". But in Scotland, despite flipping one seat from the Scottish National Party, their vote collapse continued. They failed to retake former strongholds in Scotland as the Nationalists consolidated their grip on the Northeastern portion of the country.
The Liberal Democrats could point to steady progress under their new leader, Charles Kennedy, gaining more seats than the main two parties—albeit only six overall—and maintaining the performance of a pleasing 1997 election, where the party had doubled its number of seats from 20 to 46. While they had yet to become electable as a government, they underlined their growing reputation as a worthwhile alternative to Labour and Conservative, offering plenty of debate in Parliament and representing more than a mere protest vote. The SNP failed to gain any new seats and lost a seat to the Conservatives by just 79 votes. In Wales, Plaid Cymru both gained a seat from Labour and lost one to them. In Northern Ireland the Ulster Unionists, despite gaining North Down, lost five other seats. <section begin="UK General Election 2001"/> <section end="UK General Election 2001"/> "All parties with more than 500 votes shown." "The seat gains reflect changes on the 1997 general election result. Two seats had changed hands in by-elections in the intervening period. These were as follows:" The results of the election give a Gallagher index of dis-proportionality of 17.74. Voter Demographics. MORI interviewed 18,657 adults in Great Britain after the election which suggested the following demographic breakdown...
Book of Mormon The Book of Mormon is a religious text of the Latter Day Saint movement, first published in 1830 by Joseph Smith as The Book of Mormon: An Account Written by the Hand of Mormon upon Plates Taken from the Plates of Nephi. The book is one of the earliest and most well-known unique writings of the Latter Day Saint movement. The denominations of the Latter Day Saint movement typically regard the text primarily as scripture (sometimes as one of four standard works) and secondarily as a record of God's dealings with ancient inhabitants of the Americas. The majority of Latter Day Saints believe the book to be a record of real-world history, with Latter Day Saint denominations viewing it variously as an inspired record of scripture to the linchpin or "keystone" of their religion. Independent archaeological, historical, and scientific communities have discovered little evidence to support the existence of the civilizations described therein. Characteristics of the language and content point toward a nineteenth-century origin of the Book of Mormon. Various academics and apologetic organizations connected to the Latter Day Saint movement nevertheless argue that the book is an authentic account of the pre-Columbian exchange world.
The Book of Mormon has a number of doctrinal discussions on subjects such as the fall of Adam and Eve, the nature of the Christian atonement, eschatology, agency, priesthood authority, redemption from physical and spiritual death, the nature and conduct of baptism, the age of accountability, the purpose and practice of communion, personalized revelation, economic justice, the anthropomorphic and personal nature of God, the nature of spirits and angels, and the organization of the latter day church. The pivotal event of the book is an appearance of Jesus Christ in the Americas shortly after his resurrection. Common teachings of the Latter Day Saint movement hold that the Book of Mormon fulfills numerous biblical prophecies by ending a global apostasy and signaling a restoration of Christian gospel. The Book of Mormon is divided into smaller books — which are usually titled after individuals named as primary authors — and in most versions, is divided into chapters and verses. Its English text imitates the style of the King James Version of the Bible. The Book of Mormon has been fully or partially translated into at least 112 languages.
Origin. According to Smith's account and the book's narrative, the Book was originally engraved in otherwise unknown characters on golden plates by ancient prophets; the last prophet to contribute to the book, Moroni, had buried it in what is present-day Manchester, New York and then appeared in a vision to Smith in 1827, revealing the location of the plates and instructing him to translate the plates into English. A different view is that Smith authored the Book, drawing on material and ideas from his contemporary 19th-century environment, rather than translating an ancient record. Conceptual emergence. According to Joseph Smith, in 1823, when he was seventeen years old, an angel of God named Moroni appeared to him and said that a collection of ancient writings was buried in a nearby hill in present-day Wayne County, New York, engraved on golden plates by ancient prophets. The writings were said to describe a people whom God had led from Jerusalem to the Western hemisphere 600 years before Jesus's birth. Smith said this vision occurred on the evening of September 21, 1823, and that on the following day, via divine guidance, he located the burial location of the plates on this hill and was instructed by Moroni to meet him at the same hill on September 22 of the following year to receive further instructions, which repeated annually until 1827. Smith told his entire immediate family about this angelic encounter by the next night, and his brother William reported that the family "believed all he [Joseph Smith] said" about the angel and plates.
Smith and his family reminisced that as part of what Smith believed was angelic instruction, Moroni provided Smith with a "brief sketch" of the "origin, progress, civilization, laws, governments... righteousness and iniquity" of the "aboriginal inhabitants of the country" (referring to the Nephites and Lamanites who figure in the Book of Mormon's primary narrative). Smith sometimes shared what he said he had learned through such angelic encounters with his family as well. In Smith's account, Moroni allowed him, accompanied by his wife Emma Hale Smith, to take the plates on September 22, 1827, four years after his initial visit to the hill, and directed him to translate them into English. Smith said the angel Moroni strictly instructed him to not let anyone else see the plates without divine permission. Neighbors, some of whom had collaborated with Smith in earlier treasure-hunting enterprises, tried several times to steal the plates from Smith while he and his family guarded them. Dictation. As Smith and contemporaries reported, the English manuscript of the Book of Mormon was produced as scribes wrote down Smith's dictation in multiple sessions between 1828 and 1829. The dictation of the extant Book of Mormon was completed in 1829 in between 53 and 74 working days.
Descriptions of the way in which Smith dictated the Book of Mormon vary. Smith himself called the Book of Mormon a translated work, but in public he generally described the process itself only in vague terms, saying he translated by a miraculous gift from God. According to some accounts from his family and friends at the time, early on, Smith copied characters off the plates as part of a process of learning to translate an initial corpus. For the majority of the process, Smith dictated the text by voicing strings of words which a scribe would write down; after the scribe confirmed they had finished writing, Smith would continue. Smith, his first scribe Martin Harris & his wife Emma all claimed that Joseph dictated by translating the ancient text through the use of the Urim and Thummim that accompanied the plates, prepared by the Lord for the purpose of translating. This "Urim and Thummim," after the biblical divination stones, also called "Nephite interpreters" were described as two clear seer stones which Smith said he could look through in order to translate, bound together by a metal rim and attached to a breastplate.
Other accounts say that Smith used a seer stone he already possessed placed inside of a hat to darken the area around the stone. Beginning around 1832, both the interpreters and Smith's own seer stone were at times referred to as the "Urim and Thummim", and Smith sometimes used the term interchangeably with "spectacles". Emma Smith's and David Whitmer's accounts describe Smith using the interpreters while dictating for Martin Harris's scribing and switching to only using his seer stone(s) in subsequent translation. Religious studies scholar Grant Hardy summarizes Smith's known dictation process as follows: "Smith looked at a seer stone placed in his hat and then dictated the text of the Book of Mormon to scribes". Early on, Smith sometimes separated himself from his scribe with a blanket between them, as he did while Martin Harris, a neighbor, scribed his dictation in 1828. At other points in the process, such as when Oliver Cowdery or Emma Smith scribed, the plates were left covered up but in the open. During some dictation sessions the plates were entirely absent.In 1828, while scribing for Smith, Harris, at the prompting of his wife Lucy Harris, repeatedly asked Smith to loan him the manuscript pages of the dictation thus far. Smith reluctantly acceded to Harris's requests. Within weeks, Harris lost the manuscript, which was most likely stolen by a member of his extended family. After the loss, Smith recorded that he lost the ability to translate and that Moroni had taken back the plates to be returned only after Smith repented. Smith later stated that God allowed him to resume translation, but directed that he begin where he left off (in what is now called the Book of Mosiah), without retranslating what had been in the lost manuscript.
Smith recommenced some Book of Mormon dictation between September 1828 and April 1829 with his wife Emma Smith scribing with occasional help from his brother Samuel Smith, though transcription accomplished was limited. In April 1829, Oliver Cowdery met Smith and, believing Smith's account of the plates, began scribing for Smith in what became a "burst of rapid-fire translation". In May, Joseph and Emma Smith along with Cowdery moved in with the Whitmer family, sympathetic neighbors, in an effort to avoid interruptions as they proceeded with producing the manuscript. While living with the Whitmers, Smith said he received permission to allow eleven specific others to see the uncovered golden plates and, in some cases, handle them. Their written testimonies are known as the Testimony of Three Witnesses, who described seeing the plates in a visionary encounter with an angel, and the Testimony of Eight Witnesses, who described handling the plates as displayed by Smith. Statements signed by them have been published in most editions of the Book of Mormon. In addition to Smith and these eleven, several others described encountering the plates by holding or moving them wrapped in cloth, although without seeing the plates themselves. Their accounts of the plates' appearance tend to describe a golden-colored compilation of thin metal sheets (the "plates") bound together by wires in the shape of a book.
The manuscript was completed in June 1829. E. B. Grandin published the Book of Mormon in Palmyra, New York, and it went on sale in his bookstore on March 26, 1830. Smith said he returned the plates to Moroni upon the publication of the book. Views on composition. Multiple theories of naturalistic composition have been proposed. In the twenty-first century, leading naturalistic interpretations of Book of Mormon origins hold that Smith authored it himself, whether consciously or subconsciously, and simultaneously sincerely believed the Book of Mormon was an authentic sacred history. Most adherents of the Latter Day Saint movement consider the Book of Mormon an authentic historical record, translated by Smith from actual ancient plates through divine revelation. The Church of Jesus Christ of Latter-day Saints (LDS Church), the largest Latter Day Saint denomination, maintains this as its official position. Methods. The Book of Mormon as a written text is the transcription of what scholars Grant Hardy and William L. Davis call an "extended oral performance", one which Davis considers "comparable in length and magnitude to the classic oral epics, such as Homer's "Iliad" and "Odyssey"". Eyewitnesses said Smith never referred to notes or other documents while dictating, and Smith's followers and those close to him insisted he lacked the writing and narrative skills necessary to consciously produce a text like the Book of Mormon. Some naturalistic interpretations have therefore compared Smith's dictation to automatic writing arising from the subconscious. However, Ann Taves considers this description problematic for overemphasizing "lack of control" when historical and comparative study instead suggests Smith "had a highly focused awareness" and "a considerable degree of control over the experience" of dictation.
Independent scholar William L. Davis posits that after believing he had encountered an angel in 1823, Smith "carefully developed his ideas about the narratives" of the Book of Mormon for several years by making outlines, whether mental or on private notes, until he began dictating in 1828. Smith's oral recitations about Nephites to his family could have been an opportunity to work out ideas and practice oratory, and he received some formal education as a lay Methodist exhorter. In this interpretation, Smith believed the dictation he produced reflected an ancient history, but he assembled the narrative in his own words. Inspirations. Early observers, presuming Smith incapable of writing something as long or as complex as the Book of Mormon, often searched for a possible source he might have plagiarized. In the nineteenth century, a popular hypothesis was that Smith collaborated with Sidney Rigdon to plagiarize an unpublished manuscript written by Solomon Spalding and turn into the Book of Mormon. Historians have considered the Spalding manuscript source hypothesis debunked since 1945, when Fawn M. Brodie thoroughly disproved it in her critical biography of Smith.
Historians since the early twentieth century have suggested Smith was inspired by "View of the Hebrews", an 1823 book which propounded the Hebraic Indian theory, since both associate American Indians with ancient Israel and describe clashes between two dualistically opposed civilizations ("View" as speculation about American Indian history and the Book of Mormon as its narrative). Whether or not "View" influenced the Book of Mormon is the subject of debate. A pseudo-anthropological treatise, "View" presented allegedly empirical evidence in support of its hypothesis. The Book of Mormon is written as a narrative, and Christian themes predominate rather than supposedly Indigenous parallels. Additionally, while "View" supposes that Indigenous American peoples descended from the Ten Lost Tribes, the Book of Mormon actively rejects the hypothesis; the peoples in its narrative have an "ancient Hebrew" origin but do not descend from the lost tribes. The book ultimately heavily revises, rather than borrows, the Hebraic Indian theory.
The Book of Mormon may creatively reconfigure, without plagiarizing, parts of the popular 1678 Christian allegory "Pilgrim's Progress" written by John Bunyan"." For example, the martyr narrative of Abinadi in the Book of Mormon shares a complex matrix of descriptive language with Faithful's martyr narrative in "Progress". Some other Book of Mormon narratives, such as the dream Lehi has in the book's opening, also resemble creative reworkings of "Progress" story arcs as well as elements of other works by Bunyan, such as "The Holy War" and "Grace Abounding". Historical scholarship also suggests it is plausible for Smith to have produced the Book of Mormon himself, based on his knowledge of the Bible and enabled by a democratizing religious culture. Content. Presentation. The style of the Book of Mormon's English text resembles that of the King James Version of the Bible. Novelist Jane Barnes considered the book "difficult to read", and according to religious studies scholar Grant Hardy, the language is an "awkward, repetitious form of English" with a "nonmainstream literary aesthetic". Narratively and structurally, the book is complex, with multiple arcs that diverge and converge in the story while contributing to the book's overarching plot and themes. Historian Daniel Walker Howe concluded in his own appraisal that the Book of Mormon "is a powerful epic written on a grand scale" and "should rank among the great achievements of American literature".
The Book of Mormon presents its text through multiple narrators explicitly identified as figures within the book's own narrative. Narrators describe reading, redacting, writing, and exchanging records. The book also embeds sermons, given by figures from the narrative, throughout the text, and these internal orations make up just over 40 percent of the Book of Mormon. Periodically, the book's primary narrators reflexively describe themselves creating the book in a move that is "almost postmodern" in its self-consciousness. Historian Laurie Maffly-Kipp explains that "the mechanics of editing and transmitting thereby become an important feature of the text". Barnes calls the Book of Mormon a "scripture about writing and its influence in a post-modern world of texts" and "a statement about different voices, and possibly the problem of voice, in sacred literature". Organization. The Book of Mormon is organized as a compilation of smaller books, each named after its main named narrator or a prominent leader, beginning with the First Book of Nephi (1 Nephi) and ending with the Book of Moroni.
The book's sequence is primarily chronological based on the narrative content of the book. Exceptions include the Words of Mormon and the Book of Ether. The Words of Mormon contains editorial commentary by Mormon. The Book of Ether is presented as the narrative of an earlier group of people who had come to the American continent before the immigration described in 1 Nephi. First Nephi through Omni are written in first-person narrative, as are Mormon and Moroni. The remainder of the Book of Mormon is written in third-person historical narrative, said to be compiled and abridged by Mormon (with Moroni abridging the Book of Ether and writing the latter part of Mormon and the Book of Moroni). Most modern editions of the book have been divided into chapters and verses. Most editions of the book also contain supplementary material, including the "Testimony of Three Witnesses" and the "Testimony of Eight Witnesses" which appeared in the original 1830 edition and every official Latter-day Saint edition thereafter. Narrative.
The books from First Nephi to Omni are described as being from "the small plates of Nephi". This account begins in ancient Jerusalem around 600 BC, telling the story of a man named Lehi, his family, and several others as they are led by God from Jerusalem shortly before the fall of that city to the Babylonians. The book describes their journey across the Arabian peninsula, and then to a "promised land", presumably an unspecified location in the Americas, by ship. These books recount the group's dealings from approximately 600 BC to about 130 BC, during which time the community grows and splits into two main groups, called Nephites and Lamanites, that frequently war with each other throughout the rest of the narrative. Following this section is the Words of Mormon, a small book that introduces Mormon, the principal narrator for the remainder of the text. The narration describes the proceeding content (Book of Mosiah through to chapter 7 of the internal Book of Mormon) as being Mormon's abridgment of "the large plates of Nephi", existing records that detailed the people's history up to Mormon's own life. Part of this portion is the Book of Third Nephi, which describes a visit by Jesus to the people of the Book of Mormon sometime after his resurrection and ascension; historian John Turner calls this episode "the climax of the entire scripture". After this visit, the Nephites and Lamanites unite in a harmonious, peaceful society which endures for several generations before breaking into warring factions again, and in this conflict the Nephites are destroyed while the Lamanites emerge victorious. In the narrative, Mormon, a Nephite, lives during this period of war, and he dies before finishing his book. His son Moroni takes over as narrator, describing himself taking his father's record into his charge and finishing its writing.
Before the very end of the book, Moroni describes making an abridgment (called the Book of Ether) of a record from a much earlier people. There is a subsequent subplot describing a group of families who God leads away from the Tower of Babel after it falls. Led by a man named Jared and his brother, described as a prophet of God, these Jaredites travel to the "promised land" and establish a society there. After successive violent reversals between rival monarchs and faction, their society collapses around the time that Lehi's family arrive in the promised land further south. The narrative returns to Moroni's present (Book of Moroni) in which he transcribes a few short documents, meditates on and addresses the book's audience, finishes the record, and buries the plates upon which they are narrated to be inscribed upon, before implicitly dying as his father did, in what allegedly would have been the early 400s AD. Teachings. Jesus. On its title page, the Book of Mormon describes its central purpose as being the "convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God, manifesting himself unto all nations." Although much of the Book of Mormon's internal chronology takes place prior to the birth of Jesus, prophets in the book frequently see him in vision and preach about him, and the people in the narrative worship Jesus as "pre-Christian Christians." For example, the book's first narrator Nephi describes having a vision of the birth, ministry, and death of Jesus, said to have taken place nearly 600 years prior to Jesus' birth. Late in the book, a narrator refers to converted peoples as "children of Christ". By depicting ancient prophets and peoples as familiar with Jesus as a Savior, the Book of Mormon universalizes Christian salvation as being accessible across all time and places. By implying that even more ancient peoples were familiar with Jesus Christ, the book presents a "polygenist Christian history" in which Christianity has multiple origins.
In the climax of the book, Jesus visits some early inhabitants of the Americas after his resurrection in an extended bodily theophany. During this ministry, he reiterates many teachings from the New Testament, re-emphasizes salvific baptism, and introduces the ritual consumption of bread and wine "in remembrance of [his] body", a teaching that became the basis for modern Latter-day Saints' "memorialist" view of their sacrament ordinance (analogous to communion). Jesus's ministry in the Book of Mormon resembles his portrayal in the Gospel of John, as Jesus similarly teaches without parables and preaches faith and obedience as a central message. Barnes argues that the Book of Mormon depicts Jesus as a "revolutionary new character" different from that of the New Testament in a portrayal that is "constantly, subtly revising the Christian tradition". According to historian John Turner, the Book of Mormon's depiction provides "a twist" on Christian trinitarianism, as Jesus in the Book of Mormon is distinct from God the Father—as he prays to God during a post-resurrection visit with the Nephites—while also emphasizing that Jesus and God have "divine unity," with other parts of the book calling Jesus "the Father and the Son". Beliefs among the churches of the Latter Day Saint movement range between social trinitarianism (such as among Latter-day Saints) and traditional trinitarianism (such as in Community of Christ).
Plan of salvation. The Christian concept of God's plan of salvation for humanity is a frequently recurring theme of the Book of Mormon. While the Bible does not directly outline a plan of salvation, the Book of Mormon explicitly refers to the concept thirty times, using a variety of terms such as "plan of salvation", "plan of happiness", and "plan of redemption". The Book of Mormon's plan of salvation doctrine describes life as a probationary time for people to learn the gospel of Christ through revelation given to prophets and have the opportunity to choose whether or not to obey God. Jesus' atonement then makes repentance possible, enabling the righteous to enter a heavenly state after a final judgment. Although most of Christianity traditionally considers the fall of man a negative development for humanity, the Book of Mormon instead portrays the fall as a foreordained step in God's plan of salvation, necessary to securing human agency, eventual righteousness, and bodily joy through physical experience. This positive interpretation of the Adam and Eve story contributes to the Book of Mormon's emphasis "on the importance of human freedom and responsibility" to choose salvation.
Dialogic revelation. In the Book of Mormon, revelation from God typically manifests as a dialogue between God and persons, characterizing deity as an anthropomorphic being who hears prayers and provides direct answers to questions. Multiple narratives in the book portray revelation as a dialogue in which petitioners and deity engage one another in a mutual exchange in which God's contributions originate from outside the mortal recipient. The Book of Mormon also emphasizes regular prayer as a significant component of devotional life, depicting it as a central means through which such dialogic revelation can take place. While the Old Testament of the Christian Bible links revelation specifically to prophetic authority, the Book of Mormon's portrayal democratizes the idea of revelation, depicting it as the right of every person. Figures such as Nephi and Ammon receive visions and revelatory direction prior to or without ever becoming prophets, and Laman and Lemuel are rebuked for hesitating to pray for revelation. Also in contrast with traditional Christian conceptions of revelations is the Book of Mormon's broader range of revelatory content. In the Book of Mormon, figures petition God for revelatory answers to doctrinal questions and ecclesiastical crises as well as for inspiration to guide hunts, military campaigns, and sociopolitical decisions. The Book of Mormon depicts revelation as an active and sometimes laborious experience. For example, the Book of Mormon's Brother of Jared learns to act not merely as a petitioner with questions but moreover as an interlocutor with "a specific proposal" for God to consider as part of a guided process of miraculous assistance.
Apocalyptic reversal and Indigenous or nonwhite liberation. The Book of Mormon's "eschatological content" lends to a "theology of Native and/or nonwhite liberation", in the words of American studies scholar Jared Hickman. The Book of Mormon's narrative content includes prophecies describing how although Gentiles (generally interpreted as being whites of European descent) would conquer the Indigenous residents of the Americas (imagined in the Book of Mormon as being a remnant of descendants of the Lamanites), this conquest would only precede the Native Americans' revival and resurgence as a God-empowered people. The Book of Mormon narrative's prophecies envision a Christian eschaton in which Indigenous people are destined to rise up as the true leaders of the continent, manifesting in a new utopia to be called "Zion". White Gentiles would have an opportunity to repent of their sins and join themselves to the Indigenous remnant, but if white Gentile society fails to do so, the Book of Mormon's content foretells a future "apocalyptic reversal" in which Native Americans will destroy white American society and replace it with a godly, Zionic society. This prophecy commanding whites to repent and become supporters of American Indians even bears "special authority as an utterance of Jesus" Christ himself during a messianic appearance at the book's climax.
Furthermore, the Book of Mormon's "formal logic" criticizes the theological supports for racism and white supremacy prevalent in the antebellum United States by enacting a textual apocalypse. The book's apparently white Nephite narrators fail to recognize and repent of their own sinful, hubristic prejudices against the seemingly darker-skinned Lamanites in the narrative. In their pride, the Nephites repeatedly backslide into producing oppressive social orders, such that the book's narrative performs a sustained critique of colonialist racism. The book concludes with its own narrative implosion in which Lamanites suddenly succeed over and destroy Nephites in a literary turn seemingly designed to jar the average antebellum white American reader into recognizing the "utter inadequacy of his or her rac(ial)ist common sense". Religious significance. Early Mormonism. Adherents of the early Latter Day Saint movement frequently read the Book of Mormon as a corroboration of and supplement to the Bible, persuaded by its resemblance to the King James Version's form and language. For these early readers, the Book of Mormon confirmed the Bible's scriptural veracity and resolved then-contemporary theological controversies the Bible did not seem to adequately address, such as the appropriate mode of baptism, the role of prayer, and the nature of the Christian atonement. Early church administrative design also drew inspiration from the Book of Mormon. Oliver Cowdery and Joseph Smith, respectively, used the depiction of the Christian church in the Book of Mormon as a template for their "Articles of the Church" and "Articles and Covenants of the Church".
The Book of Mormon was also significant in the early movement as a sign, proving Joseph Smith's claimed prophetic calling, signalling the "restoration of all things", and ending what was believed to have been an apostasy from true Christianity. Early Latter Day Saints tended to interpret the Book of Mormon through a millenarian lens and consequently believed the book portended Christ's imminent Second Coming. And during the movement's first years, observers identified converts with the new scripture they propounded, nicknaming them "Mormons". Early Mormons also cultivated their own individual relationships with the Book of Mormon. Reading the book became an ordinary habit for some, and some would reference passages by page number in correspondence with friends and family. Historian Janiece Johnson explains that early converts' "depth of Book of Mormon usage is illustrated most thoroughly through intertextuality—the pervasive echoes, allusions, and expansions on the Book of Mormon text that appear in the early converts' own writings." Early Latter Day Saints alluded to Book of Mormon narratives, incorporated Book of Mormon turns of phrase into their writing styles, and even gave their children Book of Mormon names.
Joseph Smith. Like many other early adherents of the Latter Day Saint movement, Smith referenced Book of Mormon scriptures in his preaching relatively infrequently and cited the Bible more often. In 1832, Smith dictated a revelation that condemned the "whole church" for treating the Book of Mormon lightly, although even after doing so Smith still referenced the Book of Mormon less often than the Bible. Nevertheless, in 1841 Joseph Smith characterized the Book of Mormon as "the most correct of any book on earth, and the keystone of [the] religion". Although Smith quoted the book infrequently, he accepted the Book of Mormon narrative world as his own. The Church of Jesus Christ of Latter-day Saints. The Church of Jesus Christ of Latter-day Saints (LDS Church) accepts the Book of Mormon as one of the four sacred texts in its scriptural canon called the "standard works". Church leaders and publications have "strongly affirm[ed]" Smith's claims of the book's significance to the faith. According to the church's "Articles of Faith"—a document written by Joseph Smith in 1842 and canonized by the church as scripture in 1880—members "believe the Bible to be the word of God as far as it is translated correctly," and they "believe the Book of Mormon to be the word of God," without qualification. In their evangelism, Latter-day Saint leaders and missionaries have long emphasized the book's place in a causal chain which held that if the Book of Mormon was "verifiably true revelation of God," then it justified Smith's claims to prophetic authority to restore the New Testament church.
Latter-day Saints have also long believed the Book of Mormon's contents confirm and fulfill biblical prophecies. For example, "many Latter-day Saints" consider the biblical patriarch Jacob's description of his son Joseph as "a fruitful bough... whose branches run over a wall" a prophecy of Lehi's posterity—described as descendants of Joseph—overflowing into the New World. Latter-day Saints also believe the Bible prophesies of the Book of Mormon as an additional testament to God's dealings with humanity. In the 1980s, the church placed greater emphasis on the Book of Mormon as a central text of the faith. In 1982, it added the subtitle "Another Testament of Jesus Christ" to its official editions of the Book of Mormon. Ezra Taft Benson, the church's thirteenth president (1985–1994), especially emphasized the Book of Mormon. Referencing Smith's 1832 revelation, Benson said the church remained under condemnation for treating the Book of Mormon lightly. Since the late 1980s, Latter-day Saint leaders have encouraged church members to read from the Book of Mormon daily, and in the twenty-first century, many Latter-day Saints use the book in private devotions and family worship. Literary scholar Terryl Givens observes that for Latter-day Saints, the Book of Mormon is "the principal scriptural focus", a "cultural touchstone, and "absolutely central" to worship, including in weekly services, Sunday School, youth seminaries, and more.
Approximately 90 to 95% of all Book of Mormon printings have been affiliated with the church. As of October 2020, it has published more than 192 million copies of the Book of Mormon. Community of Christ. The Community of Christ (formerly the Reorganized Church of Jesus Christ of Latter Day Saints or RLDS Church) views the Book of Mormon as scripture which provides an additional witness of Jesus Christ in support of the Bible. The Community of Christ publishes two versions of the book. The first is the Authorized Edition, first published by the then-RLDS Church in 1908, whose text is based on comparing the original printer's manuscript and the 1837 Second Edition (or "Kirtland Edition") of the Book of Mormon. Its content is similar to the Latter-day Saint edition of the Book of Mormon, but the versification is different. The Community of Christ also publishes a "New Authorized Version" (also called a "reader's edition"), first released in 1966, which attempts to modernize the language of the text by removing archaisms and standardizing punctuation.
Use of the Book of Mormon varies among Community of Christ membership. The church describes it as scripture and includes references to the Book of Mormon in its official lectionary. In 2010, representatives told the National Council of Churches that "the Book of Mormon is in our DNA". The book remains a symbol of the denomination's belief in continuing revelation from God. Nevertheless, its usage in North American congregations declined between the mid-twentieth and twenty-first centuries. Community of Christ theologian Anthony Chvala-Smith describes the Book of Mormon as being akin to a "subordinate standard" relative to the Bible, giving the Bible priority over the Book of Mormon, and the denomination does not emphasize the book as part of its self-conceived identity. Book of Mormon use varies in what David Howlett calls "Mormon heritage regions": North America, Western Europe, and French Polynesia. Outside these regions, where there are tens of thousands of members, congregations almost never use the Book of Mormon in their worship, and they may be entirely unfamiliar with it. Some in Community of Christ remain interested in prioritizing the Book of Mormon in religious practice and have variously responded to these developments by leaving the denomination or by striving to re-emphasize the book.
During this time, the Community of Christ moved away from emphasizing the Book of Mormon as an authentic record of a historical past. By the late-twentieth century, church president W. Grant McMurray made open the possibility the book was nonhistorical. McMurray reiterated this ambivalence in 2001, reflecting, "The proper use of the Book of Mormon as sacred scripture has been under wide discussion in the 1970s and beyond, in part because of long-standing questions about its historical authenticity and in part because of perceived theological inadequacies, including matters of race and ethnicity." When a resolution was submitted at the 2007 Community of Christ World Conference to "reaffirm the Book of Mormon as a divinely inspired record", church president Stephen M. Veazey ruled it out-of-order. He stated, "while the Church affirms the Book of Mormon as scripture, and makes it available for study and use in various languages, we do not attempt to mandate the degree of belief or use. This position is in keeping with our longstanding tradition that belief in the Book of Mormon is not to be used as a test of fellowship or membership in the church."
Greater Latter Day Saint movement. Since the death of Joseph Smith in 1844, there have been approximately seventy different churches that have been part of the Latter Day Saint movement, fifty of which were extant as of 2012. Religious studies scholar Paul Gutjahr explains that "each of these sects developed its own special relationship with the Book of Mormon". For example James Strang, who led a denomination in the nineteenth century, reenacted Smith's production of the Book of Mormon by claiming in the 1840s and 1850s to receive and translate new scriptures engraved on metal plates, which became the Voree Plates and the Book of the Law of the Lord. William Bickerton led another denomination, The Church of Jesus Christ of Latter Day Saints (today called The Church of Jesus Christ), which accepted the Book of Mormon as scripture alongside the Bible although it did not canonize other Latter Day Saint religious texts like the Doctrine and Covenants and Pearl of Great Price. The contemporary Church of Jesus Christ continues to consider the "Bible and Book of Mormon together" to be "the foundation of [their] faith and the building blocks of" their church.
Nahua-Mexican Latter-day Saint Margarito Bautista believed the Book of Mormon told an Indigenous history of Mexico before European contact, and he identified himself as a "descendant of Father Lehi", a prophet in the Book of Mormon. Bautista believed the Book of Mormon revealed that Indigenous Mexicans were a chosen remnant of biblical Israel and therefore had a sacred destiny to someday lead the church spiritually and the world politically. To promote this belief, he wrote a theological treatise synthesizing Mexican nationalism and Book of Mormon content, published in 1935. Anglo-American LDS Church leadership suppressed the book and eventually excommunicated Bautista, and he went on to found a new Mormon denomination. Officially named "El Reino de Dios en su Plenitud", the denomination continues to exist in Colonial Industrial, Ozumba, Mexico as a church with several hundred members who call themselves "Mormons". Separate editions of the Book of Mormon have been published by a number of churches in the Latter Day Saint movement, along with private individuals and organizations not endorsed by any specific denomination.
Historicity. Mainstream views. Mainstream archaeological, historical, and scientific communities do not consider the Book of Mormon an ancient record of actual historical events. Principally, the content of the Book of Mormon does not correlate with archaeological, genetic, or linguistic evidence about the past of the Americas or ancient Near East. Archaeology. There is no accepted correlation between locations described in the Book of Mormon and known American archaeological sites. Additionally, the Book of Mormon's narrative refers to the presence of animals, plants, metals, and technologies of which archaeological and scientific studies have found little or no evidence in post-Pleistocene, pre-Columbian America. Such anachronistic references include crops such as barley, wheat, and silk; livestock like cattle, donkeys, horses, oxen, and sheep; and metals and technology such as brass, steel, the wheel, and chariots. Mesoamerica is the preferred setting for the Book of Mormon among many apologists who advocate a limited geography model of Book of Mormon events. However, there is no evidence accepted by non-Mormons in Mesoamerican societies of cultural influence from anything described in the Book of Mormon.
Genetics. Until the late-twentieth century, most adherents of the Latter Day Saint movement who affirmed Book of Mormon historicity believed the people described in the Book of Mormon text were the exclusive ancestors of all Indigenous peoples in the Americas. DNA evidence proved that to be impossible, as no DNA evidence links any Native American group to ancestry from the ancient Near East as a belief in Book of Mormon peoples as the exclusive ancestors of Indigenous Americans would require. Instead, detailed genetic research indicates that Indigenous Americans' ancestry traces back to Asia, and reveals numerous details about the movements and settlements of ancient Americans which are either lacking in, or contradicted by, the Book of Mormon narrative. Linguistics and intertextuality. There are no widely accepted linguistic connections between any Native American languages and Near Eastern languages, and "the diversity of Native American languages could not have developed from a single origin in the time frame" that would be necessary to validate a hemispheric view of Book of Mormon historicity. The Book of Mormon states it was written in a language called "Reformed Egyptian", clashing with Book of Mormon peoples' purported origin as the descendants of a family from the Kingdom of Judah, where inhabitants would have communicated in Aramaic, not Egyptian. There are no known examples of "Reformed Egyptian".
The Book of Mormon also includes excerpts from and demonstrates intertextuality with portions of the biblical Book of Isaiah whose widely accepted periods of creation postdate the alleged departure of Lehi's family from Jerusalem circa 600 BCE. No Latter-day Saint arguments for a unified Isaiah or criticisms of the Deutero-Isaiah and Trito-Isaiah understandings have matched the extent of scholarship supporting later datings for authorship. Latter Day Saint views. Most adherents of the Latter Day Saint movement consider the Book of Mormon to be historically authentic and to describe events that genuinely took place in the ancient Americas. Within the Latter Day Saint movement there are several individuals and apologetic organizations, most of whom are or which are composed of lay Latter-day Saints, that seek to answer challenges to or advocate for Book of Mormon historicity. For example, in response to linguistics and genetics rendering long-popular hemispheric models of Book of Mormon geography impossible, many apologists posit Book of Mormon peoples could have dwelled in a limited geographical region while Indigenous peoples of other descents occupied the rest of the Americas. To account for anachronisms, apologists often suggest Smith's translation assigned familiar terms to unfamiliar ideas. In the context of a miraculously translated Book of Mormon, supporters affirm that anachronistic intertextuality may also have miraculous explanations.
Some apologists strive to identify parallels between the Book of Mormon and biblical antiquity, such as the presence of several complex chiasmi resembling a literary form used in ancient Hebrew poetry and in the Old Testament. Others attempt to identify parallels between Mesoamerican archaeological sites and locations described in the Book of Mormon, such as John L. Sorenson, according to whom the Santa Rosa archaeological site resembles the city of Zarahemla in the Book of Mormon. When mainstream, non-Mormon scholars examine alleged parallels between the Book of Mormon and the ancient world, however, scholars typically deem them "chance based upon only superficial similarities" or "parallelomania", the result of having predetermined ideas about the subject. Despite the popularity and influence among Latter-day Saints of literature propounding Book of Mormon historicity, not all Mormons who affirm Book of Mormon historicity are universally persuaded by apologetic work. Some claim historicity more modestly, such as Richard Bushman's statement that "I read the Book of Mormon as informed Christians read the Bible. As I read, I know the arguments against the book's historicity, but I can't help feeling that the words are true and the events happened. I believe it in the face of many questions."
Some denominations and adherents of the Latter Day Saint movement consider the Book of Mormon a work of inspired fiction akin to pseudepigrapha or biblical midrash that constitutes scripture by revealing true doctrine about God, similar to a common interpretation of the biblical Book of Job. Many in Community of Christ hold this view, and the leadership takes no official position on Book of Mormon historicity; among lay members, views vary. Some Latter-day Saints consider the Book of Mormon fictional, although this view is marginal in the denomination at large. Beliefs about geographical setting. Related to the work's historicity is consideration of where its events are claimed to have occurred if historical. The LDS Church—the largest denomination in the Latter Day Saint movement—affirms the book as literally historical but does not make a formal claim of where precisely its events took place. Throughout much of the 19th and 20th centuries, Joseph Smith and others in the Latter Day Saint movement claimed that the book's events occurred broadly throughout North and South America. During the twentieth century, Latter-day Saint apologists backed away from this hemispheric belief in favor of believing the book's events took place in a more limited geographic setting within the Americas. This limited geography model gained broader currency in the LDS Church in the 1990s, and in the twenty-first century it is the most popular belief about Book of Mormon geography among those who believe it is historical. In 2006, the LDS Church revised its introduction to LDS editions of the Book of Mormon, which previously read that Lamanites were "the principal ancestors of the American Indians", to read that they are "among the ancestors of the American Indians". A movement among Latter-day Saints called Heartlanders believes that the Book of Mormon took place specifically within what is presently the United States.
Historical context. American Indian origins. Contact with the Indigenous peoples of the Americas prompted intellectual and theological controversy among many Europeans and European Americans who wondered how biblical narratives of world history could account for hitherto unrecognized Indigenous societies. From the seventeenth century through the early nineteenth, numerous European and American writers proposed that ancient Jews, perhaps through the Lost Ten Tribes, were the ancestors of Native Americans. One of the first books to suggest that Native Americans descended from Jews was written by Jewish-Dutch rabbi and scholar Manasseh ben Israel in 1650. Such curiosity and speculation about Indigenous origins persisted in the United States into the antebellum period when the Book of Mormon was published, as archaeologist Stephen Williams explains that "relating the American Indians to the Lost Tribes of Israel was supported by many" at the time of the book's production and publication. Although the Book of Mormon did not explicitly identify Native Americans as descendants of the diasporic Israelites in its narrative, nineteenth-century readers consistently drew that conclusion and considered the book theological support for believing American Indians were of Israelite descent.
European descended settlers took note of earthworks left behind by the Mound Builder cultures and had some difficulty believing that Native Americans, denigrated in racist colonial worldviews and whose numbers had been greatly reduced over the previous centuries, could have produced them. A common theory was that a more "civilized" and "advanced" people had built them, but were overrun and destroyed by a more savage, numerous group. Some Book of Mormon content resembles this "mound-builder" genre pervasive in the nineteenth century. Historian Curtis Dahl wrote, "Undoubtedly the most famous and certainly the most influential of all Mound-Builder literature is the "Book of Mormon" (1830). Whether one wishes to accept it as divinely inspired or the work of Joseph Smith, it fits exactly into the tradition." Historian Richard Bushman argues the Book of Mormon does not comfortably fit the Mound Builder genre because contemporaneous writings that speculated about Native origins "were explicit about recognizable Indian practices" whereas the "Book of Mormon deposited its people on some unknown shore—not even definitely identified as America—and had them live out their history" without including tropes that Euro-Americans stereotyped as Indigenous.
Critique of the United States. The Book of Mormon can be read as a critique of the United States during Smith's lifetime. Historian of religion Nathan O. Hatch called the Book of Mormon "a document of profound social protest", and historian Bushman "found the book thundering no to the state of the world in Joseph Smith's time." In the Jacksonian era of antebellum America, class inequality was a major concern as fiscal downturns and the economy's transition from guild-based artisanship to private business sharpened economic inequality, and poll taxes in New York limited access to the vote, and the culture of civil discourse and mores surrounding liberty allowed social elites to ignore and delegitimize populist participation in public discourse. Against the backdrop of these trends, the Book of Mormon condemned upper class wealth as elitist, and it criticized social norms around public discourse that silenced critique of the country. Manuscripts. Joseph Smith dictated the Book of Mormon to several scribes over a period of 13 months, resulting in three manuscripts. Upon examination of pertinent historical records, the book appears to have been dictated over the course of 57 to 63 days within the 13-month period.
The 116 lost pages contained the first portion of the Book of Lehi; it was lost after Smith loaned the original, uncopied manuscript to Martin Harris. The first completed manuscript, called the original manuscript, was completed using a variety of scribes. Portions of the original manuscript were also used for typesetting. In October 1841, the entire original manuscript was placed into the cornerstone of the Nauvoo House, and sealed up until nearly forty years later when the cornerstone was reopened. It was then discovered that much of the original manuscript had been destroyed by water seepage and mold. Surviving manuscript pages were handed out to various families and individuals in the 1880s. Only 28 percent of the original manuscript now survives, including a remarkable find of fragments from 58 pages in 1991. The majority of what remains of the original manuscript is now kept in the LDS Church's archives. The second completed manuscript, called the printer's manuscript, was a copy of the original manuscript produced by Oliver Cowdery and two other scribes. It is at this point that initial copyediting of the Book of Mormon was completed. Observations of the original manuscript show little evidence of corrections to the text. Shortly before his death in 1850, Cowdery gave the printer's manuscript to David Whitmer, another of the Three Witnesses. In 1903, the manuscript was bought from Whitmer's grandson by the Reorganized Church of Jesus Christ of Latter Day Saints, now known as the Community of Christ. On September 20, 2017, the LDS Church purchased the manuscript from the Community of Christ at a reported price of $35million. The printer's manuscript is now the earliest surviving complete copy of the Book of Mormon. The manuscript was imaged in 1923 and has been made available for viewing online.
Critical comparisons between surviving portions of the manuscripts show an average of two to three changes per page from the original manuscript to the printer's manuscript. The printer's manuscript was further edited, adding paragraphing and punctuation to the first third of the text. The printer's manuscript was not used fully in the typesetting of the 1830 version of Book of Mormon; portions of the original manuscript were also used for typesetting. The original manuscript was used by Smith to further correct errors printed in the 1830 and 1837 versions of the Book of Mormon for the 1840 printing of the book. Printer's manuscript ownership history. In the late-19th century the extant portion of the printer's manuscript remained with the family of David Whitmer, who had been a principal founder of the Latter Day Saints and who, by the 1870s, led the Church of Christ (Whitmerite). During the 1870s, according to the "Chicago Tribune", the LDS Church unsuccessfully attempted to buy it from Whitmer for a record price. Church president Joseph F. Smith refuted this assertion in a 1901 letter, believing such a manuscript "possesses no value whatever." In 1895, Whitmer's grandson George Schweich inherited the manuscript. By 1903, Schweich had mortgaged the manuscript for $1,800 and, needing to raise at least that sum, sold a collection including 72 percent of the book of the original printer's manuscript (John Whitmer's manuscript history, parts of Joseph Smith's translation of the Bible, manuscript copies of several revelations, and a piece of paper containing copied Book of Mormon characters) to the RLDS Church (now the Community of Christ) for $2,450, with $2,300 of this amount for the printer's manuscript.
In 2015, this remaining portion was published by the Church Historian's Press in its "Joseph Smith Papers" series, in Volume Three of "Revelations and Translations"; and, in 2017, the church bought the printer's manuscript for . Editions. Chapter and verse notation systems. The original 1830 publication had no verses (breaking the text into paragraphs instead). The Church of Jesus Christ of Latter-day Saints' (LDS Church) 1852 edition numbered the paragraphs. Orson Pratt, an apostle of the denomination, divided the text into shorter chapters, organized it into verses, and added paratextual footnotes. In 1920, the LDS Church published a new edition edited by apostle James E. Talmage, who reformatted the text into double columns, imitating the prevailing format of Bibles in the United States. The next new Latter-day saint edition of the book was published in 1981; this edition added new chapter summaries and cross references. The Reorganized Church of Jesus Christ of Latter Day Saints (RLDS Church; later renamed to Community of Christ) also published editions of the Book of Mormon. It printed editions at Plano, Illinois and Lamoni, Iowa in 1874. In 1892, the church published a large-print edition that split the original edition's paragraphs into shorter ones. From 1906 to 1908, Reversification Committee appointed by the RLDS Church revised its Book of Mormon text based on manuscript comparison and also reformatted it into shorter verses (though it retained the original chapter lengths); the RLDS Church published this version as the Revised Authorized edition, printing it beginning in April 1909.
Historic editions. The following editions no longer in publication marked major developments in the text or reader's helps printed in the Book of Mormon. Non-English translations. The Latter-day Saints version of the Book of Mormon has been translated into 83 languages and selections have been translated into an additional 25 languages. In 2001, the LDS Church reported that all or part of the Book of Mormon was available in the native language of 99 percent of Latter-day Saints and 87 percent of the world's total population. Translations into languages without a tradition of writing (e.g., Kaqchikel, Tzotzil) have been published as audio recordings and as transliterations with Latin characters. Translations into American Sign Language are available as video recordings. Typically, translators are Latter-day Saints who are employed by the church and translate the text from the original English. Each manuscript is reviewed several times before it is approved and published. In 1998, the church stopped translating selections from the Book of Mormon and announced that instead each new translation it approves will be a full edition.
Representations in media. Artists have depicted Book of Mormon scenes and figures in visual art since the beginnings of the Latter Day Saint movement. The nonprofit Book of Mormon Art Catalog documents the existence of at least 2,500 visual depictions of Book of Mormon content. According to art historian Jenny Champoux, early artwork of the Book of Mormon relied on European iconography; eventually, a distinctive "Latter-day Saint style" developed. Events of the Book of Mormon are the focus of several films produced by the LDS Church, including "The Life of Nephi" (1915), "How Rare a Possession" (1987) and "The Testaments of One Fold and One Shepherd" (2000). Depictions of Book of Mormon narratives in films not officially commissioned by the church (sometimes colloquially known as Mormon cinema) include "The Book of Mormon Movie, Vol. 1: The Journey" (2003) and "Passage to Zarahemla" (2007). In "one of the most complex uses of Mormonism in cinema," Alfred Hitchcock's film "Family Plot" portrays a funeral service in which a priest (apparently non-Mormon, by his appearance) reads Second Nephi 9:20–27, a passage describing Jesus Christ having victory over death.
In 2011, a long-running satirical musical titled "The Book of Mormon", written by "South Park" creators Trey Parker and Matt Stone in collaboration with Robert Lopez, premiered on Broadway, winning nine Tony Awards, including Best Musical. Its London production won the Olivier Award for best musical. The musical is not principally about Book of Mormon content and tells an original story about Latter-day Saint missionaries in the twenty-first century. In 2019, the church began producing a series of live-action adaptations of various stories within the Book of Mormon, titled Book of Mormon Videos, which it distributed on its website and YouTube channel.
Baptists Baptists are a denomination of Protestant Christianity distinguished by baptizing only professing Christian believers (believer's baptism) and doing so by complete immersion. Baptist churches generally subscribe to the doctrines of soul competency (the responsibility and accountability of every person before God), "sola fide" (salvation by faith alone), "sola scriptura" (the Bible is the sole infallible authority, as the rule of faith and practice) and congregationalist church government. Baptists recognize generally two sacraments: baptism and communion. Diverse from their beginning, those identifying as Baptists today may differ widely from one another in what they believe, how they worship, their attitudes toward other Christians, and their understanding of what is important in Christian discipleship. Baptist missionaries have spread various Baptist churches to every continent. The largest Baptist communion of churches is the Baptist World Alliance, and there are many different groupings of Baptist churches and Baptist congregations.
Historians trace the Baptists to the Puritan Nonconformism, more specifically, to the congregation led by John Smyth exiled to Amsterdam in 1609. In accordance with their reading of the New Testament, they rejected paedobaptism and instituted baptism only of professing believers. The Baptists spread across England, where the General Baptists considered Christ's atonement to extend to all people, while the Particular Baptists believed that it extended only to the elect. Thomas Helwys formulated a distinctively Baptist request that the church and the state be kept separate in matters of law, so that individuals might have freedom of religion. Helwys died in prison as a consequence of the religious conflict with English Dissenters under James I. Origins. Baptist historian Bruce Gourley outlines four main views of Baptist origins: English separatist view. Modern Baptist churches trace their history to the English Separatist movement in the 17th century, over a century after the foundation of the Church of England during the Protestant Reformation. This view of Baptist origins has the most historical support and is the most widely accepted. Adherents to this position consider the influence of Anabaptists upon early Baptists to be minimal. It was a time of considerable political and religious turmoil. Both individuals and churches were willing to give up their theological roots if they became convinced that a more biblical "truth" had been discovered.
During the Reformation, the Church of England (Anglicans) separated from the Roman Catholic Church. There were some Christians who were not content with the achievements of the mainstream Protestant Reformation. There also were Christians who were disappointed that the Church of England had not made corrections of what some considered to be errors and abuses. Of those most critical of the church's direction, some chose to stay and try to make constructive changes from within the Anglican Church. They became known as "Puritans" and are described by Gourley as cousins of the English Separatists. Others decided they must leave the established church because of their dissatisfaction and became known as the Separatists. In 1579, Faustus Socinus founded the Unitarian Polish Brethren in Poland-Lithuania, which was a tolerant country. The Unitarians taught baptism by immersion. After their expulsion from the Commonwealth in 1658, many of them fled to the Netherlands. In the Netherlands, the Unitarians introduced immersion baptism to the Dutch Mennonites.
Baptist churches have their origins in a movement started by John Smyth and Thomas Helwys in Amsterdam. Because they shared beliefs with the Congregationalists, they went into exile in 1607 with other believers who held the same positions. They believe that the Bible is to be the only guide and that the believer's baptism is what the scriptures require. In 1609, the year considered to be the foundation of the movement, they baptized believers and founded the first Baptist church. In 1609, while still there, Smyth wrote a tract titled "The Character of the Beast". In it he expressed two propositions: first, infants are not to be baptized; and second, "Antichristians converted are to be admitted into the true Church by baptism." Hence, his conviction was that a scriptural church should consist only of regenerate believers who have been baptized on a confession of faith. He rejected the Separatist movement's doctrine of infant baptism. Shortly thereafter, Smyth left the group. Ultimately, Smyth became committed to believers' baptism as the only biblical baptism. He was convinced on the basis of his interpretation of Scripture that infants would not be damned should they die in infancy. Smyth, convinced that his self-baptism was invalid, applied with the Mennonites for membership. He died while waiting for membership, and some of his congregation became Mennonites. Helwys and others kept their baptism and commitments that would originate the Baptist Tradition. The modern Baptist denomination is an outgrowth of this movement. Baptists rejected the name Anabaptist when they were called that by opponents in derision. McBeth writes that as late as the 18th century, many Baptists referred to themselves as "the Christians commonly—though "falsely"—called Anabaptists."
Helwys took over the leadership, leading the church back to England in 1611, and he published the first Baptist confession of faith "A Declaration of Faith of English People" in 1611. He founded the first General Baptist Church in Spitalfields, east London, in 1612. Another milestone in the early development of Baptist doctrine was in 1638 with John Spilsbury, a Calvinist minister who helped to promote the strict practice of believer's baptism by immersion (as opposed to affusion or aspersion). According to Tom Nettles, professor of historical theology at Southern Baptist Theological Seminary, "Spilsbury's cogent arguments for a gathered, disciplined congregation of believers baptized by immersion as constituting the New Testament church gave expression to and built on insights that had emerged within separatism, advanced in the life of John Smyth and the suffering congregation of Thomas Helwys, and matured in Particular Baptists." Anabaptist influence view. A minority view is that early 17th century Baptists were influenced by (but not directly connected to) continental Anabaptists. According to this view, the General Baptists shared similarities with Dutch Waterlander Mennonites (one of many Anabaptist groups) including believer's baptism only, religious liberty, separation of church and state, and Arminian views of salvation, predestination and original sin.
It is certain that the early Baptist church led by Smyth had contacts with the Anabaptists; however it is debated if these influences found their way into the English General Baptists. Representatives of this theory include A.C. Underwood and William R. Estep. Gourley writes that among some contemporary Baptist scholars who emphasize the faith of the community over soul liberty, the Anabaptist influence theory is making a comeback. This view was also taught by the Reformed historian Philip Schaff. However, the relations between Baptists and Anabaptists were early strained. In 1624, the five existing Baptist churches of London issued a condemnation of the Anabaptists. Furthermore, the original group associated with Smyth (popularly believed to be the first Baptists) broke with the Waterlander Mennonite Anabaptists after a brief period of association in the Netherlands. Perpetuity and succession view. Traditional Baptist historians write from the perspective that Baptists had existed since the time of Christ. Proponents of the Baptist successionist or perpetuity view consider the Baptist movement to have existed independently from Roman Catholicism and prior to the Protestant Reformation. This view has been characterized as "apologetic and polemical" and "without consideration of a critical, scientific methodology".
The perpetuity view is often identified with "The Trail of Blood", a booklet of five lectures by James Milton Carroll published in 1931. Other Baptist writers who advocate the successionist theory of Baptist origins are John T. Christian and Thomas Crosby. This view was held by English Baptist preacher Charles Spurgeon as well as Jesse Mercer, the namesake of Mercer University. In 1898 William Whitsitt was pressured to resign his presidency of the Southern Baptist Theological Seminary for denying Baptist successionism. Baptist origins in the United Kingdom. In 1612 Helwys established a Baptist congregation in London, consisting of congregants from Smyth's church. A number of other Baptist churches sprang up, and they became known as the General Baptists. The Particular Baptists were established when a group of Calvinist Separatists adopted believers' Baptism. The Particular Baptists consisted of seven churches by 1644 and had created a confession of faith called the First London Confession of Faith. Baptist origins in North America.
Both Roger Williams and John Clarke are variously credited as founding the earliest Baptist church in North America. In 1639 Williams established a Baptist church in Providence, Rhode Island, and Clarke began a Baptist church in Newport, Rhode Island. According to a Baptist historian who has researched the matter extensively, "There is much debate over the centuries as to whether the Providence or Newport church deserved the place of 'first' Baptist congregation in America. Exact records for both congregations are lacking." The First Great Awakening energized the Baptist movement, and the Baptist community experienced spectacular growth. Baptists became the largest Christian community in many southern states, including among the enslaved Black population. Baptist missionary work in Canada began in the British colony of Nova Scotia (present day Nova Scotia and New Brunswick) in the 1760s. The first official record of a Baptist church in Canada was Horton Baptist Church (now Wolfville) in Wolfville, Nova Scotia on 29 October 1778. The church was established with the assistance of the New Light evangelist Henry Alline. Many of Alline's followers, after his death, converted and strengthened the Baptist presence in the Atlantic region. Two major groups of Baptists formed the basis of the churches in the Maritimes. These were referred to as Regular Baptist (Calvinistic in their doctrine) and Free Will Baptists (Arminian in their doctrine).
In May 1845, the Baptist congregations in the United States split over slavery and missions. The Home Mission Society prevented slaveholders from being appointed as missionaries. The split created the Southern Baptist Convention, while the northern congregations formed their own umbrella organization now called the American Baptist Churches USA (ABC-USA). In 2015, Baptists in the U.S. number 50 million people and constitute roughly one-third of American Protestants. Baptist origins in Ukraine. The Baptist churches in Ukraine were preceded by the German Anabaptist and Mennonite communities, who had been living in southern Ukraine since the 16th century, and who practiced adult believer's baptism. The first Baptist baptism (adult baptism by full immersion) in Ukraine took place in 1864 on the river Inhul in the Yelizavetgrad region (now Kropyvnytskyi region), in a German settlement. In 1867, the first Baptist communities were organized in that area. From there, the Baptist movement spread across the south of Ukraine and then to other regions as well.
One of the first Baptist communities was registered in Kyiv in 1907, and in 1908 the First All-Russian Convention of Baptists was held there, as Ukraine was still controlled by the Russian Empire. The All-Russian Union of Baptists was established in Yekaterinoslav (now Dnipro) in southern Ukraine. At the end of the 19th century, there were between 100,000 and 300,000 Baptists in Ukraine. An independent All-Ukrainian Baptist Union of Ukraine was established during the brief period of Ukraine's independence in early 20th-century and once again after the fall of the Soviet Union, the largest of which is currently known as the Evangelical Baptist Union of Ukraine. Baptist churches. Some Baptist church congregations choose to be independent of larger church organizations (Independent Baptist). Other Baptist churches choose to be part of an international or national Baptist Christian denomination or association while still adhering to a congregationalist polity. This cooperative relationship allows the development of common organizations, for mission and societal purposes, such as humanitarian aid, schools, theological institutes and hospitals.
The majority of Baptist churches are part of national denominations (or 'associations' or 'cooperative groups'), as well as the Baptist World Alliance (BWA), formed in 1905 by 24 Baptist denominations from various countries. The BWA's goals include caring for the needy, leading in world evangelism and defending human rights and religious freedom. Missionary organizations. Missionary organizations favored the development of the movement on all continents. The BMS World Mission was founded in 1792 at Kettering, England. In United States, International Ministries was founded in 1814, and the International Mission Board was founded in 1845. Membership. Membership policies vary due to the autonomy of churches, but generally an individual becomes a member of a church through believer's baptism (which is a public profession of faith in Jesus, followed by immersion baptism). Most Baptists do not believe that baptism is a requirement for salvation but rather a public expression of inner repentance and faith. In general, Baptist churches do not have a stated age restriction on membership, but believer's baptism requires that an individual be able to freely and earnestly profess their faith.
In 2010, an estimated 100 million Christians identified as Baptist or belonging to a Baptist-type church. In 2020, according to the researcher Sébastien Fath of the CNRS, the Baptist movement has around 170 million believers in the world. According to a census released in 2024, the BWA includes 266 participating fellowships in 134 countries, with 178,000 churches and 51 million baptized members. These statistics may not be fully representative, however, since some churches in the United States have dual or triple national Baptist affiliation, causing a church and its members to be counted possibly by more than one Baptist association, if these associations are members of the BWA. Among the censuses carried out by individual Baptist associations in 2023, those which claimed the most members on each continent were: Beliefs. Since the early days of the Baptist movement, various associations have adopted common confessions of faith as the basis for cooperative work among churches. Each church has a particular confession of faith and a common confession of faith if it is a member of an association of churches. Some historically significant Baptist doctrinal documents include the 1689 London Baptist Confession of Faith, 1742 Philadelphia Baptist Confession, the 1833 New Hampshire Baptist Confession of Faith, and written church covenants which some individual Baptist churches adopt as a statement of their faith and beliefs.
Baptist theology shares many doctrines with evangelical theology. It is based on believers' Church doctrine. Baptists, like other Christians, are defined by school of thought—some of it common to all orthodox and evangelical groups, and a portion of it distinctive to Baptists. Through the years, different Baptist groups have issued confessions of faith—without considering them to be "creeds"—to express their particular doctrinal distinctions in comparison to other Christians as well as in comparison to other Baptists. Baptist denominations are traditionally seen as belonging to two parties, General Baptists who uphold Arminian theology, and Particular Baptists who uphold Reformed theology (Calvinism). During the holiness movement, some General Baptists accepted the teaching of a second work of grace and formed denominations that emphasized this belief, such as the Ohio Valley Association of the Christian Baptist Churches of God and the Holiness Baptist Association. Most Baptists are evangelical in doctrine, but their beliefs may vary due to the congregational governance system that gives autonomy to individual local Baptist churches. Historically, Baptists have played a key role in encouraging religious freedom and the doctrine of separation of church and state.
Shared doctrines would include beliefs about one God; the virgin birth of Jesus; miracles; substitutionary atonement for sins through the death, burial, and bodily resurrection of Jesus; the Trinity; the need for salvation (through belief in Jesus Christ as the Son of God, his death and resurrection); grace; the Kingdom of God; last things (eschatology) (Jesus Christ will return personally and visibly in glory to Earth; the dead will be raised; and Christ will judge everyone in righteousness); and evangelism and missions. Most Baptists hold that no church or ecclesiastical organization has inherent authority over a Baptist church. Churches can properly relate to each other under this polity only through voluntary cooperation, never by any sort of coercion. Furthermore, this Baptist polity calls for freedom from governmental control. Exceptions to this local form of local governance include a few churches that submit to the leadership of a body of elders, as well as the Episcopal Baptists who have an Episcopal system.
Baptists generally believe in the literal Second Coming of Christ. Beliefs among Baptists regarding the "end times" include amillennialism, both dispensational and historic premillennialism, with views such as postmillennialism and preterism receiving some support. Some additional distinctive Baptist principles held by many Baptists: Beliefs that vary among Baptists. Since there is no hierarchical authority and each Baptist church is autonomous, there is no official set of Baptist theological beliefs. These differences exist among associations and even among churches within the associations. Some doctrinal issues on which there is widespread difference among Baptists are: Excommunication may be used as a last resort by some denominations and churches for members who do not want to repent of beliefs or behavior at odds with the confession of faith of the community. When an entire congregation is excluded, it is often called disfellowship. Types of Baptists. General Baptists. General Baptists are Baptists who hold to the view of unlimited atonement, believing that God died for every human being and not just the elect. These Baptists are generally closer to Arminian theology, and the Free Will Baptists belong to this grouping.
The General Baptists also emerged from English Separatists, who contended that the Church of England was a false church, from which one should separate from completely. Particular Baptists. The Particular Baptists or Reformed Baptists are Baptists who hold to the Calvinistic view of salvation. Depending on the denomination, Calvinistic Baptists adhere to varying degrees of Reformed theology, ranging from simply embracing the Five Points of Calvinism, to accepting a modified form of federalism; all Calvinistic Baptists reject the classical Reformed teaching on infant baptism. While the Reformed Baptist confessions affirm views of the nature of baptism similar to those of the classical Reformed, they reject infants as the proper subjects of baptism. In distinction to the General Baptists who emphasized separation from the Church of England, the Particular Baptists sought more ecumenism. Missionary Baptists. The Missionary Baptists were a group of Baptists that came from the missionary controversy in the United States, where the Missionary Baptists supported the usage of missionaries.
Primitive Baptists. Primitive Baptists are a type of Baptists who adhere to some type of Calvinistic beliefs, who came out of the controversy among Baptists on the use of mission boards, tract societies and temperamence societies. Primitive Baptists reject some elements of classical Reformed theology, such as infant baptism, and avoid the term "Calvinist". They are still Calvinist in the sense of holding strongly to the Five Points of Calvinism and they explicitly reject Arminianism. They are also characterized by "intense conservatism". Independent Baptists. Independent Baptists are Baptists who arose from local Baptist congregations whose members were concerned about the doctrines of theological liberalism in national Baptist conventions. Independent Baptists are primarily fundamentalist, and although they may differ on multiple issues such as soteriology, dress standards, music, the practice of communion among others, they are homogenous on issues such as opposition to homosexuality, ordination of women, the charismatic movement, evolution and abortion.
New Independent Baptists. During the 21st century, the New Independent Fundamental Baptist movement was founded out of the Independent Baptist movement by Steven Anderson. However, this movement has been heavily criticized by Independent Baptists due to many doctrinal differences. Some former New IFB pastors have also charged the association of being a cult. Seventh Day Baptists. Seventh Day Baptists are Baptists who practice Sabbatarianism. However, it is not certain when Seventh Day Baptists took denominational form, and they do not claim an unbroken succession of church organization from before the Reformation. Landmark Baptists. Landmark Baptists are a Baptist movement which originated in the 19th century in United States, with leaders such as J. R. Graves, J. M. Pendleton and A. C. Dayton, although they denied being a new movement, but a continuation of the old-fashioned Baptists. Landmark Baptists believe that the term "church" should be reserved for Baptist churches exclusively, arguing that groups such as Methodists or Presbyterians are not churches at all, but only religious societies. They believe that Baptists share an unbroken line of succession from the early church.
Worship. In Baptist churches, worship service is part of the life of the church and includes praise, worship, of prayers to God, a sermon based on the Bible, offering, and periodically the Lord's Supper. Some churches have services with traditional Christian music, others with contemporary Christian music, and some offer both in separate services. In many churches, there are services adapted for children, even teenagers. Prayer meetings are also held during the week. The architecture is generally sober, and the Latin cross is one of the only spiritual symbols that can usually be seen on the building of a Baptist church and that identifies the place where it belongs. Education. Baptist churches established elementary and secondary schools, Bible colleges, colleges and universities as early as the 1680s in England, before continuing in various countries. In 2006, the International Association of Baptist Colleges and Universities was founded in the United States. In 2023, it had 42 member universities. Sexuality.
Many churches promote virginity pledges to young Baptist Christians, who are invited to engage in a public ceremony of sexual abstinence until Christian marriage. This pact is often symbolized by a purity ring. Programs like True Love Waits, founded in 1993 by the Southern Baptist Convention have been developed to support the commitments. Most Baptist associations around the world believe only in marriage between a man and a woman. Some Baptist associations do not have official beliefs about marriage in a confession of faith and invoke congregationalism to leave the choice to each church to decide. This is the case of American Baptist Churches USA, Progressive National Baptist Convention (USA), Cooperative Baptist Fellowship (USA), National Baptist Convention, USA and the Baptist Union of Great Britain. Some Baptist associations support same-sex marriage. This is the case of the Alliance of Baptists (USA), the Canadian Association for Baptist Freedoms, the Aliança de Batistas do Brasil, the Fraternidad de Iglesias Bautistas de Cuba, and the Association of Welcoming and Affirming Baptists (international).
Controversies. Baptists have faced many controversies in their 400-year history, controversies of the level of crises. Baptist historian Walter Shurden says the word "crisis" comes from the Greek word meaning 'to decide.' Shurden writes that contrary to the presumed negative view of crises, some controversies that reach a crisis level may actually be "positive and highly productive." He claims that even schism, though never ideal, has often produced positive results. In his opinion, crises among Baptists each have become decision moments that shaped their future. Missions crisis. Early in the 19th century, the rise of the modern missions movement, and the backlash against it, led to widespread and bitter controversy among the American Baptists. During this era, the American Baptists were split between missionary and anti-missionary. A substantial secession of Baptists went into the movement led by Alexander Campbell to return to a more fundamental church. Slavery crisis. United States. Leading up to the American Civil War, Baptists became embroiled in the controversy over slavery in the United States. Whereas in the First Great Awakening, Methodist and Baptist preachers had opposed slavery and urged manumission, over the decades they made more of an accommodation with the institution. They worked with slaveholders in the South to urge a paternalistic institution. Both denominations made direct appeals to slaves and free Blacks for conversion. The Baptists particularly allowed them active roles in congregations. By the mid-19th century, northern Baptists tended to oppose slavery. As tensions increased, in 1844 the Home Mission Society refused to appoint a slaveholder as a missionary who had been proposed by Georgia. It noted that missionaries could not take servants with them, and also that the board did not want to appear to condone slavery.
In 1845, a group of churches in favor of slavery and in disagreement with the abolitionism of the Triennial Convention (now American Baptist Churches USA) left to form the Southern Baptist Convention. They believed that the Bible sanctions slavery, and that it was acceptable for Christians to own slaves. They believed slavery was a human institution which Baptist teaching could make less harsh. By this time, many planters were part of Baptist congregations, and some of the denomination's prominent preachers, such as Basil Manly Sr., president of the University of Alabama, were also planters who owned slaves. As early as the late 18th century, Black Baptists began to organize separate churches, associations and mission agencies. Blacks set up some independent Baptist congregations in the South before the Civil War. White Baptist associations maintained some oversight of these churches. In the postwar years, freedmen quickly left the white congregations and associations, setting up their own churches. In 1866, the Consolidated American Baptist Convention, formed from Black Baptists of the South and West, helped southern associations set up Black state conventions, which they did in Alabama, Arkansas, Virginia, North Carolina, and Kentucky. In 1880, Black state conventions united in the national Foreign Mission Convention to support Black Baptist missionary work. Two other national Black conventions were formed, and in 1895 they united as the National Baptist Convention. This organization later went through its own changes, spinning off other conventions. It is the largest Black religious organization and the second-largest Baptist organization in the world. Baptists are numerically most dominant in the Southeast. In 2007, the Pew Research Center's Religious Landscape Survey found that 45% of all African Americans identify with Baptist denominations, with the vast majority of those being within the historically Black tradition.
In the American South, the interpretation of the Civil War, abolition of slavery and postwar period has differed sharply by race since those years. Americans have often interpreted great events in religious terms. Historian Wilson Fallin contrasts the interpretation of Civil War and Reconstruction in White versus Black memory by analyzing Baptist sermons documented in Alabama. They quickly organized their own congregations and developed their own regional and state associations and, by the end of the 19th century, a national convention. White preachers in Alabama after Reconstruction expressed the view that: Black preachers interpreted the Civil War, Emancipation and Reconstruction as "God's gift of freedom." They had a gospel of liberation, having long identified with the Book of Exodus from slavery in the Old Testament. They took opportunities to exercise their independence, to worship in their own way, to affirm their worth and dignity, and to proclaim the fatherhood of God and the brotherhood of man. Most of all, they quickly formed their own churches, associations, and conventions to operate freely without white supervision. These institutions offered self-help and racial uplift, a place to develop and use leadership, and places for proclamation of the gospel of liberation. As a result, Black preachers said that God would protect and help him and God's people; God would be their rock in a stormy land.
The Southern Baptist Convention supported white supremacy and its results: disenfranchising most Blacks and many poor whites at the turn of the 20th century by raising barriers to voter registration, and passage of racial segregation laws that enforced the system of Jim Crow. Its members largely resisted the civil rights movement in the South, which sought to enforce their constitutional rights for public access and voting; and enforcement of midcentury federal civil rights laws. In 1995, the Southern Baptist Convention passed a resolution that recognized the failure of their ancestors to protect the civil rights of African Americans. More than 20,000 Southern Baptists registered for the meeting in Atlanta. The resolution declared that messengers, as SBC delegates are called, "unwaveringly denounce racism, in all its forms, as deplorable sin" and "lament and repudiate historic acts of evil such as slavery from which we continue to reap a bitter harvest." It offered an apology to all African Americans for "condoning and/or perpetuating individual and systemic racism in our lifetime" and repentance for "racism of which we have been guilty, whether consciously or unconsciously." Although Southern Baptists have condemned racism in the past, this was the first time the convention, predominantly White since the Reconstruction era, had specifically addressed the issue of slavery.
The statement sought forgiveness "from our African-American brothers and sisters" and pledged to "eradicate racism in all its forms from Southern Baptist life and ministry." In 1995, about 500,000 members of the 15.6-million-member denomination were African Americans and another 300,000 were ethnic minorities. The resolution marked the denomination's first formal acknowledgment that racism played a role in its founding. Caribbean islands. Elsewhere in the Americas, in the Caribbean in particular, Baptist missionaries and members took an active role in the anti-slavery movement. In Jamaica, for example, William Knibb, a prominent British Baptist missionary, worked toward the emancipation of slaves in the British West Indies (which took place in full in 1838). Knibb supported the creation of "Free Villages" and sought funding from English Baptists to buy land for freedmen to cultivate; the Free Villages were envisioned as rural communities to be centered around a Baptist church where emancipated slaves could farm their own land. Thomas Burchell, missionary minister in Montego Bay, was active in this movement, gaining funds from Baptists in England to buy land for what became known as Burchell Free Village.
Prior to emancipation, Baptist deacon Samuel Sharpe, who served with Burchell, organized a general strike of slaves seeking better conditions. It developed into a major rebellion of as many as 60,000 slaves, which became known as the Christmas Rebellion or the Baptist War. It was put down by government troops within two weeks. During and after the rebellion, an estimated 200 slaves were killed outright, with more than 300 judicially executed later by prosecution in the courts, sometimes for minor offenses. Baptists were active after emancipation in promoting the education of former slaves; for example, Jamaica's Calabar High School, named after the port of Calabar in Nigeria, was founded by Baptist missionaries. At the same time, during and after slavery, slaves and free Blacks formed their own Spiritual Baptist movements—breakaway spiritual movements which theology often expressed resistance to oppression. Landmark crisis. Southern Baptist Landmarkism sought to reset the ecclesiastical separation which had characterized the old Baptist churches, in an era when inter-denominational union meetings were the order of the day. James Robinson Graves was an influential Baptist of the 19th century and the primary leader of this movement. While some Landmarkers eventually separated from the Southern Baptist Convention, the movement continued to influence the Convention into the 20th and 21st centuries.
Modernist crisis. The rise of theological modernism in the late 19th and early 20th centuries also greatly affected Baptists. The Landmark movement has been described as a reaction among Southern Baptists in the United States against incipient modernism. In England, Charles Spurgeon fought against modernistic views of the Scripture in the Downgrade Controversy and severed his church from the Baptist Union as a result. The Northern Baptist Convention in the United States had internal conflict over modernism in the early 20th century, ultimately embracing it. Two new conservative associations of congregations that separated from the convention were founded as a result: the General Association of Regular Baptist Churches in 1933 and the Conservative Baptist Association of America in 1947. Following similar conflicts over modernism, the Southern Baptist Convention adhered to conservative theology as its official position. In the late 20th century, Southern Baptists who disagreed with this direction founded two new groups: the liberal Alliance of Baptists in 1987 and the more moderate Cooperative Baptist Fellowship in 1991. Originally both schisms continued to identify as Southern Baptist, but over time they "became permanent new families of Baptists."
Criticism. In his 1963 book, "Strength to Love", Baptist pastor Martin Luther King Jr. criticized some Baptist churches for their anti-intellectualism, especially because of the lack of theological training among pastors. In 2018, Baptist theologian Russell D. Moore criticized some Baptists in the United States for their moralism emphasizing strongly the condemnation of certain personal sins, but silent on the social injustices that afflict entire populations, such as racism. In 2020, the North American Baptist Fellowship, a region of the Baptist World Alliance, officially made a commitment to social justice and spoke out against institutionalized discrimination in the American justice system. In 2022, the Baptist World Alliance adopted a resolution encouraging Baptist churches and associations that have historically contributed to the sin of slavery to engage in restorative justice.
Blackjack Blackjack (formerly black jack or vingt-un) is a casino banking game. It is the most widely played casino banking game in the world. It uses decks of 52 cards and descends from a global family of casino banking games known as "twenty-one". This family of card games also includes the European games "vingt-et-un" and pontoon, and the Russian game . The game is a comparing card game where players compete against the dealer, rather than each other. History. Blackjack's immediate precursor was the English version of "twenty-one" called "vingt-un", a game of unknown provenance. The first written reference is found in a book by the Spanish author Miguel de Cervantes. Cervantes was a gambler, and the protagonists of his "Rinconete y Cortadillo", from "Novelas Ejemplares", are card cheats in Seville. They are proficient at cheating at "veintiuno" (Spanish for "twenty-one") and state that the object of the game is to reach 21 points without going over and that the ace values 1 or 11. The game is played with the Spanish "baraja" deck.
"Rinconete y Cortadillo" was written between 1601 and 1602, implying that "veintiuno" was played in Castile since the beginning of the 17th century or earlier. Later references to this game are found in France and Spain. The first record of the game in France occurs in 1888 and in Britain during the 1770s and 1780s, but the first rules appeared in Britain in 1800 under the name of "vingt-un". Twenty-one, still known then as "vingt-un", appeared in the United States in the early 1800s. The first American rules were an 1825 reprint of the 1800 English rules. English "vingt-un" later developed into an American variant in its own right which was renamed "blackjack" around 1899. According to popular myth, when "vingt-un" was introduced into the United States (in the early 1800s, during the First World War, or in the 1930s, depending on the source), gambling houses offered bonus payouts to stimulate players' interests. One such bonus was a ten-to-one payout if the player's hand consisted of the ace of spades and a black jack (either the jack of clubs or the jack of spades). This hand was called a "blackjack", and the name stuck even after the ten-to-one bonus was withdrawn.
French card historian Thierry Depaulis debunks this story, showing that prospectors during the Klondike Gold Rush (1896–99) gave the name "blackjack" to the game of American "vingt-un", the bonus being the usual ace and any 10-point card. Since "blackjack" also refers to the mineral zincblende, which was often associated with gold or silver deposits, he suggests that the mineral name was transferred by prospectors to the top bonus hand. He could not find any historical evidence for a special bonus for having the combination of an ace and a black jack. In September 1956, Roger Baldwin, Wilbert Cantey, Herbert Maisel, and James McDermott published a paper titled "The Optimum Strategy in Blackjack" in the "Journal of the American Statistical Association", the first mathematically sound optimal blackjack strategy. This paper became the foundation of future efforts to beat blackjack. Ed Thorp used Baldwin's hand calculations to verify the basic strategy and later published (in 1963) "Beat the Dealer". Rules of play at casinos.
The object of the game is to win money by creating card totals higher than those of the dealer's hand but not exceeding 21, or by stopping at a total in the hope that the dealer will bust. Number cards count as their number, the jack, queen, and king ("face cards" or "pictures") count as 10, and aces count as either 1 or 11 depending on whether or not counting it as 11 would cause a bust. If a player exceeds 21 points, they bust and automatically lose. A total of 21 on the starting two cards is called a "blackjack" or "natural," and is the strongest hand. At a blackjack table, the dealer faces five to nine playing positions from behind a semicircular table. Between one and eight standard 52-card decks are shuffled together. To start each round, players place bets in the "betting box" at each position. In jurisdictions allowing back betting, up to three players can be at each position. The player whose bet is at the front of the betting box controls the position, and the dealer consults the controlling player for playing decisions; the other bettors "play behind". A player can usually bet in one or multiple boxes at a single table, but in many U.S. casinos, players are limited to playing one to three positions at a table.
The dealer deals from their left ("first base") to their far right ("third base"). Each box gets an initial hand of two cards. The dealer's hand gets its first card face-up. In "hole card" games, the dealer also gets a second card face-down (the hole card), and if the first card is a 10-A, the dealer will peek at the hole card to see whether they have a blackjack. If they do, they reveal it immediately, the hand ends, and the dealer takes all wagers whose hands are not also a blackjack. Hole card games are sometimes played on tables with a small mirror or electronic sensor used to peek securely at the hole card. In European casinos, "no hole card" games are prevalent; the dealer's second card is not drawn until all the players have played their hands. Dealers deal the cards from one or two handheld decks, from a dealer's shoe or from a shuffling machine. One card is dealt to each wagered-on position clockwise from the dealer's left, followed by one card to the dealer, followed by an additional card to each of the positions in play, followed by the dealer's hole card if applicable. The players' initial cards may be dealt face-up or face-down (more common in single and double-deck games).
Once all the hands are dealt, play begins with the player to the left of the dealer and proceeds clockwise. Player decisions. On the initial two cards, the player has up to five options: "hit", "stand", "double down", "split", or "surrender". Once a hand has more than two cards, hitting and standing are the only options available. Each option has a corresponding hand signal. In handheld games, a player must reveal their cards if they have a blackjack, bust, or wish to double down, split, or surrender. Hand signals help the "eye in the sky" make a video recording of the table, which resolves disputes and identifies dealer mistakes. It is also used to protect the casino against dealers who steal chips or players who cheat. Recordings can also identify advantage players. When a player's hand signal disagrees with their words, the hand signal takes precedence. After the players have finished playing, the dealer's hand is resolved by drawing cards until the hand achieves a total of 17 or higher. If the dealer has a total of 17 including an ace valued as 11 (a "soft 17"), some games require the dealer to stand while other games require the dealer to hit. The dealer never doubles, splits, or surrenders. If the dealer busts, all players who haven't busted win. If the dealer does not bust, each remaining bet wins if its hand is higher than the dealer's and loses if it is lower. In the case of a tie ("push" or "standoff"), bets are returned without adjustment. A blackjack beats any hand that is not a blackjack, even one with a value of 21.
A player blackjack wins immediately unless the dealer also has one, in which case the hand is a push. If the dealer is dealt blackjack, all players who do not have a blackjack lose. Wins are paid out at even money, except for player blackjacks, which are traditionally paid out at 3 to 2 odds. Some tables today pay blackjacks at less than 3:2. Insurance. If the dealer shows an ace, an "insurance" bet is allowed. Insurance is a side bet that the dealer has a blackjack. The dealer asks for insurance bets before the first player plays. Insurance bets of up to half the player's current bet are placed on the "insurance bar" above the player's cards. If the dealer has a blackjack, insurance pays 2 to 1. In most casinos, the dealer looks at the down card and pays off or takes the insurance bet immediately. In other casinos, the payoff waits until the end of the play. In face-down games, if a player has more than one hand, they can look at all their hands before deciding. This is the only condition where a player can look at multiple hands.
Players with blackjack can also take insurance. When this happens, it is called 'even money,' as the player is giving up their 3:2 payout for a 1:1 payout when taking insurance with a blackjack, under the condition that they still get paid if the dealer also has a blackjack. Insurance bets lose money in the long run. The dealer has a blackjack less than one-third of the time. In some games, players can also take insurance when a 10-valued card shows, but the dealer has an ace in the hole less than one-tenth of the time. The insurance bet is susceptible to advantage play. It is advantageous to make an insurance bet whenever the hole card has more than a one in three chance of being a ten. Card counting techniques can identify such situations. Rule variations and effects on house edge. "Note: Where changes in the house edge due to changes in the rules are stated in percentage terms, the difference is usually stated here in percentage points, not the percentage change. For example, if an edge of 10% is reduced to 9%, it is reduced by one percentage point, not reduced by ten percent."
Blackjack rules are generally set by regulations that establish permissible rule variations at the casino's discretion. Blackjack comes with a "house edge"; the casino's statistical advantage is built into the game. Most of the house's edge comes from the fact that the player loses when both the player and dealer bust. Blackjack players using basic strategy lose on average less than 1% of their action over the long run, giving blackjack one of the lowest edges in the casino. The house edge for games where blackjack pays 6 to 5 instead of 3 to 2 increases by about 1.4%. Player deviations from basic strategy also increase the house edge. Each game has a rule about whether the dealer must hit or stand on soft 17, which is generally printed on the table surface. The variation where the dealer must hit soft 17 is abbreviated "H17" in blackjack literature, with "S17" used for the stand-on-soft-17 variation. Substituting an "H17" rule with an "S17" rule in a game benefits the player, decreasing the house edge by about 0.2%.
All other things equal, using fewer decks decreases the house edge. This is due to a combination of an increased probability of blackjack (which generally pays 3:2 for the player), an increased probability of the dealer busting, and doubling down being more beneficial for the player in a game with fewer decks. Casinos generally compensate by tightening other rules in games with fewer decks, to preserve the house edge or discourage play altogether. When offering single-deck blackjack games, casinos are more likely to disallow doubling on soft hands or after splitting, restrict resplitting, require higher minimum bets, or pay the player less than 3:2 for a winning blackjack. The following table illustrates the mathematical effect on the house edge of the number of decks, by considering games with various deck counts under the following ruleset: double after split allowed, resplit to four hands allowed, no hitting split aces, no surrendering, double on any two cards, original bets only lost on dealer blackjack, dealer hits soft 17, and cut-card used. The increase in house edge per unit increase in the number of decks is most dramatic when comparing the single-deck game to the two-deck game, and becomes progressively smaller as more decks are added.
Surrender, for those games that allow it, is usually not permitted against a dealer blackjack; if the dealer's first card is an ace or ten, the hole card is checked to make sure there is no blackjack before surrender is offered. This rule protocol is consequently known as "late" surrender. The alternative, "early" surrender, gives the player the option to surrender "before" the dealer checks for blackjack, or in a no hole card game. Early surrender is much more favorable to the player than late surrender. For late surrender, however, while it is tempting to opt for surrender on any hand which will probably lose, the correct strategy is to only surrender on the very worst hands, because having even a one-in-four chance of winning the full bet is better than losing half the bet and pushing the other half, as entailed by surrendering. If the cards of a post-split hand have the same value, most games allow the player to split again, or "resplit". The player places a further wager, and the dealer separates the new pair dealing a further card to each as before. Some games allow unlimited resplitting, while others may limit it to a certain number of hands, such as four hands (for example, "resplit to 4").
After splitting aces, the common rule is that only one card will be dealt to each ace; the player cannot split, double, or take another hit on either hand. Rule variants include allowing resplitting aces or allowing the player to hit split aces. Games allowing aces to be resplit are not uncommon, but those allowing the player to hit split aces are extremely rare. Allowing the player to hit hands resulting from split aces reduces the house edge by about 0.13%; allowing resplitting of aces reduces the house edge by about 0.03%. Note that a ten-value card dealt on a split ace (or vice versa) will not be counted as a blackjack but as a soft 21. After a split, most games allow doubling down on the new two-card hands. Disallowing doubling after a split increases the house edge by about 0.12%. Under the "Reno rule", doubling down is only permitted on hard totals of 9, 10, or 11 (under a similar European rule, only 10 or 11). The basic strategy would otherwise call for some doubling down with hard 9 and soft 13–18, and advanced players can identify situations where doubling on soft 19–20 and hard 8, 7, and even 6 is advantageous. The Reno rule prevents the player from taking advantage of double-down in these situations and thereby increases the player's expected loss. The Reno rule increases the house edge by around 0.1%, and its European version by around 0.2%.
In most non-U.S. casinos, a "no hole card" game is played, meaning that the dealer does not draw nor consult their second card until after all players have finished making decisions. With no hole card, it is rarely the correct basic strategy to double or split against a dealer ten or ace, since a dealer blackjack will result in the loss of the split and double bets; the only exception is with a pair of aces against a dealer 10, where it is still correct to split. In all other cases, a stand, hit, or surrender is called for. For instance, when holding 11 against a dealer 10, the correct strategy is to double in a hole card game (where the player knows the dealer's second card is not an ace), but to hit in a no-hole card game. The no-hole-card rule adds approximately 0.11% to the house edge. The "original bets only" rule variation appearing in certain no hole card games states that if the player's hand loses to a dealer blackjack, only the mandatory initial bet ("original") is forfeited, and all optional bets, meaning doubles and splits, are pushed. "Original bets only" is also known by the acronym OBO; it has the same effect on basic strategy and the house edge as reverting to a hole card game.
In many casinos, a blackjack pays only 6:5 or even 1:1 instead of the usual 3:2. This is most common at tables with lower table minimums. Although this payoff was originally limited to single-deck games, it has spread to double-deck and shoe games. Among common rule variations in the U.S., these altered payouts for blackjack are the most damaging to the player, causing the greatest increase in house edge. Since blackjack occurs in approximately 4.8% of hands, the 1:1 game increases the house edge by 2.3%, while the 6:5 game adds 1.4% to the house edge. Video blackjack machines generally pay a 1:1 payout for a blackjack. The rule that bets on tied hands are lost rather than pushed is catastrophic to the player. Though rarely used in standard blackjack, it is sometimes seen in "blackjack-like" games, such as in some charity casinos. Blackjack strategy. Basic strategy. Each blackjack game has a basic strategy, the optimal method of playing any hand. When using basic strategy, the long-term house advantage (the expected loss of the player) is minimized.

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