ProtestantSix princes of the and rulers of fourteen , who issued (or dissent) against the edict of the , were the first individuals to be called Protestants. The edict reversed concessions made to the with the approval of . The term ''protestant'', though initially purely political in nature, later acquired a broader sense, referring to a member of any Western church which subscribed to the main Protestant principles. A Protestant is an adherent of any of those Christian bodies that separated from the Church of Rome during the Reformation, or of any group descended from them. During the Reformation, the term ''protestant'' was hardly used outside of German politics. People who were involved in the religious movement used the word ''evangelical'' (german: evangelisch). For further details, see the section below. Gradually, ''protestant'' became a general term, meaning any adherent of the Reformation in the German-speaking area. It was ultimately somewhat taken up by , even though himself insisted on ''Christian'' or ''evangelical'' as the only acceptable names for individuals who professed Christ. and Protestants instead preferred the word ''reformed'' (french: réformé), which became a popular, neutral, and alternative name for .
EvangelicalThe word ''evangelical'' (german: evangelisch), which refers to , was widely used for those involved in the religious movement in the German-speaking area beginning in 1517. Nowadays, ''evangelical'' is still preferred among some of the historical Protestant denominations in the Lutheran, Calvinist, and United (Lutheran and Reformed) Protestant traditions in Europe, and those with strong ties to them. Above all the term is used by Protestant bodies in the , such as the . Thus, the word ' means Protestant,while the German ', refers to churches shaped by . The English word ''evangelical'' usually refers to churches, and therefore to a certain part of Protestantism rather than to Protestantism as a whole. The English word traces its roots back to the in England, where Evangelicalism originated, and then was brought to the United States. Martin Luther always disliked the term ''Lutheran'', preferring the term ''evangelical'', which was derived from ''euangelion'', a Greek word meaning "good news", i.e. "".Espín, Orlando O. and Nickoloff, James B. ''An introductory dictionary of theology and religious studies''. Collegeville, Minnesota: Liturgical Press, p. 796. The followers of , , and other theologians linked to the also began to use that term. To distinguish the two evangelical groups, others began to refer to the two groups as ''Evangelical Lutheran'' and ''Evangelical Reformed''. Nowadays, the word also pertains in the same way to some other mainline groups, for example ''Evangelical Methodist''. As time passed by, the word ''evangelical'' was dropped. Lutherans themselves began to use the term ''Lutheran'' in the middle of the 16th century, in order to distinguish themselves from other groups such as the and .
ReformationalThe German word ', which roughly translates to English as "reformational" or "reforming", is used as an alternative for ' in German, and is different from English ''reformed'' (german: reformiert), which refers to churches shaped by ideas of , , and other Reformed theologians. Being derived from the word "Reformation", the term emerged around the same time as ''evangelical'' (1517) and ''protestant'' (1529).
Main principlesVarious experts on the subject tried to determine what makes a Christian denomination a part of Protestantism. A common consensus approved by most of them is that if a Christian denomination is to be considered Protestant, it must acknowledge the following three fundamental principles of Protestantism.
Scripture aloneThe belief, emphasized by Luther, in the Bible as the highest source of authority for the church. The early churches of the Reformation believed in a critical, yet serious, reading of scripture and holding the Bible as a source of authority higher than that of . The many abuses that had occurred in the Western Church before the Protestant Reformation led the Reformers to reject much of its tradition. In the early 20th century, a less critical reading of the Bible developed in the United States—leading to a "" reading of Scripture. Christian fundamentalists read the Bible as the "inerrant, " Word of God, as do the Catholic, Eastern Orthodox, Anglican and Lutheran churches, but interpret it in a fashion without using the . Methodists and Anglicans differ from Lutherans and the Reformed on this doctrine as they teach ', which holds that Scripture is the primary source for Christian doctrine, but that "tradition, experience, and reason" can nurture the Christian religion as long as they are in harmony with the . "Biblical Christianity" focused on a deep study of the Bible is characteristic of most Protestants as opposed to "Church Christianity", focused on performing rituals and good works, represented by Catholic and Orthodox traditions. However, and Pentecostalists emphasize the Holy Spirit and personal closeness to God.
Justification by faith aloneThe belief that believers are , or pardoned for sin, solely on condition of faith in rather than a combination of faith and . For Protestants, good works are a necessary consequence rather than cause of justification. However, while justification is by faith alone, there is the position that faith is not ''nuda fides''. John Calvin explained that "it is therefore faith alone which justifies, and yet the faith which justifies is not alone: just as it is the heat alone of the sun which warms the earth, and yet in the sun it is not alone." Lutheran and Reformed Christians differ from Methodists in their understanding of this doctrine.
Universal priesthood of believersThe universal implies the right and duty of the Christian laity not only to read the Bible in the , but also to take part in the government and all the public affairs of the Church. It is opposed to the hierarchical system which puts the essence and authority of the Church in an exclusive priesthood, and which makes ordained priests the necessary mediators between God and the people. It is distinguished from the concept of the priesthood of all believers, which did not grant individuals the right to interpret the Bible apart from the Christian community at large because universal priesthood opened the door to such a possibility. There are scholars who cite that this doctrine tends to subsume all distinctions in the church under a single spiritual entity. Calvin referred to the universal priesthood as an expression of the relation between the believer and his God, including the freedom of a Christian to come to God through Christ without human mediation. He also maintained that this principle recognizes Christ as , priest, and king and that his priesthood is shared with his people.
TrinityProtestants who adhere to the believe in three s (, , and the ) as one God. Movements emerging around the time of the Protestant Reformation, but not a part of Protestantism, e.g. also reject the Trinity. This often serves as a reason for exclusion of the , and other movements from Protestantism by various observers. Unitarianism continues to have a presence mainly in Transylvania, England, and the United States, as well as elsewhere.
Five solaeThe Five ' are five phrases (or slogans) that emerged during the and summarize the reformers' basic differences in theological beliefs in opposition to the teaching of the of the day. The Latin word ' means "alone", "only", or "single". The use of the phrases as summaries of teaching emerged over time during the Reformation, based on the overarching Lutheran and Reformed principle of ' (by scripture alone). This idea contains the four main doctrines on the Bible: that its teaching is needed for salvation (necessity); that all the doctrine necessary for salvation comes from the Bible alone (sufficiency); that everything taught in the Bible is correct (inerrancy); and that, by the Holy Spirit overcoming sin, believers may read and understand truth from the Bible itself, though understanding is difficult, so the means used to guide individual believers to the true teaching is often mutual discussion within the church (clarity). The necessity and inerrancy were well-established ideas, garnering little criticism, though they later came under debate from outside during the Enlightenment. The most contentious idea at the time though was the notion that anyone could simply pick up the Bible and learn enough to gain salvation. Though the reformers were concerned with ecclesiology (the doctrine of how the church as a body works), they had a different understanding of the process in which truths in scripture were applied to life of believers, compared to the Catholics' idea that certain people within the church, or ideas that were old enough, had a special status in giving understanding of the text. The second main principle, ' (by faith alone), states that faith in Christ is sufficient alone for eternal salvation and justification. Though argued from scripture, and hence logically consequent to ', this is the guiding principle of the work of Luther and the later reformers. Because ' placed the Bible as the only source of teaching, ' epitomises the main thrust of the teaching the reformers wanted to get back to, namely the direct, close, personal connection between Christ and the believer, hence the reformers' contention that their work was Christocentric. The other solas, as statements, emerged later, but the thinking they represent was also part of the early Reformation. * ': ''Christ alone'' : The Protestants characterize the dogma concerning the Pope as Christ's representative head of the Church on earth, the concept of works made meritorious by Christ, and the Catholic idea of a treasury of the merits of Christ and his saints, as a denial that Christ is the ''only'' mediator between and man. Catholics, on the other hand, maintained the traditional understanding of Judaism on these questions, and appealed to the universal consensus of Christian tradition. * ': ''Grace alone'' : Protestants perceived Catholic salvation to be dependent upon the grace of God and the merits of one's own works. The reformers posited that salvation is a gift of God (i.e., God's act of free grace), dispensed by the Holy Spirit owing to the redemptive work of Jesus Christ alone. Consequently, they argued that a sinner is not accepted by God on account of the change wrought in the believer by God's grace, and that the believer is accepted without regard for the merit of his works, for no one ''deserves'' salvation. * ': ''Glory to God alone'' : All glory is due to God alone since salvation is accomplished solely through his will and action—not only the gift of the all-sufficient of on but also the gift of faith in that atonement, created in the heart of the believer by the . The reformers believed that human beings—even saints by the Catholic Church, the popes, and the ecclesiastical hierarchy—are not worthy of the glory.
Christ's presence in the EucharistThe Protestant movement began to diverge into several distinct branches in the mid-to-late 16th century. One of the central points of divergence was controversy over the . Early Protestants rejected the Catholic of , which teaches that the bread and wine used in the sacrificial rite of the Mass lose their natural substance by being transformed into the body, blood, soul, and divinity of Christ. They disagreed with one another concerning the presence of Christ and his body and blood in Holy Communion. * Lutherans hold that within the the consecrated elements of bread and wine are the true body and blood of Christ "in, with, and under the form" of bread and wine for all those who eat and drink it, a doctrine that the calls the . God earnestly offers to all who receive the sacrament, forgiveness of sins, and eternal salvation. * The emphasize the , or ''sacramental presence'', of Christ, saying that the sacrament is a sanctifying grace through which the elect believer does not actually partake of Christ, but merely ''with'' the bread and wine rather than in the elements. Calvinists deny the Lutheran assertion that all communicants, both believers and unbelievers, orally receive Christ's body and blood in the elements of the but instead affirm that Christ is united to the believer through faith—toward which the supper is an outward and visible aid. This is often referred to as ''dynamic presence''. * Anglicans and Methodists refuse to define the Presence, preferring to leave it a mystery. The Prayer Books describe the bread and wine as outward and visible sign of an inward and spiritual grace which is the Body and Blood of Christ. However, the words of their liturgies suggest that one can hold to a belief in the Real Presence and Spiritual and Sacramental Present at the same time. For example, "... and you have fed us with the spiritual food in the Sacrament of his body and Blood;" "...the spiritual food of the most precious Body and Blood of your Son our Saviour Jesus Christ, and for assuring us in these holy mysteries..." American Book of Common Prayer, 1977, pp. 365–366. * Anabaptists hold a popular simplification of the , without concern for theological intricacies as hinted at above, may see the Lord's Supper merely as a symbol of the shared faith of the participants, a commemoration of the facts of the crucifixion, and a reminder of their standing together as the body of Christ (a view referred to as ''memorialism'').
Pre-ReformationOne of the earliest person to be praised as a Protestant forerunner is , he attacked , and believed that a saved believer can never be overcome by Satan. In the 9th century the theologian was condemned for heresy by the Catholic church, Gottschalk believed that the salvation of Jesus was limited and that his redemption was only for the elect. The theology of Gottschalk anticipated the Protestant reformation. also defended the theology of Gottschalk and denied the real presence of Christ in the Eucharist; his writings also influenced the later Protestant reformation. in the 9th century also held Protestant ideas, such as and rejection of the supremacy of Peter. In the late 1130s, , an Italian became one of the first theologians to attempt to reform the Catholic Church. After his death, his teachings on gained currency among , and later more widely among and the , though no written word of his has survived the official condemnation. In the early 1170s, founded the Waldensians. He advocated an interpretation of the Gospel that led to conflicts with the Catholic Church. By 1215, the Waldensians were declared heretical and subject to persecution. Despite that, the movement continues to exist to this day in Italy, as . In the 1370s, —later dubbed the "Morning Star of Reformation"—started his activity as an English reformer. He rejected papal authority over secular power, into , and preached anticlerical and biblically-centred reforms. Beginning in the first decade of the 15th century, —a Catholic priest, Czech reformist and professor—influenced by John Wycliffe's writings, founded the movement. He strongly advocated his reformist n religious denomination. He was and in , , in 1415 by secular authorities for unrepentant and persistent heresy. After his execution, a revolt erupted. Hussites defeated five continuous crusades proclaimed against them by the . Later theological disputes caused a split within the Hussite movement. maintained that both the bread and the wine should be administered to the people during the Eucharist. Another major faction were the , who opposed the Utraquists in the during the . There were two separate parties among the Hussites: moderate and radical movements. Other smaller regional Hussite branches in included , , , and Praguers. The Hussite Wars concluded with the victory of , his Catholic allies and moderate Hussites and the defeat of the radical Hussites. Tensions arose as the reached Bohemia in 1620. Both moderate and radical Hussitism was increasingly persecuted by Catholics and Holy Roman Emperor's armies. In the 14th century, a German mysticist group called the criticized the Catholic church and its corruption. Many of their leaders were executed for attacking the Catholic church and they believed that God's judgement would soon come upon the church. The Gottesfreunde were a democratic lay movement and forerunner of the Reformation and put heavy stress of holiness and piety, Starting in 1475, an Italian Dominican friar was calling for a Christian renewal. Later on, Martin Luther himself read some of the friar's writings and praised him as a martyr and forerunner whose ideas on faith and grace anticipated Luther's own doctrine of justification by faith alone. Some of Hus' followers founded the —"Unity of the Brethren"—which was renewed under the leadership of in , , in 1722 after its almost total destruction in the and the . Today, it is usually referred to in English as the and in German as the . In the 15th century, three German theologians anticipated the reformation: , , and . They held ideas such as , , and the , and denied the Roman Catholic view on justification and the authority of the Pope, also questioned . Wessel Gansfort also denied and anticipated the Lutheran view of justification by faith alone.
Reformation properThe began as an attempt to reform the Catholic Church. On 31 October 1517 () allegedly nailed his (Disputation on the Power of Indulgences) on the door of the in , Germany, detailing doctrinal and practical abuses of the Catholic Church, especially the selling of s. The theses debated and criticized many aspects of the Church and the papacy, including the practice of , , and the authority of the pope. Luther would later write works against the Catholic devotion to , the intercession of and devotion to the saints, mandatory clerical celibacy, monasticism, the authority of the pope, the ecclesiastical law, censure and , the role of secular rulers in religious matters, the relationship between Christianity and the law, good works, and the sacraments.Schofield ''Martin Luther'' p. 122 The was a triumph of literacy and the new invented by .Cameron ''European Reformation'' Luther's translation of the Bible into German was a decisive moment in the spread of literacy, and stimulated as well the printing and distribution of religious books and pamphlets. From 1517 onward, religious pamphlets flooded much of Europe.Edwards ''Printing, Propaganda, and Martin Luther'' Following the excommunication of Luther and condemnation of the Reformation by the Pope, the work and writings of John Calvin were influential in establishing a loose consensus among various groups in Switzerland, Scotland, Hungary, Germany and elsewhere. After the expulsion of its Bishop in 1526, and the unsuccessful attempts of the reformer , Calvin was asked to use the organisational skill he had gathered as a student of law to discipline the city of . His ''Ordinances of 1541'' involved a collaboration of Church affairs with the City council and consistory to bring morality to all areas of life. After the establishment of the Geneva academy in 1559, Geneva became the unofficial capital of the Protestant movement, providing refuge for Protestant exiles from all over Europe and educating them as Calvinist missionaries. The faith continued to spread after Calvin's death in 1563. Protestantism also spread from the German lands into France, where the Protestants were nicknamed . Calvin continued to take an interest in the French religious affairs from his base in Geneva. He regularly trained pastors to lead congregations there. Despite heavy persecution, the Reformed tradition made steady progress across large sections of the nation, appealing to people alienated by the obduracy and the complacency of the Catholic establishment. French Protestantism came to acquire a distinctly political character, made all the more obvious by the conversions of nobles during the 1550s. This established the preconditions for a series of conflicts, known as the . The civil wars gained impetus with the sudden death of in 1559. Atrocity and outrage became the defining characteristics of the time, illustrated at their most intense in the of August 1572, when the Catholic party annihilated between 30,000 and 100,000 Huguenots across France. The wars only concluded when issued the , promising official toleration of the Protestant minority, but under highly restricted conditions. Catholicism remained the official , and the fortunes of French Protestants gradually declined over the next century, culminating in which revoked the Edict of Nantes and made Catholicism the sole legal religion once again. In response to the Edict of Fontainebleau, declared the , giving free passage to Huguenot refugees. In the late 17th century many Huguenots fled to England, the Netherlands, Prussia, Switzerland, and the English and Dutch overseas colonies. A significant community in France remained in the region. Parallel to events in Germany, a movement began in Switzerland under the leadership of Huldrych Zwingli. Zwingli was a scholar and preacher, who in 1518 moved to Zurich. Although the two movements agreed on many issues of theology, some unresolved differences kept them separate. A long-standing resentment between the German states and the led to heated debate over how much Zwingli owed his ideas to Lutheranism. The German Prince saw potential in creating an alliance between Zwingli and Luther. A meeting was held in his castle in 1529, now known as the , which has become infamous for its failure. The two men could not come to any agreement due to their disputation over one key doctrine. In 1534, put an end to all papal jurisdiction in , after the Pope failed to his marriage to ; this opened the door to reformational ideas. Reformers in the Church of England alternated between sympathies for ancient Catholic tradition and more Reformed principles, gradually developing into a tradition considered a middle way (') between the Catholic and Protestant traditions. The English Reformation followed a particular course. The different character of the came primarily from the fact that it was driven initially by the political necessities of Henry VIII. King Henry decided to remove the Church of England from the authority of Rome. In 1534, the Act of Supremacy recognized Henry as ''the only Supreme Head on earth of the Church of England''. Between 1535 and 1540, under , the policy known as the was put into effect. Following a brief Catholic restoration during the reign of Mary I, a loose consensus developed during the reign of . The largely formed Anglicanism into a distinctive church tradition. The compromise was uneasy and was capable of veering between extreme Calvinism on the one hand and Catholicism on the other. It was relatively successful until the Puritan Revolution or in the 17th century. The success of the on the Continent and the growth of a dedicated to further Protestant reform polarised the . The early Puritan movement was a movement for reform in the Church of England. The desire was for the Church of England to resemble more closely the Protestant churches of Europe, especially Geneva. The later Puritan movement, often referred to as and , eventually led to the formation of various Reformed denominations. The of 1560 decisively shaped the . The Reformation in Scotland culminated ecclesiastically in the establishment of a church along Reformed lines, and politically in the triumph of English influence over that of France. John Knox is regarded as the leader of the Scottish Reformation. The of 1560 repudiated the pope's authority by the , forbade the celebration of the Mass and approved a Protestant Confession of Faith. It was made possible by a revolution against French hegemony under the regime of the regent , who had governed Scotland in the name of her absent . Some of the most important activists of the Protestant Reformation included , , , , , , , , , , , , , , and . In the course of this religious upheaval, the of 1524–25 swept through the n, n and n principalities. After the in the and the , the confessional division of the states of the Holy Roman Empire eventually erupted in the between 1618 and 1648. It devastated much of , killing between 25% and 40% of its population. The main tenets of the , which ended the Thirty Years' War, were: * All parties would now recognize the of 1555, by which each prince would have the right to determine the religion of his own state, the options being Catholicism, Lutheranism, and now Calvinism. (the principle of ') * Christians living in principalities where their denomination was ''not'' the established church were guaranteed the right to practice their faith in public during allotted hours and in private at their will. * The treaty also effectively ended the papacy's pan-European political power. declared the treaty "null, void, invalid, iniquitous, unjust, damnable, reprobate, inane, empty of meaning and effect for all times" in his bull '. European sovereigns, Catholic and Protestant alike, ignored his verdict.Cross, (ed.) "Westphalia, Peace of" ''Oxford Dictionary of the Christian Church''
Post-ReformationThe Great Awakenings were periods of rapid and dramatic religious revival in Anglo-American religious history. The was an evangelical and revitalization movement that swept through Protestant Europe and , especially the in the 1730s and 1740s, leaving a permanent impact on . It resulted from powerful preaching that gave listeners a sense of deep personal revelation of their need of salvation by Jesus Christ. Pulling away from ritual, ceremony, sacramentalism and hierarchy, it made Christianity intensely personal to the average person by fostering a deep sense of spiritual conviction and redemption, and by encouraging introspection and a commitment to a new standard of personal morality. The began around 1790. It gained momentum by 1800. After 1820, membership rose rapidly among and congregations, whose preachers led the movement. It was past its peak by the late 1840s. It has been described as a reaction against skepticism, , and , although why those forces became pressing enough at the time to spark revivals is not fully understood. It enrolled millions of new members in existing denominations and led to the formation of new denominations. The refers to a hypothetical historical period that was marked by religious activism in and spans the late 1850s to the early 20th century. It affected Protestant denominations and had a strong element of social activism. It gathered strength from the belief that the of Christ would occur after mankind had reformed the entire earth. It was affiliated with the Movement, which applied Christianity to social issues and gained its force from the Awakening, as did the worldwide missionary movement. New groupings emerged, such as the , , and movements.Robert William Fogel, ''The Fourth Great Awakening and the Future of Egalitarianism'' (2000) The was a Christian religious awakening that some scholars—most notably, —say took place in the United States in the late 1960s and early 1970s, while others look at the era following . The terminology is controversial. Thus, the idea of a Fourth Great Awakening itself has not been generally accepted. In 1814, swept through Calvinist regions in Switzerland and France. In 1904, a had a tremendous impact on the local population. A part of British modernization, it drew many people to churches, especially Methodist and Baptist ones. A noteworthy development in 20th-century Protestant Christianity was the rise of the modern . Sprung from Methodist and roots, it arose out of meetings at an urban mission on in Los Angeles. From there it spread around the world, carried by those who experienced what they believed to be miraculous moves of God there. These Pentecost-like manifestations have steadily been in evidence throughout history, such as seen in the two Great Awakenings. Pentecostalism, which in turn birthed the within already established denominations, continues to be an important force in . In the United States and elsewhere in the world, there has been a marked rise in the of Protestant denominations, especially those that are more exclusively evangelical, and a corresponding decline in the . In the post– era, was on the rise, and a considerable number of seminaries held and taught from a liberal perspective as well. In the post– era, the trend began to swing back towards the conservative camp in America's seminaries and church structures. In Europe, there has been a general move away from religious observance and belief in Christian teachings and a move towards . The is largely responsible for the spread of secularism. Several scholars have argued for a link between the rise of secularism and Protestantism, attributing it to the wide-ranging freedom in the Protestant-majority countries. In North America, South America and Australia Christian religious observance is much higher than in Europe. United States remains particularly religious in comparison to other . South America, historically Catholic, has experienced a large and infusion in the 20th and 21st centuries.
Radical ReformationUnlike mainstream , and Zwinglian movements, the , which had no state sponsorship, generally abandoned the idea of the "Church visible" as distinct from the "Church invisible". It was a rational extension of the state-approved Protestant dissent, which took the value of independence from constituted authority a step further, arguing the same for the civic realm. The Radical Reformation was non-mainstream, though in parts of Germany, Switzerland and Austria, a majority would sympathize with the Radical Reformation despite the intense persecution it faced from both Catholics and Magisterial Protestants. The early believed that their reformation must purify not only theology but also the actual lives of Christians, especially their political and social relationships.Gonzalez, ''A History of Christian Thought'', 88. Therefore, the church should not be supported by the state, neither by tithes and taxes, nor by the use of the sword; was a matter of individual conviction, which could not be forced on anyone, but rather required a personal decision for it. Protestant ecclesial leaders such as and preached the invalidity of infant baptism, advocating baptism as following conversion () instead. This was not a doctrine new to the reformers, but was taught by earlier groups, such as the in 1147. Though most of the Radical Reformers were Anabaptist, some did not identify themselves with the mainstream Anabaptist tradition. was involved in the . disagreed theologically with Huldrych Zwingli and Martin Luther, teaching nonviolence and refusing to baptize infants while not rebaptizing adult believers. and were influenced by and . In the view of many associated with the Radical Reformation, the had not gone far enough. Radical Reformer, , for example, referred to the Lutheran theologians at as the "new papists". Since the term "magister" also means "teacher", the Magisterial Reformation is also characterized by an emphasis on the authority of a teacher. This is made evident in the prominence of Luther, Calvin, and Zwingli as leaders of the reform movements in their respective areas of ministry. Because of their authority, they were often criticized by Radical Reformers as being too much like the Roman Popes. A more political side of the Radical Reformation can be seen in the thought and practice of , although typically Anabaptism has been associated with pacifism. Anabaptism in shape of its various diversification such as the , and came out of the Radical Reformation. Later in history, , and the would emerge in Anabaptist circles.
DenominationsProtestants refer to specific groupings of congregations or churches that share in common foundational doctrines and the name of their groups as . The term denomination (national body) is to be distinguished from branch (denominational family; tradition), communion (international body) and congregation (church). An example (this is no universal way to classify Protestant churches, as these may sometimes vary broadly in their structures) to show the difference: Branch/denominational family/tradition:
United and uniting churchesUnited and uniting churches are churches formed from the merger or other form of union of two or more different Protestant denominations. Historically, unions of Protestant churches were enforced by the state, usually in order to have a stricter control over the religious sphere of its people, but also other organizational reasons. As modern progresses, unions between various Protestant traditions are becoming more and more common, resulting in a growing number of united and uniting churches. Some of the recent major examples are the (1970), (2013) and the (2004). As mainline Protestantism shrinks in and due to the rise of or in areas where Christianity is a minority religion as with the , and denominations merge, often creating large nationwide denominations. The phenomenon is much less common among , and churches as new ones arise and plenty of them remain independent of each other. Perhaps the oldest official united church is found in , where the is a federation of , United () and , a union dating back to 1817. The first of the series of unions was at a synod in to form the in August 1817, commemorated in naming the church of Idstein one hundred years later. Around the world, each united or uniting church comprises a different mix of predecessor Protestant denominations. Trends are visible, however, as most united and uniting churches have one or more predecessors with heritage in the and many are members of the .
Major branchesProtestants can be differentiated according to how they have been influenced by important movements since the Reformation, today regarded as branches. Some of these movements have a common lineage, sometimes directly spawning individual denominations. Due to the earlier stated multitude of , this section discusses only the largest denominational families, or branches, widely considered to be a part of Protestantism. These are, in alphabetical order: , , , , , and . A small but historically significant branch is also discussed. The chart below shows the mutual relations and historical origins of the main Protestant denominational families, or their parts. Due to factors such as and the legal principle of ', many people lived as s, where their professed religious affiliations were more or less at odds with the movement they sympathized with. As a result, the boundaries between the denominations do not separate as cleanly as this chart indicates. When a population was suppressed or persecuted into feigning an adherence to the dominant faith, over the generations they continued to influence the church they outwardly adhered to. Because Calvinism was not specifically recognized in the Holy Roman Empire until the 1648 Peace of Westphalia, many Calvinists lived as . Due to Counter-Reformation related suppressions in Catholic lands during the 16th through 19th centuries, many Protestants lived as . Meanwhile, in Protestant areas, Catholics sometimes lived as s, although in continental Europe emigration was more feasible so this was less common.
AdventismAdventism began in the 19th century in the context of the revival in the . The name refers to belief in the imminent . started the Adventist movement in the 1830s. His followers became known as . Although the Adventist churches hold much in common, their differ on whether the is or consciousness, whether the ultimate punishment of the wicked is or eternal torment, the nature of immortality, whether or not the wicked are resurrected after the millennium, and whether the sanctuary of Daniel 8 refers to the one in or one on earth. The movement has encouraged the examination of the whole , leading Seventh-day Adventists and some smaller Adventist groups to observe the . The has compiled that church's core beliefs in (1980 and 2005), which use Biblical references as justification. In 2010, Adventism claimed some 22 million believers scattered in various independent churches. The largest church within the movement—the —has more than 18 million members.
AnabaptismAnabaptism traces its origins to the . Anabaptists believe in delaying until the candidate confesses his or her faith. Although some consider this movement to be an offshoot of Protestantism, others see it as a distinct one. The , , and are direct descendants of the movement. , , and the are considered later developments among the Anabaptists. The name ''Anabaptist'', meaning "one who baptizes again", was given them by their persecutors in reference to the practice of re-baptizing converts who already had been baptized as infants. Anabaptists required that baptismal candidates be able to make their own confessions of faith and so rejected . The early members of this movement did not accept the name ''Anabaptist'', claiming that since infant baptism was unscriptural and null and void, the baptizing of believers was not a re-baptism but in fact their first real baptism. As a result of their views on the nature of baptism and other issues, Anabaptists were heavily persecuted during the 16th century and into the 17th by both and Catholics. Since the middle of the 20th century, the German-speaking world no longer uses the term "Wiedertäufer" (translation: "Re-baptizers") considering it biased. The term "Täufer" (translation: "Baptizers") is now used, which is considered more impartial. From the perspective of their persecutors, the "Baptizers" baptized for the second time those "who as infants had already been baptized". Since the denigrative term ''Anabaptist'' signifies ''re-baptizing'', it is considered a polemic term and therefore has been dropped from use in modern German. However, in the English-speaking world it is still in use in order to distinguish the "Baptizers" more clearly from the "Baptists" who emerged later. While most Anabaptists adhered to a , which precluded taking oaths, participating in military actions, and participating in civil government, some who practiced re-baptism felt otherwise.For example, the and . They were thus technically Anabaptists, even though conservative , , and and some historians tend to consider them as outside of true Anabaptism. Anabaptist reformers of the Radical Reformation are divided into Radical and the so-called Second Front. Some important Radical Reformation theologians were , , , , . Second Front Reformers included , , and . Many Anabaptists today still use the ', which is the oldest hymnal still in continuous use.
AnglicanismAnglicanism comprises the and churches which are historically tied to it or hold similar beliefs, worship practices and church structures. The word ''Anglican'' originates in ', a phrase dating to at least 1246 that means the ''English Church''. There is no single "Anglican Church" with universal juridical authority, since each national or regional church has full . As the name suggests, the communion is an association of churches in with the . The great majority of Anglicans are members of churches which are part of the international , which has 85 million adherents. The Church of England declared its independence from the Catholic Church at the time of the . Many of the new Anglican formularies of the mid-16th century corresponded closely to those of contemporary Reformed tradition. These reforms were understood by one of those most responsible for them, the then Archbishop of Canterbury, , as navigating a middle way between two of the emerging Protestant traditions, namely Lutheranism and Calvinism. By the end of the century, the retention in Anglicanism of many traditional liturgical forms and of the episcopate was already seen as unacceptable by those promoting the most developed Protestant principles. Unique to Anglicanism is the ', the collection of services that worshippers in most Anglican churches used for centuries. While it has since undergone many revisions and Anglican churches in different countries have developed other service books, the Book of Common Prayer is still acknowledged as one of the ties that bind the Anglican Communion together.
BaptistsBaptists subscribe to a doctrine that baptism should be performed only for professing believers (, as opposed to ), and that it must be done by complete (as opposed to or ). Other of Baptist churches include (liberty), through , as the rule of faith and practice, and the autonomy of the local . Baptists recognize two ministerial offices, s and s. Baptist churches are widely considered to be Protestant churches, though some Baptists disavow this identity.Buescher, John.
CalvinismCalvinism, also called the Reformed tradition, was advanced by several theologians such as , , , and Huldrych Zwingli, but this branch of Christianity bears the name of the French reformer John Calvin because of his prominent influence on it and because of his role in the confessional and ecclesiastical debates throughout the 16th century. Today, this term also refers to the doctrines and practices of the of which Calvin was an early leader. Less commonly, it can refer to the individual teaching of Calvin himself. The particulars of Calvinist theology may be stated in a number of ways. Perhaps the best known summary is contained in the , though these points identify the Calvinist view on rather than summarizing the system as a whole. Broadly speaking, Calvinism stresses the sovereignty or rule of God in all things—in salvation but also in all of life. This concept is seen clearly in the doctrines of and . The biggest Reformed association is the with more than 80 million members in 211 member denominations around the world. There are more conservative Reformed federations like the and the , as well as .
LutheranismLutheranism identifies with the of Martin Luther—a monk and priest, reformer, and theologian. Lutheranism advocates a doctrine of justification "by through on the basis of ", the doctrine that scripture is the final authority on all matters of faith, rejecting the assertion made by Catholic leaders at the that authority comes from both Scriptures and . In addition, Lutherans accept the teachings of the first four of the undivided Christian Church. Unlike the Reformed tradition, Lutherans retain many of the practices and teachings of the pre-Reformation Church, with a particular emphasis on the , or Lord's Supper. Lutheran theology differs from Reformed theology in , the purpose of , divine , the concept of , and . Today, Lutheranism is one of the largest branches of Protestantism. With approximately 80 million adherents, it constitutes the third most common Protestant confession after historically and . The , the largest global communion of Lutheran churches represents over 72 million people. Both of these figures miscount Lutherans worldwide as many members of more generically Protestant LWF member church bodies do not self-identify as Lutheran or attend congregations that self-identify as Lutheran. Additionally, there are other international organizations such as the , and the , as well as that are not necessarily a member of an international organization.
MethodismMethodism identifies principally with the of —an priest and evangelist. This evangelical movement originated as a within the 18th-century and became a separate Church following Wesley's death. Because of vigorous missionary activity, the movement spread throughout the , the United States, and beyond, today claiming approximately 80 million adherents worldwide. Originally it appealed especially to laborers and slaves. , most Methodists are , emphasizing that Christ accomplished salvation for every human being, and that humans must exercise an act of the will to receive it (as opposed to the traditional Calvinist doctrine of ). Methodism is traditionally in liturgy, although this varies greatly between individual congregations; the Wesleys themselves greatly valued the Anglican liturgy and tradition. Methodism is known for its rich musical tradition; John Wesley's brother, , was instrumental in writing much of the of the Methodist Church, and many other eminent hymn writers come from the Methodist tradition.
PentecostalismPentecostalism is a movement that places special emphasis on a direct personal experience of through the . The term ''Pentecostal'' is derived from , the name for the Jewish . For Christians, this event commemorates the descent of the upon the followers of , as described in the of the . This branch of Protestantism is distinguished by belief in the baptism with the Holy Spirit as an experience separate from that enables a Christian to live a Holy Spirit–filled and empowered life. This empowerment includes the use of s such as and —two other defining characteristics of Pentecostalism. Because of their commitment to biblical authority, spiritual gifts, and the miraculous, Pentecostals tend to see their movement as reflecting the same kind of spiritual power and teachings that were found in the of the . For this reason, some Pentecostals also use the term ''Apostolic'' or ' to describe their movement. Pentecostalism eventually spawned hundreds of new denominations, including large groups such as the Assemblies of God and the Church of God in Christ, both in the United States and elsewhere. There are over 279 million Pentecostals worldwide, and the movement is growing in many parts of the world, especially the . Since the 1960s, Pentecostalism has increasingly gained acceptance from other Christian traditions, and Pentecostal beliefs concerning Spirit baptism and spiritual gifts have been embraced by non-Pentecostal Christians in Protestant and churches through the . Together, numbers over 500 million adherents..
Other ProtestantsThere are many other Protestant denominations that do not fit neatly into the mentioned branches, and are far smaller in membership. Some groups of individuals who hold basic Protestant tenets identify themselves simply as "Christians" or " Christians". They typically distance themselves from the or creedalism of other Christian communities by calling themselves "" or "". Often founded by individual pastors, they have little affiliation with historic denominations. follows the teachings of Czech reformer Jan Hus, who became the best-known representative of the and one of the forerunners of the Protestant Reformation. An early hymnal was the hand-written '. This predominantly religious movement was propelled by social issues and strengthened national awareness. Among present-day Christians, Hussite traditions are represented in the and the refounded churches.Nĕmec, Ludvík "The Czechoslovak heresy and schism: the emergence of a national Czechoslovak church," American Philosophical Society, Philadelphia, 1975, The are a , low church, evangelical , whose history can be traced to , Ireland, in the late 1820s, originating from . Among other beliefs, the group emphasizes '. Brethren generally see themselves not as a denomination, but as a network, or even as a collection of overlapping networks, of like-minded independent churches. Although the group refused for many years to take any denominational name to itself—a stance that some of them still maintain—the title ''The Brethren'', is one that many of their number are comfortable with in that the Bible designates all believers as ''brethren''. The Holiness movement refers to a set of beliefs and practices emerging within 19th-century Methodism, and a number of evangelical denominations, s, and movements that emphasized those beliefs as a central doctrine. There are an estimated 12 million adherents in Holiness movement churches. The , the and the are notable examples, while other adherents of the Holiness Movement remained within mainline Methodism, e.g. the . , or Friends, are members of a family of religious movements collectively known as the Religious Society of Friends. The central unifying doctrine of these movements is the . Many Friends view themselves as members of a Christian denomination. They include those with , , , and traditional understandings of . Unlike many other groups that emerged within Christianity, the Religious Society of Friends has actively tried to avoid s and hierarchical structures. is sometimes considered Protestant due to its origins in the Reformation and strong cooperation with other Protestants since the 16th century. It is excluded due to its theological nature. Unitarians can be regarded as Nontrinitarian Protestants, or simply Nontrinitarians. Unitarianism has been popular in the within today's , England, and the United States. It originated almost simultaneously in Transylvania and the .
Interdenominational movementsThere are also Christian movements which cross denominational lines and even branches, and cannot be classified on the same level previously mentioned forms. is a prominent example. Some of those movements are active exclusively within Protestantism, some are Christian-wide. Transdenominational movements are sometimes capable of affecting parts of the Catholic Church, such as does it the , which aims to incorporate beliefs and practices similar to into the various branches of Christianity. are sometimes regarded as a subgroup of the Charismatic Movement. Both are put under a common label of (so-called ''Renewalists''), along with Pentecostals. and various es often adopt, or are akin to one of these movements. es are usually influenced by interdenominational movements. Globally, these large congregations are a significant development in Protestant Christianity. In the United States, the phenomenon has more than quadrupled in the past two decades. It has since spread worldwide. The chart below shows the mutual relations and historical origins of the main interdenominational movements and other developments within Protestantism.
EvangelicalismEvangelicalism, or evangelical Protestantism, is a worldwide, transdenominational movement which maintains that the essence of consists in the doctrine of salvation by through in 's . Evangelicals are who believe in the centrality of the conversion or in receiving salvation, believe in the authority of the Bible as God's revelation to humanity and have a strong commitment to evangelism or sharing the Christian message. It gained great momentum in the 18th and 19th centuries with the emergence of and the in Britain and North America. The origins of Evangelicalism are usually traced back to the English movement, , the , , and . Among leaders and major figures of the Evangelical Protestant movement were , , , , , and . There are an estimated 285,480,000 Evangelicals, corresponding to 13% of the and 4% of the . The Americas, Africa and Asia are home to the majority of Evangelicals. The United States has the largest concentration of Evangelicals. Evangelicalism is gaining popularity both in and outside the English-speaking world, especially in Latin America and the .
Charismatic movementThe Charismatic movement is the international trend of historically mainstream congregations adopting beliefs and practices similar to . Fundamental to the movement is the use of s. Among Protestants, the movement began around 1960. In America, Episcopalian is sometimes cited as one of the charismatic movement's seminal influence. In the , , , and others were in the vanguard of similar developments. The conference in New Zealand, 1964 was attended by several Anglicans, including the Rev. Ray Muller, who went on to invite Bennett to New Zealand in 1966, and played a leading role in developing and promoting the ''Life in the Spirit'' seminars. Other Charismatic movement leaders in New Zealand include . Larry Christenson, a Lutheran theologian based in , did much in the 1960s and 1970s to interpret the charismatic movement for Lutherans. A very large annual conference regarding that matter was held in . Charismatic Lutheran congregations in Minnesota became especially large and influential; especially "Hosanna!" in Lakeville, and North Heights in St. Paul. The next generation of Lutheran charismatics cluster around the Alliance of Renewal Churches. There is considerable charismatic activity among young Lutheran leaders in California centered around an annual gathering at Robinwood Church in Huntington Beach. 's ''Touched by the Spirit'' published in 1974, played a major role of the Lutheran understanding to the charismatic movement. In Congregational and Presbyterian churches which profess a traditionally or there are differing views regarding present-day or of the gifts (') of the Spirit. Generally, however, Reformed charismatics distance themselves from renewal movements with tendencies which could be perceived as overemotional, such as , , and . Prominent Reformed charismatic denominations are the and the Churches in the US, in Great Britain there is the churches and movement, which leading figure is . A minority of today are charismatic. They are strongly associated with those holding more . In the early decades of the church charismatic or ecstatic phenomena were commonplace.
Neo-charismatic churchesNeo-charismatic churches are a category of in the Christian movement. Neo-charismatics include the , but are broader. Now more numerous than Pentecostals (first wave) and charismatics (second wave) combined, owing to the remarkable growth of and independent charismatic groups.. Neo-charismatics believe in and stress the post-Biblical availability of , including , healing, and prophecy. They practice laying on of hands and seek the "infilling" of the . However, a specific experience of may not be requisite for experiencing such gifts. No single form, governmental structure, or style of church service characterizes all neo-charismatic services and churches. Some nineteen thousand denominations, with approximately 295 million individual adherents, are identified as neo-charismatic. Neo-charismatic tenets and practices are found in many independent, nondenominational or post-denominational congregations, with strength of numbers centered in the es, among the , and in Latin American churches.
ArminianismArminianism is based on ideas of the theologian (1560–1609) and his historic supporters known as . His teachings held to the of the Reformation, but they were distinct from particular teachings of , , , and other . Jacobus Arminius was a student of at the Theological University of Geneva. Arminianism is known to some as a diversification of . However, to others, Arminianism is a reclamation of early Church theological consensus. Dutch Arminianism was originally articulated in the Remonstrance (1610), a theological statement signed by 45 ministers and submitted to the . Many Christian denominations have been influenced by Arminian views on the will of man being freed by grace prior to regeneration, notably the in the 16th century, the in the 18th century and the in the 19th century. The original beliefs of Jacobus Arminius himself are commonly defined as Arminianism, but more broadly, the term may embrace the teachings of , , and others as well. and are the two main schools of thought. Wesleyan Arminianism is often identical with Methodism. The two systems of Calvinism and Arminianism share both history and many doctrines, and the . However, because of their differences over the doctrines of divine and election, many people view these schools of thought as opposed to each other. In short, the difference can be seen ultimately by whether God allows His desire to save all to be resisted by an individual's will (in the Arminian doctrine) or if God's grace is irresistible and limited to only some (in Calvinism). Some Calvinists assert that the Arminian perspective presents a synergistic system of Salvation and therefore is not only by grace, while Arminians firmly reject this conclusion. Many consider the theological differences to be crucial differences in doctrine, while others find them to be relatively minor.
PietismPietism was an influential movement within that combined the 17th-century Lutheran principles with the emphasis on individual piety and living a vigorous life. It began in the late 17th century, reached its zenith in the mid-18th century, and declined through the 19th century, and had almost vanished in America by the end of the 20th century. While declining as an identifiable Lutheran group, some of its theological tenets influenced Protestantism generally, inspiring the priest to begin the movement and to begin the movement among . Though Pietism shares an emphasis on personal behavior with the movement, and the two are often confused, there are important differences, particularly in the concept of the role of religion in government.
Puritanism, English dissenters and nonconformistsThe Puritans were a group of English Protestants in the and , which sought to purify the of what they considered to be Catholic practices, maintaining that the church was only partially reformed. Puritanism in this sense was founded by some of the returning shortly after the accession of in 1558, as an activist movement within the . Puritans were blocked from changing the established church from within, and were severely restricted in England by laws controlling the practice of religion. Their beliefs, however, were transported by the emigration of congregations to the Netherlands (and later to New England), and by evangelical clergy to Ireland (and later into Wales), and were spread into lay society and parts of the educational system, particularly certain colleges of the . The first Protestant sermon delivered in England was in Cambridge, with the pulpit that this sermon was delivered from surviving to today. They took on distinctive beliefs about clerical dress and in opposition to the system, particularly after the 1619 conclusions of the they were resisted by the English bishops. They largely adopted in the 17th century, and were influenced by . They formed, and identified with various religious groups advocating greater purity of and , as well as personal and group . Puritans adopted a , but they also took note of radical criticisms of Zwingli in Zurich and Calvin in Geneva. In church polity, some advocated for separation from all other Christians, in favor of autonomous es. These separatist and strands of Puritanism became prominent in the 1640s. Although the (which expanded into the ) began over a contest for political power between the and the , it divided the country along religious lines as within the Church of England sided with the Crown and Presbyterians and Independents supported ''Parliament'' (after the defeat of the Royalists, the as well as the Monarch were removed from the political structure of the state to create the ). The supporters of a in the were unable to forge a new English national church, and the Parliamentary , which was made up primarily of Independents, under first purged Parliament, then abolished it and established . followed varying paths depending on their internal demographics. In the older colonies, which included (1607) and its offshoot (1612), as well as and in the West Indies (collectively the targets in 1650 of ), Episcopalians remained the dominant church faction and the colonies remained Royalist 'til conquered or compelled to accept the new political order. In Bermuda, with control of the local and the ''army'' (nine infantry companies of Militia plus ), the Royalists forced Parliament-backing religious Independents into exile to settle the as the . Episcopalian was re-established following the . A century later, non-conforming Protestants, along with the Protestant refugees from continental Europe, were to be among the primary instigators of the that led to the founding of the United States of America.
Neo-orthodoxy and paleo-orthodoxyA non-fundamentalist rejection of liberal Christianity along the lines of the of , who attacked the state churches of his day for "dead orthodoxy," neo-orthodoxy is associated primarily with , , and . Neo-orthodoxy sought to counter-act the tendency of liberal theology to make theological accommodations to modern scientific perspectives. Sometimes called "crisis theology," in the existentialist sense of the word crisis, also sometimes called ''neo-evangelicalism'', which uses the sense of "evangelical" pertaining to continental European Protestants rather than American evangelicalism. "Evangelical" was the originally preferred label used by Lutherans and Calvinists, but it was replaced by the names some Catholics used to a heresy with the name of its founder. is a movement similar in some respects to neo-evangelicalism but emphasizing the ancient Christian consensus of the undivided church of the first millennium AD, including in particular the early creeds and church councils as a means of properly understanding the scriptures. This movement is cross-denominational. A prominent theologian in this group is , a Methodist.
Christian fundamentalismIn reaction to liberal Bible critique, arose in the 20th century, primarily in the United States, among those denominations most affected by Evangelicalism. Fundamentalist theology tends to stress and . Toward the end of the 20th century, some have tended to confuse evangelicalism and fundamentalism; however, the labels represent very distinct differences of approach that both groups are diligent to maintain, although because of fundamentalism's dramatically smaller size it often gets classified simply as an ultra-conservative branch of evangelicalism.
Modernism and liberalismModernism and liberalism do not constitute rigorous and well-defined schools of theology, but are rather an inclination by some writers and teachers to integrate Christian thought into the spirit of the . New understandings of history and the natural sciences of the day led directly to new approaches to theology. Its opposition to the fundamentalist teaching resulted in religious debates, such as the within the in the 1920s.
Protestant cultureAlthough the Reformation was a religious movement, it also had a strong impact on all other aspects of life: marriage and family, education, the humanities and sciences, the political and social order, the economy, and the arts. Protestant churches reject the idea of a celibate priesthood and thus allow their clergy to marry. Many of their families contributed to the development of intellectual elites in their countries. Since about 1950, women have entered the ministry, and some have assumed leading positions (e.g. s), in most Protestant churches. As the Reformers wanted all members of the church to be able to read the Bible, education on all levels got a strong boost. By the middle of the eighteenth century, the literacy rate in England was about 60 percent, in Scotland 65 percent, and in Sweden eight of ten men and women were able to read and to write. Colleges and universities were founded. For example, the who established in 1628 founded only eight years later. About a dozen other colleges followed in the 18th century, including (1701). also became a center of learning. Members of denominations have played , including politics, business, science, the arts, and education. They founded most of the country's leading institutes of higher education.McKinney, William. "Mainline Protestantism 2000." ''Annals of the American Academy of Political and Social Science'', Vol. 558, Americans and Religions in the Twenty-First Century (July 1998), pp. 57–66.
Thought and work ethicThe Protestant concept of God and man allows believers to use all their God-given faculties, including the power of reason. That means that they are allowed to explore God's creation and, according to Genesis 2:15, make use of it in a responsible and sustainable way. Thus a cultural climate was created that greatly enhanced the development of the and the . Another consequence of the Protestant understanding of man is that the believers, in gratitude for their election and redemption in Christ, are to follow God's commandments. Industry, frugality, calling, discipline, and a strong sense of responsibility are at the heart of their moral code. In particular, Calvin rejected luxury. Therefore, craftsmen, industrialists, and other businessmen were able to reinvest the greater part of their profits in the most efficient machinery and the most modern production methods that were based on progress in the sciences and technology. As a result, productivity grew, which led to increased profits and enabled employers to pay higher wages. In this way, the economy, the sciences, and technology reinforced each other. The chance to participate in the economic success of technological inventions was a strong incentive to both inventors and investors. The was an important force behind the unplanned and uncoordinated that influenced the development of and the . This idea is also known as the "Protestant ethic thesis." However, eminent historian (d. 1985), a leader of the important wrote: "all historians have opposed this tenuous theory he Protestant Ethic although they have not managed to be rid of it once and for all. Yet it is clearly false. The northern countries took over the place that earlier had been so long and brilliantly been occupied by the old capitalist centers of the Mediterranean. They invented nothing, either in technology or business management." Social scientist moreover comments that "during their critical period of economic development, these northern centers of capitalism were Catholic, not Protestant—the Reformation still lay well into the future," while British historian Hugh Trevor-Roper (d. 2003) said, "The idea that large-scale industrial capitalism was ideologically impossible before the Reformation is exploded by the simple fact that it existed." In a of the latest wave of data, () found that Protestantism emerges to be very close to combining religion and the traditions of . The Global Value Development Index, calculated by Tausch, relies on the World Values Survey dimensions such as trust in the state of law, no support for shadow economy, postmaterial activism, support for democracy, a non-acceptance of violence, xenophobia and racism, trust in transnational capital and Universities, confidence in the market economy, supporting gender justice, and engaging in environmental activism, etc. and , as well as other , tend to be considerably wealthier and better educated (having and degrees per capita) than most other religious groups in , and are disproportionately represented in the upper reaches of American , and , especially the . Numbers of the most as the and the , , , , , , the and Harrimans are families.
ScienceProtestantism has had an important influence on science. According to the , there was a positive between the rise of English and German on the one hand and early on the other.Sztompka, 2003 The Merton Thesis has two separate parts: Firstly, it presents a theory that science changes due to an accumulation of observations and improvement in experimental technique and ; secondly, it puts forward the argument that the popularity of science in 17th-century England and the religious of the (English scientists of that time were predominantly Puritans or other Protestants) can be explained by a between Protestantism and the scientific values.Gregory, 1998 Merton focused on English Puritanism and German Pietism as having been responsible for the development of the of the 17th and 18th centuries. He explained that the connection between and interest in science was the result of a significant synergy between the Protestant values and those of modern science.Becker, 1992 Protestant values encouraged scientific research by allowing science to identify God's influence on the world—his creation—and thus providing a religious justification for scientific research. According to ''Scientific Elite: Nobel Laureates in the United States'' by , a review of American Nobel prizes awarded between 1901 and 1972, 72% of American laureates identified a Protestant background.,
GovernmentIn the Middle Ages, the Church and the worldly authorities were closely related. Martin Luther separated the religious and the worldly realms in principle (). The believers were obliged to use reason to govern the worldly sphere in an orderly and peaceful way. Luther's doctrine of the upgraded the role of laymen in the church considerably. The members of a congregation had the right to elect a minister and, if necessary, to vote for his dismissal (Treatise ''On the right and authority of a Christian assembly or congregation to judge all doctrines and to call, install and dismiss teachers, as testified in Scripture''; 1523). Calvin strengthened this basically democratic approach by including elected laymen (s, s) in his representative church government. The s added regional s and a national synod, whose members were elected by the congregations, to Calvin's system of church self-government. This system was taken over by the other reformed churches and was adopted by some Lutherans beginning with those in during the 17th century. Politically, Calvin favored a mixture of aristocracy and democracy. He appreciated the advantages of : "It is an invaluable gift, if God allows a people to freely elect its own authorities and overlords." Calvin also thought that earthly rulers lose their divine right and must be put down when they rise up against God. To further protect the rights of ordinary people, Calvin suggested separating political powers in a system of checks and balances (). Thus he and his followers resisted political and paved the way for the rise of modern democracy. Besides England, the Netherlands were, under Calvinist leadership, the freest country in Europe in the seventeenth and eighteenth centuries. It granted asylum to philosophers like and . was able to teach his natural-law theory and a relatively liberal interpretation of the Bible. Consistent with Calvin's political ideas, Protestants created both the English and the American democracies. In seventeenth-century England, the most important persons and events in this process were the , , , , the , the , and the . Later, the British took their democratic ideals to their colonies, e.g. Australia, New Zealand, and India. In North America, (; 1620) and (1628) practised democratic self-rule and . These s were convinced that the democratic form of government was the will of God. The was a .
Rights and libertyProtestants also took the initiative in advocating for . Freedom of conscience had a high priority on the theological, philosophical, and political agendas since Luther refused to recant his beliefs before the Diet of the at Worms (1521). In his view, faith was a free work of the Holy Spirit and could, therefore, not be forced on a person. The persecuted Anabaptists and Huguenots demanded freedom of conscience, and they practiced . In the early seventeenth century, Baptists like and published tracts in defense of religious freedom. Their thinking influenced and 's stance on tolerance. Under the leadership of Baptist , Congregationalist , and Quaker , respectively, , , and combined democratic constitutions with freedom of religion. These colonies became safe havens for persecuted religious minorities, including . The , the , and the American with its fundamental human rights made this tradition permanent by giving it a legal and political framework. The great majority of American Protestants, both clergy and laity, strongly supported the independence movement. All major Protestant churches were represented in the First and Second Continental Congresses. In the nineteenth and twentieth centuries, the American democracy became a model for numerous other countries and regions throughout the world (e.g., Latin America, Japan, and Germany). The strongest link between the American and s was , an ardent supporter of the American constitutional principles. The French was mainly based on Lafayette's draft of this document. The and also echo the American constitutional tradition. Democracy, social-contract theory, separation of powers, religious freedom, separation of church and state—these achievements of the Reformation and early Protestantism were elaborated on and popularized by thinkers. Some of the philosophers of the English, Scottish, German, and Swiss Enlightenment—, , , , , , , and —had Protestant backgrounds. For example, John Locke, whose political thought was based on "a set of Protestant Christian assumptions", derived the equality of all humans, including the equality of the genders ("Adam and Eve"), from Genesis 1, 26–28. As all persons were created equally free, all governments needed "the ." Also, other human rights were advocated for by some Protestants. For example, was abolished in in 1740, in Britain in 1834 and in the United States in 1865 (, , —against Southern Protestants). and were among the first thinkers who made significant contributions to . The , an important part of humanitarian , was largely the work of , a reformed . He also founded the .
Social teachingProtestants have founded hospitals, homes for disabled or elderly people, educational institutions, organizations that give aid to developing countries, and other social welfare agencies. In the nineteenth century, throughout the Anglo-American world, numerous dedicated members of all Protestant denominations were active in social reform movements such as the abolition of slavery, prison reforms, and . As an answer to the "social question" of the nineteenth century, Germany under Chancellor introduced insurance programs that led the way to the (, , , s). To Bismarck this was "practical Christianity". These programs, too, were copied by many other nations, particularly in the Western world. The was founded by Congregationalist , aimed at empowering young people.
LiturgyProtestant liturgy is a pattern for worship used (whether recommended or prescribed) by a Protestant congregation or denomination on a regular basis. The term liturgy comes from Greek and means "public work". Liturgy is mainly important in the Historical Protestant churches (or mainline Protestant churches), while evangelical Protestant churches tend to be very flexible and in some cases have no liturgy at all. It often but not exclusively occurs on Sunday.
ArtsThe arts have been strongly inspired by Protestant beliefs. Martin Luther, , , , , , and many other authors and composers created well-known church hymns. Musicians like , , , , , and composed great works of music. Prominent painters with Protestant background were, for example, , , , , , and . World literature was enriched by the works of , , , , , , , , , , , , , , , , , , , , , , , , , , and many others.
Catholic responsesThe view of the Catholic Church is that Protestant denominations cannot be considered churches but rather that they are ''ecclesial communities'' or ''specific faith-believing communities'' because their ordinances and doctrines are not historically the same as the Catholic sacraments and dogmas, and the Protestant communities have no sacramental ministerial priesthood and therefore lack true . According to Bishop the shares the same view on the subject. Contrary to how the Protestant Reformers were often characterized, the concept of a ''catholic'' or universal Church was not brushed aside during the Protestant Reformation. On the contrary, the visible unity of the ''catholic'' or ''universal church'' was seen by the Protestant reformers as an important and essential doctrine of the Reformation. The Magisterial reformers, such as Martin Luther, John Calvin, and Huldrych Zwingli, believed that they were reforming the Catholic Church, which they viewed as having become corrupted. Each of them took very seriously the charges of schism and innovation, denying these charges and maintaining that it was the Catholic Church that had left them. The Protestant Reformers formed a new and radically different theological opinion on ecclesiology, that the visible Church is "catholic" (lower-case "c") rather than "Catholic" (upper-case "C"). Accordingly, there is not an indefinite number of parochial, congregational or national churches, constituting, as it were, so many ecclesiastical individualities, but one great spiritual republic of which these various organizations form a part, although they each have very different opinions. This was markedly far-removed from the traditional and historic Catholic understanding that the Roman Catholic Church was the one true Church of Christ. Yet in the Protestant understanding, the ''visible church'' is not a genus, so to speak, with so many species under it. In order to justify their departure from the Catholic Church, Protestants often posited a new argument, saying that there was no real visible Church with divine authority, only a ''spiritual, invisible, and hidden church''—this notion began in the early days of the Protestant Reformation. Wherever the Magisterial Reformation, which received support from the ruling authorities, took place, the result was a reformed national Protestant church envisioned to be a part of the whole ''invisible church'', but disagreeing, in certain important points of doctrine and doctrine-linked practice, with what had until then been considered the normative reference point on such matters, namely the Papacy and central authority of the Catholic Church. The Reformed churches thus believed in some form of Catholicity, founded on their doctrines of the five solas and a visible organization based on the 14th- and 15th-century , rejecting the and in favor of s, but rejecting the latest ecumenical council, the . Religious unity therefore became not one of doctrine and identity but one of invisible character, wherein the unity was one of faith in Jesus Christ, not common identity, doctrine, belief, and collaborative action. There are Protestants, especially of the , that either reject or down-play the designation ''Protestant'' because of the negative idea that the word invokes in addition to its primary meaning, preferring the designation ''Reformed'', ''Evangelical'' or even ''Reformed Catholic'' expressive of what they call a ''Reformed Catholicity'' and defending their arguments from the traditional Protestant confessions.
EcumenismThe ecumenical movement has had an influence on churches, beginning at least in 1910 with the . Its origins lay in the recognition of the need for cooperation on the mission field in Africa, Asia and Oceania. Since 1948, the has been influential, but ineffective in creating a united church. There are also ecumenical bodies at regional, national and local levels across the globe; but schisms still far outnumber unifications. One, but not the only expression of the ecumenical movement, has been the move to form united churches, such as the , the , the US-based , the , the and the which have rapidly declining memberships. There has been a strong engagement of churches in the ecumenical movement, though the reaction of individual Orthodox theologians has ranged from tentative approval of the aim of Christian unity to outright condemnation of the perceived effect of watering down Orthodox doctrine. A Protestant is held to be valid by the Catholic Church if given with the trinitarian formula and with the intent to baptize. However, as the ordination of Protestant ministers is not recognized due to the lack of and the disunity from Catholic Church, all other sacraments (except marriage) performed by Protestant denominations and ministers are not recognized as valid. Therefore, Protestants desiring full communion with the Catholic Church are not re-baptized (although they are confirmed) and Protestant ministers who become Catholics may be ordained to the after a period of study. In 1999, the representatives of and Catholic Church signed the , apparently resolving the conflict over the nature of which was at the root of the Protestant Reformation, although s reject this statement. This is understandable, since there is no compelling authority within them. On 18 July 2006, delegates to the World Methodist Conference voted unanimously to adopt the Joint Declaration.
Spread and demographicsThere are more than 900 million Protestants worldwide,Jay Diamond, Larry. Plattner, Marc F. and Costopoulos, Philip J. ''World Religions and Democracy''. 2005, p. 119
See also* * * * * *
Further reading* Bruce, Steve. ''A house divided: Protestantism, Schism and secularization'' (Routledge, 2019). * Cook, Martin L. (1991). ''The Open Circle: Confessional Method in Theology''. Minneapolis, MN: Fortress Press. xiv, 130 p. N.B.: Discusses the place of Confessions of Faith in Protestant theology, especially in Lutheranism. * , and (1988). ''Protestant Christianity, Interpreted through Its Development''. Second ed. New York: Macmillan Publishing Co. * Giussani, Luigi (1969), trans. Damian Bacich (2013)