Tuvalu
Country in Oceania
Tuvalu ( ) is an island country in the Polynesian subregion of Oceania in the Pacific Ocean, about midway between Hawaii and Australia. It lies east-northeast of the Santa Cruz Islands (which belong to the Solomon Islands), northeast of Vanuatu, southeast of Nauru, south of Kiribati, west of Tokelau, northwest of Samoa and Wallis and Futuna, and north of Fiji.
Tuvalu is composed of three reef islands and six atolls spread out between the latitude of 5° and 10° south and between the longitude of 176° and 180°. They lie west of the International Date Line. The 2017 census determined that Tuvalu had a population of 10,645, making it the second-least populous country in the world, behind Vatican City. Tuvalu's total land area is .
The first inhabitants of Tuvalu were Polynesians arriving as part of the migration of Polynesians into the Pacific that began about three thousand years ago. Long before European contact with the Pacific islands, Polynesians frequently voyaged by canoe between the islands. Polynesian navigation skills enabled them to make elaborately planned journeys in either double-hulled sailing canoes or outrigger canoes. Scholars believe that the Polynesians spread out from Samoa and Tonga into the Tuvaluan atolls, which then served as a stepping stone for further migration into the Polynesian outliers in Melanesia and Micronesia.
In 1568, Spanish explorer and cartographer Álvaro de Mendaña became the first European known to sail through the archipelago, sighting the island of Nui during an expedition he was making in search of Terra Australis. The island of Funafuti, currently serving as the capital, was named Ellice's Island in 1819. Later, the whole group was named Ellice Islands by English hydrographer Alexander George Findlay. In the late 19th century, Great Britain claimed control over the Ellice Islands, designating them as within their sphere of influence. Between 9 and 16 October 1892, Captain Herbert Gibson of declared each of the Ellice Islands a British protectorate. Britain assigned a resident commissioner to administer the Ellice Islands as part of the British Western Pacific Territories (BWPT). From 1916 to 1975, they were managed as part of the Gilbert and Ellice Islands colony.
A referendum was held in 1974 to determine whether the Gilbert Islands and Ellice Islands should each have their own administration. As a result, the Gilbert and Ellice Islands colony legally ceased to exist on 1 October 1975; on 1 January 1976, the old administration was officially separated, and two separate British colonies, Kiribati and Tuvalu, were formed. On 1 October 1978, Tuvalu became fully independent as a sovereign state within the Commonwealth, and is a constitutional monarchy with King Charles III as King of Tuvalu. On 5 September 2000, Tuvalu became the 189th member of the United Nations.
The islands do not have a significant amount of soil, so the country relies heavily on imports and fishing for food. Licensing fishing permits to international companies, grants and aid projects, and remittances to their families from Tuvaluan seafarers who work on cargo ships are important parts of the economy. Because it is a low-lying island nation, Tuvalu is extremely vulnerable to sea level rise due to climate change. It is active in international climate negotiations as part of the Alliance of Small Island States.
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History.
Prehistory.
The origins of the people of Tuvalu are addressed in the theories regarding the migration into the Pacific that began about 3,000 years ago. During pre-European-contact times, there was frequent canoe voyaging between the nearer islands including Samoa and Tonga. Eight of the nine islands of Tuvalu were inhabited. This explains the origin of the name, Tuvalu, which means "eight standing together" in Tuvaluan (compare to "*walu" meaning "eight" in Proto-Austronesian). Possible evidence of human-made fires in the Caves of Nanumanga suggests humans may have occupied the islands for thousands of years.
An important creation myth in the islands of Tuvalu is the story of "te Pusi mo te Ali" (the Eel and the Flounder), who are said to have created the islands of Tuvalu. "Te Ali" (the flounder) is believed to be the origin of the flat atolls of Tuvalu and "te Pusi" (the eel) is the model for the coconut palms that are important in the lives of Tuvaluans. The stories of the ancestors of the Tuvaluans vary from island to island. On Niutao, Funafuti and Vaitupu, the founding ancestor is described as being from Samoa, whereas on Nanumea, the founding ancestor is described as being from Tonga.
Early contacts with other cultures.
Tuvalu was first sighted by Europeans on 16 January 1568, during the voyage of Álvaro de Mendaña from Spain, who sailed past Nui and charted it as "Isla de Jesús" (Spanish for "Island of Jesus") because the previous day was the feast of the Holy Name. Mendaña made contact with the islanders but was unable to land. During Mendaña's second voyage across the Pacific, he passed Niulakita on 29 August 1595, which he named "La Solitaria".
Captain John Byron passed through the islands of Tuvalu in 1764, during his circumnavigation of the globe as captain of the . He charted the atolls as "Lagoon Islands". The first recorded sighting of Nanumea by Europeans was by Spanish naval officer Francisco Mourelle de la Rúa who sailed past it on 5 May 1781 as captain of the frigate "La Princesa", when attempting a southern crossing of the Pacific from the Philippines to New Spain. He charted Nanumea as "San Augustin". Keith S. Chambers and Doug Munro (1980) identified Niutao as the island that Mourelle also sailed past on 5 May 1781, thus solving what Europeans had called "The Mystery of Gran Cocal". Mourelle's map and journal named the island "El Gran Cocal" ('The Great Coconut Plantation'); however, the latitude and longitude was uncertain. Longitude could be reckoned only crudely at the time, as accurate chronometers did not become available until the late 18th century.
In 1809, Captain Patterson in the brig "Elizabeth" sighted Nanumea while passing through the northern Tuvalu waters on a trading voyage from Port Jackson, Sydney, Australia to China.
In May 1819, Arent Schuyler de Peyster, of New York, captain of the armed brigantine or privateer "Rebecca", sailing under British colours, passed through the southern Tuvaluan waters. De Peyster sighted Nukufetau, and Funafuti which he named Ellice's Island after an English politician, Edward Ellice, the Member of Parliament for Coventry and the owner of the "Rebecca"'s cargo. The name Ellice was applied to all nine islands after the work of English hydrographer Alexander George Findlay.
In 1820, the Russian explorer Mikhail Lazarev visited Nukufetau as commander of the "Mirny". Louis-Isidore Duperrey, captain of "La Coquille", sailed past Nanumanga in May 1824 during a circumnavigation of the Earth (1822–1825). A Dutch expedition by the frigate "Maria Reigersberg" under captain Koerzen, and the corvette "Pollux" under captain C. Eeg, found Nui on the morning of 14 June 1825 and named the main island (Fenua Tapu) as "Nederlandsch Eiland".
Whalers began roving the Pacific, although they visited Tuvalu only infrequently because of the difficulties of landing on the atolls. The American Captain George Barrett of the Nantucket whaler "Independence II" has been identified as the first whaler to hunt the waters around Tuvalu. He bartered coconuts from the people of Nukulaelae in November 1821, and also visited Niulakita. He established a shore camp on Sakalua islet of Nukufetau, where coal was used to melt down the whale blubber.
Christianity came to Tuvalu in 1861 when Elekana, a deacon of a Congregational church in Manihiki, Cook Islands, became caught in a storm and drifted for eight weeks before landing at Nukulaelae on 10 May 1861. Elekana began preaching Christianity. He was trained at Malua Theological College, a London Missionary Society (LMS) school in Samoa, before beginning his work in establishing the Church of Tuvalu. In 1865, the Rev. Archibald Wright Murray of the LMS, a Protestant congregationalist missionary society, arrived as the first European missionary; he also evangelised among the inhabitants of Tuvalu. By 1878 Protestantism was considered well established, as there were preachers on each island. In the later 19th and early 20th centuries, the ministers of what became the Church of Tuvalu ("Te Ekalesia Kelisiano Tuvalu") were predominantly Samoans, who influenced the development of the Tuvaluan language and the music of Tuvalu.
For less than a year between 1862 and 1863, Peruvian ships engaged in the so-called "blackbirding" trade, by which they recruited or impressed workers, combed the smaller islands of Polynesia from Easter Island in the eastern Pacific to Tuvalu and the southern atolls of the Gilbert Islands (now Kiribati). They sought recruits to fill the extreme labour shortage in Peru. On Funafuti and Nukulaelae, the resident traders facilitated the recruiting of the islanders by the "blackbirders". The Rev. Archibald Wright Murray, the earliest European missionary in Tuvalu, reported that in 1863 about 170 people were taken from Funafuti and about 250 were taken from Nukulaelae, as there were fewer than 100 of the 300 recorded in 1861 as living on Nukulaelae.
The islands came into Britain's sphere of influence in the late 19th century, when each of the Ellice Islands was declared a British protectorate by Captain Herbert Gibson of , between 9 and 16 October 1892.
Trading firms and traders.
Trading companies became active in Tuvalu in the mid-19th century; the trading companies engaged white (palagi) traders who lived on the islands. John (also known as Jack) O'Brien was the first European to settle in Tuvalu; he became a trader on Funafuti in the 1850s. He married Salai, the daughter of the paramount chief of Funafuti. Louis Becke, who later found success as a writer, was a trader on Nanumanga from April 1880 until the trading station was destroyed later that year in a cyclone. He then became a trader on Nukufetau.
In 1892, Captain Edward Davis of reported on trading activities and traders on each of the islands visited. Captain Davis identified the following traders in the Ellice Group: Edmund Duffy (Nanumea); Jack Buckland (Niutao); Harry Nitz (Vaitupu); Jack O'Brien (Funafuti); Alfred Restieaux and Emile Fenisot (Nukufetau); and Martin Kleis (Nui). During this time, the greatest number of palagi traders lived on the atolls, acting as agents for the trading companies. Some islands would have competing traders, while dryer islands might only have a single trader.
In the 1890s, structural changes occurred in the operation of the Pacific trading companies; they moved from a practice of having traders resident on each island to instead becoming a business operation where the supercargo (the cargo manager of a trading ship) would deal directly with the islanders when a ship visited an island. After the high point in the 1880s, the numbers of palagi traders in Tuvalu declined; the last of them were Fred Whibley on Niutao, Alfred Restieaux on Nukufetau, and Martin Kleis on Nui. By 1909 there were no more resident palagi traders representing the trading companies, although Whibley, Restieaux and Kleis remained in the islands until their deaths.
Scientific expeditions and travellers.
The United States Exploring Expedition under Charles Wilkes visited Funafuti, Nukufetau, and Vaitupu in 1841. During this expedition, engraver and illustrator Alfred Thomas Agate recorded the dress and tattoo patterns of the men of Nukufetau.
In 1885 or 1886, the New Zealand photographer Thomas Andrew visited Funafuti and Nui.
In 1890, Robert Louis Stevenson, his wife Fanny Vandegrift Stevenson and her son Lloyd Osbourne sailed on the "Janet Nicoll", a trading steamer owned by Henderson and Macfarlane of Auckland, New Zealand, which operated between Sydney and Auckland and into the central Pacific. The "Janet Nicoll" visited three of the Ellice Islands; while Fanny records that they made landfall at Funafuti, Niutao and Nanumea, Jane Resture suggests that it was more likely they landed at Nukufetau rather than Funafuti, as Fanny describes meeting Alfred Restieaux and his wife Litia; however they had been living on Nukufetau since the 1880s. An account of this voyage was written by Fanny Stevenson and published under the title "The Cruise of the Janet Nichol", together with photographs taken by Robert Louis Stevenson and Lloyd Osbourne.
In 1894, Count Rudolf Festetics de Tolna, his wife Eila ("née" Haggin) and her daughter Blanche Haggin visited Funafuti aboard the yacht "Le Tolna". The Count spent several days photographing men and women on Funafuti.
The boreholes on Funafuti, at the site now called "Darwin's Drill", are the result of drilling conducted by the Royal Society of London for the purpose of investigating the formation of coral reefs to determine whether traces of shallow water organisms could be found at depth in the coral of Pacific atolls. This investigation followed the work on "The Structure and Distribution of Coral Reefs" conducted by Charles Darwin in the Pacific. Drilling occurred in 1896, 1897 and 1898. Professor Edgeworth David of the University of Sydney was a member of the 1896 "Funafuti Coral Reef Boring Expedition of the Royal Society", under Professor William Sollas and led the expedition in 1897. Photographers on these trips recorded people, communities, and scenes at Funafuti.
Charles Hedley, a naturalist at the Australian Museum, accompanied the 1896 expedition, and during his stay on Funafuti he collected invertebrate and ethnological objects. The descriptions of these were published in "Memoir III of the Australian Museum Sydney" between 1896 and 1900. Hedley also wrote the "General Account of the Atoll of Funafuti", "The Ethnology of Funafuti", and "The Mollusca of Funafuti". Edgar Waite was also part of the 1896 expedition and published "The mammals, reptiles, and fishes of Funafuti". William Rainbow described the spiders and insects collected at Funafuti in "The insect fauna of Funafuti".
Harry Clifford Fassett, captain's clerk and photographer, recorded people, communities and scenes at Funafuti in 1900 during a visit of USFC "Albatross" when the United States Fish Commission was investigating the formation of coral reefs on Pacific atolls.
Colonial administration.
The Ellice Islands were administered as a British Protectorate from 1892 to 1916, as part of the British Western Pacific Territories (BWPT), by a Resident Commissioner based in the Gilbert Islands. The administration of the BWPT ended in 1916, and the Gilbert and Ellice Islands Colony was established, which existed until October 1975.
Second World War.
During the Second World War, as a British colony the Ellice Islands were aligned with the Allies. Early in the war, the Japanese invaded and occupied Makin, Tarawa and other islands in what is now Kiribati. The United States Marine Corps landed on Funafuti on 2 October 1942, and on Nanumea and Nukufetau in August 1943. Funafuti was used as a base to prepare for the subsequent seaborne attacks on the Gilbert Islands (Kiribati) that were occupied by Japanese forces.
The islanders assisted the American forces to build airfields on Funafuti, Nanumea and Nukufetau and to unload supplies from ships. On Funafuti, the islanders shifted to the smaller islets so as to allow the American forces to build the airfield and Naval Base Funafuti on Fongafale. A Naval Construction Battalion (Seabees) built a seaplane ramp on the lagoon side of Fongafale islet, for seaplane operations by both short- and long-range seaplanes, and a compacted coral runway was also constructed on Fongafale, with runways also constructed to create Nanumea Airfield and Nukufetau Airfield. USN Patrol Torpedo Boats (PTs) and seaplanes were based at Naval Base Funafuti from 2 November 1942 to 11 May 1944.
The atolls of Tuvalu acted as staging posts during the preparation for the Battle of Tarawa and the Battle of Makin that commenced on 20 November 1943, which were part of the implementation of "Operation Galvanic". After the war, the military airfield on Funafuti was developed into Funafuti International Airport.
Post-World War II – transition to independence.
The formation of the United Nations after World War II resulted in the United Nations Special Committee on Decolonization committing to a process of decolonisation; as a consequence, the British colonies in the Pacific started on a path to self-determination.
In 1974, the ministerial government was introduced to the Gilbert and Ellice Islands Colony through a change to the Constitution. In that year a general election was held, and a referendum was held in 1974 to determine whether the Gilbert Islands and Ellice Islands should each have their own administration. As a consequence of the referendum, separation occurred in two stages. The Tuvaluan Order 1975, which took effect on 1 October 1975, recognised Tuvalu as a separate Crown Colony with its own government. The second stage occurred on 1 January 1976, when separate administrations were created out of the civil service of the Gilbert and Ellice Islands Colony.
In 1976, Tuvalu adopted the Tuvaluan dollar, whose currency circulates alongside the Australian dollar, which was previously adopted in 1966.
Elections to the House of Assembly of the British Colony of Tuvalu were held on 27 August 1977, with Toaripi Lauti being appointed chief minister in the House of Assembly of the Colony of Tuvalu on 1 October 1977. The House of Assembly was dissolved in July 1978, with the government of Toaripi Lauti continuing as a caretaker government until the 1981 elections were held.
Independence.
Toaripi Lauti became the first prime minister on 1 October 1978, when Tuvalu became an independent state. That date is also celebrated as the country's Independence Day and is a public holiday.
On 26 October 1982, Queen Elizabeth II made a special royal tour to Tuvalu.
On 5 September 2000, Tuvalu became the 189th member of the United Nations.
On 15 November 2022, amidst sea level rises, Tuvalu announced plans as the first country in the world to build a self-digital replica in the metaverse in order to preserve its cultural heritage.
On 10 November 2023, Tuvalu signed the Falepili Union treaty with Australia. In the Tuvaluan language, "Falepili" describes the traditional values of good neighbourliness, care and mutual respect. The Treaty addresses climate change and security, with security threats encompassing major natural disasters, health pandemics and traditional security threats. The implementation of the Treaty will involve Australia increasing its contribution to the Tuvalu Trust Fund and the Tuvalu Coastal Adaptation Project. Australia will also provide a pathway for 280 citizens of Tuvalu to migrate to Australia each year, to enable climate-related mobility for Tuvaluans.
Geography and environment.
Geography.
Tuvalu is a volcanic archipelago, and consists of three reef islands (Nanumanga, Niutao and Niulakita) and six true atolls (Funafuti, Nanumea, Nui, Nukufetau, Nukulaelae and Vaitupu). Its small, scattered group of low-lying atolls have poor soil and a total land area of only about making it the fourth smallest country in the world. The highest elevation is above sea level on Niulakita; however the low-lying atolls and reef islands of Tuvalu are susceptible to seawater flooding during cyclones and storms. The sea level at the Funafuti tide gauge has risen at 3.9 mm per year, which is approximately twice the global average. However, over four decades, there had been a net increase in land area of the islets of (2.9%), although the changes are not uniform, with 74% increasing and 27% decreasing in size. A 2018 report stated that the rising sea levels are identified as creating an increased transfer of wave energy across reef surfaces, which shifts sand, resulting in accretion to island shorelines. The Tuvalu Prime Minister objected to the report's implication that there were "alternate" strategies for Islanders to adapt to rising sea levels, and criticised it for neglecting issues such as saltwater intrusion into groundwater tables as a result of sea level rise.
Funafuti is the largest atoll, and comprises numerous islets around a central lagoon that is approximately (N–S) by (W-E), centred on 179°7'E and 8°30'S. On the atolls, an annular reef rim surrounds the lagoon with seven natural reef channels. Surveys were carried out in May 2010 of the reef habitats of Nanumea, Nukulaelae and Funafuti; a total of 317 fish species were recorded during this "Tuvalu Marine Life" study. The surveys identified 66 species that had not previously been recorded in Tuvalu, which brings the total number of identified species to 607. Tuvalu's exclusive economic zone (EEZ) covers an oceanic area of approximately 900,000 km2.
Tuvalu signed the Convention on Biological Diversity (CBD) in 1992, and ratified it in December 2002. The predominant vegetation type on the islands of Tuvalu is the cultivated coconut woodland, which covers 43% of the land. The native broadleaf forest is limited to 4.1% of the vegetation types. Tuvalu contains the Western Polynesian tropical moist forests terrestrial ecoregion.
Environmental pressures.
The eastern shoreline of Funafuti Lagoon on Fongafale was modified during World War II when the airfield (now Funafuti International Airport) was constructed. The coral base of the atoll was used as fill to create the runway. The resulting borrow pits impacted the fresh-water aquifer. In the low-lying areas of Funafuti, the sea water can be seen bubbling up through the porous coral rock to form pools with each high tide. In 2014, the Tuvalu Borrow Pits Remediation (BPR) project was approved so that 10 borrow pits would be filled with sand from the lagoon, leaving Tafua Pond, which is a natural pond. The New Zealand Government funded the BPR project. The project was carried out in 2015, with 365,000 sqm of sand being dredged from the lagoon to fill the holes and improve living conditions on the island. This project increased the usable land space on Fongafale by eight per cent.
During World War II, several piers were also constructed on Fongafale in the Funafuti Lagoon; beach areas were filled and deep-water access channels were excavated. These alterations to the reef and shoreline resulted in changes to wave patterns, with less sand accumulating to form the beaches, compared to former times. Attempts to stabilise the shoreline did not achieve the desired effect. In December 2022, work on the Funafuti reclamation project commenced, which is part of the Tuvalu Coastal Adaptation Project. Sand was dredged from the lagoon to construct a platform on Fongafale islet that is meters long and meters wide, giving a total area of approximately 7.8 ha. (19.27 acres), which is designed to remain above sea level rise and the reach of storm waves beyond the year 2100. The platform starts from the northern boundary of the Queen Elizabeth Park (QEP) reclamation area and extends to the northern Tausoa Beach Groyne and the Catalina Ramp Harbour.
The reefs at Funafuti suffered damage during the El Niño events that occurred between 1998 and 2001, with an average of 70% of the Staghorn ("Acropora spp.") corals becoming bleached as a consequence of the increase in ocean temperatures. A reef restoration project has investigated reef restoration techniques; and researchers from Japan have investigated rebuilding the coral reefs through the introduction of foraminifera. The project of the Japan International Cooperation Agency is designed to increase the resilience of the Tuvalu coast against sea level rise, through ecosystem rehabilitation and regeneration and through support for sand production.
The rising population has resulted in an increased demand on fish stocks, which are under stress, although the creation of the Funafuti Conservation Area has provided a fishing exclusion area to help sustain the fish population across the Funafuti lagoon. Population pressure on the resources of Funafuti, and inadequate sanitation systems, have resulted in pollution. The Waste Operations and Services Act of 2009 provides the legal framework for waste management and pollution control projects funded by the European Union directed at organic waste composting in eco-sanitation systems. The Environment Protection (Litter and Waste Control) Regulation 2013 is intended to improve the management of the importation of non-biodegradable materials. Plastic waste is a problem in Tuvalu, for much imported food and other commodities are supplied in plastic containers or packaging.
In 2023 the governments of Tuvalu and other islands vulnerable to climate change (Fiji, Niue, the Solomon Islands, Tonga and Vanuatu) launched the "Port Vila Call for a Just Transition to a Fossil Fuel Free Pacific", calling for the phase out fossil fuels and the 'rapid and just transition' to renewable energy and strengthening environmental law including introducing the crime of ecocide.
Climate.
Tuvalu experiences two distinct seasons, a wet season from November to April and a dry season from May to October. Westerly gales and heavy rain are the predominant weather conditions from November to April, the period that is known as "Tau-o-lalo", with tropical temperatures moderated by easterly winds from May to October.
Tuvalu experiences the effects of El Niño and La Niña, which is caused by changes in ocean temperatures in the equatorial and central Pacific. El Niño effects increase the chances of tropical storms and cyclones, while La Niñan effects increase the chances of drought. Typically the islands of Tuvalu receive between of rainfall per month. The central Pacific Ocean experiences changes from periods of La Niña to periods of El Niño.
Impact of climate change.
As low-lying islands lacking a surrounding shallow shelf, the communities of Tuvalu are especially susceptible to changes in sea level and undissipated storms. At its highest, Tuvalu is only above sea level. Tuvaluan leaders have been concerned about the effects of rising sea levels. It is estimated that a sea level rise of in the next 100 years could make Tuvalu uninhabitable. A study published in 2018 estimated the change in land area of Tuvalu's nine atolls and 101 reef islands between 1971 and 2014, indicating that 75% of the islands had grown in area, with an overall increase of more than 2%. Enele Sopoaga, the prime minister of Tuvalu at the time, responded to the research by stating that Tuvalu is not expanding and has gained no additional habitable land. Sopoaga has also said that evacuating the islands is the last resort.
Whether there are measurable changes in the sea level relative to the islands of Tuvalu is a contentious issue. There were problems associated with the pre-1993 sea level records from Funafuti which resulted in improvements in the recording technology to provide more reliable data for analysis. The degree of uncertainty as to estimates of sea level change relative to the islands of Tuvalu was reflected in the conclusions made in 2002 from the available data. The uncertainty as to the accuracy of the data from this tide gauge resulted in a modern Aquatrak acoustic gauge being installed in 1993 by the Australian National Tidal Facility (NTF) as part of the AusAID-sponsored South Pacific Sea Level and Climate Monitoring Project. The 2011 report of the "Pacific Climate Change Science Program" published by the Australian Government, concludes: "The sea-level rise near Tuvalu measured by satellite altimeters since 1993 is about per year."
Tuvalu has adopted a national plan of action as the observable transformations over the last ten to fifteen years show Tuvaluans that there have been changes to the sea levels. These include sea water bubbling up through the porous coral rock to form pools at high tide and the flooding of low-lying areas including the airport during spring tides and king tides.
In November 2022, Simon Kofe, Minister for Justice, Communication & Foreign Affairs, proclaimed that in response to rising sea levels and the perceived failures by the outside world to combat global warming, the country would be uploading a virtual version of itself to the metaverse in an effort to preserve its history and culture.
The major concerns about climate change has led to the launching and development of the National Adaptation Programme of Action (NAPA). These adaptation measures are needed to decrease the amount and volume of the negative effects from climate change. NAPA has selected seven adaptation projects with all different themes. These are: coastal, agricultural, water, health, fisheries (two different projects) and disaster. For example, a "target" of one of these projects, like the project "coastal", is "increasing resilience of coastal areas and settlement to climate change". And for the project "water" it is "adaptation to frequent water shortages through increasing household water capacity, water collection accessories, and water conservation techniques".
The Tuvalu Coastal Adaptation Project (TCAP) was launched in 2017 for the purpose on enhancing the resilience of the islands of Tuvalu to meet the challenges resulting from higher sea levels. Tuvalu was the first country in the Pacific to access climate finance from Green Climate Fund, with the support of the UNDP. In December 2022, work on the Funafuti reclamation project commenced. The project is to dredge sand from the lagoon to construct a platform on Funafuti that is meters long and meters wide, giving a total area of approximately 7.8 ha. (19.27 acres), which is designed to remain above sea level rise and the reach of storm waves beyond the year 2100. The Australian Department of Foreign Affairs and Trade (DFAT) also provided funding for the TCAP. Further projects that are part of TCAP are capital works on the outer islands of Nanumea and Nanumaga aimed at reducing exposure to coastal damage resulting from storms.
Cyclones and king tides.
Cyclones.
Because of the low elevation, the islands that make up this country are vulnerable to the effects of tropical cyclones and by the threat of current and future sea level rise. A warning system, which uses the Iridium satellite network, was introduced in 2016 to allow outlying islands to be better prepared for natural disasters.
The highest elevation is above sea level on Niulakita. Tuvalu thus has the second-lowest maximum elevation of any country (after the Maldives). The highest elevations are typically in narrow storm dunes on the ocean side of the islands which are prone to overtopping in tropical cyclones, as occurred with Cyclone Bebe, which was a very early-season storm that passed through the Tuvaluan atolls in October 1972. Cyclone Bebe submerged Funafuti, eliminating 95% of structures on the island, with 6 people lost in the cyclone. Sources of drinking water were contaminated as a result of the system's storm surge and the flooding of the sources of fresh water.
George Westbrook, a trader on Funafuti, recorded a cyclone that struck Funafuti on 23–24 December 1883. A cyclone struck Nukulaelae on 17–18 March 1886.
A cyclone caused severe damage to the islands in 1894.
Tuvalu experienced an average of three cyclones per decade between the 1940s and 1970s; however, eight occurred in the 1980s. The impact of individual cyclones is subject to variables including the force of the winds and also whether a cyclone coincides with high tides. Funafuti's Tepuka Vili Vili islet was devastated by Cyclone Meli in 1979, with all its vegetation and most of its sand swept away during the cyclone. Along with a tropical depression that affected the islands a few days later, Severe Tropical Cyclone Ofa had a major impact on Tuvalu with most islands reporting damage to vegetation and crops. Cyclone Gavin was first identified during 2 March 1997, and was the first of three tropical cyclones to affect Tuvalu during the 1996–97 cyclone season, with Cyclones Hina and Keli following later in the season.
In March 2015, the winds and storm surge created by Cyclone Pam resulted in waves of breaking over the reef of the outer islands, causing damage to houses, crops and infrastructure. A state of emergency was declared. On Nui, the sources of fresh water were destroyed or contaminated. The flooding in Nui and Nukufetau caused many families to shelter in evacuation centres or with other families. Nui suffered the most damage of the three central islands (Nui, Nukufetau and Vaitupu); with both Nui and Nukufetau suffering the loss of 90% of the crops. Of the three northern islands (Nanumanga, Niutao and Nanumea), Nanumanga suffered the most damage, with from 60 to 100 houses flooded, with the waves also causing damage to the health facility. Vasafua islet, part of the Funafuti Conservation Area, was severely damaged by Cyclone Pam. The coconut palms were washed away, leaving the islet as a sand bar.
The Tuvalu Government carried out assessments of the damage caused by Cyclone Pam to the islands and has provided medical aid, food as well as assistance for the cleaning-up of storm debris. Government and Non-Government Organisations provided assistance technical, funding and material support to Tuvalu to assist with recovery, including WHO, UNICEF EAPRO, UNDP Asia-Pacific Development Information Programme, OCHA, World Bank, DFAT, New Zealand Red Cross & IFRC, Fiji National University and governments of New Zealand, Netherlands, UAE, Taiwan and the United States.
Despite passing over to the south of the island nation, Cyclone Tino and its associated convergence zone impacted the whole of Tuvalu between January 16 - 19 of 2020.
King tides.
Tuvalu is also affected by perigean spring tide events which raise the sea level higher than a normal high tide. The highest peak tide recorded by the Tuvalu Meteorological Service is , on 24 February 2006 and again on 19 February 2015. As a result of the historical sea level rise, the king tide events lead to flooding of low-lying areas, which is compounded when sea levels are further raised by La Niña effects or local storms and waves.
Water and sanitation.
Rainwater harvesting is the principal source of fresh water in Tuvalu. Nukufetau, Vaitupu and Nanumea are the only islands with sustainable groundwater supplies. The effectiveness of rainwater harvesting is diminished because of poor maintenance of roofs, gutters and pipes. Aid programmes of Australia and the European Union have been directed to improving the storage capacity on Funafuti and in the outer islands.
Reverse osmosis (R/O) desalination units supplement rainwater harvesting on Funafuti. The 65 m3 desalination plant operates at a real production level of around 40 m3 per day. R/O water is only intended to be produced when storage falls below 30%, however demand to replenish household storage supplies with tanker-delivered water means that the R/O desalination units are continually operating. Water is delivered at a cost of A$3.50 per m3. Cost of production and delivery has been estimated at A$6 per m3, with the difference subsidised by the government.
In July 2012, a United Nations Special Rapporteur called on the Tuvalu Government to develop a national water strategy to improve access to safe drinking water and sanitation. In 2012, Tuvalu developed a National Water Resources Policy under the Integrated Water Resource Management (IWRM) Project and the Pacific Adaptation to Climate Change (PACC) Project, which are sponsored by the Global Environment Fund/SOPAC. Government water planning has established a target of between 50 and 100L of water per person per day accounting for drinking water, cleaning, community and cultural activities.
Tuvalu is working with the South Pacific Applied Geoscience Commission (SOPAC) to implement composting toilets and to improve the treatment of sewage sludge from septic tanks on Fongafale, for septic tanks are leaking into the freshwater lens in the sub-surface of the atoll as well as the ocean and lagoon. Composting toilets reduce water use by up to 30%.
Government.
Parliamentary democracy.
The "Constitution of Tuvalu" states that it is "the supreme law of Tuvalu" and that "all other laws shall be interpreted and applied subject to this Constitution"; it sets out the Principles of the Bill of Rights and the Protection of the Fundamental Rights and Freedoms. On 5 September 2023, Tuvalu's parliament passed the Constitution of Tuvalu Act 2023, with the changes to the constitution came into effect on 1 October 2023.
Tuvalu is a parliamentary democracy and Commonwealth realm with Charles III as King of Tuvalu. Since the King resides in the United Kingdom, he is represented in Tuvalu by a governor general, whom he appoints upon the advice of the prime minister of Tuvalu. Referendums were carried out in 1986 and 2008 seeking to abolish the monarchy and establish a republic, but on both occasions the monarchy was retained.
From 1974 (the creation of the British colony of Tuvalu) until independence, the legislative body of Tuvalu was called the "House of the Assembly" or "Fale I Fono". Following independence in October 1978, the House of the Assembly was renamed the Parliament of Tuvalu or "Palamene o Tuvalu". The place at which the parliament sits is called the "Vaiaku maneapa". The "maneapa" on each island is an open meeting place where the chiefs and elders deliberate and make decisions.
The unicameral Parliament has 16 members, with elections held every four years. The members of parliament select the Prime Minister (who is the head of government) and the Speaker of Parliament. The ministers that form the Cabinet are appointed by the Governor General on the advice of the Prime Minister. There are no formal political parties; election campaigns are largely based on personal/family ties and reputations.
The 2023 amendments to the Constitution recognise the Falekaupule as the traditional governing authorities of the islands of Tuvalu.
The Tuvalu National Library and Archives holds "vital documentation on the cultural, social and political heritage of Tuvalu", including surviving records from the colonial administration, as well as Tuvalu government archives.
Tuvalu is a state party to the following human rights treaties: the Convention on the Rights of the Child (CRC); the Convention on the Elimination of all forms of Discrimination Against Women (CEDAW) and; the Convention on the Rights of Persons with Disabilities (CRPD). Tuvalu has commitments to ensuring human rights are respected under the Universal Periodic Review (UPR) and the Sustainable Development Goals (SDGs).
The national strategy plan "Te Kete - National Strategy for Sustainable Development 2021-2030" sets out the development agenda of the Government of Tuvalu, which followed on from "Te Kakeega III – National Strategy for Sustainable Development-2016-2020" (TK III). The areas of development in these strategic plans include education; climate change; environment; migration and urbanisation.
The Tuvalu National Council for Women acts as an umbrella organisation for non-governmental women's rights groups throughout the country and works closely with the government.
Legal system.
There are eight Island Courts and Lands Courts; appeals in relation to land disputes are made to the Lands Courts Appeal Panel. Appeals from the Island Courts and the Lands Courts Appeal Panel are made to the Magistrates Court, which has jurisdiction to hear civil cases involving up to $T10,000. The superior court is the High Court of Tuvalu as it has unlimited original jurisdiction to determine the Law of Tuvalu and to hear appeals from the lower courts. Rulings of the High Court can be appealed to the Court of Appeal of Tuvalu. From the Court of Appeal, there is a right of appeal to His Majesty in Council, i.e., the Privy Council in London.
With regard to the judiciary, "the first female Island Court magistrate was appointed to the Island Court in Nanumea in the 1980s and another in Nukulaelae in the early 1990s." There were 7 female magistrates in the Island Courts of Tuvalu (as of 2007) in comparison "to the past where only one woman magistrate served in the Magistrate Court of Tuvalu."
The Law of Tuvalu comprises the Acts voted into law by the Parliament of Tuvalu and statutory instruments that become law; certain Acts passed by the Parliament of the United Kingdom (during the time Tuvalu was either a British protectorate or British colony); the common law; and customary law (particularly in relation to the ownership of land). The land tenure system is largely based on "kaitasi" (extended family ownership).
Foreign relations.
Tuvalu participates in the work of the Pacific Community (SPC) and is a member of the Pacific Islands Forum, the Commonwealth of Nations and the United Nations. It has maintained a mission at the United Nations in New York City since 2000. Tuvalu became a member of the Asian Development Bank in 1993, and became a member of the World Bank in 2010.
Tuvalu maintains close relations with Fiji, New Zealand, Australia (which has maintained a High Commission in Tuvalu since 2018), Japan, South Korea, Taiwan, the United States of America, the United Kingdom and the European Union. It has diplomatic relations with Taiwan; which maintains an embassy in Tuvalu and has a large assistance programme in the islands.
A major international priority for Tuvalu in the UN, at the 2002 Earth Summit in Johannesburg, South Africa and in other international fora, is promoting concern about global warming and the possible sea level rising. Tuvalu advocates ratification and implementation of the Kyoto Protocol. In December 2009, the islands stalled talks on climate change at the United Nations Climate Change Conference in Copenhagen, fearing some other developing countries were not committing fully to binding deals on a reduction in carbon emissions. Their chief negotiator stated, "Tuvalu is one of the most vulnerable countries in the world to climate change and our future rests on the outcome of this meeting."
Tuvalu participates in the Alliance of Small Island States (AOSIS), which is a coalition of small island and low-lying coastal countries that have concerns about their vulnerability to the adverse effects of global climate change. Under the Majuro Declaration, which was signed on 5 September 2013, Tuvalu has made a commitment to implement power generation of 100% renewable energy (between 2013 and 2020), which is proposed to be implemented using Solar PV (95% of demand) and biodiesel (5% of demand). The feasibility of wind power generation will be considered. Tuvalu participates in the operations of the Pacific Islands Applied Geoscience Commission (SOPAC) and the Secretariat of the Pacific Regional Environment Programme (SPREP).
Tuvalu is party to a treaty of friendship with the United States, signed soon after independence and ratified by the US Senate in 1983, under which the United States renounced prior territorial claims to four Tuvaluan islands (Funafuti, Nukufetau, Nukulaelae and Niulakita) under the Guano Islands Act of 1856.
Tuvalu participates in the operations of the Pacific Islands Forum Fisheries Agency (FFA) and the Western and Central Pacific Fisheries Commission (WCPFC). The Tuvaluan government, the US government, and the governments of other Pacific islands are parties to the South Pacific Tuna Treaty (SPTT), which entered into force in 1988. Tuvalu is also a member of the Nauru Agreement which addresses the management of tuna purse seine fishing in the tropical western Pacific. The United States and the Pacific Islands countries have negotiated the Multilateral Fisheries Treaty (which encompasses the South Pacific Tuna Treaty) to confirm access to the fisheries in the Western and Central Pacific for US tuna boats. Tuvalu and the other members of the Pacific Islands Forum Fisheries Agency (FFA) and the United States have settled a tuna fishing deal for 2015; a longer-term deal will be negotiated. The treaty is an extension of the Nauru Agreement and provides for the US flagged purse seine vessels to fish 8,300 days in the region in return for a payment of US$90 million made up by tuna fishing industry and US-Government contributions. In 2015, Tuvalu refused to sell fishing days to certain nations and fleets that have blocked Tuvaluan initiatives to develop and sustain their own fishery. In 2016, the Minister of Natural Resources drew attention to Article 30 of the WCPF Convention, which describes the collective obligation of members to consider the disproportionate burden that management measures might place on small-island developing states.
In July 2013, Tuvalu signed the memorandum of understanding (MOU) to establish the Pacific Regional Trade and Development Facility, which Facility originated in 2006, in the context of negotiations for an Economic Partnership Agreement (EPA) between Pacific ACP States and the European Union. The rationale for the creation of the Facility being to improve the delivery of aid to Pacific island countries in support of the Aid-for-Trade (AfT) requirements. The Pacific ACP States are the countries in the Pacific that are signatories to the Cotonou Agreement with the European Union. On 31 May 2017 the first enhanced High Level Political Dialogue between Tuvalu and the European Union under the Cotonou Agreement was held in Funafuti.
On 18 February 2016, Tuvalu signed the Pacific Islands Development Forum Charter and formally joined the Pacific Islands Development Forum (PIDF). In June 2017, Tuvalu signed the Pacific Agreement on Closer Economic Relations (PACER). Tuvalu ratified the PACER agreement in January 2022. The agreement is designed to reduce trade barriers between signatories of the agreement. Existing import tariffs will reduce to zero, and the agreement contemplates additional actions to reduce trade barriers, including harmonizing customs procedures and rules of origin, as well as eliminating restrictions to services trade, and improving labour mobility schemes between countries.
Defence and law enforcement.
Tuvalu has no regular military forces, and spends no money on the military. Its national police force, the Tuvalu Police Force headquartered in Funafuti, includes a maritime surveillance unit, customs, prisons and immigration. Police officers wear British-style uniforms.
From 1994 to 2019 Tuvalu policed its 200-kilometre exclusive economic zone with the Pacific-class patrol boat HMTSS "Te Mataili", provided by Australia. In 2019, Australia gifted a Guardian-class patrol boat as replacement. Named HMTSS "Te Mataili II", it is meant for use in maritime surveillance, fishery patrol and for search-and-rescue missions. ("HMTSS" stands for "His/Her Majesty's Tuvaluan State Ship" or for "His/Her Majesty's Tuvalu Surveillance Ship".) "Te Mataili II" was severely damaged by cyclones. On 16 October 2024 Australia handed over a Guardian-class patrol boat to Tuvalu, which was named HMTSS "Te Mataili III">
In May 2023 the Government of Tuvalu signed a Memorandum of Understanding (MoU) with Sea Shepherd Global, which is based in the Netherlands, to combat illegal, unreported, and unregulated (IUU) fishing in Tuvalu's Exclusive Economic Zone (EEZ). Sea Shepherd Global will provide the "Allankay", a motor vessel, to support Tuvalu's law enforcement activities. "Allankay" will accommodate officers from the Tuvalu Police Force, who have the authority to board, inspect, and arrest fishing vessels engaged in IUU activity in Tuvalu's EEZ.
Male homosexuality is illegal in Tuvalu. Crime in Tuvalu is not a significant social problem due to an effective criminal justice system, also due to the influence of the "Falekaupule" (the traditional assembly of elders of each island) and the central role of religious institutions in the Tuvaluan community.
Administrative divisions.
Tuvalu consists of six atolls and three reef islands, each constituting a district of the country. The smallest, Niulakita, is administered as part of Niutao. The districts, their island counts, and their populations as of the 2017 census are as follows:
Each island has its own high-chief (ulu-aliki), several sub-chiefs (alikis), and a community council (Falekaupule). The "Falekaupule", also known as "te sina o fenua" (grey-hairs of the land), is the traditional assembly of elders.
The ulu-aliki and aliki exercise informal authority at the local level, with the former chosen on the basis of ancestry. Since the passage of the Falekaupule Act in 1997, the powers and functions of the "Falekaupule" are shared with the "pule o kaupule", a village president elected on each atoll.
Tuvalu has defined for one town council (Funafuti) and seven island councils. Niulakita, which now has its own island council, is not listed, as it is administered as part of Niutao.
Society.
Demographics.
The population at the 2002 census was 9,561, and the population at the 2017 census was 10,645. The most recent evaluation in 2020 puts the population at 11,342. The population of Tuvalu is primarily of Polynesian ethnicity, with approximately 5.6% of the population being Micronesians speaking Gilbertese, especially on Nui.
Life expectancy for women in Tuvalu is 70.2 years and 65.6 years for men (2018 est.). The country's population growth rate is 0.86% (2018 est.). The net migration rate is estimated at −6.6 migrant(s)/1,000 population (2018 est.). The threat of global warming in Tuvalu is not yet a dominant motivation for migration as Tuvaluans appear to prefer to continue living on the islands for reasons of lifestyle, culture and identity.
From 1947 to 1983, a number of Tuvaluans from Vaitupu migrated to Kioa, an island in Fiji. The settlers from Tuvalu were granted Fijian citizenship in 2005. In recent years, New Zealand and Australia have been the primary destinations for migration or seasonal work.
In 2014, attention was drawn to an appeal to the New Zealand Immigration and Protection Tribunal against the deportation of a Tuvaluan family on the basis that they were "climate change refugees", who would suffer hardship resulting from the environmental degradation of Tuvalu. However, the subsequent grant of residence permits to the family was made on grounds unrelated to the refugee claim. The family was successful in their appeal because, under the relevant immigration legislation, there were "exceptional circumstances of a humanitarian nature" that justified the grant of resident permits, for the family was integrated into New Zealand society with a sizeable extended family that had effectively relocated to New Zealand. Indeed, in 2013 a claim of a Kiribati man of being a "climate change refugee" under the Convention relating to the Status of Refugees (1951) was determined by the New Zealand High Court to be untenable, as there was no persecution or serious harm related to any of the five stipulated Refugee Convention grounds. Permanent migration to Australia and New Zealand, such as for family reunification, requires compliance with the immigration legislation of those countries.
New Zealand announced the "Pacific Access Category" in 2001, which provided an annual quota of 75 work permits for Tuvaluans. The applicants register for the Pacific Access Category (PAC) ballots; the primary criterion is that the principal applicant must have a job offer from a New Zealand employer. Tuvaluans also have access to seasonal employment in the horticulture and viticulture industries in New Zealand under the "Recognised Seasonal Employer" (RSE) Work Policy introduced in 2007 allowing for employment of up to 5,000 workers from Tuvalu and other Pacific islands. Tuvaluans can participate in the Australian "Pacific Seasonal Worker Program", which allows Pacific Islanders to obtain seasonal employment in the Australian agriculture industry, in particular, cotton and cane operations; fishing industry, in particular aquaculture; and with accommodation providers in the tourism industry.
On 10 November 2023, Tuvalu signed the Falepili Union, a bilateral diplomatic relationship with Australia, under which Australia will provide a pathway for citizens of Tuvalu to migrate to Australia, to enable climate-related mobility for Tuvaluans.
Languages.
The Tuvaluan language and English are the national languages of Tuvalu. Tuvaluan is of the Ellicean group of Polynesian languages, distantly related to all other Polynesian languages such as Hawaiian, Māori, Tahitian, Rapa Nui, Samoan and Tongan. It is most closely related to the languages spoken on the Polynesian outliers in Micronesia and northern and central Melanesia. The Tuvaluan language has borrowed from the Samoan language, as a consequence of Christian missionaries in the late 19th and early 20th centuries being predominantly Samoan.
The Tuvaluan language is spoken by virtually everyone, while a Micronesian language very similar to Gilbertese is spoken on Nui. English is also an official language but is not spoken in daily use. Parliament and official functions are conducted in the Tuvaluan language.
There are about 13,000 Tuvaluan speakers worldwide. Radio Tuvalu transmits Tuvaluan-language programming.
Religion.
The Congregational Christian Church of Tuvalu, which is part of the Calvinist tradition, is the state church of Tuvalu; although in practice this merely entitles it to "the privilege of performing special services on major national events". Its adherents comprise about 97% of the 10,837 (2012 census) inhabitants of the archipelago. The Constitution of Tuvalu guarantees freedom of religion, including the freedom to practice, the freedom to change religion, the right not to receive religious instruction at school or to attend religious ceremonies at school, and the right not to "take an oath or make an affirmation that is contrary to his religion or belief".
Other Christian groups include the Catholic community served by the Mission Sui Iuris of Funafuti, and the Seventh-day Adventist which has 2.8% of the population. According to its own estimates, the Tuvalu Brethren Church has about 500 members (i.e. 4.5% of the population).
The Baháʼí Faith is the largest minority religion and the largest non-Christian religion in Tuvalu. It constitutes 2.0% of the population. The Baháʼís are present on Nanumea, and Funafuti. The Ahmadiyya Muslim Community consists of about 50 members (0.4% of the population).
The introduction of Christianity ended the worship of ancestral spirits and other deities (animism), along with the power of the "vaka-atua" (the priests of the old religions). Laumua Kofe describes the objects of worship as varying from island to island, although ancestor worship was described by the Rev. Samuel James Whitmee in 1870 as being common practice.
Health.
The Princess Margaret Hospital on Funafuti is the only hospital in Tuvalu and the primary provider of medical services.
Since the late 20th century, the biggest health problems in Tuvalu have been obesity-related. The leading cause of death has been heart disease, which is closely followed by diabetes and high blood pressure. In 2016 the majority of deaths resulted from cardiac diseases, with diabetes mellitus, hypertension, obesity, and cerebral-vascular disease among the other causes of death.
Education.
Education in Tuvalu is free and compulsory between the ages of 6 and 15 years. Each island has a primary school. Motufoua Secondary School is located on Vaitupu. Students board at the school during the school term, returning to their home islands each school vacation. Fetuvalu Secondary School, a day school operated by the Church of Tuvalu, is on Funafuti.
Fetuvalu offers the Cambridge syllabus. Motufoua offers the Fiji Junior Certificate (FJC) at year 10, Tuvaluan Certificate at Year 11 and the Pacific Senior Secondary Certificate (PSSC) at Year 12, which is set by SPBEA, the Fiji-based exam board. Sixth form students who pass their PSSC go on to the Augmented Foundation Programme, funded by the Tuvalu government. This program is required for tertiary education programmes outside of Tuvalu and is available at the University of the South Pacific (USP) Extension Centre in Funafuti.
Required attendance at school is 10 years for males and 11 years for females (2001). The adult literacy rate is 99.0% (2002). In 2010, there were 1,918 students who were taught by 109 teachers (98 certified and 11 uncertified). The teacher-pupil ratio for primary schools in Tuvalu is around 1:18 for all schools with the exception of Nauti School, which has a ratio of 1:27. Nauti School on Funafuti is the largest primary school in Tuvalu with more than 900 students (45 per cent of the total primary school enrolment). The pupil-teacher ratio for Tuvalu is low compared to the entire Pacific region (ratio of 1:29).
Community Training Centres (CTCs) have been established within the primary schools on each atoll. They provide vocational training to students who do not progress beyond Class 8 because they failed the entry qualifications for secondary education. The CTCs offer training in basic carpentry, gardening and farming, sewing and cooking. At the end of their studies the graduates can apply to continue studies either at Motufoua Secondary School or the Tuvalu Maritime Training Institute (TMTI). Adults can also attend courses at the CTCs.
Four tertiary institutions offer technical and vocational courses: Tuvalu Maritime Training Institute (TMTI), Tuvalu Atoll Science Technology Training Institute (TASTII), Australian Pacific Training Coalition (APTC) and University of the South Pacific (USP) Extension Centre.
The Tuvaluan Employment Ordinance of 1966 sets the minimum age for paid employment at 14 years and prohibits children under the age of 15 from performing hazardous work.
Culture.
Architecture.
The traditional buildings of Tuvalu used plants and trees from the native broadleaf forest, including timber from "pouka" ("Hernandia peltata"); "ngia" or "ingia" bush ("Pemphis acidula"); "miro" ("Thespesia populnea"); "Tonga" ("Rhizophora mucronata"); "fau" or "fo fafini", or woman's fibre tree ("Hibiscus tiliaceus"). Fibre is from coconut; "ferra", native fig ("Ficus aspem"); "fala", screw pine or "Pandanus". The buildings were constructed without nails, lashed together with plaited sennit rope handmade from dried coconut fibre.
Following contact with Europeans, iron products were used including nails and corrugated roofing material. Modern buildings in Tuvalu are constructed from imported building materials, including imported timber and concrete.
Church and community buildings ("maneapa") are usually coated with white paint that is known as "lase", which is made by burning a large amount of dead coral with firewood. The whitish powder that is the result is mixed with water and painted on the buildings.
Art.
The women of Tuvalu use cowrie and other shells in traditional handicrafts. The artistic traditions of Tuvalu have traditionally been expressed in the design of clothing and traditional handicrafts such as the decoration of mats and fans. Crochet ("kolose") is one of the art forms practised by Tuvaluan women. The design of women's skirts ("titi"), tops ("teuga saka"), headbands, armbands, and wristbands, which continue to be used in performances of the traditional dance songs of Tuvalu, represents contemporary Tuvaluan art and design. The material culture of Tuvalu uses traditional design elements in artefacts used in everyday life such as the design of canoes and fish hooks made from traditional materials.
In 2015, an exhibition was held on Funafuti of the art of Tuvalu, with works that addressed climate change through the eyes of artists and the display of "Kope ote olaga" (possessions of life), a display of the various artefacts of Tuvalu culture.
Dance and music.
The traditional music of Tuvalu consists of a number of dances, including "fakaseasea", "fakanau" and "fatele". The "fatele", in its modern form, is performed at community events and to celebrate leaders and other prominent individuals, such as the visit of the Duke and Duchess of Cambridge in September 2012. The Tuvaluan style can be described "as a musical microcosm of Polynesia, where contemporary and older styles co-exist".
Cuisine.
The cuisine of Tuvalu is based on the staple of coconut and the many species of fish found in the ocean and lagoons of the atolls. Desserts made on the islands include coconut and coconut milk, rather than animal milk. The traditional foods eaten in Tuvalu are pulaka, taro, bananas, breadfruit and coconut. Tuvaluans also eat seafood, including coconut crab and fish from the lagoon and ocean. Flying fish are also caught as a source of food. Another traditional food source is seabirds ("taketake" or black noddy and "akiaki" or white tern), with pork being eaten mostly at "fateles" (or parties with dancing to celebrate events).
Pulaka is the main source for carbohydrates. Seafood provides protein. Bananas and breadfruit are supplemental crops. Coconut is used for its juice, to make other beverages (such as toddy) and to improve the taste of some dishes.
A 1560-square-metre pond was built in 1996 on Vaitupu to sustain aquaculture in Tuvalu.
Flying fish are also caught as a source of food; and as an exciting activity, using a boat, a butterfly net and a spotlight to attract the flying fish.
Heritage.
The traditional community system still survives to a large extent on Tuvalu. Each family has its own task, or "salanga", to perform for the community, such as fishing, house building or defence. The skills of a family are passed on from parents to children.
Most islands have their own "fusi", community-owned shops similar to convenience stores, where canned foods and bags of rice can be purchased. Goods are cheaper, and fusis give better prices for their own produce.
Another important building is the "falekaupule" or "maneapa", the traditional island meeting hall, where important matters are discussed and which is also used for wedding celebrations and community activities such as a "fatele" involving music, singing and dancing. "Falekaupule" is also used as the name of the council of elders – the traditional decision-making body on each island. Under the Falekaupule Act, "Falekaupule" means "traditional assembly in each island ... composed in accordance with the Aganu of each island". "Aganu" means traditional customs and culture.
Tuvalu does not have any museums, however the creation of a Tuvalu National Cultural Centre and Museum is part of the government's strategic plan for 2018–24.
Traditional single-outrigger canoe.
"Paopao" (from the Samoan language, meaning a small fishing-canoe made from a single log), is the traditional single-outrigger canoe of Tuvalu, of which the largest could carry four to six adults. The variations of single-outrigger canoes that had been developed on Vaitupu and Nanumea were reef-type or paddled canoes; that is, they were designed for carrying over the reef and being paddled, rather than being sailed. Outrigger canoes from Nui were constructed with an indirect type of outrigger attachment and the hull is double-ended, with no distinct bow and stern. These canoes were designed to be sailed over the Nui lagoon. The booms of the outrigger are longer than those found in other designs of canoes from the other islands. This made the Nui canoe more stable when used with a sail than the other designs.
Sport and leisure.
A traditional sport played in Tuvalu is "kilikiti", which is similar to cricket. A popular sport specific to Tuvalu is "Te ano" (The ball), which is played with two round balls of diameter. "Te ano" is a traditional game that is similar to volleyball, in which the two hard balls made from pandanus leaves are volleyed at great speed with the team members trying to stop the ball hitting the ground. Traditional sports in the late 19th century were foot racing, lance throwing, quarterstaff fencing and wrestling, although the Christian missionaries disapproved of these activities.
The popular sports in Tuvalu include "kilikiti", "Te ano", association football, futsal, volleyball, handball, basketball and rugby sevens. Tuvalu has sports organisations for athletics, badminton, tennis, table tennis, volleyball, football, basketball, rugby union, weightlifting and powerlifting. At the 2013 Pacific Mini Games, Tuau Lapua Lapua won Tuvalu's first gold medal in an international competition in the weightlifting 62 kilogram male snatch. (He also won bronze in the clean and jerk, and obtained the silver medal overall for the combined event.) In 2015, Telupe Iosefa received the first gold medal won by Tuvalu at the Pacific Games in the powerlifting 120 kg male division.
Football in Tuvalu is played at club and national team level. The Tuvalu national football team trains at the Tuvalu Sports Ground in Funafuti and competes in the Pacific Games. The Tuvalu National Football Association is an associate member of the Oceania Football Confederation (OFC) and is seeking membership in FIFA. The Tuvalu national futsal team participates in the Oceanian Futsal Championship.
A major sporting event is the "Independence Day Sports Festival" held annually on 1 October. The most important sports event within the country is arguably the Tuvalu Games, which are held yearly since 2008. Tuvalu first participated in the Pacific Games in 1978 and in the Commonwealth Games in 1998, when a weightlifter attended the games held at Kuala Lumpur, Malaysia. Two table tennis players attended the 2002 Commonwealth Games in Manchester, England; Tuvalu entered competitors in shooting, table tennis and weightlifting at the 2006 Commonwealth Games in Melbourne, Australia; three athletes participated in the 2010 Commonwealth Games in Delhi, India, entering the discus, shot put and weightlifting events; and a team of 3 weightlifters and 2 table tennis players attended the 2014 Commonwealth Games in Glasgow. Tuvaluan athletes have also participated in the men's and women's 100 metres sprint at the World Championships in Athletics from 2009.
The Tuvalu Association of Sports and National Olympic Committee (TASNOC) was recognised as a National Olympic Committee in July 2007. Tuvalu entered the Olympic Games for the first time at the 2008 Summer Games in Beijing, China, with a weightlifter and two athletes in the men's and women's 100 metres sprint. A team with athletes in the same events represented Tuvalu at the 2012 Summer Olympics. Etimoni Timuani was the sole representative of Tuvalu at the 2016 Summer Olympics in the 100m event. Karalo Maibuca and Matie Stanley represented Tuvalu at the 2020 Summer Olympics in the 100m events. Tuvalu sent a team to the 2023 Pacific Games. Tuvalu was represented in athletic events at the 2024 Summer Olympics by Karalo Maibuca in the men's 100 metres, and Temalini Manatoa in the women's 100 metres.
Economy and government services.
Economy.
From 1996 to 2002, Tuvalu was one of the best-performing Pacific Island economies and achieved an average real gross domestic product (GDP) growth rate of 5.6% per annum. Economic growth slowed after 2002, with GDP growth of 1.5% in 2008. Tuvalu was exposed to rapid rises in world prices of fuel and food in 2008, with the level of inflation peaking at 13.4%. Tuvalu has the smallest total GDP of any sovereign state in the world.
Tuvalu joined the International Monetary Fund (IMF) on 24 June 2010. The IMP 2010 Report on Tuvalu estimates that Tuvalu experienced zero growth in its 2010 GDP, after the economy contracted by about 2% in 2009. On 5 August 2012, the executive board of the IMF concluded the Article IV consultation with Tuvalu, and assessed the economy of Tuvalu: "A slow recovery is underway in Tuvalu, but there are important risks. GDP grew in 2011 for the first time since the global financial crisis, led by the private retail sector and education spending." The IMF 2014 Country Report noted that real GDP growth in Tuvalu had been volatile averaging only 1 per cent in the past decade. The 2014 Country Report describes economic growth prospects as generally positive as the result of large revenues from fishing licences, together with substantial foreign aid. In 2023, the IMF Article IV consultation with Tuvalu concluded that a successful vaccination strategy allowed Tuvalu to lift coronavirus disease (COVID) containment measures at the end of 2022. However, the economic cost of the pandemic was significant, with real gross domestic product growth falling from 13.8% in 2019 to -4.3 percent in 2020, although it recovered to 1.8% in 2021. Inflation rose to 11.5% in 2022, but inflation is project to fall to 2.8% by 2028.
The increase in inflation in 2022 was due to the rapid rise in the cost of food resulting from a drought that affected food production and from rising global food prices, following Russia's invasion of Ukraine (food imports represent 19 percent of Tuvalu's GDP, while agriculture makes up for only 10 percent of GDP).
The government is the primary provider of medical services through Princess Margaret Hospital on Funafuti, which operates health clinics on the other islands. Banking services are provided by the National Bank of Tuvalu. Public sector workers make up about 65% of those formally employed. Remittances from Tuvaluans living in Australia and New Zealand, and remittances from Tuvaluan sailors employed on overseas ships are important sources of income for Tuvaluans. Approximately 15% of adult males work as seamen on foreign-flagged merchant ships. Agriculture in Tuvalu is focused on coconut trees and growing pulaka in large pits of composted soil below the water table. Tuvaluans are otherwise involved in traditional subsistence agriculture and fishing.
Tuvaluans are well known for their seafaring skills, with the Tuvalu Maritime Training Institute on Amatuku motu (island), Funafuti, providing training to approximately 120 marine cadets each year so that they have the skills necessary for employment as seafarers on merchant shipping. The Tuvalu Overseas Seamen's Union (TOSU) is the only registered trade union in Tuvalu. It represents workers on foreign ships. The Asian Development Bank (ADB) estimates that 800 Tuvaluan men are trained, certified and active as seafarers. The ADB estimates that, at any one time, about 15% of the adult male population works abroad as seafarers. Job opportunities also exist as observers on tuna boats where the role is to monitor compliance with the boat's tuna fishing licence.
Government revenues largely come from sales of fishing licences, income from the Tuvalu Trust Fund, and from the lease of its ".tv" internet Top Level Domain (TLD). Tuvalu began deriving revenue from the commercialisation of its ".tv" internet domain name, which was managed by Verisign until 2021. In 2023, an agreement between the government of Tuvalu and the GoDaddy company, outsourced the marketing, sales, promotion and branding of the .tv domain to the Tuvalu Telecommunications Corporation, which established a .tv unit. Tuvalu also generates income from postage stamps by the Tuvalu Philatelic Bureau, and from the Tuvalu Ship Registry.
The Tuvalu Trust Fund (TTF) was established in 1987 by the United Kingdom, Australia and New Zealand. The TTF is a sovereign wealth fund that is owned by Tuvalu but is administered by an international board and the government of Tuvalu. When the performance of the TTF exceeds its operating target each year, excess funds are transferred to the Consolidated Investment Fund (CIF), and can be freely drawn upon by the Tuvaluan government to finance budgetary expenditures. In 2022, the value of the Tuvalu Trust Fund is approximately $190 million. In 2021 the market value of the TTF rose by 12 percent to its highest level on record (261 percent of GDP). However, the volatility in global equity markets in 2022 resulted in the TTF's value falling by 7 percent as compared to the end of 2021.
Financial support to Tuvalu is also provided by Japan, South Korea and the European Union. Australia and New Zealand continue to contribute capital to the TTF, and provide other forms of development assistance.
The U.S. government is also a major revenue source for Tuvalu. In 1999, the payment from the South Pacific Tuna Treaty (SPTT) was about $9 million, with the value increasing in the following years. In May 2013, representatives from the United States and the Pacific Islands countries agreed to sign interim arrangement documents to extend the Multilateral Fisheries Treaty (which encompasses the South Pacific Tuna Treaty) for 18 months.
The United Nations designates Tuvalu as a least developed country (LDC) because of its limited potential for economic development, absence of exploitable resources and its small size and vulnerability to external economic and environmental shocks. Tuvalu participates in the Enhanced Integrated Framework for Trade-Related Technical Assistance to Least Developed Countries (EIF), which was established in October 1997 under the auspices of the World Trade Organisation. In 2013, Tuvalu deferred its graduation from least developed country (LDC) status to a developing country to 2015. Enele Sopoaga, the prime minister in 2013, said that this deferral was necessary to maintain access by Tuvalu to the funds provided by the United Nations's National Adaptation Programme of Action (NAPA), as "Once Tuvalu graduates to a developed country, it will not be considered for funding assistance for climate change adaptation programmes like NAPA, which only goes to LDCs". Tuvalu had met targets so that Tuvalu was to graduate from LDC status. Enele Sopoaga wanted the United Nations to reconsider its criteria for graduation from LDC status as not enough weight is given to the environmental plight of small island states like Tuvalu in the application of the Environmental Vulnerability Index (EVI).
Tourism.
Due to the country's remoteness, tourism is not significant. Visitors totalled 1,684 in 2010: 65% were on business, development officials or technical consultants, 20% were tourists (360 people), and 11% were expatriates returning to visit family. In 2016, the number of visitors had increased to 2,000.
The main island of Funafuti is the focus of travellers, since the only airport in Tuvalu is the Funafuti International Airport and Funafuti is the only island that has hotel facilities. However, there are no tour guides, tour operators or organised activities and no cruise ships visit. Ecotourism is a motivation of travellers to Tuvalu. The Funafuti Conservation Area consists of of ocean, reef, lagoon, channel and six uninhabited islets.
The outer atolls can be visited on the two passenger-cargo ships, "Nivaga III" and "Manú Folau", which provide round-trip visits to the outer islands every three or four weeks. There is guesthouse accommodation on many of the outer islands.
Telecommunications and media.
The Tuvalu Media Department of the Government of Tuvalu operates "Radio Tuvalu" which broadcasts from Funafuti. In 2011, the Japanese government provided financial support to construct a new AM broadcast studio. The installation of upgraded transmission equipment allows Radio Tuvalu to be heard on all nine islands of Tuvalu. The new AM radio transmitter on Funafuti replaced the FM radio service to the outer islands and freed up satellite bandwidth for mobile services. "Fenui – news from Tuvalu" is a free digital publication of the Tuvalu Media Department that is emailed to subscribers and operates a Facebook page, which publishes news about government activities and news about Tuvaluan events.
Communications in Tuvalu rely on satellite dishes for telephone, television, and internet access. The Tuvalu Telecommunications Corporation (TTC) is a state-owned enterprise that provides fixed line telephone communications to subscribers on each island, mobile phone services on Funafuti, Vaitupu and Nukulaelae, and is a distributor of the Fiji Television service (Sky Pacific satellite television service).
In July 2020, the Government of Tuvalu signed a five-year agreement with Kacific Broadband Satellites to supply Tuvalu with internet via sixty 1.2 metre VSAT satellite receivers. The agreement provided a combined data transfer capacity of 400 to 600 Mbit/s to schools, medical clinics, government agencies, small businesses, and 40 outdoor Wi-Fi hotspots, as well as Tuvaluan interisland ferries via three maritime antennae. A Ka band antenna was installed to provide the island's mobile phone network with trunking and backhaul services. By February 2022, Kacific and Agility Beyond Space (ABS) satellites provided the island with a combined capacity of 510 Mbit/s.
The average download of data per device is about 9 GB/user/month, with 95% of devices in use supporting 4G LTE service. Also, Tuvalu has 5,915 active broadband users (the largest base of users is on Funafuti), with dedicated satellite and hotspot users on the outer islands, each of which having three to five hotspots.
Transport.
There are limited transport services in Tuvalu. There are about of roads. The streets of Funafuti were paved in mid-2002, but other roads are unpaved. Tuvalu does not have any railways.
Funafuti is the only port, but there is a deep-water berth in the lagoon at Nukufetau. Landing passengers and cargo on some of the islands is difficult as the reef islands do not have a lagoon that shipping can enter or the atoll's lagoon does not have navigable channels. Landing on these islands involves passengers and cargo being transferred from ships to workboats for delivery to landing points on the islands. In May 2023 the Australian Infrastructure Financing Facility for the Pacific (AIFFP) approved the payment of AUD$21.4m (US$15m) for a AUD$120.6m (US$84.4m) Asian Development Bank (ADB) led fund to finance the construction of passenger and cargo facilities on Pacific Islands. The AIFFP funds, together with AUD$11m (US$7.2m) of in-kind contribution from the Government of Tuvalu, are allocated to complete a project at Niutao and to implement a project at Nui, to construct workboat harbors, including constructing a navigation channel, boat ramp, passenger terminal, cargo shed, as well as shoreline reclamation.
The merchant marine fleet consists of two passenger/cargo ships, "Nivaga III" and "Manu Folau", both of which were donated by Japan. They provide round-trip visits to the outer islands every three or four weeks, and travel between Suva, Fiji and Funafuti three or four times a year. "Manu Folau" is a 50-metre vessel. In 2015 "Nivaga III" replaced "Nivaga II", which had been in service in Tuvalu from 1989.
In 2020, the government of Tuvalu purchased a landing barge, which is intended to transport of dangerous goods and building material from the capital to the outer islands. The barge was named "Moeiteava". The government of Taiwan provided financial assistance.
The Tuvalu Fisheries Department operates two vessels for carrying out its activities within the country's exclusive economic zone (EEZ) and outer islands. These are the 18-metre "Manaui" and 32-metre "Tala Moana". The vessels are used for fisheries research, deploying fish aggregating devices (FADs), visiting outer islands for monitoring and consultations, including to implement Tuvalu's National Adaptation Programme of Action (NAPA) to address climate change. The "Manaui" was procured through the Japan International Cooperation Agency (JICA) in 1989 and is nearing the end of its life. In 2015, the United Nations Development Program (UNDP) provided assistance to acquire "Tala Moana"; which is also used for Monitoring Control and Surveillance (MCS) patrols. "Tala Moana" is a steel monohull oil rig supply vessel that is equipped with facilities for a team of about 15 people.
The only international airport in Tuvalu is Funafuti International Airport. Fiji Airways operates services to Funafuti International Airport. Fiji Airways operates services three times a week (Tuesday, Thursday and Saturday) between Suva and Funafuti with ATR 72-600 aircraft, which has a capacity of 72 passengers. Beginning 18 March 2024, flights also operate on Mondays between Nadi and Funafuti.
Filmography and bibliography.
Tuvalu doesn't have a movie or TV industry whatsoever, and foreign movies and TV shows (e.g. Hollywood movies) are commonly watched/dubbed in the country.
The first movie to be dubbed into Tuvaluan/seen a release in Tuvalu was Disney's Snow White and the Seven Dwarfs in January 1976 (38 years and 1 month after the film was first released and just 3 months after Tuvalu was formed). Since then, there have been thousands of movies, TV shows and cartoons that have been dubbed into Tuvaluan/released in Tuvalu. All animated movies (including all Disney animated movies (e.g. the 2011 Winnie the Pooh movie) and adult animated movies) and children's TV shows (e.g. Animaniacs) are dubbed into Tuvaluan (though in almost all cases, songs are left in English or the original language of the movie or TV show with Tuvaluan subtitles, Moana and are the only animated movies to not have any songs left in English, instead, all the songs in both movies are dubbed into Tuvaluan), Adult animated TV shows such as South Park and The Simpsons are also dubbed into Tuvaluan as well. Almost all live-action movies and TV shows are also dubbed into Tuvaluan, as for documentaries, Tuvalu usually uses voice-over.
Filmography.
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Documentary films about Tuvalu:
Bibliography.
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Protestantism
Major branch of Christianity
Protestantism is a branch of Christianity that emphasizes justification of sinners through faith alone, the teaching that salvation comes by unmerited divine grace, the priesthood of all believers, and the Bible as the sole infallible source of authority for Christian faith and practice. The five "solae" summarize the basic theological beliefs of mainstream Protestantism.
Protestants follow the theological tenets of the Protestant Reformation, a movement that began in the 16th century with the goal of reforming the Catholic Church from perceived errors, abuses, and discrepancies. The Reformation began in the Holy Roman Empire in 1517, when Martin Luther published his "Ninety-five Theses" as a reaction against abuses in the sale of indulgences by the Catholic Church, which purported to offer the remission of the temporal punishment of sins to their purchasers. The term, however, derives from the letter of protestation from German Lutheran princes in 1529 against an edict of the Diet of Speyer condemning the teachings of Martin Luther as heretical. In the 16th century, Lutheranism spread from Germany into Denmark–Norway, Sweden, Finland, Livonia, and Iceland. Calvinist churches spread in Germany, Hungary, the Netherlands, Scotland, Switzerland, France, Poland and Lithuania, led by Protestant Reformers such as John Calvin, Huldrych Zwingli and John Knox. The political separation of the Church of England from the Catholic Church under King Henry VIII began Anglicanism, bringing England and Wales into this broad Reformation movement, under the leadership of reformer Thomas Cranmer, whose work forged Anglican doctrine and identity.
Protestantism is diverse, being divided into various denominations on the basis of theology and ecclesiology, not forming a single structure as with the Catholic Church, Eastern Orthodoxy or Oriental Orthodoxy. Protestants adhere to the concept of an invisible church, in contrast to the Catholic, the Eastern Orthodox Church, the Oriental Orthodox Churches, the Assyrian Church of the East, and the Ancient Church of the East, which all understand themselves as the one and only original church—the "one true church"—founded by Jesus Christ (though certain Protestant denominations, including historic Lutheranism, hold to this position). Some denominations do have a worldwide scope and distribution of church membership, while others are confined to a single country. A majority of Protestants are members of a handful of Protestant denominational families; Adventists, Anabaptists, Anglicans/Episcopalians, Baptists, Calvinist/Reformed, Lutherans, Methodists, Moravians, Pentecostals, Plymouth Brethren, Presbyterians, and Quakers. Nondenominational, charismatic and independent churches are also on the rise, having recently expanded rapidly throughout much of the world, and constitute a significant part of Protestantism. These various movements, collectively labeled "popular Protestantism" by scholars such as Peter L. Berger, have been called one of the contemporary world's most dynamic religious movements. There are currently more than 1.18 billion Protestants worldwide.<templatestyles src="Template:TOC limit/styles.css" />
Terminology.
Protestant.
Six princes of the Holy Roman Empire and rulers of fourteen Imperial Free Cities, who issued a protest (or dissent) against the edict of the Diet of Speyer (1529), were the first individuals to be called Protestants. The edict reversed concessions made to the Lutherans with the approval of Holy Roman Emperor Charles V three years earlier. 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" (). 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 Lutherans, even though Martin Luther himself insisted on "Christian" or "evangelical" as the only acceptable names for individuals who professed faith in Christ. French and Swiss Protestants instead preferred the word "reformed" (), which became a popular, neutral, and alternative name for Calvinists.
Evangelical.
The word "evangelical" (), which refers to the gospel, was widely used for those involved in the religious movement in the German-speaking area beginning in 1517. "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 German-speaking area, such as the Protestant Church in Germany. Thus, the German word ' means Protestant, while the German ', refers to churches shaped by Evangelicalism. The English word "evangelical" usually refers to evangelical Protestant 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 Puritans 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. "gospel". The followers of John Calvin, Huldrych Zwingli, and other theologians linked to the Reformed tradition 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". 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 Philippists and Calvinists.
Reformational.
The 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" (), which refers to churches shaped by ideas of John Calvin, Huldrych Zwingli, and other Reformed theologians. Derived from the word "Reformation", the term emerged around the same time as "Evangelical" (1517) and "Protestant" (1529).
Theology.
Main principles.
Many experts have proposed criteria to determine whether a Christian denomination should be considered 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 alone.
The 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 church tradition. 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 "fundamentalist" reading of Scripture. Christian fundamentalists read the Bible as the "inerrant, infallible" Word of God, as do the Catholic, Eastern Orthodox, Anglican and Lutheran churches, but interpret it in a literalist fashion without using the historical-critical method. Methodists and Anglicans differ from Lutherans and the Reformed on this doctrine as they teach "prima scriptura", 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 Bible (Protestant canon).
"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, Quakers, Pentecostalists and Spiritual Christians emphasize the Holy Spirit and personal closeness to God.
Justification by faith alone.
The belief that believers are justified, or pardoned for sin, solely on condition of faith in Christ rather than a combination of faith and good works. 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 believers.
The universal priesthood of believers implies the right and duty of the Christian laity not only to read the Bible in the vernacular, 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 prophet, priest, and king and that his priesthood is shared with his people.
Trinity.
Protestants who adhere to the Nicene Creed believe in three persons (God the Father, God the Son, and the God the Holy Spirit) as one God.
Movements that emerged around the time of the Protestant Reformation, but are not a part of Protestantism (e.g. Unitarianism), reject the Trinity. This often serves as a reason for exclusion of the Unitarian Universalism, Oneness Pentecostalism, and other movements from Protestantism by various observers. Unitarianism continues to have a presence mainly in Transylvania, England, and the United States.
Five solae.
The Five ' are five Latin phrases (or slogans) that emerged during the Protestant Reformation and summarize the reformers' basic differences in theological beliefs in opposition to the teaching of the Catholic Church 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, ' epitomizes 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.
 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 God 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.
 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.
 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 atonement of Jesus on the cross but also the gift of faith in that atonement, created in the heart of the believer by the Holy Spirit. The reformers believed that human beings—even saints canonized by the Catholic Church, the popes, and the ecclesiastical hierarchy—are not worthy of the glory.
Christ's presence in the Eucharist.
The 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 Eucharist. Early Protestants rejected the Catholic dogma of transubstantiation, 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.
Other beliefs.
Protestants reject the Catholic doctrine of papal supremacy, and have variant views on the number of sacraments, the real presence of Christ in the Eucharist, and matters of ecclesiastical polity and apostolic succession.
History.
Pre-Reformation.
Many of the individual ideas that were taken up by various reformers had historical pre-cursors; however, calling them "proto-reformers" is controversial, as often their theology also had components that are not associated with later Protestants, or that were asserted by some Protestants but denied by others, or that were only superficially similar.
One of the earliest persons to be praised as a Protestant forerunner is Jovinian, who lived in the fourth century AD. He attacked monasticism, ascetism and believed that a saved believer can never be overcome by Satan.
In the 9th century, the theologian Gottschalk of Orbais 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. Ratramnus also defended the theology of Gottschalk and denied the real presence of Christ in the Eucharist; his writings also influenced the later Protestant reformation. Claudius of Turin in the 9th century also held Protestant ideas, such as faith alone and rejection of the supremacy of Peter.
In the late 1130s, Arnold of Brescia, an Italian canon regular became one of the first theologians to attempt to reform the Catholic Church. After his death, his teachings on apostolic poverty gained currency among Arnoldists, and later more widely among Waldensians and the Spiritual Franciscans, though no written word of his has survived the official condemnation. In the early 1170s, Peter Waldo 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 a part of the wider Reformed tradition.
In the 1370s, Oxford theologian and priest John Wycliffe—later dubbed the "Morning Star of Reformation"—started his activity as an English reformer. He rejected papal authority over secular power (in that any person in mortal sin lost their authority and should be resisted: a priest with possessions, such as a pope, was in such grave sin), may have translated the Bible into vernacular English, and preached anticlerical and biblically centred reforms. His rejection of a real divine presence in the elements of the Eucharist foreshadowed Huldrych Zwingli's similar ideas in the 16th century. Wycliffe's admirers came to be known as "Lollards".
Beginning in the first decade of the 15th century, Jan Hus—a Catholic priest, Czech reformist and professor—influenced by John Wycliffe's writings, founded the Hussite movement. He strongly advocated his reformist Bohemian religious denomination. He was excommunicated and burned at the stake in Constance, Bishopric of Constance, 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 Pope.
Later theological disputes caused a split within the Hussite movement. Utraquists maintained that both the bread and the wine should be administered to the people during the Eucharist. Another major faction were the Taborites, who opposed the Utraquists in the Battle of Lipany during the Hussite Wars. There were two separate parties among the Hussites: moderate and radical movements. Other smaller regional Hussite branches in Bohemia included Adamites, Orebites, Orphans, and Praguers.
The Hussite Wars concluded with the victory of Holy Roman Emperor Sigismund, his Catholic allies and moderate Hussites and the defeat of the radical Hussites. Tensions arose as the Thirty Years' War 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 Gottesfreunde 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 Girolamo Savonarola 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 Unitas Fratrum—"Unity of the Brethren"—which was renewed under the leadership of Count Nicolaus von Zinzendorf in Herrnhut, Saxony, in 1722 after its almost total destruction in the Thirty Years' War and the Counterreformation ("Catholic Reformation"). Today, it is usually referred to in English as the Moravian Church and in German as the Herrnhuter Brüdergemeine.
In the 15th century, three German theologians anticipated the reformation: Wessel Gansfort, Johann Ruchat von Wesel, and Johannes von Goch. They held ideas such as predestination, sola scriptura, and the church invisible, and denied the Catholic view on justification and the authority of the Pope, also questioning monasticism.
Wessel Gansfort also denied transubstantiation and anticipated the Lutheran view of justification by faith alone.
Reformation proper.
The Protestant Reformation began as an attempt to reform the Catholic Church.
On 31 October 1517, known as All Hallows' Eve, Martin Luther allegedly nailed his Ninety-five Theses, also known as the Disputation on the Power of Indulgences, on the door of the All Saints' Church in Wittenberg, Germany, detailing doctrinal and practical abuses of the Catholic Church, especially the selling of indulgences. The theses debated and criticized many aspects of the Church and the papacy, including the practice of purgatory, particular judgment, and the authority of the pope. Luther would later write works against the Catholic devotion to Virgin Mary, the intercession of and devotion to the saints, mandatory clerical celibacy, monasticism, the authority of the pope, the ecclesiastical law, censure and excommunication, the role of secular rulers in religious matters, the relationship between Christianity and the law, good works, and the sacraments.
The Reformation was a triumph of literacy and the new printing press invented by Johannes Gutenberg. 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.
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 Bern reformer William Farel, Calvin was asked to use the organizational skill he had gathered as a student of law to discipline the city of Geneva. 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 Huguenots (a term of somewhat inexplicable origin). 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 French Wars of Religion. The civil wars gained impetus with the sudden death of Henry II of France in 1559. Atrocity and outrage became the defining characteristics of the time, illustrated at their most intense in the St. Bartholomew's Day massacre of August 1572, when the Catholic party annihilated between 30,000 and 100,000 Huguenots across France. The wars only concluded when Henry IV of France issued the Edict of Nantes, promising official toleration of the Protestant minority, but under highly restricted conditions. Catholicism remained the official state religion, and the fortunes of French Protestants gradually declined over the next century, culminating in Louis XIV's Edict of Fontainebleau which revoked the Edict of Nantes and made Catholicism the sole legal religion once again. In response to the Edict of Fontainebleau, Frederick William I, Elector of Brandenburg declared the Edict of Potsdam, 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 Cévennes 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 Swiss Confederation led to heated debate over how much Zwingli owed his ideas to Lutheranism. The German Prince Philip of Hesse saw potential in creating an alliance between Zwingli and Luther. A meeting was held in his castle in 1529, now known as the Colloquy of Marburg, 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, King Henry VIII put an end to all papal jurisdiction in England, after the Pope failed to annul his marriage to Catherine of Aragon (due to political considerations involving the Holy Roman Emperor); 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 English Reformation 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 Thomas Cromwell, the policy known as the Dissolution of the Monasteries was put into effect. Following a brief Catholic restoration during the reign of Mary I, a loose consensus developed during the reign of Elizabeth I. The Elizabethan Religious Settlement 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 English Civil War in the 17th century.
The success of the Counterreformation ("Catholic Reformation") on the Continent and the growth of a Puritan party dedicated to further Protestant reform polarized the Elizabethan Age. The early Puritan movement was a movement for reform in the Church of England whose proponents desired for the Church of England to resemble more closely the Protestant churches of Europe, especially that of Geneva. The later Puritan movement, often referred to as dissenters and nonconformists, eventually led to the formation of various Reformed denominations.
The Scottish Reformation of 1560 decisively shaped the Church of Scotland. 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 Scottish Reformation Parliament of 1560 repudiated the pope's authority by the Papal Jurisdiction Act 1560, 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 Mary of Guise, who had governed Scotland in the name of her absent daughter.
Some of the most important activists of the Protestant Reformation included Jacobus Arminius, Theodore Beza, Martin Bucer, Andreas von Carlstadt, Heinrich Bullinger, Balthasar Hubmaier, Thomas Cranmer, William Farel, Thomas Müntzer, Laurentius Petri, Olaus Petri, Philipp Melanchthon, Menno Simons, Louis de Berquin, Primož Trubar and John Smyth.
In the course of this religious upheaval, the German Peasants' War of 1524–25 swept through the Bavarian, Thuringian and Swabian principalities. After the Eighty Years' War in the Low Countries and the French Wars of Religion, the confessional division of the states of the Holy Roman Empire eventually erupted in the Thirty Years' War between 1618 and 1648. It devastated much of Germany, killing between 25% and 40% of its population. The main tenets of the Peace of Westphalia, which ended the Thirty Years' War, were:
Post-Reformation.
The Great Awakenings were periods of rapid and dramatic religious revival in Anglo-American religious history.
The First Great Awakening was an evangelical and revitalization movement that swept through Protestant Europe and British America, especially the American colonies in the 1730s and 1740s, leaving a permanent impact on American Protestantism. 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 Second Great Awakening began around 1790. It gained momentum by 1800. After 1820, membership rose rapidly among Baptist and Methodist congregations, whose preachers led the movement. It was past its peak by the late 1840s. It has been described as a reaction against skepticism, deism, and rationalism, 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 evangelical denominations and led to the formation of new denominations.
The Third Great Awakening refers to a hypothetical historical period that was marked by religious activism in American history and spans the late 1850s to the early 20th century. It affected pietistic Protestant denominations and had a strong element of social activism. It gathered strength from the postmillennial belief that the Second Coming of Christ would occur after mankind had reformed the entire earth. It was affiliated with the Social Gospel 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 Holiness, Nazarene, and Christian Science movements.
The Fourth Great Awakening was a Christian religious awakening that some scholars—most notably, Robert Fogel—say took place in the United States in the late 1960s and early 1970s, while others look at the era following World War II. The terminology is controversial. Thus, the idea of a Fourth Great Awakening itself has not been generally accepted.
In 1814, Le Réveil swept through Calvinist regions in Switzerland and France.
In 1904, a Protestant revival in Wales 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 Pentecostal movement. Sprung from Methodist and Wesleyan roots, it arose out of meetings at an urban mission on Azusa Street 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 Charismatic movement within already established denominations, continues to be an important force in Western Christianity.
In the United States and elsewhere in the world, there has been a marked rise in the evangelical wing of Protestant denominations, especially those that are more exclusively evangelical, and a corresponding decline in the mainstream liberal churches. In the post–World War I era, Liberal Christianity was on the rise, and a considerable number of seminaries held and taught from a liberal perspective as well. In the post–World War II 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 secularism. The Enlightenment is largely responsible for the spread of secularism. Some scholars debate the link between Protestantism and the rise of secularism, and take as argument the wide-ranging freedom in Protestant-majority countries. However, the sole example of France demonstrates that even in Catholic-majority countries, the overwhelming impact of the Enlightenment has brought even stronger secularism and freedom of thought five centuries later. It is more reliable to consider that the Reformation influenced the critical thinkers of the subsequent centuries, providing intellectual, religious, and philosophical ground on which future philosophers could extend their criticism of the church, of its theological, philosophical, social assumptions of the time. One should be reminded though that initial philosophers of the Enlightenment were defending a Christian conception of the world, but it was developed together with a fierce and decisive criticism of the Church, its politics, its ethics, its worldview, its scientific and cultural assumptions, leading to the devaluation of all forms of institutionalized Christianity, which extended over the centuries.
Radical Reformation.
Unlike mainstream Lutheran, Calvinist and Zwinglian movements, the Radical Reformation, 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 Anabaptists believed that their reformation must purify not only theology but also the actual lives of Christians, especially their political and social relationships. Therefore, the church should not be supported by the state, neither by tithes and taxes, nor by the use of the sword; Christianity 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 Hubmaier and Hofmann preached the invalidity of infant baptism, advocating baptism as following conversion ("believer's baptism") instead. This was not a doctrine new to the reformers, but was taught by earlier groups, such as the Albigenses in 1147. Though most of the Radical Reformers were Anabaptist, some did not identify themselves with the mainstream Anabaptist tradition. Thomas Müntzer was involved in the German Peasants' War. Andreas Karlstadt disagreed theologically with Huldrych Zwingli and Martin Luther, teaching nonviolence and refusing to baptize infants while not rebaptizing adult believers. Kaspar Schwenkfeld and Sebastian Franck were influenced by German mysticism and spiritualism.
In the view of many associated with the Radical Reformation, the Magisterial Reformation had not gone far enough. Radical Reformer, Andreas von Bodenstein Karlstadt, for example, referred to the Lutheran theologians at Wittenberg 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 Hans Hut, although typically Anabaptism has been associated with pacifism.
Anabaptism in shape of its various diversification such as the Amish, Mennonites and Hutterites came out of the Radical Reformation. Later in history, Schwarzenau Brethren, and the Apostolic Christian Church would emerge in Anabaptist circles.
Denominations.
Protestants refer to specific groupings of congregations or churches that share in common foundational doctrines and the name of their groups as denominations. 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: Methodism
Communion/international body: World Methodist Council
Denomination/national body: United Methodist Church
Congregation/church: First United Methodist Church (Paintsville, Kentucky)
Protestants reject the Catholic Church's doctrine that it is the one true church, with some teaching belief in the "invisible church", which consists of all who profess faith in Jesus Christ. The Lutheran Church traditionally sees itself as the "main trunk of the historical Christian Tree" founded by Christ and the Apostles, holding that during the Reformation, the Church of Rome fell away. Individual denominations also have formed over very subtle theological differences. Other denominations are simply regional or ethnic expressions of the same beliefs. Because the five solas are the main tenets of the Protestant faith, non-denominational groups and organizations are also considered Protestant.
Various ecumenical movements have attempted cooperation or reorganization of the various divided Protestant denominations, according to various models of union, but divisions continue to outpace unions, as there is no overarching authority to which any of the churches owe allegiance, which can authoritatively define the faith. Most denominations share common beliefs in the major aspects of the Christian faith while differing in many secondary doctrines, although what is major and what is secondary is a matter of idiosyncratic belief.
Several countries have established their national churches, linking the ecclesiastical structure with the state. Jurisdictions where a Protestant denomination has been established as a state religion include several Nordic countries; Denmark (including Greenland), the Faroe Islands (its church being independent since 2007), Iceland and Norway have established Evangelical Lutheran churches. Tuvalu has the only established church in Reformed tradition in the world, while Tonga—in the Methodist tradition.
The Church of England is the officially established religious institution in England, and also the Mother Church of the worldwide Anglican Communion.
In 1869, Finland was the first Nordic country to disestablish its Evangelical Lutheran church by introducing the Church Act. Although the church still maintains a special relationship with the state, it is not described as a state religion in the Finnish Constitution or other laws passed by the Finnish Parliament. In 2000, Sweden was the second Nordic country to do so.
United and uniting churches.
United 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 for other organizational reasons. As modern Christian ecumenism 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 Church of North India (1970), United Protestant Church of France (2013), and the Protestant Church in the Netherlands (2004). As mainline Protestantism shrinks in Europe and North America due to the rise of secularism or in areas where Christianity is a minority religion as with the Indian subcontinent, Reformed, Anglican, and Lutheran denominations merge, often creating large nationwide denominations. The phenomenon is much less common among evangelical, nondenominational and charismatic churches as new ones arise and plenty of them remain independent of each other.
What is perhaps the oldest official united church is found in Germany, where the Protestant Church in Germany is a federation of Lutheran, United (Prussian Union), and Reformed churches, a union dating back to 1817. The first of the series of unions was at a synod in Idstein to form the Protestant Church in Hesse and Nassau in August 1817, commemorated in naming the church of Idstein Unionskirche 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 Reformed tradition and many are members of the World Alliance of Reformed Churches.
Major branches.
Protestants 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 denominations, this section discusses only the largest denominational families, or branches, widely considered to be a part of Protestantism. These are, in alphabetical order: Adventist, Anglican, Baptist, Calvinist (Reformed), Hussite, Lutheran, Methodist, Pentecostal, Plymouth Brethren and Quaker. A small but historically significant Anabaptist 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 Counterreformation ("Catholic Reformation") and the legal principle of "Cuius regio, eius religio", many people lived as Nicodemites, 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 Crypto-Calvinists. Due to Counterreformation ("Catholic Reformation") related suppressions in Catholic lands during the 16th through 19th centuries, many Protestants lived as Crypto-Protestants. Meanwhile, in Protestant areas, Catholics sometimes lived as crypto-papists, although in continental Europe emigration was more feasible so this was less common.
Adventism.
Adventism began in the 19th century in the context of the Second Great Awakening revival in the United States. The name refers to belief in the imminent Second Coming (or "Second Advent") of Jesus Christ. William Miller started the Adventist movement in the 1830s. His followers became known as Millerites.
Although the Adventist churches hold much in common, their theologies differ on whether the intermediate state is unconscious sleep or consciousness, whether the ultimate punishment of the wicked is annihilation 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 heaven or one on earth. The movement has encouraged the examination of the whole Bible, leading Seventh-day Adventists and some smaller Adventist groups to observe the Sabbath. The General Conference of Seventh-day Adventists has compiled that church's core beliefs in the 28 Fundamental Beliefs (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 Seventh-day Adventist Church—has more than 18 million members.
Anabaptism.
Anabaptism traces its origins to the Radical Reformation. Anabaptists believe in delaying baptism 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 Amish, Hutterites, and Mennonites are direct descendants of the movement. Schwarzenau Brethren, Bruderhof, and the Apostolic Christian Church are considered later developments among the Anabaptists.
The name "Anabaptist", meaning "one who baptizes again", was given to 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 baptism of infants. 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 Magisterial Protestants and Catholics. While most Anabaptists adhered to a literal interpretation of the Sermon on the Mount, which precluded taking oaths, participating in military actions, and participating in civil government, some who practiced re-baptism felt otherwise. They were thus technically Anabaptists, even though conservative Amish, Mennonites, and Hutterites 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 John of Leiden, Thomas Müntzer, Kaspar Schwenkfeld, Sebastian Franck, Menno Simons. Second Front Reformers included Hans Denck, Conrad Grebel, Balthasar Hubmaier and Felix Manz. Many Anabaptists today still use the "Ausbund", which is the oldest hymnal still in continuous use.
Anglicanism.
Anglicanism consists of the Church of England and churches which are historically tied to it or hold similar beliefs, worship practices and church structures. The word "Anglican" originates in "", a medieval Latin 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 autonomy. As the name suggests, the communion is an association of churches in full communion with the archbishop of Canterbury. The great majority of Anglicans are members of churches which are part of the international Anglican Communion, which has 85 million adherents.
The Church of England declared its independence from the Catholic Church at the time of the Elizabethan Religious Settlement. 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, Thomas Cranmer, 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 "Book of Common Prayer", 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.
Baptists.
Baptists subscribe to a doctrine that baptism should be performed only for professing believers (believer's baptism, as opposed to infant baptism), and that it must be done by complete immersion (as opposed to affusion or sprinkling). Other tenets of Baptist churches include soul competency (liberty), salvation through faith alone, Scripture alone as the rule of faith and practice, and the autonomy of the local congregation. Baptists recognize two ministerial offices, pastors and deacons. Baptist churches are widely considered to be Protestant churches, though some Baptists disavow this identity.
Diverse from their beginning, those identifying as Baptists today 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.
Historians trace the earliest church labeled "Baptist" back to 1609 in Amsterdam, with English Separatist John Smyth as its pastor. In accordance with his reading of the New Testament, he rejected baptism of infants and instituted baptism only of believing adults. Baptist practice spread to 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. In 1638, Roger Williams established the first Baptist congregation in the North American colonies. In the mid-18th century, the First Great Awakening increased Baptist growth in both New England and the South. The Second Great Awakening in the South in the early 19th century increased church membership, as did the preachers' lessening of support for abolition and manumission of slavery, which had been part of the 18th-century teachings. Baptist missionaries have spread their church to every continent.
The Baptist World Alliance reports more than 41 million members in more than 150,000 congregations. In 2002, there were over 100 million Baptists and Baptistic group members worldwide and over 33 million in North America. The largest Baptist association is the Southern Baptist Convention, with the membership of associated churches totaling more than 14 million.
Calvinism.
Calvinism, also called the Reformed tradition, was advanced by several theologians such as Martin Bucer, Heinrich Bullinger, Peter Martyr Vermigli, 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.
This term also currently refers to the doctrines and practices of the Reformed churches 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 five points of Calvinism, though these points identify the Calvinist view on soteriology 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 predestination and total depravity.
The biggest Reformed association is the World Communion of Reformed Churches with more than 80 million members in 211 member denominations around the world. There are more conservative Reformed federations like the World Reformed Fellowship and the International Conference of Reformed Churches, as well as independent churches.
Hussites.
Hussitism follows the teachings of Czech reformer Jan Hus, who became the best-known representative of the Bohemian Reformation and one of the forerunners of the Protestant Reformation. An early hymnal was the hand-written "Jistebnice hymn book". This predominantly religious movement was propelled by social issues and strengthened Czech national awareness. Among present-day Christians, Hussite traditions are represented in the Moravian Church, Unity of the Brethren and the Czechoslovak Hussite Church.
Lutheranism.
Lutheranism identifies with the theology of Martin Luther, a German monk and priest, ecclesiastical reformer, and theologian.
Lutheranism advocates a doctrine of justification "by grace alone through faith alone on the basis of Scripture alone", the doctrine that scripture is the final authority on all matters of faith, rejecting the assertion made by Catholic leaders at the Council of Trent that authority comes from both Scriptures and Tradition. In addition, Lutherans accept the teachings of the first four ecumenical councils of the undivided Christian Church.
Unlike the Reformed tradition, Lutherans retain many of the liturgical practices and sacramental teachings of the pre-Reformation Church with an emphasis on the Eucharist, or Lord's Supper. Lutheran theology differs from Reformed theology in Christology, the purpose of God's Law, divine grace, the concept of perseverance of the saints, and predestination.
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 Pentecostal denominations and Anglicanism. The Lutheran World Federation, 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 Global Confessional and Missional Lutheran Forum, International Lutheran Council and the Confessional Evangelical Lutheran Conference, as well as Lutheran denominations that are not necessarily a member of an international organization.
Methodism.
Methodism identifies principally with the theology of John Wesley—an Anglican priest and evangelist. This evangelical movement originated as a revival within the 18th-century Church of England and became a separate Church following Wesley's death. Because of vigorous missionary activity, the movement spread throughout the British Empire, the United States, and beyond, today claiming approximately 80 million adherents worldwide. Originally it appealed especially to laborers and slaves.
Soteriologically, most Methodists are Arminian, 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 monergism). Methodism is traditionally low church 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, Charles, was instrumental in writing much of the hymnody of the Methodist Church, and many other eminent hymn writers come from the Methodist tradition.
The Holiness movement refers to a set of practices surrounding the doctrine of Christian perfection that emerged within 19th-century Methodism, along with a number of evangelical denominations and parachurch organizations (such as camp meetings). There are an estimated 12 million adherents in denominations aligned with the Wesleyan-holiness movement. The Free Methodist Church, the Salvation Army and the Wesleyan Methodist Church are notable examples, while other adherents of the Holiness Movement remained within mainline Methodism, e.g. the United Methodist Church.
Pentecostalism.
Pentecostalism is a movement that places special emphasis on a direct personal experience of God through the baptism with the Holy Spirit. The term "Pentecostal" is derived from Pentecost, the Greek name for the Jewish Feast of Weeks. For Christians, this event commemorates the descent of the Holy Spirit upon the followers of Jesus Christ, as described in the second chapter of the Book of Acts.
This branch of Protestantism is distinguished by belief in the baptism with the Holy Spirit as an experience separate from conversion that enables a Christian to live a life empowered by and filled with the Holy Spirit. This empowerment includes the use of spiritual gifts such as speaking in tongues and divine healing—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 Apostolic Age of the early church. For this reason, some Pentecostals also use the term "Apostolic" or "Full Gospel" 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 global South. 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 Catholic churches through the Charismatic Movement. Together, Pentecostal and Charismatic Christianity numbers over 500 million adherents.
Plymouth Brethren.
The Plymouth Brethren are a conservative, low church, evangelical denomination, whose history can be traced to Dublin, Ireland, in the late 1820s, originating from Anglicanism. 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".
Quakerism.
Quakers, 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 priesthood of all believers. Many Friends view themselves as members of a Christian denomination. They include those with evangelical, holiness, liberal, and traditional conservative Quaker understandings of Christianity. Unlike many other groups that emerged within Christianity, the Religious Society of Friends has actively tried to avoid creeds and hierarchical structures.
Other Protestants.
There 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 "born-again Christians". They typically distance themselves from the confessionalism or creedalism of other Christian communities by calling themselves "non-denominational" or "evangelical". Often founded by individual pastors, they have little affiliation with historic denominations.<ref name="Pew Forum on Religion & Public Life / U.S. Religious Landscape Survey"></ref>
Although Unitarianism developed from the Protestant Reformation, it is excluded from Protestantism due to its Nontrinitarian theological nature. Unitarianism has been popular in the region of Transylvania within today's Romania, England, and the United States. It originated almost simultaneously in Transylvania and the Polish–Lithuanian Commonwealth.
Spiritual Christianity is the group of Russian movements (Doukhobors and others), so-called folk Protestants. Their origins are varied: some were influenced by western Protestants, others from disgust of the behavior of official Orthodox priests.
Messianic Judaism is a movement of the Jews and non-Jews, which arose in the 1960s within Evangelical Protestantism and absorbed elements of the messianic traditions in Judaism.
Interdenominational movements.
There are also Christian movements which cross denominational lines and even branches, and cannot be classified on the same level previously mentioned forms. Evangelicalism 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 Charismatic Movement, which aims to incorporate beliefs and practices similar to Pentecostals into the various branches of Christianity. Neo-charismatic churches are sometimes regarded as a subgroup of the Charismatic Movement. Both are put under a common label of Charismatic Christianity (so-called "Renewalists"), along with Pentecostals. Nondenominational churches and various house churches often adopt, or are akin to one of these movements.
Megachurches 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.
Evangelicalism.
Evangelicalism, or evangelical Protestantism, is a worldwide, transdenominational movement which maintains that the essence of the gospel consists in the doctrine of salvation by grace through faith in Jesus Christ's atonement.
Evangelicals are Christians who believe in the centrality of the conversion or "born again" experience 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 Methodism and the Great Awakenings in Britain and North America. The origins of Evangelicalism are usually traced back to the English Methodist movement, Nicolaus Zinzendorf, the Moravian Church, Lutheran pietism, Presbyterianism and Puritanism. Among leaders and major figures of the Evangelical Protestant movement were John Wesley, George Whitefield, Jonathan Edwards, Billy Graham, Harold John Ockenga, John Stott and Martyn Lloyd-Jones.
There are an estimated 285,480,000 Evangelicals, corresponding to 13% of the Christian population and 4% of the total world population. 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 developing world.
Charismatic movement.
The Charismatic movement is the international trend of historically mainstream congregations adopting beliefs and practices similar to Pentecostals. Fundamental to the movement is the use of spiritual gifts. Among Protestants, the movement began around 1960.
In the United States, Episcopalian Dennis Bennett is sometimes cited as one of the charismatic movement's seminal influence. In the United Kingdom, Colin Urquhart, Michael Harper, David Watson and others were in the vanguard of similar developments. The Massey 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 Bill Subritzky.
Larry Christenson, a Lutheran theologian based in San Pedro, California, 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 Minneapolis. 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. Richard A. Jensen'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 Calvinist or Reformed theology there are differing views regarding present-day continuation or cessation 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 Word of Faith, Toronto Blessing, Brownsville Revival and Lakeland Revival. Prominent Reformed charismatic denominations are the Sovereign Grace Churches and the Every Nation Churches in the US, in Great Britain there is the Newfrontiers churches and movement, which leading figure is Terry Virgo.
A minority of Seventh-day Adventists today are charismatic. They are strongly associated with those holding more "progressive" Adventist beliefs. In the early decades of the church charismatic or ecstatic phenomena were commonplace.
Neo-charismatic churches.
Neo-charismatic churches are a category of churches in the Christian Renewal movement. Neo-charismatics include the Third Wave, but are broader. Now more numerous than Pentecostals (first wave) and charismatics (second wave) combined, owing to the remarkable growth of postdenominational and independent charismatic groups.
Neo-charismatics believe in and stress the post-Biblical availability of gifts of the Holy Spirit, including glossolalia, healing, and prophecy. They practice laying on of hands and seek the "infilling" of the Holy Spirit. However, a specific experience of baptism with the Holy Spirit 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.
Protestant offshoots.
Arminianism.
Arminianism is based on theological ideas of the Dutch Reformed theologian Jacobus Arminius (1560–1609) and his historic supporters known as Remonstrants. His teachings held to the five solae of the Reformation, but they were distinct from particular teachings of Martin Luther, Huldrych Zwingli, John Calvin, and other Protestant Reformers. Jacobus Arminius was a student of Theodore Beza at the Theological University of Geneva. Arminianism is known to some as a soteriological diversification of Calvinism. 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 States General of the Netherlands. Many Christian denominations have been influenced by Arminian views on the will of man being freed by grace prior to regeneration, notably the Baptists in the 16th century, the Methodists in the 18th century and the Seventh-day Adventist Church 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 Hugo Grotius, John Wesley, and others as well. Classical Arminianism and Wesleyan Arminianism 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 history of Christian theology. However, because of their differences over the doctrines of divine predestination 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.
Pietism.
Pietism was an influential movement within Lutheranism that combined the 17th-century Lutheran principles with the Reformed emphasis on individual piety and living a vigorous Christian 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 Anglican priest John Wesley to begin the Methodist movement and Alexander Mack to begin the Brethren movement under an influence of Anabaptists.
Though Pietism shares an emphasis on personal behavior with the Puritan 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 nonconformists.
The Puritans were a group of English Protestants in the 16th and 17th centuries, which sought to purify the Church of England 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 clergy exiled under Mary I shortly after the accession of Elizabeth I of England in 1558, as an activist movement within the Church of England.
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 University of Cambridge. 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 episcopal system, particularly after the 1619 conclusions of the Synod of Dort they were resisted by the English bishops. They largely adopted Sabbatarianism in the 17th century, and were influenced by millennialism.
They formed, and identified with various religious groups advocating greater purity of worship and doctrine, as well as personal and group piety. Puritans adopted a Reformed theology, 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 gathered churches. These separatist and independent strands of Puritanism became prominent in the 1640s. Although the English Civil War (which expanded into the Wars of the Three Kingdoms) began over a contest for political power between the King of England and the House of Commons, it divided the country along religious lines as episcopalians within the Church of England sided with the Crown and Presbyterians and Independents supported "Parliament" (after the defeat of the Royalists, the House of Lords as well as the Monarch were removed from the political structure of the state to create the Commonwealth). The supporters of a Presbyterian polity in the Westminster Assembly were unable to forge a new English national church, and the Parliamentary New Model Army, which was made up primarily of Independents, under Oliver Cromwell first purged Parliament, then abolished it and established The Protectorate.
England's trans-Atlantic colonies in the war followed varying paths depending on their internal demographics. In the older colonies, which included Virginia (1607) and its offshoot Bermuda (1612), as well as Barbados and Antigua in the West Indies (collectively the targets in 1650 of An Act for prohibiting Trade with the Barbadoes, Virginia, Bermuda and Antego), 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 government and the "army" (nine infantry companies of Militia plus coastal artillery), the Royalists forced Parliament-backing religious Independents into exile to settle the Bahamas as the Eleutheran Adventurers.
Episcopalian was re-established following the Restoration. A century later, non-conforming Protestants, along with the Protestant refugees from continental Europe, were to be among the primary instigators of the war of secession that led to the founding of the United States of America.
Neo-orthodoxy and paleo-orthodoxy.
A non-fundamentalist rejection of liberal Christianity along the lines of the Christian existentialism of Søren Kierkegaard, who attacked the Hegelian state churches of his day for "dead orthodoxy", neo-orthodoxy is associated primarily with Karl Barth, Jürgen Moltmann, and Dietrich Bonhoeffer. 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 label a heresy with the name of its founder.
Paleo-orthodoxy 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 Thomas Oden, a Methodist.
Christian fundamentalism.
In reaction to liberal Bible critique, fundamentalism arose in the 20th century, primarily in the United States, among those denominations most affected by Evangelicalism. Fundamentalist theology tends to stress Biblical inerrancy and Biblical literalism.
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 liberalism.
Modernism 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 Age of Enlightenment. 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 Fundamentalist–Modernist Controversy within the Presbyterian Church in the United States of America in the 1920s.
Protestant culture.
Although the Reformation was a religious movement, it also had a strong impact on all other aspects of life, including 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 in most Protestant churches, and some have assumed leading positions (e.g. bishops).
Protestantism has promoted economic growth and entrepreneurship, especially in the period after the Scientific and the Industrial Revolution. Scholars have identified a positive correlation between the rise of Protestantism and human capital formation, work ethic, economic development, the rise of early experimental science, and the development of the state system.
As the Reformers wanted all members of the church to be able to read the Bible, education on all levels was strongly encouraged. By the middle of the eighteenth century, the literacy rate in England was about 60 percent, in Scotland 65 percent, and in Sweden 80 percent. Colleges and universities were founded. For example, the Puritans who established Massachusetts Bay Colony in 1628 founded Harvard College only eight years later. About a dozen other colleges followed in the 18th century, including Yale (1701). Pennsylvania also became a center of learning.
Members of mainline Protestant denominations have played leadership roles in many aspects of American life, including politics, business, science, the arts, and education. They founded most of the country's leading institutes of higher education.
Thought and work ethic.
The 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 humanities and the sciences. 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 Protestant work ethic was an important force behind the unplanned and uncoordinated mass action that influenced the development of capitalism and the Industrial Revolution. This idea is also known as the "Protestant ethic thesis".
However, eminent historian Fernand Braudel (d. 1985), a leader of the important Annales School wrote, "all historians have opposed this tenuous theory [the 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 Rodney Stark 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 factor analysis of the latest wave of World Values Survey data, Arno Tausch (Corvinus University of Budapest) found that Protestantism emerges to be very close to combining religion and the traditions of liberalism. 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.
Episcopalians and Presbyterians, as well as other WASPs, tend to be considerably wealthier and better educated (having graduate and post-graduate degrees per capita) than most other religious groups in United States, and are disproportionately represented in the upper reaches of American business, law and politics, especially the Republican Party. Numbers of the most wealthy and affluent American families as the Vanderbilts, the Astors, Rockefellers, Du Ponts, Roosevelts, Forbes, Fords, Whitneys, Mellons, the Morgans and Harrimans are Mainline Protestant families.
Science.
Protestantism has had an important influence on science. According to the Merton Thesis, there was a positive correlation between the rise of English Puritanism and German Pietism on the one hand and early experimental science on the other. 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 methodology; secondly, it puts forward the argument that the popularity of science in 17th-century England and the religious demography of the Royal Society (English scientists of that time were predominantly Puritans or other Protestants) can be explained by a correlation between Protestantism and the scientific values. Merton focused on English Puritanism and German Pietism as having been responsible for the development of the scientific revolution of the 17th and 18th centuries. He explained that the connection between religious affiliation and interest in science was the result of a significant synergy between the ascetic Protestant values and those of modern science. 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 Harriet Zuckerman, a review of American Nobel Prizes awarded between 1901 and 1972, 72% of American Nobel Prize laureates identified a Protestant background. Overall, 84% of all the Nobel Prizes awarded to Americans in Chemistry, 60% in Medicine, and 59% in Physics between 1901 and 1972 were won by Protestants.
According to "100 Years of Nobel Prize (2005)", a review of Nobel Prizes awarded between 1901 and 2000, 65% of Nobel Prize Laureates, have identified Christianity in its various forms as their religious preference (423 prizes). While 32% have identified with Protestantism in its various forms (208 prizes), although Protestants are 12% to 13% of the world's population.
Government.
During the Middle Ages, the Church and the worldly authorities were closely related. Martin Luther separated the religious and the worldly realms in principle (doctrine of the two kingdoms). The believers were obliged to use reason to govern the worldly sphere in an orderly and peaceful way. Luther's doctrine of the priesthood of all believers 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 (church elders, presbyters) in his representative church government. The Huguenots added regional synods 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 Jülich-Cleves-Berg during the 17th century.
Politically, Calvin favored a mixture of aristocracy and democracy. He appreciated the advantages of democracy: "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 (separation of powers). Thus he and his followers resisted political absolutism 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 Baruch Spinoza and Pierre Bayle. Hugo Grotius 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 English Civil War, Oliver Cromwell, John Milton, John Locke, the Glorious Revolution, the English Bill of Rights, and the Act of Settlement. Later, the British took their democratic ideals to their colonies, e.g. Australia, New Zealand, and India. In North America, Plymouth Colony (Pilgrim Fathers; 1620) and Massachusetts Bay Colony (1628) practised democratic self-rule and separation of powers. These Congregationalists were convinced that the democratic form of government was the will of God. The Mayflower Compact was a social contract.
Rights and liberty.
Protestants also took the initiative in advocating for religious freedom. 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 Holy Roman Empire 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 separation of church and state. In the early seventeenth century, Baptists like John Smyth and Thomas Helwys published tracts in defense of religious freedom. Their thinking influenced John Milton and John Locke's stance on tolerance. Under the leadership of Baptist Roger Williams, Congregationalist Thomas Hooker, and Quaker William Penn, respectively, Rhode Island, Connecticut, and Pennsylvania combined democratic constitutions with freedom of religion. These colonies became safe havens for persecuted religious minorities, including Jews.
The United States Declaration of Independence, the United States Constitution, and the American Bill of Rights 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 French Revolutions was Marquis de Lafayette, an ardent supporter of the American constitutional principles. The French Declaration of the Rights of Man and of the Citizen was mainly based on Lafayette's draft of this document. The Declaration by United Nations and Universal Declaration of Human Rights 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 Age of Enlightenment thinkers. Some of the philosophers of the English, Scottish, German, and Swiss Enlightenment—Thomas Hobbes, John Locke, John Toland, David Hume, Gottfried Wilhelm Leibniz, Christian Wolff, Immanuel Kant, and Jean-Jacques Rousseau—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 consent of the governed".
Also, other human rights were advocated for by some Protestants. For example, torture was abolished in Prussia in 1740, slavery in Britain in 1834 and in the United States in 1865 (William Wilberforce, Harriet Beecher Stowe, Abraham Lincoln—against Southern Protestants). Hugo Grotius and Samuel Pufendorf were among the first thinkers who made significant contributions to international law. The Geneva Convention, an important part of humanitarian international law, was largely the work of Henry Dunant, a reformed pietist. He also founded the Red Cross.
Social teaching.
Protestants 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 woman suffrage. As an answer to the "social question" of the nineteenth century, Germany under Chancellor Otto von Bismarck introduced insurance programs that led the way to the welfare state (health insurance, accident insurance, disability insurance, old-age pensions). To Bismarck this was "practical Christianity". These programs, too, were copied by many other nations, particularly in the Western world.
The Young Men's Christian Association was founded by Congregationalist George Williams, aimed at empowering young people.
Arts.
The arts have been strongly inspired by Protestant beliefs.
Martin Luther, Paul Gerhardt, George Wither, Isaac Watts, Charles Wesley, William Cowper, and other authors and composers created well-known church hymns.
Musicians like Heinrich Schütz, Johann Sebastian Bach, George Frideric Handel, Henry Purcell, Johannes Brahms, Philipp Nicolai and Felix Mendelssohn composed great works of music.
Prominent painters with Protestant background were, for example, Albrecht Dürer, Hans Holbein the Younger, Lucas Cranach the Elder, Lucas Cranach the Younger, Rembrandt, and Vincent van Gogh.
World literature was enriched by the works of Edmund Spenser, John Milton, John Bunyan, John Donne, John Dryden, Daniel Defoe, William Wordsworth, Jonathan Swift, Johann Wolfgang Goethe, Friedrich Schiller, Samuel Taylor Coleridge, Edgar Allan Poe, Matthew Arnold, Conrad Ferdinand Meyer, Theodor Fontane, Washington Irving, Robert Browning, Emily Dickinson, Emily Brontë, Charles Dickens, Nathaniel Hawthorne, Thomas Stearns Eliot, John Galsworthy, Thomas Mann, William Faulkner, John Updike, and many others.
Catholic responses.
The 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 apostolic succession. According to Bishop Hilarion (Alfeyev) the Eastern Orthodox Church 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 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 ecclesiastical organization based on the 14th- and 15th-century Conciliar movement, rejecting the papacy and papal infallibility in favor of ecumenical councils, but rejecting the latest ecumenical council, the Council of Trent. 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 Reformed tradition, that either reject or downplay 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.
Ecumenism.
The ecumenical movement has had an influence on mainline churches, beginning at least in 1910 with the Edinburgh Missionary Conference. Its origins lay in the recognition of the need for cooperation on the mission field in Africa, Asia and Oceania. Since 1948, the World Council of Churches 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 Church of South India, the Church of North India, the US-based United Church of Christ, the United Church of Canada, the Uniting Church in Australia and the United Church of Christ in the Philippines which have rapidly declining memberships. There has been a strong engagement of Orthodox 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 baptism 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 apostolic succession 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 priesthood after a period of study.
In 1999, the representatives of Lutheran World Federation and Catholic Church signed the Joint Declaration on the Doctrine of Justification, apparently resolving the conflict over the nature of justification which was at the root of the Protestant Reformation, although Confessional Lutherans 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 demographics.

There are more than 1.18 billion Protestants worldwide, among approximately 2.6 billion Christians. In 2010, a total of more than 800 million included 300 million in Sub-Saharan Africa, 260 million in the Americas, 140 million in the Asia-Pacific region, 100 million in Europe and 2 million in Middle East-North Africa. Protestants account for nearly forty percent of Christians worldwide, and are more than one tenth of the total human population. Various estimates put the percentage of Protestants in relation to the total number of world's Christians at 33%, 36%, 36.7%, and 40%, while in relation to the world's population at 11.6% and 13%.
In European countries which were most profoundly influenced by the Reformation, Protestantism still remains the most practiced religion. These include the Nordic countries and the United Kingdom. In other historical Protestant strongholds such as Germany, the Netherlands, Switzerland, Latvia, and Estonia, it remains one of the most popular religions. Although what is now the Czech Republic was the site of one of the most significant pre-reformation movements, there is only a small Protestant population today; mainly due to historical reasons like persecution of Protestants by the Catholic Habsburgs, restrictions during the Communist rule, and also the ongoing secularization. Over the last several decades, religious practice has been declining as secularization has increased. According to a 2019 study about Religiosity in the European Union in 2019 by Eurobarometer, Protestants made up 9% of the EU population. According to Pew Research Center, Protestants constituted nearly one fifth (or 18%) of the continent's Christian population in 2010. Clarke and Beyer estimate that Protestants constituted 15% of all Europeans in 2009, while Noll claims that fewer than 12% of them lived in Europe in 2010.
Changes in worldwide Protestantism over the last century have been significant. Since 1900, Protestantism has spread rapidly in Africa, Asia, Oceania and Latin America. That caused Protestantism to be called a primarily non-Western religion. Much of the growth has occurred after World War II, when decolonization of Africa and abolition of various restrictions against Protestants in Latin American countries occurred. According to one source, Protestants constituted respectively 2.5%, 2%, 0.5% of Latin Americans, Africans and Asians. In 2000, percentage of Protestants on mentioned continents was 17%, more than 27% and 6%, respectively. According to Mark A. Noll, 79% of Anglicans lived in the United Kingdom in 1910, while most of the remainder was found in the United States and across the British Commonwealth. By 2010, 59% of Anglicans were found in Africa. In 2010, more Protestants lived in India than in the UK or Germany, while Protestants in Brazil were as numerous as those in the UK and Germany combined. Almost as many lived in each of Nigeria and China as in all of Europe. China is home to world's largest Protestant minority.
Protestantism is growing in Africa, Asia, Latin America, and Oceania, while declining in Anglo America and Europe, with some exceptions such as France, where it was driven underground from the 1685 revocation of the Edict of Nantes until shortly before the French Revolution, but its adherents are now claimed to be stable in number or even growing slightly. According to some, Russia is another country to see a Protestant revival.
In 2010, the largest Protestant denominational families were historically Pentecostal denominations (11%), Anglican (11%), Lutheran (10%), Baptist (9%), United and uniting churches (unions of different denominations) (7%), Presbyterian or Reformed (7%), Methodist (3%), Adventist (3%), Congregationalist (1%), Brethren (1%), The Salvation Army (<1%) and Moravian (<1%). Other denominations accounted for 38% of Protestants.
The United States is home to approximately 20% of the world's Protestants. According to a 2012 study, the Protestant share of U.S. population was 48%, marking the first time in which it was not the religion of the majority of the country. The decline is attributed mainly to the dropping membership of the Mainline Protestant churches, while Evangelical Protestant and Black churches are stable or continue to grow.
By 2050, Protestants are projected to form to slightly more than half of the world's total Christian population. According to other experts such as Hans J. Hillerbrand, Protestants will be as numerous as Catholics.
According to Peter L. Berger, popular Protestantism is the most dynamic religious movement in the contemporary world, alongside resurgent Islam.
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