Boston
Capital of Massachusetts, United States
Boston is the capital and most populous city in the Commonwealth of Massachusetts in the United States. The city serves as the cultural and financial center of New England, a region of the Northeastern United States. It has an area of and a population of 675,647 as of the 2020 census, making it the third-largest city in the Northeastern United States after New York City and Philadelphia. The larger Greater Boston metropolitan statistical area has a population of 4.9 million as of 2023, making it the largest metropolitan area in New England and the eleventh-largest in the country.
Boston was founded on Shawmut Peninsula in 1630 by English Puritan settlers, who named the city after the market town of Boston, Lincolnshire in England. During the American Revolution and Revolutionary War, Boston was home to several seminal events, including the Boston Massacre (1770), the Boston Tea Party (1773), Paul Revere's midnight ride (1775), the Battle of Bunker Hill (1775), and the Siege of Boston (1775–1776).
Following American independence from Great Britain, the city played an important national role as a port, manufacturing hub, and education and culture center, and the city expanded significantly beyond the original peninsula by filling in land and annexing neighboring towns. Boston's many firsts include the nation's first public park (Boston Common, 1634), the first public school (Boston Latin School, 1635), and the first subway system (Tremont Street subway, 1897).
Boston later emerged as a global leader in higher education and research and is the largest biotechnology hub in the world as of 2023. The city is a national leader in scientific research, law, medicine, engineering, and business. With nearly 5,000 startup companies, the city is considered a global pioneer in innovation, entrepreneurship, and artificial intelligence. Boston's economy is led by finance, professional and business services, information technology, and government. Boston households provide the highest average rate of philanthropy in the nation as of 2013, and the city's businesses and institutions rank among the top in the nation for environmental sustainability and new investment.
Etymology.
Isaac Johnson, in one of his last official acts as leader of the Charlestown community before his death on September 30, 1630, named the new settlement across the river "Boston" after Johnson's hometown of Boston, Lincolnshire, where he, his wife (namesake of the "Arbella"), and John Cotton (grandfather of Cotton Mather) emigrated to New England. The name of the English town derives from its patron saint, St. Botolph, in whose church Cotton served as the rector until he and Johnson emigrated to area. In early sources, Lincolnshire's Boston was known as "St. Botolph's town", which was later abbreviated as "Boston". Before this renaming, the settlement on the peninsula was known as "Shawmut" by William Blaxton and "Tremontaine" by the Puritan settlers he invited.
History.
Indigenous era.
Prior to European colonization, the region surrounding present-day Boston was inhabited by the Massachusett people who established small, seasonal communities in present-day Boston. In 1630, settlers led by John Winthrop arrived, and found Shawmut Peninsula nearly empty of Native people, since most had died of European diseases brought by earlier settlers and traders. Archaeological excavations have unearthed one of the oldest fishweirs in New England, located on Boylston Street, which Native people constructed as early as 7,000 years before European arrival in the Western Hemisphere.
European settlement.
The first European to live in what would become Boston was a University of Cambridge-educated Anglican cleric named William Blaxton, who was most directly responsible for the foundation of Boston by Puritan colonists in 1630 after Blaxton invited one of their leaders, Isaac Johnson, to cross Back Bay from the failing colony of Charlestown and share the peninsula. In September 1630, Puritans made the crossing to present-day Boston.
Puritan influence on Boston began even before the settlement was founded with the 1629 Cambridge Agreement, which was created the Massachusetts Bay Colony and was signed by the colony's first governor, John Winthrop. Puritan ethics and their focus on education also influenced the city's early history. In 1635, America's first public school, Boston Latin School, was founded in Boston.
Boston was the largest town in the Thirteen Colonies until Philadelphia outgrew it in the mid-18th century. Boston's oceanfront location made it a lively port, and the town engaged in shipping and fishing during the colonial era. Boston was a primary stop on the Caribbean trade route and imported large amounts of molasses, which led to the creation of Boston baked beans.
Boston's economy stagnated in the decades prior to the American Revolution. By the mid-18th century, and New York City and Philadelphia both surpassed Boston in wealth. During this period, Boston encountered financial difficulties even as other New England cities were growing rapidly.
Revolution and the siege of Boston.
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The weather continuing boisterous the next day and night, giving the enemy time to improve their works, to bring up their cannon, and to put themselves in such a state of defence, that I could promise myself little success in attacking them under all the disadvantages I had to encounter.
William Howe, 5th Viscount Howe
, in a letter to William Legge, 2nd Earl of Dartmouth, about the British army's decision to leave Boston, dated March 21, 1776.
Boston played a central role in the American Revolution. Many crucial events of the American Revolution and subsequent American Revolutionary War occurred in or near Boston, where the city's revolutionary spirit against Britain's colonial governance was demonstrable and ultimately inspiring to the rest of the Thirteen Colonies. When the British Parliament passed the Stamp Act in 1765, the homes of Andrew Oliver, the official tasked with enforcing the Act, and Thomas Hutchinson, then lieutenant governor of Massachusetts Bay Colony, were raved by Boston mobs. The British responded by sending two regiments to Boston in 1768 in an attempt to quell the revolt, but the increased British military presence in Boston only ended up further inflaming the Boston colonists. In 1770, in the Boston Massacre, British troops shot into a Boston crowd that was violently harassing the, forcing the British to withdraw their troops and helping fuel revolutionary sentiment in the colonies.
In May 1773, Parliament passed the Tea Act, which many colonists saw as a British attempt to compel them to accept taxes established by the Townshend Acts. This led to the Boston Tea Party, a defining event of the American Revolution in which angered Bostonians threw an entire shipment of tea sent from the East India Company into Boston Harbor, escalating the American Revolution. The British monarchy responded furiously, implementing the Intolerable Acts and demanding compensation for the tea destroyed during the Boston Tea Party. This response, in turn, angered the colonists further, leading to the Battles of Lexington and Concord on April 19, 1775, the first battles of the American Revolutionary War, which were fought around Boston in Massachusetts Bay Colony.
During the siege of Boston from April 19, 1775 to March 17, 1776, New England-based Patriot militia impeded movement by the British Army. Sir William Howe, then commander-in-chief of British forces in North America, led the British army in the siege. On June 17, the British captured Charlestown in present-day Boston during the Battle of Bunker Hill during which the British Army outnumbered Patriot militia. But the British sustained irreplaceable casualties, turning the Battle of Bunker Hill into a pyrrhic victory for the British. The Battle of Bunker Hill also demonstrated the skill and training of the Patriot militia, whose stubborn defense made it difficult for the British to capture Charlestown without suffering even further casualties.
On June 14, 1775, in an effort to unify the Revolutionary War effort, the Second Continental Congress, convening in the colonial-era capital of Philadelphia, founded the Continental Army and unanimously appointed George Washington as its commander-in-chief. Washington then immediately departed Philadelphia for Boston, where he arrived on July 2, 1775, and led the newly-formed Continental Army in the siege. Fighting was limited to small-scale raids and skirmishes, and the Continental Army faced challenges with a deficiency of munitions and supplies. Boston Neck, then narrow and only approximately 100 feet wide, impeded Washington's ability to invade Boston, which led to a prolonged stalemate between the Continental Army and British forces. A young officer, Rufus Putnam, came up with a plan to make portable fortifications out of wood, which were erected on the frozen ground under cover of darkness. Putnam supervised the effort, which successfully installed the fortifications and dozens of cannons on Dorchester Heights that Henry Knox laboriously brought through the snow from Fort Ticonderoga. The following morning, the astonished British Army awoke to see a large array of cannons bearing down on them. General Howe is believed to have said that the Americans had done more in one night than his British Army could have done in six months. The British Army responded by attempting to launch a cannon barrage for two hours, but their shots could not reach the Continental Army's cannons at such a height. The British then gave up, boarded their ships, and sailed away from Boston in what has come to be known as "Evacuation Day", which is now celebrated in Boston annually on March 17. After the British retreat, Washington was so impressed with the effort of Rufus Putnam that he appointed him as his chief engineer.
Post-revolution and the War of 1812.
After the Revolution, Boston's long seafaring tradition helped make it one of the nation's busiest ports for both domestic and international trade. Boston's harbor activity was significantly curtailed by the Embargo Act of 1807, which was adopted during the Napoleonic Wars, and the War of 1812. Foreign trade returned after these hostilities, but Boston's merchants had found alternatives for their capital investments in the meantime. Manufacturing became an important component of the city's economy, and the city's industrial manufacturing overtook international trade in economic importance by the mid-19th century. The small rivers bordering the city and connecting it to the surrounding region facilitated shipment of goods and led to a proliferation of mills and factories. Later, a dense network of railroads furthered the region's industry and commerce.
During this period, Boston also flourished culturally. It was admired for its rarefied literary life and generous artistic patronage. Members of old Boston families, later dubbed "Boston Brahmins", came to be regarded as the nation's social and cultural elites. They are often associated with the American upper class, Harvard University, and the Episcopal Church.
Boston was a prominent port of the Atlantic slave trade in the New England Colonies, but was soon overtaken by Salem, Massachusetts, and Newport, Rhode Island. Boston eventually became a center of the American abolitionist movement. The city reacted largely negatively to the Fugitive Slave Act of 1850, contributing to President Franklin Pierce's attempt to make an example of Boston after Anthony Burns's attempt to escape to freedom.
In 1822, the citizens of Boston voted to change the official name from the "Town of Boston" to the "City of Boston", and on March 19, 1822, the people of Boston accepted the charter incorporating the city. At the time Boston was chartered as a city, the population was about 46,226, while the area of the city was only .
19th century.
In the 1820s, Boston's population grew rapidly, and the city's ethnic composition changed dramatically with the first wave of European immigrants. Irish immigrants dominated the first wave of newcomers during this period, especially following the Great Famine; by 1850, about 35,000 Irish lived in Boston. In the latter half of the 19th century, the city saw increasing numbers of Irish, Germans, Lebanese, Syrians, French Canadians, and Russian and Polish Jews settling there. By the end of the 19th century, Boston's core neighborhoods had become enclaves of ethnically distinct immigrants with their residence yielding lasting cultural change. Italians became the largest inhabitants of the North End, Irish dominated South Boston and Charlestown, and Russian Jews lived in the West End. Irish and Italian immigrants brought with them Roman Catholicism. Currently, Catholics make up Boston's largest religious community, and the Irish have played a major role in Boston politics since the early 20th century; prominent figures include the Kennedys, Tip O'Neill, and John F. Fitzgerald.
Between 1631 and 1890, the city tripled its area through land reclamation by filling in marshes, mud flats, and gaps between wharves along the waterfront. Reclamation projects in the middle of the century created significant parts of the South End, the West End, the Financial District, and Chinatown.
After the Great Boston fire of 1872, workers used building rubble as landfill along the downtown waterfront. During the mid-to-late 19th century, workers filled almost of brackish Charles River marshlands west of Boston Common with gravel brought by rail from the hills of Needham Heights. The city annexed the adjacent towns of South Boston (1804), East Boston (1836), Roxbury (1868), Dorchester (including present-day Mattapan and a portion of South Boston) (1870), Brighton (including present-day Allston) (1874), West Roxbury (including present-day Jamaica Plain and Roslindale) (1874), Charlestown (1874), and Hyde Park (1912). Other proposals were unsuccessful for the annexation of Brookline, Cambridge, and Chelsea.
20th century.
Many architecturally significant buildings were built during the early years of the 20th century: Horticultural Hall, the Tennis and Racquet Club, Isabella Stewart Gardner Museum, Fenway Studios, Jordan Hall, and the Boston Opera House.  The Longfellow Bridge, built in 1906, was mentioned by Robert McCloskey in "Make Way for Ducklings", describing its "salt and pepper shakers" feature. Fenway Park, home of the Boston Red Sox, opened in 1912, with the Boston Garden opening in 1928. Logan International Airport opened on September 8, 1923.
In the wake of the Great Depression, it became clear that more robust securities laws were needed, and Boston figured prominently. Governor of Massachusetts Frank G. Allen appointed John C. Hull  the first Securities Director of Massachusetts in January 1930.On May 4, 1932, Hull introduced a bill to the committee on Banks and Banking in the Massachusetts House of Representatives for revision and simplification of the law relative to the sale of securities (Chapter 110A).
The act was approved June 6. 1932.Three Harvard professors, Felix Frankfurter, Benjamin V. Cohen and James M. Landis drafted both Securities Act of 1933 and Securities Exchange Act of 1934. The 1st Chair of the U.S. Securities and Exchange Commission, Joseph P. Kennedy Sr. was from Boston.   Kennedy Sr. had this to say before the Boston Chamber of Commerce on November 15, 1934: “The rogues who seek to live by deception-let me again repeat, the act is like all legal rules, subject to the limitations of effective legal action. Unfortunately, scoundrels will capitalize the registration requirements and may seek to sell you a security on the theory that mere filing indicates approval by the Commission. Beware of any such argument. Our short experience as to this legislation prompts me to sound a note of warning, particularly to you, my friends of the radio audience. Each and everyone of you is a prospective or actual member of a "sucker" list, and when the stranger calls you on the phone to interest you in the purchase of securities, beware.”
By the early- to mid-20th century, Boston declined economically as factories became old and obsolete and businesses moved out of the region for cheaper labor elsewhere. Boston responded by initiating various urban renewal projects, under the direction of the Boston Redevelopment Authority (BRA) established in 1957. In 1958, BRA initiated a project to improve the historic West End neighborhood. Extensive demolition was met with strong public opposition, and thousands of families were displaced.
The BRA continued implementing eminent domain projects, including the clearance of the vibrant Scollay Square area for construction of the modernist style Government Center. In 1965, the Columbia Point Health Center opened in the Dorchester neighborhood, the first Community Health Center in the United States. It mostly served the massive Columbia Point public housing complex adjoining it, which was built in 1953. The health center is still in operation and was rededicated in 1990 as the Geiger-Gibson Community Health Center. The Columbia Point complex itself was redeveloped and revitalized from 1984 to 1990 into a mixed-income residential development called Harbor Point Apartments.
By the 1970s, the city's economy had begun to recover after 30 years of economic downturn. A large number of high-rises were constructed in the Financial District and in Boston's Back Bay during this period. This boom continued into the mid-1980s and resumed after a few pauses. Hospitals such as Massachusetts General Hospital, Beth Israel Deaconess Medical Center, and Brigham and Women's Hospital lead the nation in medical innovation and patient care. Schools such as the Boston Architectural College, Boston College, Boston University, Harvard Medical School, Tufts University School of Medicine, Northeastern University, Massachusetts College of Art and Design, Wentworth Institute of Technology, Berklee College of Music, Boston Conservatory, and others attract students to the area. Nevertheless, the city experienced conflict starting in 1974 over desegregation busing, which resulted in unrest and violence around public schools throughout the mid-1970s. Boston has also experienced gentrification in the latter half of the 20th century, with housing prices increasing sharply since the 1990s when the city's rent control regime was struck down by statewide ballot proposition.
21st century.
Boston is an intellectual, technological, and political center. However, it has lost some important regional institutions, including the loss to mergers and acquisitions of local financial institutions such as FleetBoston Financial, which was acquired by Charlotte-based Bank of America in 2004. Boston-based department stores Jordan Marsh and Filene's have both merged into the New York City–based Macy's.
The 1993 acquisition of "The Boston Globe" by "The New York Times" was reversed in 2013 when it was resold to Boston businessman John W. Henry. In 2016, it was announced General Electric would be moving its corporate headquarters from Connecticut to the Seaport District in Boston, joining many other companies in this rapidly developing neighborhood. The city also saw the completion of the Central Artery/Tunnel Project, known as the Big Dig, in 2007 after many delays and cost overruns.
On April 15, 2013, two Chechen Islamist brothers detonated a pair of bombs near the finish line of the Boston Marathon, killing three people and injuring roughly 264. The subsequent search for the bombers led to a lock-down of Boston and surrounding municipalities. The region showed solidarity during this time as symbolized by the slogan "Boston Strong".
In 2016, Boston briefly shouldered a bid as the U.S. applicant for the 2024 Summer Olympics. The bid was supported by the mayor and a coalition of business leaders and local philanthropists, but was eventually dropped due to public opposition. The USOC then selected Los Angeles to be the American candidate with Los Angeles ultimately securing the right to host the 2028 Summer Olympics. Nevertheless, Boston is one of eleven U.S. cities which will host matches during the 2026 FIFA World Cup, with games taking place at Gillette Stadium.
Geography.
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The geographical center of Boston is in Roxbury. Due north of the center we find the South End. This is not to be confused with South Boston which lies directly east from the South End. North of South Boston is East Boston and southwest of East Boston is the North End
Unknown, A local colloquialism
Boston has an area of . Of this area, , or 54%, of it is land and , or 46%, of it is water. The city's elevation, as measured at Logan International Airport, is above sea level. The highest point in Boston is Bellevue Hill at above sea level, and the lowest point is at sea level. The city is adjacent to Boston Harbor, an arm of Massachusetts Bay, and by extension, the Atlantic Ocean.
Boston is surrounded by the Greater Boston metropolitan region. It is bordered to the east by the town of Winthrop and the Boston Harbor Islands, to the northeast by the cities of Revere, Chelsea and Everett, to the north by the cities of Somerville and Cambridge, to the northwest by Watertown, to the west by the city of Newton and town of Brookline, to the southwest by the town of Dedham and small portions of Needham and Canton, and to the southeast by the town of Milton, and the city of Quincy.
The Charles River separates Boston's Allston-Brighton, Fenway-Kenmore and Back Bay neighborhoods from Watertown and Cambridge, and most of Boston from its own Charlestown neighborhood. The Neponset River forms the boundary between Boston's southern neighborhoods and Quincy and Milton. The Mystic River separates Charlestown from Chelsea and Everett, and Chelsea Creek and Boston Harbor separate East Boston from Downtown, the North End, and the Seaport.
Neighborhoods.
Boston is sometimes called a "city of neighborhoods" because of the profusion of diverse subsections. The city government's Office of Neighborhood Services has officially designated 23 neighborhoods:
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More than two-thirds of inner Boston's modern land area did not exist when the city was founded. Instead, it was created via the gradual filling in of the surrounding tidal areas over the centuries. This was accomplished using earth from the leveling or lowering of Boston's three original hills (the "Trimountain", after which Tremont Street is named), as well as with gravel brought by train from Needham to fill the Back Bay.
Christian Science Center, Copley Square, Newbury Street, and New England's two tallest buildings: the John Hancock Tower and the Prudential Center. Near the John Hancock Tower is the old John Hancock Building with its prominent illuminated beacon, the color of which forecasts the weather.
Downtown and its immediate surroundings (including the Financial District, Government Center, and South Boston) consist largely of low-rise masonry buildings – often federal style and Greek revival – interspersed with modern high-rises. Back Bay includes many prominent landmarks, such as the Boston Public Library, Trinity Church, single-family homes and wooden/brick multi-family row houses. The South End Historic District is the largest surviving contiguous Victorian-era neighborhood in the US.
The geography of downtown and South Boston was particularly affected by the Central Artery/Tunnel Project (which ran from 1991 to 2007, and was known unofficially as the "Big Dig"). That project removed the elevated Central Artery and incorporated new green spaces and open areas.
Environment.
Boston is located within the Boston Basin ecoregion, which is characterized by low and rolling hills with a number of ponds, lakes, and reservoirs. Forests are mainly transition hardwoods such as oak-hickory mixed with white pine. As a coastal city built largely on fill, sea-level rise is of major concern to the city government. A climate action plan from 2019 anticipates to more than of sea-level rise in Boston by the end of the 21st century. Many older buildings in certain areas of Boston are supported by wooden piles driven into the area's fill; these piles remain sound if submerged in water, but are subject to dry rot if exposed to air for long periods. Groundwater levels have been dropping in many areas of the city, due in part to an increase in the amount of rainwater discharged directly into sewers rather than absorbed by the ground. The Boston Groundwater Trust coordinates monitoring groundwater levels throughout the city via a network of public and private monitoring wells.
The city developed a climate action plan covering carbon reduction in buildings, transportation, and energy use. The first such plan was commissioned in 2007, with updates released in 2011, 2014, and 2019. This plan includes the Building Energy Reporting and Disclosure Ordinance, which requires the city's larger buildings to disclose their yearly energy and water use statistics and to partake in an energy assessment every five years. A separate initiative, Resilient Boston Harbor, lays out neighborhood-specific recommendations for coastal resilience. In 2013, Mayor Thomas Menino introduced the Renew Boston Whole Building Incentive which reduces the cost of living in buildings that are deemed energy efficient.
Climate.
Under the Köppen climate classification, Boston has either a hot-summer humid continental climate (Köppen "Dfa") under the isotherm or a humid subtropical climate (Köppen "Cfa") under the isotherm. Summers are warm to hot and humid, while winters are cold and stormy, with occasional periods of heavy snow. Spring and fall are usually cool and mild, with varying conditions dependent on wind direction and the position of the jet stream. Prevailing wind patterns that blow offshore minimize the influence of the Atlantic Ocean. However, in winter, areas near the immediate coast often see more rain than snow, as warm air is sometimes drawn off the Atlantic. The city lies at the border between USDA plant hardiness zones 6b (away from the coastline) and 7a (close to the coastline).
The hottest month is July, with a mean temperature of . The coldest month is January, with a mean temperature of . Periods exceeding in summer and below freezing in winter are not uncommon but tend to be fairly short, with about 13 and 25 days per year seeing each, respectively.
Sub- readings usually occur every 3 to 5 years. The most recent sub- reading occurred on February 4, 2023, when the temperature dipped down to ; this was the lowest temperature reading in the city since 1957. In addition, several decades may pass between readings; the last such reading occurred on July 24, 2022. The city's average window for freezing temperatures is November 9 through April 5. Official temperature records have ranged from on February 9, 1934, up to on July 4, 1911. The record cold daily maximum is on December 30, 1917, while the record warm daily minimum is on both August 2, 1975 and July 21, 2019.
Boston averages of precipitation a year, with of snowfall per season. Most snowfall occurs from mid-November through early April, and snow is rare in May and October. There is also high year-to-year variability in snowfall; for instance, the winter of 2011–12 saw only of accumulating snow, but the previous winter, the corresponding figure was . The city's coastal location on the North Atlantic makes the city very prone to nor'easters, which can produce large amounts of snow and rain.
Fog is fairly common, particularly in spring and early summer. Due to its coastal location, the city often receives sea breezes, especially in the late spring, when water temperatures are still quite cold and temperatures at the coast can be more than colder than a few miles inland, sometimes dropping by that amount near midday. Thunderstorms typically occur from May to September; occasionally, they can become severe, with large hail, damaging winds, and heavy downpours. Although downtown Boston has never been struck by a violent tornado, the city itself has experienced many tornado warnings. Damaging storms are more common to areas north, west, and northwest of the city.
Demographics.
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In the 2020 census, Boston was estimated to have 691,531 residents living in 266,724 households—a 12% population increase over 2010. The city is the third-most densely populated large U.S. city of over half a million residents, and the most densely populated state capital. Some 1.2 million persons may be within Boston's boundaries during work hours, and as many as 2 million during special events. This fluctuation of people is caused by hundreds of thousands of suburban residents who travel to the city for work, education, health care, and special events.
In the city, 21.9% of the population was aged 19 and under, 14.3% was from 20 to 24, 33.2% from 25 to 44, 20.4% from 45 to 64, and 10.1% was 65 years of age or older. The median age was 30.8 years. For every 100 females, there were 92.0 males. For every 100 females age 18 and over, there were 89.9 males. There were 252,699 households, of which 20.4% had children under the age of 18 living in them, 25.5% were married couples living together, 16.3% had a female householder with no husband present, and 54.0% were non-families. 37.1% of all households were made up of individuals, and 9.0% had someone living alone who was 65 years of age or older. The average household size was 2.26 and the average family size was 3.08.
The median household income in Boston was $51,739, while the median income for a family was $61,035. Full-time year-round male workers had a median income of $52,544 versus $46,540 for full-time year-round female workers. The per capita income for the city was $33,158. 21.4% of the population and 16.0% of families were below the poverty line. Of the total population, 28.8% of those under the age of 18 and 20.4% of those 65 and older were living below the poverty line. Boston has a significant racial wealth gap with White Bostonians having a median net worth of $247,500 compared to an $8 median net worth for non-immigrant Black residents and $0 for Dominican immigrant residents.
From the 1950s through the end of the 20th century, the proportion of non-Hispanic Whites in the city declined. In 2000, non-Hispanic Whites made up 49.5% of the city's population, making the city majority minority for the first time. However, in the 21st century, the city has experienced significant gentrification, during which affluent Whites have moved into formerly non-White areas. In 2006, the U.S. Census Bureau estimated non-Hispanic Whites again formed a slight majority but as of 2010[ [update]], in part due to the housing crash, as well as increased efforts to make more affordable housing more available, the non-White population has rebounded. This may also have to do with increased Latin American and Asian populations and more clarity surrounding U.S. Census statistics, which indicate a non-Hispanic White population of 47% (some reports give slightly lower figures).
Ethnicity.
African-Americans comprise 22% of the city's population. People of Irish descent form the second-largest single ethnic group in the city, making up 15.8% of the population, followed by Italians, accounting for 8.3% of the population. People of West Indian and Caribbean ancestry are another sizable group, collectively at over 15%.
In Greater Boston, these numbers grew significantly, with 150,000 Dominicans according to 2018 estimates, 134,000 Puerto Ricans, 57,500 Salvadorans, 39,000 Guatemalans, 36,000 Mexicans, and over 35,000 Colombians. East Boston has a diverse Hispanic/Latino population of Salvadorans, Colombians, Guatemalans, Mexicans, Dominicans and Puerto Ricans. Hispanic populations in southwest Boston neighborhoods are mainly made up of Dominicans and Puerto Ricans, usually sharing neighborhoods in this section with African Americans and Blacks with origins from the Caribbean and Africa especially Cape Verdeans and Haitians. Neighborhoods such as Jamaica Plain and Roslindale have experienced a growing number of Dominican Americans.
There is a large and historical Armenian community in Boston, and the city is home to the Armenian Heritage Park. Additionally, over 27,000 Chinese Americans made their home in Boston city proper in 2013. Overall, according to the 2012–2016 American Community Survey 5-Year Estimates, the largest ancestry groups in Boston are:
Income.
Data is from the American Community Survey's five-year estimates (2008–2012).
Religion.
According to a 2014 study by the Pew Research Center, 57% of the population of the city identified themselves as Christians, with 25% attending a variety of Protestant churches and 29% professing Roman Catholic beliefs; 33% claim no religious affiliation, while the remaining 10% are composed of adherents of Judaism, Buddhism, Islam, Hinduism, and other faiths.
As of 2010[ [update]], the Catholic Church had the highest number of adherents as a single denomination in the Greater Boston area, with more than two million members and 339 churches, followed by the Episcopal Church with 58,000 adherents in 160 churches. The United Church of Christ had 55,000 members and 213 churches.
The Boston metro area contained a Jewish population of approximately 248,000 as of 2015. More than half the Jewish households in the Greater Boston area reside in the city itself, Brookline, Newton, Cambridge, Somerville, or adjacent towns. A small minority practices Confucianism, and some practice Boston Confucianism, an American evolution of Confucianism adapted for Boston intellectuals.
Economy.
A global city, Boston is ranked among the top 30 most economically powerful cities in the world. Encompassing $610 billion, the Greater Boston metropolitan area has the eighth-largest economy in the country and 16th-largest in the world.
Boston's colleges and universities exert a significant impact on the regional economy. Boston attracts more than 350,000 college students from around the world, who contribute more than US$4.8 billion annually to the city's economy. The area's schools are major employers and attract industries to the city and surrounding region. The city is home to a number of technology companies and is a hub for biotechnology, with the Milken Institute rating Boston as the top life sciences cluster in the country. Boston receives the highest absolute amount of annual funding from the National Institutes of Health of all cities in the United States.
The city is considered highly innovative for a variety of reasons, including the presence of academia, access to venture capital, and the presence of many high-tech companies. The Route 128 corridor and Greater Boston continue to be a major center for venture capital investment, and high technology remains an important sector.
Tourism also composes a large part of Boston's economy, with 21.2 million domestic and international visitors spending $8.3 billion in 2011. Excluding visitors from Canada and Mexico, over 1.4 million international tourists visited Boston in 2014, with those from China and the United Kingdom leading the list. Boston's status as a state capital as well as the regional home of federal agencies has rendered law and government to be another major component of the city's economy. The city is a major seaport along the East Coast of the United States and the oldest continuously operated industrial and fishing port in the Western Hemisphere.
In the 2018 Global Financial Centres Index, Boston was ranked as having the 13th-most competitive financial services center in the world and the second-most competitive in the United States. Boston-based Fidelity Investments helped popularize the mutual fund in the 1980s and has made Boston one of the top financial centers in the United States and a center for venture capital firms. The city is home to the headquarters of Santander Bank and State Street Corporation, the latter specializing in asset management and custody services. Boston is a printing and publishing center—Houghton Mifflin Harcourt is headquartered within the city, along with Bedford-St. Martin's Press and Beacon Press. Pearson PLC publishing units also employ several hundred people in Boston. The city is home to two convention centers—the Hynes Convention Center in the Back Bay and the Boston Convention and Exhibition Center on the South Boston waterfront. Boston is home to the headquarters of several major athletic and footwear companies including Converse, New Balance, and Reebok. Rockport, Puma and Wolverine World Wide, Inc. headquarters or regional offices are just outside the city.
Education.
Primary and secondary.
Boston Public Schools enroll 57,000 students attending 145 schools, including Boston Latin Academy, John D. O'Bryant School of Math & Science, and the Boston Latin School. The Boston Latin School was established in 1635 and is the oldest public high school in the US. Boston also operates the United States' second-oldest public high school and its oldest public elementary school. The system's students are 40% Hispanic or Latino, 35% Black or African American, 13% White, and 9% Asian. There are private, parochial, and charter schools as well, and approximately 3,300 minority students attend participating suburban schools through the Metropolitan Educational Opportunity Council. In September 2019, the city formally inaugurated Boston Saves, a program that provides every child enrolled in the city's kindergarten system a savings account containing $50 to be used toward college or career training.
Colleges and universities.
Several of the highest-ranked universities in the world are near Boston. Three universities with a major presence in the city, Harvard, MIT, and Tufts, are just outside of Boston in the cities of Cambridge and Somerville, known as the "Brainpower Triangle". Harvard is the nation's oldest institute of higher education and is centered across the Charles River in Cambridge, though the majority of its land holdings and a substantial amount of its educational activities are in Boston. Its business school and athletics facilities are in Boston's Allston neighborhood, and its medical, dental, and public health schools are located in the Longwood area. The Massachusetts Institute of Technology (MIT) originated in Boston and was long known as "Boston Tech"; it moved across the river to Cambridge in 1916. Tufts University's main campus is north of the city in Somerville and Medford, though its medical and dental schools are located in Boston's Chinatown at Tufts Medical Center.
Greater Boston has more than 50 colleges and universities, with 250,000 students enrolled in Boston and Cambridge alone. The city's largest private universities include Boston University (also the city's fourth-largest employer), with its main campus along Commonwealth Avenue and a medical campus in the South End, Northeastern University in the Fenway area, Suffolk University near Beacon Hill, which includes law school and business school, and Boston College, which straddles the Boston (Brighton)–Newton border. Boston's only public university is the University of Massachusetts Boston on Columbia Point in Dorchester. Roxbury Community College and Bunker Hill Community College are the city's two public community colleges. Altogether, Boston's colleges and universities employ more than 42,600 people, accounting for nearly seven percent of the city's workforce.
Five members of the Association of American Universities are in Greater Boston (more than any other metropolitan area): Harvard University, the Massachusetts Institute of Technology, Tufts University, Boston University, and Brandeis University. Furthermore, Greater Boston contains seven as per the Carnegie Classification. This includes, in addition to the aforementioned five, Boston College, and Northeastern University. This is, by a large margin, the highest concentration of such institutions in a single metropolitan area. Hospitals, universities, and research institutions in Greater Boston received more than $1.77 billion in National Institutes of Health grants in 2013, more money than any other American metropolitan area. This high density of research institutes also contributes to Boston's high density of early career researchers, which, due to high housing costs in the region, have been shown to face housing stress.
Smaller private colleges include Babson College, Bentley University, Boston Architectural College, Emmanuel College, Fisher College, MGH Institute of Health Professions, Massachusetts College of Pharmacy and Health Sciences, Simmons University, Wellesley College, Wentworth Institute of Technology, New England School of Law (originally established as America's first all female law school), and Emerson College. The region is also home to several conservatories and art schools, including the New England Conservatory (the oldest independent conservatory in the United States), the Boston Conservatory, and Berklee College of Music, which has made Boston an important city for jazz music. Many trade schools also exist in the city such as the Boston Career Institute, the North Bennet Street School, and Greater Boston Joint Apprentice Training Center.
Government.
Boston has a strong mayor–council government system in which the mayor (elected every fourth year) has extensive executive power. Michelle Wu became mayor in November 2021, succeeding Kim Janey who became the Acting Mayor in March 2021 following Marty Walsh's confirmation to the position of Secretary of Labor in the Biden/Harris Administration. Walsh's predecessor Thomas Menino's twenty-year tenure was the longest in the city's history. The Boston City Council is elected every two years; there are nine district seats, and four citywide "at-large" seats. The School Committee, which oversees the Boston Public Schools, is appointed by the mayor. The city uses an algorithm called CityScore to measure the effectiveness of various city services. This score is available on a public online dashboard and allows city managers in police, fire, schools, emergency management services, and 3-1-1 to take action and make adjustments in areas of concern.
In addition to city government, numerous commissions and state authorities, including the Massachusetts Department of Conservation and Recreation, the Boston Public Health Commission, the Massachusetts Water Resources Authority (MWRA), and the Massachusetts Port Authority (Massport), play a role in the life of Bostonians. As the capital of Massachusetts, Boston plays a major role in state politics.
The city has several federal facilities, including the John F. Kennedy Federal Office Building, the Thomas P. O'Neill Jr. Federal Building, the John W. McCormack Post Office and Courthouse, and the Federal Reserve Bank of Boston. The United States Court of Appeals for the First Circuit and the United States District Court for the District of Massachusetts are housed in The John Joseph Moakley United States Courthouse.
Federally, Boston is split between two congressional districts. Three-fourths of the city is in the 7th district and is represented by Ayanna Pressley while the remaining southern fourth is in the 8th district and is represented by Stephen Lynch, both of whom are Democrats; a Republican has not represented a significant portion of Boston in over a century. The state's senior member of the United States Senate is Democrat Elizabeth Warren, first elected in 2012. The state's junior member of the United States Senate is Democrat Ed Markey, who was elected in 2013 to succeed John Kerry after Kerry's appointment and confirmation as the United States Secretary of State.
Public safety.
Boston included $414 million in spending on the Boston Police Department in the fiscal 2021 budget. This is the second largest allocation of funding by the city after the allocation to Boston Public Schools.
Like many major American cities, Boston has experienced a great reduction in violent crime since the early 1990s. Boston's low crime rate since the 1990s has been credited to the Boston Police Department's collaboration with neighborhood groups and church parishes to prevent youths from joining gangs, as well as involvement from the United States Attorney and District Attorney's offices. This helped lead in part to what has been touted as the "Boston Miracle". Murders in the city dropped from 152 in 1990 (for a murder rate of 26.5 per 100,000 people) to just 31—not one of them a juvenile—in 1999 (for a murder rate of 5.26 per 100,000).
According to the Uniform Crime Reporting (UCR) program in 2022, Boston had 3,955 reported violent crimes (which include homicide, rape, robbery, and aggravated assault) and 11,514 reported property crimes (which include arson, burglary, larceny-theft, and motor vehicle theft). With a violent crime rate of 608.7 per 100,000 people, the city's violent crime rate is higher than Massachusetts' rate of 322 per 100,000 people and the national rate of 380.7 per 100,000 people. While Boston's property crime rate, at 1772.0 per 100,000 people, is higher than Massachusetts' property crime rate of 1070.1 per 100,000 people, it is lower than the national property crime rate of 1954.4 per 100,000 people.
Arts and culture.
Boston shares many cultural roots with greater New England, including a dialect of the non-rhotic Eastern New England accent known as the Boston accent and a regional cuisine with a large emphasis on seafood, salt, and dairy products. Boston also has its own collection of neologisms known as "Boston slang" and sardonic humor.
In the early 1800s, William Tudor wrote that Boston was "'perhaps the most perfect and certainly the best-regulated democracy that ever existed. There is something so impossible in the immortal fame of Athens, that the very name makes everything modern shrink from comparison; but since the days of that glorious city I know of none that has approached so near in some points, distant as it may still be from that illustrious model.' From this, Boston has been called the "Athens of America" (also a nickname of Philadelphia) for its literary culture, earning a reputation as "the intellectual capital of the United States".
In the 19th century, Ralph Waldo Emerson, Henry David Thoreau, Nathaniel Hawthorne, Margaret Fuller, James Russell Lowell, and Henry Wadsworth Longfellow wrote in Boston. Some consider the Old Corner Bookstore to be the "cradle of American literature", the place where these writers met and where "The Atlantic Monthly" was first published. In 1852, the Boston Public Library was founded as the first free library in the United States. Boston's literary culture continues today thanks to the city's many universities and the Boston Book Festival.
Music is afforded a high degree of civic support in Boston. The Boston Symphony Orchestra is one of the "Big Five", a group of the greatest American orchestras, and the classical music magazine "Gramophone" called it one of the "world's best" orchestras. Symphony Hall (west of Back Bay) is home to the Boston Symphony Orchestra and the related Boston Youth Symphony Orchestra, which is the largest youth orchestra in the nation, and to the Boston Pops Orchestra. Other concerts are held at the New England Conservatory's Jordan Hall. The Boston Ballet performs at the Boston Opera House. Other performing-arts organizations in the city include the Boston Lyric Opera Company, Opera Boston, Boston Baroque (the first permanent Baroque orchestra in the US), and the Handel and Haydn Society (one of the oldest choral companies in the United States). The city is a center for contemporary classical music with a number of performing groups, several of which are associated with the city's conservatories and universities. These include the Boston Modern Orchestra Project and Boston Musica Viva. Several theaters are in or near the Theater District south of Boston Common, including the Cutler Majestic Theatre, Citi Performing Arts Center, the Colonial Theater, and the Orpheum Theatre.
There are several major annual events, such as First Night which occurs on New Year's Eve, the Boston Early Music Festival, the annual Boston Arts Festival at Christopher Columbus Waterfront Park, the annual Boston gay pride parade and festival held in June, and Italian summer feasts in the North End honoring Catholic saints. The city is the site of several events during the Fourth of July period. They include the week-long Harborfest festivities and a Boston Pops concert accompanied by fireworks on the banks of the Charles River.
Several historic sites relating to the American Revolution period are preserved as part of the Boston National Historical Park because of the city's prominent role. Many are found along the Freedom Trail, which is marked by a red line of bricks embedded in the ground.
The city is home to several art museums and galleries, including the Museum of Fine Arts and Isabella Stewart Gardner Museum. The Institute of Contemporary Art is housed in a contemporary building designed by Diller Scofidio + Renfro in the Seaport District. Boston's South End Art and Design District (SoWa) and Newbury St. are both art gallery destinations. Columbia Point is the location of the University of Massachusetts Boston, the Edward M. Kennedy Institute for the United States Senate, the John F. Kennedy Presidential Library and Museum, and the Massachusetts Archives and Commonwealth Museum. The Boston Athenæum (one of the oldest independent libraries in the United States), Boston Children's Museum, Bull & Finch Pub (whose building is known from the television show "Cheers"), Museum of Science, and the New England Aquarium are within the city.
Boston has been a noted religious center from its earliest days. The Roman Catholic Archdiocese of Boston serves nearly 300 parishes and is based in the Cathedral of the Holy Cross (1875) in the South End, while the Episcopal Diocese of Massachusetts serves just under 200 congregations, with the Cathedral Church of St. Paul (1819) as its episcopal seat. Unitarian Universalism has its headquarters in the Fort Point neighborhood. The Christian Scientists are headquartered in Back Bay at the Mother Church (1894). The oldest church in Boston is First Church in Boston, founded in 1630. King's Chapel was the city's first Anglican church, founded in 1686 and converted to Unitarianism in 1785. Other churches include Old South Church (1669), Christ Church (better known as Old North Church, 1723), the oldest church building in the city, Trinity Church (1733), Park Street Church (1809), and Basilica and Shrine of Our Lady of Perpetual Help on Mission Hill (1878).
Sports.
Boston has teams in the four major North American men's professional sports leagues plus Major League Soccer. As of 2024, the city has won 40 championships in these leagues. During a 23-year stretch from 2001 to 2024, the city's professional sports teams have won thirteen championships: Patriots (2001, 2003, 2004, 2014, 2016 and 2018), Red Sox (2004, 2007, 2013, and 2018), Celtics (2008, 2024), and Bruins (2011).
The Boston Red Sox, a founding member of the American League of Major League Baseball in 1901, play their home games at Fenway Park, near Kenmore Square, in the city's Fenway section. Built in 1912, it is the oldest sports arena or stadium in active use in the United States among the four major professional American sports leagues, Major League Baseball, the National Football League, National Basketball Association, and the National Hockey League. Boston was the site of the first game of the first modern World Series, in 1903. The series was played between the AL Champion Boston Americans and the NL champion Pittsburgh Pirates. Persistent reports that the team was known in 1903 as the "Boston Pilgrims" appear to be unfounded. Boston's first professional baseball team was the Red Stockings, one of the charter members of the National Association in 1871, and of the National League in 1876. The team played under that name until 1883, under the name Beaneaters until 1911, and under the name Braves from 1912 until they moved to Milwaukee after the 1952 season. Since 1966 they have played in Atlanta as the Atlanta Braves.
TD Garden, formerly called the FleetCenter and built to replace the since-demolished Boston Garden, is above North Station and is the home of two major league teams: the Boston Bruins of the National Hockey League and the Boston Celtics of the National Basketball Association. The Bruins were the first American member of the National Hockey League and an Original Six franchise. The Boston Celtics were founding members of the Basketball Association of America, one of the two leagues that merged to form the NBA. The Celtics have won eighteen championships, the most of any NBA team.
While they have played in suburban Foxborough since 1971, the New England Patriots of the National Football League were founded in 1960 as the Boston Patriots, changing their name after relocating. The team won the Super Bowl after the 2001, 2003, 2004, 2014, 2016 and 2018 seasons. They share Gillette Stadium with the New England Revolution of Major League Soccer. Another team associated with Boston who plays outside the city is the Boston Fleet of the PWHL, which plays at the Tsongas Center in nearby Lowell. During the inaugural 2024 PWHL playoffs, the Fleet (then simply known as PWHL Boston) made it to the Walter Cup finals, where they lost to the Minnesota Frost (PWHL Minnesota at the time).
The area's many colleges and universities are active in college athletics. Four NCAA Division I members play in the area—Boston College, Boston University, Harvard University, and Northeastern University. Of the four, only Boston College participates in college football at the highest level, the Football Bowl Subdivision. Harvard participates in the second-highest level, the Football Championship Subdivision. These four universities participate in the Beanpot, an annual men's and women's ice hockey tournament. The men's Beanpot is hosted at the TD Garden, while the women's Beanpot is held at each member school's home arena on a rotating basis.
Boston has Esports teams as well, such as the Overwatch League (OWL)'s Boston Uprising. Established in 2017, they were the first team to complete a perfect stage with 0 losses. The Boston Breach is another esports team in the Call of Duty League (CDL).
One of the best-known sporting events in the city is the Boston Marathon, the race which is the world's oldest annual marathon, run on Patriots' Day in April. The Red Sox traditionally play a home game starting around 11 a.m. on the same day, with the early start time allowing fans to watch runners finish the race nearby after the conclusion of the ballgame. Another major annual event is the Head of the Charles Regatta, held in October.
Parks and recreation.
Boston Common, near the Financial District and Beacon Hill, is the oldest public park in the United States. Along with the adjacent Boston Public Garden, it is part of the Emerald Necklace, a string of parks designed by Frederick Law Olmsted to run through the city. The Emerald Necklace includes the Back Bay Fens, Arnold Arboretum, Jamaica Pond, Boston's largest body of freshwater, and Franklin Park, the city's largest park and home of the Franklin Park Zoo. Another major park is the Esplanade, along the banks of the Charles River. The Hatch Shell, an outdoor concert venue, is adjacent to the Charles River Esplanade. Other parks are scattered throughout the city, with major parks and beaches near Castle Island and the south end, in Charlestown and along the Dorchester, South Boston, and East Boston shorelines.
Media.
Newspapers.
"The Boston Globe" is the oldest and largest daily newspaper in the city and is generally acknowledged as its paper of record. The city is also served by other publications such as the "Boston Herald", "Boston magazine", "DigBoston", and the Boston edition of "Metro". "The Christian Science Monitor", headquartered in Boston, was formerly a worldwide daily newspaper but ended publication of daily print editions in 2009, switching to continuous online and weekly magazine format publications. "The Boston Globe" also releases a teen publication to the city's public high schools, called "Teens in Print" or "T.i.P.", which is written by the city's teens and delivered quarterly within the school year. "The Improper Bostonian", a glossy lifestyle magazine, was published from 1991 through April 2019.
The city's growing Latino population has given rise to a number of local and regional Spanish-language newspapers. These include "El Planeta" (owned by the former publisher of the "Boston Phoenix"), "El Mundo", and "La Semana". "Siglo21", with its main offices in nearby Lawrence, is also widely distributed.
Various LGBT publications serve the city's large LGBT (lesbian, gay, bisexual, and transgender) population such as "The Rainbow Times", the only minority and lesbian-owned LGBT news magazine. Founded in 2006, "The Rainbow Times" is now based out of Boston, but serves all of New England.
Radio and television.
Boston is the largest broadcasting market in New England, with the radio market being the ninth largest in the United States. Several major AM stations include talk radio WRKO, sports/talk station WEEI, and news radio WBZ (AM). WBZ is a 50,000 watt "clear channel" station whose nighttime broadcasts are heard hundreds of miles from Boston. A variety of commercial FM radio formats serve the area, as do NPR stations WBUR and WGBH. College and university radio stations include WERS (Emerson), WHRB (Harvard), WUMB (UMass Boston), WMBR (MIT), WZBC (Boston College), WMFO (Tufts University), WBRS (Brandeis University), WRBB (Northeastern University) and WMLN-FM (Curry College).
The Boston television DMA, which also includes Manchester, New Hampshire, is the eighth largest in the United States. The city is served by stations representing every major American network, including WBZ-TV 4 and its sister station WSBK-TV 38 (the former a CBS O&O, the latter an independent station), WCVB-TV 5 and its sister station WMUR-TV 9 (both ABC), WHDH 7 and its sister station WLVI 56 (the former an independent station, the latter a CW affiliate), WBTS-CD 15 (an NBC O&O), and WFXT 25 (Fox). The city is also home to PBS member station WGBH-TV 2, a major producer of PBS programs, which also operates WGBX 44. Spanish-language television networks, including UniMás (WUTF-TV 27), Telemundo (WNEU 60, a sister station to WBTS-CD), and Univisión (WUNI 66), have a presence in the region, with WNEU and WUNI serving as network owned-and-operated stations. Most of the area's television stations have their transmitters in nearby Needham and Newton along the Route 128 corridor. Seven Boston television stations are carried by satellite television and cable television providers in Canada.
Infrastructure.
Healthcare.
Many of Boston's medical facilities are associated with universities. The Longwood Medical and Academic Area, adjacent to the Fenway, district, is home to a large number of medical and research facilities, including Beth Israel Deaconess Medical Center, Brigham and Women's Hospital, Boston Children's Hospital, Dana–Farber Cancer Institute, and Joslin Diabetes Center. Prominent medical facilities, including Massachusetts General Hospital, Massachusetts Eye and Ear Infirmary and Spaulding Rehabilitation Hospital are in the Beacon Hill area. Many of the facilities in Longwood and near Massachusetts General Hospital are affiliated with Harvard Medical School.
Tufts Medical Center (formerly Tufts-New England Medical Center), in the southern portion of the Chinatown neighborhood, is affiliated with Tufts University School of Medicine. Boston Medical Center, in the South End neighborhood, is the region's largest safety-net hospital and trauma center. Formed by the merger of Boston City Hospital, the first municipal hospital in the United States, and Boston University Hospital, Boston Medical Center now serves as the primary teaching facility for the Boston University School of Medicine. St. Elizabeth's Medical Center is in Brighton Center of the city's Brighton neighborhood. New England Baptist Hospital is in Mission Hill. The city has Veterans Affairs medical centers in the Jamaica Plain and West Roxbury neighborhoods.
Transportation.
Logan International Airport, in East Boston and operated by the Massachusetts Port Authority (Massport), is Boston's principal airport. Nearby general aviation airports are Beverly Regional Airport and Lawrence Municipal Airport to the north, Hanscom Field to the west, and Norwood Memorial Airport to the south. Massport also operates several major facilities within the Port of Boston, including a cruise ship terminal and facilities to handle bulk and container cargo in South Boston, and other facilities in Charlestown and East Boston.
Downtown Boston's streets grew organically, so they do not form a planned grid, unlike those in later-developed Back Bay, East Boston, the South End, and South Boston. Boston is the eastern terminus of I-90, which in Massachusetts runs along the Massachusetts Turnpike. The Central Artery follows I-93 as the primary north–south artery that carries most of the through traffic in downtown Boston. Other major highways include US 1, which carries traffic to the North Shore and areas south of Boston, US 3, which connects to the northwestern suburbs, Massachusetts Route 3, which connects to the South Shore and Cape Cod, and Massachusetts Route 2 which connects to the western suburbs. Surrounding the city is Massachusetts Route 128, a partial beltway which has been largely subsumed by other routes (mostly I-95 and I-93).
With nearly a third of Bostonians using public transit for their commute to work, Boston has the fourth-highest rate of public transit usage in the country. The city of Boston has a higher than average percentage of households without a car. In 2016, 33.8 percent of Boston households lacked a car, compared with the national average of 8.7 percent. The city averaged 0.94 cars per household in 2016, compared to a national average of 1.8. Boston's public transportation agency, the Massachusetts Bay Transportation Authority (MBTA), operates the oldest underground rapid transit system in the Americas and is the fourth-busiest rapid transit system in the country, with of track on four lines. The MBTA also operates busy bus and commuter rail networks as well as water shuttles.
Amtrak intercity rail to Boston is provided through four stations: South Station, North Station, Back Bay, and Route 128. South Station is a major intermodal transportation hub and is the terminus of Amtrak's "Northeast Regional", "Acela Express", and "Lake Shore Limited" routes, in addition to multiple MBTA services. Back Bay is also served by MBTA and those three Amtrak routes, while Route 128, in the southwestern suburbs of Boston, is only served by the "Acela Express" and "Northeast Regional". Meanwhile, Amtrak's "Downeaster" to Brunswick, Maine terminates in North Station, and is the only Amtrak route to do so.
Nicknamed "The Walking City", Boston hosts more pedestrian commuters than do other comparably populated cities. Owing to factors such as necessity, the compactness of the city and large student population, 13 percent of the population commutes by foot, making it the highest percentage of pedestrian commuters in the country out of the major American cities. As of 2024[ [update]], Walk Score ranks Boston as the third most walkable U.S. city, with a Walk Score of 83, a Transit Score of 72, and a Bike Score of 69.
Boston has one of the highest rates of bicycle commuting. The bikeshare program Bluebikes, originally called Hubway, launched in late July 2011. The system has 480 stations with a total of 4,500 bikes. PBSC Urban Solutions provides bicycles and technology for this bike-sharing system.
International relations.
The City of Boston has eleven official sister cities:
Boston has formal partnership relationships through a Memorandum Of Understanding (MOU) with five additional cities or regions:
Notes.
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References.
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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.
References.
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Further reading.
General
Special

History of the Puritans in North America
Beginnings of Puritanism in Colonial America
In the early 17th century, thousands of English Puritans settled in North America, almost all in New England. Puritans were intensely devout members of the Church of England who believed that the Church of England was insufficiently reformed, retaining too much of its Roman Catholic doctrinal roots, and who therefore opposed royal ecclesiastical policy. Most Puritans were "non-separating Puritans" who believed there should be an established church and did not advocate setting up separate congregations distinct from the Church of England; these were later called Nonconformists. A small minority of Puritans were "separating Puritans" who advocated for local, doctrinally similar, church congregations but no state established church. The Pilgrims, unlike most of New England's puritans, were a Separatist group, and they established the Plymouth Colony in 1620. Puritans went chiefly to New England, but small numbers went to other English colonies up and down the Atlantic.
Puritans played the leading roles in establishing the Massachusetts Bay Colony in 1629, the Saybrook Colony in 1635, the Connecticut Colony in 1636, and the New Haven Colony in 1638. The Colony of Rhode Island and Providence Plantations was established by settlers expelled from Massachusetts because of their unorthodox religious opinions. Puritans were also active in New Hampshire before it became a crown colony in 1691. Puritanism as a powerful force weakened early in the 18th century and before 1740 was replaced by the much milder Congregational church.
Background (1533–1630).
Puritanism was a Protestant movement that emerged in 16th-century England with the goal of transforming it into a godly society by reforming or purifying the Church of England of all remaining Roman Catholic teachings and practices. During the reign of Elizabeth I, Puritans were for the most part tolerated within the established church. Like Puritans, most English Protestants at the time were Calvinist in their theology, and many bishops and Privy Council members were sympathetic to Puritan objectives. The major point of controversy between Puritans and church authorities was over liturgical ceremonies Puritans thought too Catholic, such as wearing clerical vestments, kneeling to receive Holy Communion, and making the sign of the cross during baptism.
During the reign of James I, most Puritans were no longer willing to wait for further church reforms and separated from the Church of England. Since the law required everyone to attend parish services, these Separatists were vulnerable to criminal prosecution, and some such as Henry Barrowe and John Greenwood were executed. To escape persecution and worship freely, some Separatists migrated to the Netherlands. Nevertheless, most Puritans remained within the Church of England.
Under Charles I, Calvinist teachings were undermined, and bishops became less tolerant of Puritan views and more willing to enforce the use of controversial ceremonies. Controls were placed on Puritan preaching, and some ministers were suspended or removed from their livings. Increasingly, many Puritans concluded that they had no choice but to emigrate.
Migration to America (1620–1640).
In 1620, a group of Separatists known as the Pilgrims settled in New England and established the Plymouth Colony. The Pilgrims originated as a dissenting congregation in Scrooby led by Richard Clyfton, John Robinson and William Brewster. This congregation was subject to persecution with members being imprisoned or having property seized. Fearing greater persecution, the group left England and settled in the Dutch city of Leiden. In 1620, after receiving a patent from the London Company, the Pilgrims left for New England on board the "Mayflower", landing at Plymouth Rock. The Pilgrims are remembered for creating the Mayflower Compact, a social contract based on Puritan political theory and in imitation of the church covenant they had made at the church in Scrooby.
Two of the Pilgrim settlers in Plymouth Colony—Robert Cushman and Edward Winslow—believed that Cape Ann would be a profitable location for a settlement. They therefore organized a company named the Dorchester Company and in 1622 sailed to England seeking a patent from the London Company giving them permission to settle there. They were successful and were granted the Sheffield Patent (named after Edmund, Lord Sheffield, the member of the Plymouth Company who granted the patent). On the basis of this patent, Roger Conant led a group of fishermen from the area later called Gloucester to found Salem in 1626, being replaced as governor by John Endecott in 1628 or 1629.
Other Puritans were convinced that New England could provide a religious refuge, and the enterprise was reorganized as the Massachusetts Bay Company. In March 1629, it succeeded in obtaining from King Charles a royal charter for the establishment of the Massachusetts Bay Colony. In 1630, the first ships of the Great Puritan Migration sailed to the New World, led by John Winthrop.
During the crossing, Winthrop preached a sermon entitled "A Model of Christian Charity", in which he told his followers that they had entered a covenant with God according to which he would cause them to prosper if they maintained their commitment to God. In doing so, their new colony would become a "City upon a Hill", meaning that they would be a model to all the nations of Europe as to what a properly reformed Christian commonwealth should look like.
Most of the Puritans who emigrated settled in the New England area. However, the Great Migration of Puritans was relatively short-lived and very large. It began in earnest in 1629 with the founding of the Massachusetts Bay Colony, and ended in 1642 with the start of the English Civil War when King Charles I effectively shut off immigration to the colonies. Emigration was officially restricted to conforming churchmen in December 1634 by his Privy Council. From 1629 through 1643, approximately 21,000 Puritans immigrated to New England.
The immigration was primarily an exodus of families. Between 1630 and 1640, over 13,000 men, women, and children sailed to Massachusetts. The religious and political factors behind the Great Migration influenced the demographics of the emigrants. Groups of young men seeking economic success predominated the Virginia colonies, whereas Puritan ships were laden with "ordinary" people, old and young, families as well as individuals. Just a quarter of the emigrants were in their twenties when they boarded ships in the 1630s, making young adults a minority in New England settlements. The New World Puritan population was more of a cross-section in the age of the English population than those of other colonies. This meant that the Massachusetts Bay Colony retained a relatively normal population composition. In the colony of Virginia, the ratio of colonist men to women was 4:1 in the early decades and at least 2:1 in later decades, and only limited intermarriage took place with Native women. By contrast, nearly half of the Puritan immigrants to the New World were women, and there was very little intermarriage with Native Americans. The majority of families who traveled to Massachusetts Bay were families in progress, with parents who were not yet through with their reproductive years and whose continued fertility made New England's population growth possible. The women who emigrated were critical agents in the success of the establishment and maintenance of the Puritan colonies in North America. Success in the early colonial economy depended largely on labor, which was conducted by members of Puritan families.
Other destinations.
The struggle between the assertive Church of England and various Presbyterian and Puritan groups extended throughout the English realm in the 17th century, prompting not only the emigration of British Presbyterians from Ireland to North America (the "Scotch-Irish"), but prompting emigration from Bermuda, England's second-oldest overseas territory. Roughly 10,000 Bermudians emigrated before 1775. Most of these went to the American colonies, founding or contributing to settlements throughout the South, especially. Many went to the Bahamas, where Bermudian Independent Puritan families, under the leadership of William Sayle, had established the colony of Eleuthera in 1648.
Emigration resumed under the rule of Oliver Cromwell in the 1650s but not in large numbers as there was no longer any need to escape persecution in England. Some Puritans returned to England during the English Civil War. They were on the winning side and remained under Cromwell's Puritanical rule.
Life in the New World.
Puritan dominance in the New World lasted until the early 18th century. That era can be broken down into three parts: the generation of John Cotton and Richard Mather (1630–62) from the founding to the Restoration, years of virtual independence and nearly autonomous development; the generation of Increase Mather (1662–89) from the Restoration and the Halfway Covenant to the Glorious Revolution, years of struggle with the British crown; and the generation of Cotton Mather (1689–1728) from the overthrow of Edmund Andros (in which Cotton Mather played a part) and the new charter, mediated by Increase Mather, to the death of Cotton Mather.
Religion.
Once in New England, the Puritans established Congregational churches that subscribed to Reformed theology. The Savoy Declaration, a modification of the Westminster Confession of Faith, was adopted as a confessional statement by the churches in Massachusetts in 1680 and the churches of Connecticut in 1708.
The Cambridge Platform describes Congregationalist polity as practiced by Puritans in the 17th century. Every congregation was founded upon a church covenant, a written agreement signed by all members in which they agreed to uphold congregational principles, to be guided by "sola scriptura" in their decision making, and to submit to church discipline. The right of each congregation to elect its own officers and manage its own affairs was upheld.
For church offices, Puritans imitated the model developed in Calvinist Geneva. There were two major offices: elder (or presbyter) and deacon. Initially, there were two types of elders. Ministers, whose responsibilities included preaching and administering the sacraments, were referred to as teaching elders. Large churches would have two ministers, one to serve as pastor and the other to serve as teacher. Prominent laymen would be elected for life as ruling elders and could preach.
The essential Puritan belief was that people are saved by grace alone and not by any merit from doing good works. At the same time, Puritans also believed that men and women "could labor to make themselves "appropriate" vessels of saving grace" [emphasis in original]. They could accomplish this through Bible reading, prayer, and doing good works. This doctrine was called preparationism, and nearly all Puritans were preparationists to some extent. The process of conversion was described in different ways, but most ministers agreed that there were three essential stages. The first stage was humiliation or sorrow for having sinned against God. The second stage was justification or adoption characterized by a sense of having been forgiven and accepted by God through Christ's mercy. The third stage was sanctification, the ability to live a holy life out of gladness toward God.
Puritans believed churches should be composed of "visible saints" or the elect. To ensure that only regenerated persons were admitted as full members, New England churches required prospective members to provide a conversion narrative describing their personal conversion experience. All settlers were required to attend church services and were subject to church discipline. The Lord's Supper, however, was reserved to full members only. Puritans practiced infant baptism, but only church members in full communion could present their children for baptism. Members' children were considered part of the church and covenant by birth and were entitled to baptism. Nevertheless, these children would not enjoy the full privileges of church membership until they provided a public account of conversion.
Church services were held in the morning and afternoon on Sunday, and there was usually a mid-week service. The ruling elders and deacons sat facing the congregation on a raised seat. Men and women sat on opposite sides of the meeting house, and children sat in their own section under the oversight of a tithingman, who corrected unruly children (or sleeping adults) with a long staff. The pastor opened the service with prayer for about 15 minutes, the teacher then read and explained the selected Bible passage, and a ruling elder then led in singing a Psalm, usually from the "Bay Psalm Book". The pastor then preached for an hour or more, and the teacher ended the service with prayer and benediction. In churches with only one minister, the morning sermon was devoted to the argument (interpreting the biblical text and justifying that interpretation) and the afternoon sermon to its application (the lessons that could be drawn from the text for the individual or for the collective community).
Church and state.
For Puritans, the people of society were bound together by a social covenant (such as Plymouth's Mayflower Compact, Connecticut's Fundamental Orders, New Haven's Fundamental Agreement, and Massachusetts' colonial charter). Having entered into such a covenant, eligible voters were responsible for choosing qualified men to govern and to obey such rulers, who ultimately received their authority from God and were responsible for using it to promote the common good. If the ruler was evil, however, the people were justified in opposing and rebelling against him. Such notions helped New Englanders justify their support for the Parliamentary cause in the English Civil War of the 1640s, and later the Glorious Revolution of 1688 and the American Revolution of 1775.
The Puritans also believed they were in a national covenant with God. They believed they were chosen by God to help redeem the world by their total obedience to his will. If they were true to the covenant, they would be blessed; if not, they would fail. Within this worldview, it was the government's responsibility to enforce moral standards and ensure true religious worship was established and maintained. In the Puritan colonies, the Congregational church functioned as a state religion. In Massachusetts, no new church could be established without the permission of the colony's existing Congregational churches and the government. Likewise, Connecticut allowed only one church per town or parish, which had to be Congregational.
All residents in Massachusetts and Connecticut were required to pay taxes for the support of the Congregational churches, even if they were religious dissenters. The franchise was limited to Congregational church members in Massachusetts and New Haven, but voting rights were more extensive in Connecticut and Plymouth. In Connecticut, church attendance on Sundays was mandatory (for both church members and non-members), and those who failed to attend were fined.
There was a greater separation of church and state in the Puritan commonwealths than existed anywhere in Europe at the time. In England, the king was head of both church and state, bishops sat in Parliament and the Privy Council, and church officials exercised many secular functions. In New England, secular matters were handled only by civil authorities, and those who held offices in the church were barred from holding positions in the civil government. When dealing with unorthodox persons, Puritans believed that the church, as a spiritual organization, was limited to "attempting to persuade the individual of his error, to warn him of the dangers he faced if he publicly persisted in it, and—as a last resort—to expel him from the spiritual society by ex-communication." Citizens who lost church membership by excommunication retained the right to vote in civil affairs.
Religious intoleration.
The Puritans did not come to America to establish a theocracy, but neither did they institute religious freedom. Puritans believed that the state was obligated to protect society from heresy, and it was empowered to use corporal punishment, banishment, and execution. New England magistrates did not investigate private views, but they did take action against public dissent from the religious establishment.
Puritan sentiments were expressed by Nathaniel Ward in "The Simple Cobbler of Agawam": "all Familists, Antinomians, Anabaptists, and other Enthusiasts shall have free Liberty to keep away from us, and such as will come [shall have liberty] to be gone as fast as they can, the sooner the better."
Quakers.
The period 1658–1692 saw the execution of Quakers and the imprisonment of Baptists. Quakers were initially banished by colonial courts, but they often returned in defiance of authorities. Historian Daniel Boorstin stated, "the Puritans had not sought out the Quakers in order to punish them; the Quakers had come in quest of punishment."
Civil and religious restrictions were most strictly applied by the Puritans of Massachusetts which saw various banishments applied to dissenters to enforce conformity, including the branding iron, the whipping post, the bilboes and the hangman's noose. Notable individuals persecuted by the Puritans include Anne Hutchinson who was banished to Rhode Island during the Antinomian Controversy and Quaker Mary Dyer who was hanged in Boston for repeatedly defying a Puritan law banning Quakers from the colony. Dyer was one of the four executed Quakers known as the Boston martyrs. Executions ceased in 1661 when King Charles II explicitly forbade Massachusetts from executing anyone for professing Quakerism.
Jesuits.
In 1647, Massachusetts passed a law prohibiting any Jesuit Catholic priests from entering territory under Puritan jurisdiction. Any suspected person who could not clear himself was to be banished from the colony; a second offence carried a death penalty.
Family life.
For Puritans, the family was the "locus of spiritual and civic development and protection", and marriage was the foundation of the family and, therefore, society. Unlike in England, where people were married by ministers in the church according to the "Book of Common Prayer", Puritans saw no biblical justification for church weddings or the exchange of wedding rings. While marriage held great religious significance for Puritans—they saw it as a covenant relationship freely entered into by both man and wife—the wedding was viewed as a private, contractual event officiated by a civil magistrate either in the home of the magistrate or a member of the bridal party. Massachusetts ministers were not legally permitted to solemnize marriages until 1686 after the colony had been placed under royal control, but by 1726 it had become the accepted tradition.
According to scholars Gerald Moran and Maris Vinovskis, some historians argue that Puritan child-rearing was repressive. Central to this argument is the views of John Robinson, the Pilgrims' first pastor, who wrote in a 1625 treatise "Of Children and Their Education", "And surely there is in all children, though not alike, a stubbornness, and stoutness of mind arising from natural pride, which must, in the first place, be broken and beaten down." Moran and Vinovskis, however, argue that Robinson's views were not representative of 17th-century Puritans. They write that Puritan parents "exercised an authoritative, not an authoritarian, mode of child-rearing" that aimed to cultivate godly affections and reason, with corporal punishment used as a last resort.
Education.
According to historian Bruce C. Daniels, the Puritans were "[o]ne of the most literate groups in the early modern world", with about 60 percent of New England able to read. At a time when the literacy rate in England was less than 30 percent, the Puritan leaders of colonial New England believed children should be educated for both religious and civil reasons, and they worked to achieve universal literacy. In 1642, Massachusetts required heads of households to teach their wives, children, and servants basic reading and writing so that they could read the Bible and understand colonial laws. In 1647, the government required all towns with 50 or more households to hire a teacher and towns of 100 or more households to hire a grammar school instructor to prepare promising boys for college. Boys interested in the ministry were often sent to colleges such as Harvard (founded in 1636) or Yale (founded in 1707).
The Puritans anticipated the educational theories of John Locke and other Enlightenment thinkers. Like Locke's blank slate, Puritans believed that a child's mind was "an empty receptacle, one that had to be infused with the knowledge gained from careful instruction and education." The Puritans in the United States were great believers in education. They wanted their children to be able to read the Bible themselves, and interpret it themselves, rather than have to have a clergyman tell them what it says and means. This then leads to thinking for themselves, which is the basis of democracy.
The Puritans, almost immediately after arriving in America in 1630, set up schools for their sons. They also set up what were called dame schools for their daughters and in other cases taught their daughters at home how to read. As a result, Americans were the most literate people in the world. By the time of the American Revolution, there were 40 newspapers in the United States (at a time when there were only two cities—New York and Philadelphia—with as many as 20,000 people in them).
The Puritans set up a college (Harvard University) only six years after arriving in the United States. By the time of the Revolution, the United States had 10 colleges (while England had only two).
Recreation and leisure.
Puritans did not celebrate traditional holidays such as Christmas, Easter, or May Day. They also did not observe personal annual holidays, such as birthdays or anniversaries. They did, however, celebrate special occasions such as military victories, harvests, ordinations, weddings, and births. These celebrations consisted of food and conversation. Beyond special occasions, the tavern was an important place for people to gather for fellowship on a regular basis.
Increase Mather wrote that dancing was "a natural expression of joy; so that there is no more sin in it than in laughter." Puritans generally discouraged mixed or "promiscuous" dancing between men and women, which according to Mather would lead to "unchaste touches and gesticulations. .. [that] have a palpable tendency to that which is evil." Some ministers, including John Cotton, thought that mixed dancing was appropriate under special circumstances, but all agreed it was a practice not to be encouraged. Dancing was also discouraged at weddings or on holidays (especially dancing around a maypole) and was illegal in taverns.
Puritans had no theological objections to sports and games as long as they did not involve gambling (which eliminated activities such as billiards, shuffleboard, horse racing, bowling, and cards). They also opposed blood sports, such as cockfighting, cudgel-fighting, and bear-baiting. Team sports, such as football, were problematic because "they encouraged idleness, produced injuries, and created bitter rivalries." Hunting and fishing were approved because they were productive. Other sports were encouraged for promoting civic virtue, such as competitions of marksmanship, running, and wrestling held within militia companies.
Only a few activities were completely condemned by Puritans. They were most opposed to the theater. According to historian Bruce Daniels, plays were seen as "false recreations because they exhausted rather than relaxed the audience and actors" and also "wasted labor, led to wantonness and homosexuality, and invariably were represented by Puritans as a foreign—particularly French or Italian—disease of a similar enervating nature as syphilis." All forms of gambling were illegal. Not only were card-playing, dice throwing and other forms of gambling seen as contrary to the values of "family, work, and honesty", they were religiously offensive because gamblers implicitly asked God to intervene in trivial matters, violating the Third Commandment against taking the Lord's name in vain.
Slavery.
Slavery was legal in colonial New England; however, the slave population was less than three percent of the labor force. Most Puritan clergy accepted the existence of slavery since it was a practice recognized in the Bible. They also acknowledged that all people—whether white, black or Native American—were persons with souls who might receive saving grace. For this reason, slaves and free black people were eligible for full church membership, though meetinghouses and burial grounds were racially segregated. The Puritan influence over society meant that slaves were treated better in New England than in the Southern Colonies. In Massachusetts, the law gave slaves "all the liberties and Christian usages which the law of God established in Israel doth morally require". As a result, slaves received the same protections against mistreatment as white servants. Slave marriages were legally recognized, and slaves were entitled to a trial by jury, even if accused of a crime by their master.
The first voices advocating the abolition of slavery were Puritans. For example, in 1700, Massachusetts judge and Puritan Samuel Sewall published "The Selling of Joseph," the first antislavery tract written in America. In it, Sewall condemns slavery and the slave trade and refutes many of the era's typical justifications for slavery.
The Puritan influence on slavery was still strong at the time of the American Revolution and beyond. In the decades leading up to the American Civil War, abolitionists such as Theodore Parker, Ralph Waldo Emerson, Henry David Thoreau and Frederick Douglass repeatedly used the Puritan heritage of the country to bolster their cause. The most radical anti-slavery newspaper, "The Liberator", invoked the Puritans and Puritan values over a thousand times. Parker, in urging New England Congressmen to support the abolition of slavery, writes "The son of the Puritan ... is sent to Congress to stand up for Truth and Right ..."
Controversies.
Roger Williams.
Roger Williams, a Separating Puritan minister, arrived in Boston in 1631. He was immediately invited to become the teacher at the Boston church, but he refused the invitation on the grounds that the congregation had not separated from the Church of England. He then was invited to become the teacher of the church at Salem but was blocked by Boston political leaders, who objected to his separatism. He thus spent two years with his fellow Separatists in the Plymouth Colony but ultimately came into conflict with them and returned to Salem, where he became the unofficial assistant pastor to Samuel Skelton.
Williams held many controversial views that irritated the colony's political and religious leaders. He criticized the Puritan clergy's practice of meeting regularly for consultation, seeing in this a drift toward Presbyterianism. Williams' concern for the purity of the church led him to oppose the mixing of the elect and the unregenerate for worship and prayer, even when the unregenerate were family members of the elect. He also believed that Massachusetts rightfully belonged to the Native Americans and that the king had no authority to give it to the Puritans. Because he feared that government interference in religion would corrupt the church, Williams rejected the government's authority to punish violations of the first four Ten Commandments and believed that magistrates should not tender oaths to unconverted persons, which would have effectively abolished civil oaths.
In 1634 Skelton died, and the Salem congregation called Williams to be its pastor. In July 1635, however, he was brought before the General Court to answer for his views on oaths. Williams refused to back down, and the General Court warned Salem not to install him in any official position. In response, Williams decided that he could not maintain communion with the other churches in the colony nor with the Salem church unless they joined him in severing ties with the other churches. Caught between Williams and the General Court, the Salem congregation rejected Williams' extreme views.
In October, Williams was once again called before the General Court and refused to change his opinions. Williams was ordered to leave the colony and given until spring to do so, provided he ceased spreading his views. Unwilling to do so, the government issued orders for his immediate return to England in January 1636, but John Winthrop warned Williams, allowing him to escape. In 1636, the exiled Williams founded the colony of Providence Plantation. He was one of the first Puritans to advocate separation of church and state, and Providence Plantation was one of the first places in the Christian world to recognize freedom of religion.
Antinomian Controversy.
Anne Hutchinson and her family moved from Boston, Lincolnshire, to the Massachusetts Bay Colony in 1634, following their Puritan minister John Cotton. Cotton became the teacher of the Boston church, working alongside its pastor John Wilson, and Hutchinson joined the congregation. In 1635, Hutchinson began holding meetings in her home to summarize the previous week's sermons for women who had been absent. Such gatherings were not unusual.
In October 1635, Wilson returned from a trip to England, and his preaching began to concern Hutchinson. Like most of the clergy in Massachusetts, Wilson taught preparationism, the belief that human actions were "a means of preparation for God's grant of saving grace and ... evidence of sanctification." Cotton's preaching, however, emphasized the inevitability of God's will rather than human preparatory action. These two positions were a matter of emphases, as neither Cotton nor Wilson believed that good works could save a person. For Hutchinson, however, the difference was significant, and she began to criticize Wilson in her private meetings.
In the summer of 1636, Hutchinson's meetings were attracting powerful men such as William Aspinwall, William Coddington, John Coggeshall, and the colony's governor, Henry Vane. The group's credibility was increased by the perceived support of Cotton and the definite support of Hutchinson's brother-in-law, the minister John Wheelwright. By this time, Hutchinson was criticizing all the ministers in the colony, with the exception of Cotton and Wheelwright, for teaching legalism and preaching a "covenant of works" rather than a "covenant of grace". While denouncing the Puritan clergy as Arminians, Hutchinson maintained "that assurance of salvation was conveyed not by action but by an essentially mystical experience of grace—an inward conviction of the coming of the Spirit to the individual that bore no relationship to moral conduct." By rejecting adherence to the moral law, Hutchinson was teaching antinomianism, according to her clerical opponents.
Tensions continued to increase in the Boston church between Wilson and Hutchinson's followers, who formed a majority of the members. In January 1637, they were nearly successful in censuring him, and in the months that followed they left the meeting house whenever Wilson began to preach. The General Court ordered a day of fasting and prayer to help calm tensions, but Wheelwright preached a sermon on that day that further inflamed tensions, for which he was found guilty of sedition. Because Governor Vane was one of Hutchinson's followers, the general election of 1637 became a battlefront in the controversy, and Winthrop was elected to replace Vane.
A synod of New England clergy was held in August 1637. The ministers defined 82 errors attributed to Hutchinson and her followers. It also discouraged private religious meetings and criticizing the clergy. In November, Wheelwright was banished from the colony. Hutchinson was called before the General Court where she ably defended herself. Nevertheless, she was ultimately convicted and sentenced to banishment from the colony for her claims of receiving direct personal revelations from God. Other supporters were disenfranchised or forbidden from bearing arms unless they admitted their errors. Hutchinson received a church trial in March 1638 in which the Boston congregation switched sides and unanimously voted for Hutchinson's excommunication. This effectively ended the controversy.
While often described as a struggle for religious liberty, historian Francis Bremer states that this is a misunderstanding. Bremer writes, "Anne Hutchinson was every bit as intolerant as her enemies. The struggle was over which of two competing views would be crowned and enforced as New England orthodoxy. As a consequence of the crisis she precipitated, the range of views that were tolerated in the Bay actually narrowed."
In the aftermath of the crisis, ministers realized the need for greater communication between churches and the standardization of preaching. As a consequence, nonbinding ministerial conferences to discuss theological questions and address conflicts became more frequent in the following years. A more substantial innovation was the implementation of the "third way of communion", a method of isolating a dissident or heretical church from neighboring churches. Members of an offending church would be unable to worship or receive the Lord's Supper in other churches.
Witchcraft in Colonial America.
Puritan fears, beliefs, and institutions fueled the witch craze in towns such as Salem from an interdisciplinary and anthropological approach. From a gendered approach, offered by Carol Karlsen and Elizabeth Reis, the question of why witches were primarily women did not fully surface until after the second wave of feminism in the 1980s. Some believe that women who were gaining economic or social power, specifically in the form of land inheritance, were at a higher risk of being tried as witches. Others maintain that females were more susceptible to being witches as the Puritans believed that the weak body was a pathway to the soul which both God and the Devil fought for. Because Puritans believed that female bodies "lacked the strength and vitality" compared to male bodies, females were more susceptible to make a choice to enter a covenant with Satan as their fragile bodies could not protect their souls.
From a racial perspective, Puritans believed that African Americans and Native Americans living within the colonies were viewed as "true witches" from an anthropological sense as Blacks were considered "inherently evil creatures, unable to control their connection to Satanic wickedness." Another contribution made to scholarship includes the religious perspective that historians attempt to understand its effect on the witch trials. J.P. Demos, a major scholar in the field of Puritan witchcraft studies, maintains that the intense and oppressive nature of Puritan religion can be viewed as the main culprit in the Colonial witch trials.
Decline of power and influence.
The decline of the Puritans and the Congregational churches was brought about first through practices such as the Half-Way Covenant and second through the rise of dissenting Baptists, Quakers, Anglicans and Presbyterians in the late 17th and early 18th centuries. There is no consensus on when the Puritan era ended, though it is agreed that it was over by 1740. By this time, the Puritan tradition was splintering into different strands of pietists, rationalists, and conservatives. Historian Thomas S. Kidd argues that after 1689 and the success of the Glorious Revolution, "[New Englanders'] religious and political agenda had so fundamentally changed that it doesn't make sense to call them Puritans any longer."
Denominations that are directly descended from the Puritan churches of New England include the Congregationalist Churches, a branch of the wider Reformed tradition: the United Church of Christ, the National Association of Congregational Christian Churches, and the Conservative Congregational Christian Conference. Next in size and historical importance is the United Church of Christ, which is the historic continuation of the Congregational churches founded under the influence of New England Puritanism. The United Church of Christ also subsumed the third major Reformed group, the German Reformed, which (then known as the Evangelical and Reformed Church) merged with the Congregationalists in 1957.
Notes.
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References.
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