Portrait of Martin Luther.

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Protestantism
(The Ninety-Five Theses)
The Reformation
History
Pre-Reformation movements
Hussites Lollards Waldensians
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Anabaptism Anglicanism Calvinism Counter-Reformation Dissenters and Nonconformism Lutheranism Polish Brethren Remonstrants
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Protestantism is one of the major groupings within Christianity. It has been defined as "any of several church denominations denying the universal authority of the Pope and affirming the Reformation principles of justification by faith alone, the priesthood of all believers, and the primacy of the Bible as the only source of revealed truth" and, more broadly, to mean Christianity outside "of a Catholic or Eastern church".^[1] It is a movement that began in Germany in the early 16th century as a reaction against medieval Roman Catholic doctrines and practices, especially in regards to salvation, justification, and ecclesiology. The doctrines of the over 33,000 Protestant denominations vary, but most include the Ten Commandments, justification by grace through faith alone, known as Sola Gratia and Sola Fide respectively, the priesthood of all believers, and the Bible as the supreme authority in matters of faith and morals, known as Sola Scriptura, Latin for "by scripture alone".

In the 16th century, the followers of Martin Luther established the evangelical (Lutheran) churches of Germany and Scandinavia. Reformed churches in Hungary, Scotland, Switzerland and France were established by John Calvin and other reformers such as Huldrych Zwingli. In addition, John Knox established a Calvinist communion in the Church of Scotland and also the Reformed Church in Hungary. The Church of England became independent of papal authority and influenced by some Reformation principles. There were also reformation movements throughout continental Europe known as the Radical Reformation which gave rise to the Anabaptist, Moravian, and other pietistic movements.

Etymology[link]

Protestant iconoclasm: the Beeldenstorm during the Dutch reformation.

The exact origin of the term protestant is unsure, and may come either from French: protestant or German: protestant. However, it is certain that both languages derived their word from the Latin: protestantem, meaning "one who publicly declares/protests",^[2] which refers to the letter of protestation by Lutheran princes against the decision of the Diet of Speyer in 1529, which reaffirmed the edict of the Diet of Worms in 1521, banning Martin Luther's 95 theses of protest against some beliefs and practices of the early 16th century Catholic Church.

The term Protestant was not initially applied to the Reformers, but later was used to describe all groups protesting Roman Catholic orthodoxy. Since that time, the term Protestant has been used in many different senses, often as a general term merely to signify Christians who belong to neither the Roman Catholic, Eastern Orthodoxy, or Oriental Orthodoxy Churches.

Luther's 95 theses[link]

In 1517, Martin Luther, a German Augustinian friar, published the 95 theses. Popular history holds that these were nailed to a church door in the university town of Wittenberg by Luther himself, but this claim has recently come under scrutiny (see article on Martin Luther for discussion). Luther's propositions challenged some portions of Roman Catholic doctrine and a number of specific practices.

Luther was particularly criticizing a common church practice of the day, the selling of indulgences. In Catholic theology, an indulgence was the full or partial remission of temporal punishment due for sins which have already been forgiven. However, Pope Leo X had declared that indulgences were not only for the remission of temporal punishment, but also for guilt itself. To Luther, it appeared that selling indulgences was tantamount to selling salvation, something that he felt was against both biblical teaching and Roman Catholic doctrine. At the time, Rome was using the sale of indulgences as a means to raise money for a massive church project, the construction of St. Peter's Basilica.

The Disputation of Doctor Martin Luther on the Power and Efficacy of Indulgences (commonly known as the 95 theses) ^[3] was a request for a formal disputation that criticized the practice of selling indulgences. This kind of disputation was a common academic exercise during this era. Luther maintained that justification (salvation) was granted by faith alone, saying that good works and the sacraments were not necessary in order to be saved. A copy of the disputation eventually made it to the hands of the regional bishop, who in turn forwarded the disputation to Rome.^[4]

Protestant doctrines[link]

Destruction of icons in Zurich, 1524.

Although the doctrines of Protestant denominations are far from uniform, some beliefs extending across Protestantism are the doctrines ofsola scriptura and sola fide.

• Sola scriptura maintains that the Bible (rather than church tradition or ecclesiastical interpretations of the Bible)^[5] is the primary and supreme source of binding authority for all Christians. This does not exclude other sources of binding authority, rather it places other forms of authority in subordination to the authority of Scripture.
• Sola fide holds that salvation comes by grace through faith alone in Jesus as the Christ, rather than through good works.

Protestant churches generally reject the Catholic doctrines of papal supremacy and magisterial authority, including both papal infallibility and the general infallibility of the Church. Because of this, Protestant ministers and church leaders have somewhat different roles and authority in their communities than do Catholic, Anglican and Orthodox priests and bishops.

Conservative and liberal[link]

Protestantism has both conservative and liberal theological strands within it. Protestant styles of public worship tend to be simpler and less elaborate than those of Roman Catholics, Anglicans, and Eastern Christians, sometimes radically so, though there are exceptions to this tendency.

Dissension and separations[link]

The reformers soon disagreed among themselves and divided their movement according to doctrinal differences—first between Luther and Zwingli, later between Martin Luther and John Calvin—consequently resulting in the establishment of diverse Protestant denominations such as the Lutheran, Reformed, Anabaptist, and others.

However, while the first half-dozen mainline denominations came about through sectarianism and dissent in Europe, most of the subsequent denominations came about in a non-sectarian manner in America. This initial explosion of denominations largely came about in the first two Great Awakenings, and the birth of these denominations was of an entirely different character than that of the Lutheran, Reformed, Anabaptist, etc.

History[link]

Distribution of Protestantism (red) and Catholicism (blue) in Central Europe on the eve of the Thirty Years' War.

The Protestant Reformation of the early 16th century began as an attempt to reform the Catholic Church. German theologian Martin Luther wrote his Ninety-Five Theses on the sale of indulgences in 1517. Parallel to events in Germany, a movement began in Switzerland under the leadership of Ulrich Zwingli. The political separation of the Church of England from Rome under Henry VIII, beginning in 1529 and completed in 1536, brought England alongside this broad Reformed movement. The Scottish Reformation of 1560 decisively shaped the Church of Scotland^[6] and, through it, all other Presbyterian churches worldwide.

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. In the course of this religious upheaval, the German Peasants' War of 1524–1525 swept through the Bavarian, Thuringian and Swabian principalities. After the Eighty Years' War (1568–1648) in the Low Countries and the French Wars of Religion (1562–1598), the confessional division of the states of the Holy Roman Empire eventually erupted in the Thirty Years' War of 1618–1648. This left Germany weakened and fragmented for more than two centuries, until the unification of Germany under the German Empire of 1871.

The success of the Counter-Reformation on the Continent and the growth of a Puritan party dedicated to further Protestant reform polarized the Elizabethan Age, although it was not until the Civil War of the 1640s that England underwent religious strife comparable to that which its neighbours had suffered some generations before.

The "Great Awakenings" were periods of rapid and dramatic religious revival in Anglo-American religious history, generally recognized as beginning in the 1730s. They have also been described as periodic revolutions in colonial religious thought.

In the 20th century, Protestantism, especially in the United States, was characterized by accelerating fragmentation. The century saw the rise of both liberal and conservative splinter groups, as well as a general secularization of Western society. Notable developments in the 20th century of US Protestantism was the rise of Pentecostalism, Christian fundamentalism and Evangelicalism. While these movements have spilled over to Europe to a limited degree, the development of Protestantism in Europe was more dominated by secularization, leading to an increasingly "post-Christian Europe".

Fundamental principles[link]

The three fundamental principles of traditional Protestantism are the following:

• Scripture Alone

The belief in the Bible as the supreme 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 prior to the Protestant Reformation led the Reformers to reject much of the Tradition of the Western Church, though some would maintain Tradition has been maintained and reorganized in the liturgy and in the confessions of the Protestant Churches of the Reformation. In the early 20th century there developed a less critical reading of the Bible in the United States that has led to a "fundamentalist" reading of Scripture. Christian Fundamentalists read the Bible as the "inerrant, infallible" Word of God, as do the Roman Catholic, Eastern Orthodox, Anglican churches, to name a few, but interpret it in a more literal way.

• Justification by Faith Alone

The subjective principle of the Reformation is justification by faith alone, or, rather, by free grace through faith. It has reference to the personal appropriation of the Christian salvation, and aims to give all glory to Christ, by declaring that the sinner is justified before God (i.e., is acquitted of guilt, and declared righteous) solely on the ground of the all-sufficient merits of Christ as apprehended by a living faith, in opposition to the theory — then prevalent, and substantially sanctioned by the Council of Trent — which makes faith and good works co-ordinate sources of justification, laying the chief stress upon works. Protestantism does not depreciate good works; but it denies their value as sources or conditions of justification, and insists on them as the necessary fruits of faith, and evidence of justification."^[7]

• 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 makes ordained priests the necessary mediators between God and the people.^[7]

Major groupings[link]

The term Protestant is often used loosely to denote all non-Roman Catholic varieties of Western Christianity, rather than to refer to those churches adhering to the principles described below. Trinitarian Protestant denominations are divided according to the position taken on baptism:

• "Mainline Protestants," a North American phrase, are Christians who trace their tradition's lineage to Lutheranism, or Calvinism. These groups are often considered to be part of the Magisterial Reformation and traditionally have adhered to the central doctrines and principles of the Reformation. Lutheranism, Calvinism, and a Zwinglian theology are typically mainline, and as denominations, "mainline" is typically seen as referring to Methodists, Presbyterians, Moravians, and Lutherans, all large denominations with significant liberal and conservative wings.
• Anabaptists (lit. "baptized twice") were so named from the fact that they re-baptised converts. While not all agree, today's scholars believe that Anabaptists, by name, began with the Radical Reformers in the 16th century. A minority of other people and groups may still legitimately claim that there were earlier forerunners. A full discussion of the origins of the Anabaptists is available at the article on their origins.
• Baptists was a name used to refer to any English Separatists that did not practice Infant Baptism. There were two main groups in England during the 17th century: General Baptists and Particular Baptists^{[disambiguation needed ]}. "General" and "Particular" refer to the belief in either General Atonement or Particular Atonement respectively. The General Baptists rose from a Separatist congregation headed by an ex-Anglican priest, John Smyth, who fled to the Netherlands to escape persecution in England. While in the Netherlands, the group came under the influence of the Mennonites, and adopted their views on baptism. The Particular Baptists grew out of the Brownist movement, in particular the congregation headed by Henry Jessey, Henry Jacob, and John Lothropp. Eventually, in 1633, a large number of this congregation believed that scripture taught that only confessor's baptism was acceptable. Under the leadership of John Spilsbury they began a new congregation. Though these groups were historically unrelated, they held in common the practice of Confessor's Baptism. At first neither group practiced immersion. In 1640, a Particular Baptist named Richard Blunt discussed his belief that immersion was both the scriptural and ancient mode of the ordinance. This view was eventually adopted by all Particular Baptists. It is unknown when General Baptists began to practice immersion, but it was given as the approved mode in their Standard Confession of 1660. Regarding the sacramental view of baptism, the groups both had their own traditions. The Particular Baptist Confession of Faith teaches a Calvinistic view of sacraments. The catechism approved by the National Assembly in 1677 also makes use of the word "sacrament". Though General Baptist confessions clearly state their opposition to infant baptism, the sacramental aspect is not explained. Today, the majority of Baptists deny that baptism is a sacrament, but merely an ordinance symbolizing but unattached to spiritual rebirth. Reformed Baptists however still hold a belief in the ordinance as a sacrament in accordance with the Confession and Catechism of 1689.
• Today, denominations such as the Schwarzenau Brethren/German Baptists, Mennonites, Hutterites, and Amish eschew infant baptism and have historically been Peace churches. Typically, independent Pentecostal and Charismatic denominations, and the house church movement belong in this category, too.
• Certain Protestant denominations including the Quakers and the Shakers, do not practice baptism sacramentally.^[8] These denominations view baptism as part of a process on ongoing renewal. Antecedents of these beliefs may be found in Strigolniki theology. Normatively, the Salvation Army does not practice baptism.

There are many independent, non-aligned or non-denominational Trinitarian congregations that may take any one of these or no particular position on baptism.

Other groups rejecting Protestant label[link]

Some religious movements, such as the The Church of Jesus Christ of Latter-day Saints, Nontrinitarian movements, and New Religious Movements are often included in lists of Protestants by some outsiders. However, neither mainline Protestants nor the groups themselves would consider the designation appropriate. Some groups associated with the Restoration Movement also do not consider themselves to be Protestant. In addition, many groups within the Emerging church do not cleanly fit the moniker and would not consider themselves part of this movement (or rather, would consider themselves to have transcended or fulfilled the movement).

Denominations[link]

Passional Christi und Antichristi, by Lucas Cranach the Elder, from Luther's 1521 Passionary of the Christ and Antichrist. The Pope as the Antichrist, signing and selling indulgences.

Protestants refer to specific groupings of churches that share in common foundational doctrines and the name of their groups as "denominations". They are differently named parts of the whole "church"; Protestants reject the Roman Catholic doctrine that it is the one true church. Some Protestant denominations are less accepting of other denominations, and the basic orthodoxy of some is questioned by most of the others. 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. Due to all these factors, an exact count is not possible, but it is estimated that there are approximately 33,000 Protestant denominations^[9].

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.

There are about 800 million Protestants worldwide,^[10] among approximately 2.1 billion Christians.^[11][12] These include 170 million in North America, 160 million in Africa, 120 million in Europe, 70 million in Latin America, 60 million in Asia, and 10 million in Oceania.

Protestants can be differentiated according to how they have been influenced by important movements since the magisterial Reformation and the Puritan Reformation in England. Some of these movements have a common lineage, sometimes directly spawning later movements in the same groups. Only general families are listed here (due to the above-stated multitude of denominations); some of these groups do not consider themselves as part of the Protestant movement, but are generally viewed as such by the public at large.^{[citation needed]}

Since the term "Protestant" often refers to those Christians not of the Roman Catholic, Anglican, Oriental or Eastern Orthodox faiths, members of the Church of Jesus Christ of Latter-day Saints are occasionally called Protestant, but they do not adhere to most Protestant principles.^{[dubious – discuss]} Neither do they follow Catholic traditions or creeds. Contrary to traditional Christian practice, Mormons believe in a Priesthood organization consisting of Prophets, Apostles, Seventy, Patriarchs, High Priests, Elders, Priests, Teachers, and Deacons.^{[citation needed]} Latter-day Saints do not hold to the sola scriptura principle of the Bible being the authority of God but in a literal Priesthood authority given to worthy male members to teach the Gospel and administer its ordinances.^{[citation needed]} Neither do they hold to the sola fide concept of faith in Jesus Christ alone, but believe in the combined efforts of deity and man to achieve salvation, that salvation is through the Atonement of Jesus Christ and obedience to the laws and ordinances of the Gospel, and that covenants are made to establish the standards necessary for salvation.^{[dubious – discuss]} Latter-day Saints have fervant convictions in Jesus Christ but due to the radical differences of their belief structure they are sometimes not listed as Christians.^{[citation needed]}

Anglicans and Episcopalians[link]

The original separation of the Church of England (then including the Church in Wales) and the Church of Ireland from Rome under King Henry VIII largely took a Catholic form. Through the efforts of Thomas Cranmer, Archbishop of Canterbury, and Thomas Cromwell, both with Lutheran sympathies,^[13] the churches later assumed a reformed character.

In the 19th century some of the Tractarians proposed that the Church of England and the other Anglican churches were not Protestant but a "Reformed Catholic" or middle path (via media) between Rome and Protestantism. This assertion was attacked by, among others, the Church Association.^[14] Today, the Anglican Communion continues to be composed of theologically diverse traditions, from Reformed Sydney Anglicanism to High-Church Anglo-Catholicism.

Main denominations[link]

(Alphabetical)

• Anglican
• Baptist
• Congregational
• Lutheranism
• Methodism
• Presbyterianism
• Reformed

Theological Tenets of the Reformation[link]

The Five Solas 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 sola means "alone", "only", or "single".

The use of the phrases as summaries of teaching emerged over time during the reformation, based on the over-arching principle of sola scriptura (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, sola fide (by faith alone), states that faith in Christ is sufficient alone for eternal salvation. Though argued from scripture, and hence logically consequent to sola scriptura, this is the guiding principle of the work of Luther and the later reformers. As sola scriptura placed the Bible as the only source of teaching, sola fide epitomises the main thrust of the teaching the reformers wanted to get back to, namely the direct, close, personal connection between Christ and the believer, hence the reformers' contention that their work was Christocentric.

The other solas, as statements, emerged later, but the thinking they represent was also part of the early reformation.

• Solus Christus: Christ Alone.

The Protestants characterize the dogma concerning the Pope as Christ's representative head of the Church on earth, the concept of works made meritorious by Christ, and the Catholic idea of a treasury of the merits of Christ and his saints, as a denial that Christ is the only mediator between 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.^[15]

• Sola Gratia: Grace Alone.

Protestants perceived Roman 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.^{[Matt. 7:21]}

• Soli Deo Gloria: Glory to God Alone

All glory is due to God alone, since salvation is accomplished solely through his will and action —not only the gift of the all-sufficient 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 Lord's Supper[link]

The Protestant movement began to coalesce into several distinct branches in the mid-to-late 16th century. One of the central points of divergence was controversy over the Lord's Supper. Early Protestants rejected the Roman 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.

• Lutherans hold that within the Lord's Supper the consecrated elements of bread and wine are the true body and blood of Christ "in, with, and under the form" of bread and wine for all those who eat and drink it,^{[1Cor 10:16] [11:20,27] [16]} a doctrine that the Formula of Concord calls the Sacramental union.^[17] God earnestly offers to all who receive the sacrament,^{[Lk 22:19-20][18]} forgiveness of sins,^{[Mt 26:28][19]} and eternal salvation.^[20]
• The Reformed closest to Calvin emphasize the real presence, or sacramental presence, of Christ, saying that the sacrament is a means of saving grace through which only the elect believer actually partakes of Christ, but merely with the Bread and Wine rather than in the Elements. Calvinists deny the Lutheran assertion that all communicants, both believers and unbelievers, orally receive Christ's body and blood in the elements of the sacrament, but instead affirm that Christ is united to the believer through faith—toward which the supper is an outward and visible aid. This is often referred to as dynamic presence. Why this aid is necessary in addition to faith differs according to the believer. Some Protestants (such as the Salvation Army) do not believe it is necessary at all.
• A Protestant holding a popular simplification of the Zwinglian view, without concern for theological intricacies as hinted at above, may see the Lord's Supper merely as a symbol of the shared faith of the participants, a commemoration of the facts of the crucifixion, and a reminder of their standing together as the Body of Christ (a view referred to somewhat derisively as memorialism).

Catholicism[link]

The official view of the Catholic Church on the matter is that Protestant denominations cannot be considered "churches", but rather that they are ecclesial communities or "specific faith-believing communities" because their ordinances, 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.^[21][22]

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 Church was an important and essential doctrine of the Reformation. The Magisterial Reformers, such as Martin Luther, John Calvin, and Ulrich 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.^[23] 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.

Today there is a growing movement of Protestants, especially of the Reformed tradition, that reject the designation "Protestant" because of its negative "anti-catholic" connotations, preferring the designation "Reformed", "Evangelical" or even "Reformed Catholic" expressive of what they call a "Reformed Catholicity"^[24] and defending their arguments from the traditional Protestant Confessions.^[25]

Radical Reformation[link]

Unlike mainstream Evangelical (Lutheran), Reformed (Zwinglian and Calvinist) Protestant 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.

Protestant ecclesial leaders such as Hubmaier and Hofmann preached the invalidity of infant baptism, advocating baptism as following conversion, called "believer's baptism", instead. This was not a doctrine new to the reformers, but was taught by earlier groups, such the Albigenses in 1147.

In the view of many associated with the Radical Reformation, the Magisterial Reformation had not gone far enough, with radical reformer, Andreas von Bodenstein Karlstadt, for example, referring to the Lutheran theologians at Wittenberg as the "new papists".^[26] 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.

Early Anabaptists were severely persecuted by Lutheran, Reformed, and Roman Catholic civil authorities.

Movements[link]

Evolution of major branches and movements within Protestantism

Pietism and Methodism[link]

The German Pietist movement, together with the influence of the Puritan Reformation in England in the 17th century, were important influences upon John Wesley and Methodism, as well as new groups such as the Religious Society of Friends ("Quakers") and the Moravian Brethren from Herrnhut, Saxony, Germany.

The practice of a spiritual life, typically combined with social engagement, predominates in classical Pietism, which was a protest against the doctrine-centeredness Protestant Orthodoxy of the times, in favor of depth of religious experience. Many of the more conservative Methodists went on to form the Holiness movement, which emphasized a rigorous experience of holiness in practical, daily life.

Evangelicalism[link]

Beginning at the end of 18th century, several international revivals of Pietism (such as the Great Awakening and the Second Great Awakening) took place across denominational lines, largely in the English-speaking world. Their teachings and successor groupings are referred to generally as the Evangelical movement. The chief emphases of this movement were individual conversion, personal piety and Bible study, public morality often including Temperance and Abolitionism, de-emphasis of formalism in worship and in doctrine, a broadened role for laity (including women) in worship, evangelism and teaching, and cooperation in evangelism across denominational lines. Some of the Major figures in this movement include Billy Graham, Harold John Ockenga, John Stott, and Martyn Lloyd-Jones.

Adventism[link]

Adventism is a Christian movement which began in the 19th century, in the context of the Second Great Awakeningrevival in the United States. The name refers to belief in the imminent Second Coming (or "Second Advent") of Jesus Christ. It was started by William Miller, whose followers became known as Millerites. Today, the largest church within the movement is the Seventh-day Adventist Church.

The Adventist family of churches is regarded today as conservative Protestants.^[27] Although these churches hold much in common, their theology differs 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.^[27] The movement has encouraged the examination of the New Testament, leading them to observe the Sabbath.

Modernism and Liberalism[link]

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.

Pentecostalism[link]

Pentecostalism, as a movement, began in the United States early in the 20th century, starting especially within the Holiness movement. Seeking a return to the operation of New Testament gifts of the Holy Spirit, speaking in tongues as evidence of the "baptism of the Holy Ghost" or to make the unbeliever believe became the leading feature. Divine healing and miracles were also emphasized. Pentecostalism swept through much of the Holiness movement, and eventually spawned hundreds of new denominations in the United States. A later "charismatic" movement also stressed the gifts of the Spirit, but often operated within existing denominations, rather than by coming out of them.

Fundamentalism[link]

In reaction to liberal Bible critique, fundamentalism arose in the 20th century, primarily in the United States, among those denominations most affected by Evangelicalism.

Neo-orthodoxy[link]

A non-fundamentalist rejection of liberal Christianity, associated primarily with Karl Barth and Jürgen Moltmann, neo-orthodoxy sought to counter-act the tendency of liberal theology to make theological accommodations to modern scientific perspectives. Sometimes called "Crisis theology", according to the influence of philosophical existentialism on some important segments of the movement; also, somewhat confusingly, sometimes called neo-evangelicalism.

New Evangelicalism[link]

Evangelicalism is a movement from the middle of the 20th century, that reacted to perceived excesses of Fundamentalism, adding to concern for biblical authority, an emphasis on liberal arts, cooperation among churches, Christian Apologetics, and non-denominational evangelization.

Paleo-orthodoxy[link]

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 councils of the Church as a means of properly understanding the Scriptures. This movement is cross-denominational and the theological giant of the movement is United Methodist theologian Thomas Oden.

Ecumenism[link]

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, 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.^[28]

A Protestant baptism is held to be valid in a Catholic church because it is a sacrament borrowed from the Catholic Church and derives its efficacy from Christ. However, Protestant ministers are not recognized as valid Church leaders, due to their lack of apostolic succession and their disunity from the Catholic Church. Therefore, laymen who convert are not re-baptized, although Protestant ministers who convert are ordained to the Catholic priesthood (cf Apostolicae Curae).

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.^[29] This is understandable, since there is no compelling authority within them.

On July 18, 2006 Delegates to the World Methodist Conference voted unanimously to adopt the Joint Declaration.^[30][31]

Founders: the first major reformers and theologians[link]

Proto-Reformation[link]

12th century

• Peter Waldo, founder of the Waldensians, a proto-Reformed group that continues to exist to this day in Italy.

14th century

• John Wycliffe, English reformer, the "Morning Star of the Reformation".

15th century

• Jan Hus, Catholic Priest and Professor, influenced by John Wycliffe's writings, father of an early Protestant church (Moravianism), Czech reformist/dissident; burned to death in Constance, Holy Roman Empire in 1415 by Roman Catholic Church authorities for unrepentant and persistent heresy. After the devastation of the Hussite Wars some of his followers founded the Unitas Fratrum in 1457, "Unity of Brethren", which was renewed under the leadership of Count Zinzendorf in Herrnhut, Saxony in 1722 after its almost total destruction in the 30 Years War and Counter Reformation. Today it is usually referred to in English as the Moravian Church, in German the Herrnhuter Brüdergemeine.

Reformation Proper[link]

16th century

• Jacobus Arminius, Dutch theologian, founder of school of thought known as Arminianism.
• Heinrich Bullinger, successor of Zwingli, leading reformed theologian.
• John Calvin, French theologian, Reformer and resident of Geneva, Switzerland, he founded the school of theology known as Calvinism.
• Balthasar Hubmaier, influential Anabaptist theologian, author of numerous works during his five years of ministry, tortured at Zwingli's behest, and executed in Vienna.
• John Knox, Scottish Calvinist reformer.
• Martin Luther, church reformer, Father of Protestantism,^[32][33] theological works guided those now known as Lutherans.
• Philipp Melanchthon, early Lutheran leader.
• Menno Simons, founder of Mennonitism.
• John Smyth, early Baptist leader.
• Huldrych Zwingli, founder of Swiss reformed tradition.

See also[link]

• Anti-Catholicism
• Anti-Protestantism
• Islam and Protestantism
• List of Protestant churches
• Protestant work ethic

References[link]

External links[link]

This article's use of external links may not follow Wikipedia's policies or guidelines. Please improve this article by removing excessive or inappropriate external links, and converting useful links where appropriate into footnote references. (August 2010)

Look up Protestant, Protestantism, or evangelical in Wiktionary, the free dictionary.

Wikimedia Commons has media related to: Protestantism

Supporting

• "Is Sola Scriptura a Protestant Concoction?" by Greg Bahnsen
• European Institute of Protestant Studies

Critical

• Catholic websites on sola scriptura
• "Protestantism" from the 1917 Catholic Encyclopedia
• "Why Only Catholicism Can Make Protestantism Work" by Mark Brumley

Miscellaneous

• The Future of American Protestantism from Catalyst (United Methodist perspective)
• Protestantism—Christianity in View
• Archive of mainline protestant sermons and preaching
• World Council of Churches World body for mainline Protestant churches

Finbarr Patrick McGuigan MBE (born 28 February 1961), known as Barry McGuigan and nicknamed The Clones Cyclone, is a former Irish and British professional boxer who became a world featherweight champion.

Background[link]

McGuigan was born in Clones, Ireland, son of singer Pat McGuigan (died 1987). He represented Northern Ireland in the Commonwealth Games at Edmonton 1978 and represented Ireland at the 1980 Summer Olympics in Moscow. Pat McGuigan sang "Danny Boy" before several of his son's fights. This fact inspired the Hacienda Brothers' song "If Daddy Don't Sing Danny Boy", written by boxer and musician Chris Gaffney.^[1]

During his career, McGuigan fought at a number of venues in Ireland and Britain. He attracted an enormous following in the mid-1980s, particularly to the King's Hall in Belfast which he normally filled to capacity. McGuigan is a Roman Catholic, and at a time when Roman Catholics and Protestants were clashing during The Troubles in Northern Ireland, McGuigan married a Protestant woman, Sandra, and they have been married for 28 years.^[2] McGuigan has commented on the support he got from both Protestant and Catholic in Ireland that it was because:

"the shadows ran deep. And my fights felt a little like sunshine. Both sides would say: 'Leave the fighting to McGuigan.' You see, it was also entertainment – people loved to forget the Troubles a while. The fact that I wouldn't wear green, white and gold or put on a sign that said this is who I represent was powerful. It was a very mature and dangerous thing to do. I wouldn't choose sides. People appreciated that."^[3]

As a non-sectarian sporting ambassador for Northern Ireland, even though he was from the Republic of Ireland, he drew on the experience of George Best and would later be emulated by Eddie Irvine.^{[citation needed]} He and his wife are both active patrons for children's cancer charity CLIC Sargent.

McGuigan took out British citizenship so that he could compete for British domestic titles.^[4][5]

Amateur career[link]

McGuigan started his juvenile boxing career at the Wattlebridge Amateur Boxing Club, County Fermanagh and later moved to the Smithborough Amateur Boxing Club, County Monaghan. Under the guidance of trainers Danny McEntee and Frank Mulligan he rapidly established himself as an exceptional boxer. He won the All Ireland Amateur Championship in 1976 having defeated Martin Brereton. Notable opponents during his teenage years included dubliner James Coughlan who he defeated by tko at the age of 15, Eric Clarke of South East London and Gordon McNeil of Newcastle upon Tyne. Both had similar records with the latter fighting out of what was the Kenton gym, North Benwell Sports & Boxing Club; with a tally of 23 fights, 21 wins, 19 by way of k.o.

Professional career[link]

He started his professional boxing career on 10 May 1981, beating Selwyn Bell by a knockout in two rounds in Dublin. After another win, he suffered his first setback, losing a hotly disputed decision (which had him in tears) to Peter Eubanks (brother of Chris Eubank) over eight rounds at Wembley, England.

After his first loss, McGuigan notched up two more wins, including one over Terry Pizzarro, and then he was given a rematch with Eubanks. The second time around, McGuigan prevailed, by a knockout in the eighth round.

In 1982, McGuigan won eight fights, seven by knockout. One of these, however, almost destroyed his career and his life. Opposed by Young Ali, on 14 June 1982, McGuigan won by a knockout in six rounds; Ali fell into a coma from which he never recovered. According to the book The Ring: Boxing The 20th Century, this affected McGuigan so much that he wasn't sure he wanted to keep on boxing. He also defeated Paul Huggins and Angelo Licata during this period. In 1983, he won four fights,winning the British Title against Vernon Penprase, and including his first trip to fight outside Europe (when he beat Samuel Meck by a knockout in six in Ontario, Canada), before getting his first try at a European title. On 16 November, Italy's Valerio Nati defended his European Featherweight belt versus McGuigan in Belfast, and McGuigan won the crown with a knockout in the sixth round. He then became the number one Featherweight challenger in the World Boxing Association. In 1984, he won six bouts, all by knockout. Among the fighters he beat were former world title challengers Jose Caba and Felipe Orozco. He also beat contenders Paul DeVorce and Charm Chiteule and retained his British and European titles against Clyde Ruan and the latter belt against Esteban Eguia to keep his chance at a World Championship attempt alive.

In 1985, McGuigan met former world featherweight champion Juan Laporte and won by a decision after ten rounds. Following one more win (a defence of his European Title against Farid Gallouze), he finally got his world title try when the long reigning WBA featherweight champion, Eusebio Pedroza of Panama, came to London to put his title on the line at Loftus Road football stadium. McGuigan became the champion by dropping Pedroza in round seven and winning a unanimous fifteen-round decision in a fight refereed by hall of fame referee Stanley Christodoulou. McGuigan and his wife were feted in a public reception through the streets of Belfast that attracted several hundred thousand spectators. Later that year, he was named BBC Sports Personality of the Year, becoming the first person not born in the United Kingdom to win the award.^[6]

McGuigan made his first defence against American Bernard Taylor, who was stopped in the ninth round, and then against Danilo Cabrera, who got knocked out in fourteen rounds. This proved to be a controversial stoppage: The fight was stopped after the challenger bent over to pick up his mouthpiece after losing it, a practice that is allowed in many countries but not in Ireland. Cabrera was not aware of this, and the fight was stopped. Although Cabrera's corner protested the outcome, McGuigan remained the winner by a knockout.^{[citation needed]}

For his next defence, he went to Las Vegas in June 1986, where he faced the relatively unknown Stevie Cruz from Texas in what proved a gruelling fifteen-round title bout under a blazing sun. McGuigan held a lead halfway through, but suffered dehydration because of the extreme heat and wilted near the end, being dropped in rounds ten and fifteen. He eventually lost a close decision and his world belt, which he was never to reclaim. After the fight, McGuigan required hospitalisation because of his dehydrated state.

After that fight he retired, partly due to the death of his father in 1987. He used to say his father was his greatest inspiration and, after his death, apparently felt no reason to continue boxing. However, he returned to the ring between 1988 and 1989, beating former world title challengers Nicky Perez and Francisco Tomas Da Cruz as well as contender Julio Cesar Miranda before losing to British future World Title challenger Jim McDonnell by a technical knockout (cuts) in four rounds. McGuigan then retired permanently from boxing.^{[citation needed]} His record was 32 wins and 3 losses, with 26 wins by knockout. In January 2005, McGuigan was elected into the International Boxing Hall of Fame. Some experts have questioned the level of competition he fought during his career, observing that he did not meet the WBC Champion Azumah Nelson of Ghana, whom commentator Jack McGowan of the Belfast Telegraph has stated that McGuigan would not have beaten.^{[citation needed]}

After boxing[link]

McGuigan attempted to establish an association to protect the rights of boxers against what he, and others, considered omnipotent managers and promoters. In this regard, he had had a difficult time during his own career. A very close relationship with his manager deteriorated badly over time and led to a successful libel case against him by his former manager several years later. In the 1980s he was a chat show host on BBC1.^{[citation needed]}

McGuigan currently lives near Whitstable, Kent with his wife and children. He currently works as a boxing pundit for Sky TV. He has tried his hand at acting, appearing in the movie Malicious Intent in 2000. Two biographies of McGuigan have been written.^{[citation needed]}

McGuigan appeared in the third series of ITV's Hell's Kitchen in September 2007, where he was eventually crowned the winner after winning the public vote.

McGuigan is the Chairman of the Professional Boxing Association, an organisation he has wanted to set up for over a decade, with the intention of teaching boxers the importance of education, and indeed educating them.

In August 2009, he co-presented Charity Lords of the Ring with Lucy Kennedy.^[7]

McGuigan now manages boxers and currently is the manager of highly rated red hot Irish Super Bantamweight prospect Carl Frampton

Other recognition[link]

• Inducted into the World Boxing Hall of Fame
• Inducted into the International Boxing Hall of Fame in 2005
• Fought in Ring Magazine's 1986 Fight of the Year
• Title character in the 8-bit computer game, Barry McGuigan World Championship Boxing
• Voted BBC Sports Personality of the Year 1985
• Honoured in an Irish ballad song released in 1984 entitled Clones Cyclone written by Johnny McCauley and sung by Big Tom^[8]

See also[link]

• List of British featherweight boxing champions

References[link]

External links[link]

Wikiquote has a collection of quotations related to: Barry McGuigan

• Professional boxing record for Barry McGuigan from BoxRec
• CLIC Sargent - children's cancer charity