Encyclopedia of Protestantism: 4-volume set

Encyclopedia of Protestantism : 4-volume set

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According to Scientific Elite: By , Protestantism is projected to rise to slightly more than half of the world's total Christian population. Hillerbrand, Protestants will be as numerous as Catholics.

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Evangelicals , Charismatics , Neo-charismatics and other revivalists are found virtually across every Protestant branch. Nondenominationals , various independents and Protestants from other denominations, not easily fitting in the traditional classification, are also taken into account. Estimates of total Protestant population vary considerably. Most reliable sources claim a range of million to more than 1 billion.

Difficulties occur as there is no consensus among scholars which denominations should be considered Protestant. The following are summary tables of the numbers and percentages of Protestants in each region. Approximate spread of Protestantism after the Reformation, and following the Counter-Reformation.

After the Edict of Fontainebleau.

From Wikipedia, the free encyclopedia. Evangelicalism Charismatic movement Neo-charismatic movement. Nondenominational churches House churches. List of Christian denominations.

For example, author Hans Hillerbrand estimated a total Protestant population of ,,, [9] while a report by Gordon-Conwell Theological Seminary - ,, with inclusion of independents as defined in this article in mid Nevertheless, in comparison to the other countries, there is no disagreement that China has the most numerous Protestant minority. Statistics for the P, I and A megablocs are often combined because they overlap so much-hence the order followed here.

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The reformatory movement of the sixteenth century found the ground well prepared for its reception. The cry for a thorough reformation of the Church in head and members had been ringing through Europe for a full century; it was justified by the worldly lives of many of the clergy, high and low, by abuses in church administration, by money extortions, by the neglect of religious duties reaching far and wide through the body of the faithful.

Had Protestantism offered a reform in the sense of amendment, probably all the corrupt elements in the Church would have turned against it, as Jews and pagans turned against Christ and the Apostles. But what the Reformers aimed at was, at least in the first instance, the radical overthrow of the existing Church, and this overthrow was effected by pandering to all the worst instincts of man.

A bait was tendered to the seven-headed concupiscence which dwells in every human heart; pride, covetousness, lust, anger, gluttony, envy, sloth, and all their offspring were covered and healed by easy trust in God. No good works were required: Many persons were deceived into the new religion by outward appearances of Catholicism which the innovators carefully maintained, e. Evidently we need not look for Divine intervention to account for the rapid spread of Protestantism.

It would be more plausible to see the finger of God in the stopping of its progress. After nearly four centuries of existence, Protestantism in Europe is still the religion of millions, but it is no more the original Protestantism. It has been, and is, in a perpetual flux: The movement has been most pronounced in intellectual centres, in universities and among theologians generally, yet it has spread down to the lowest classes.

The modern Ritschl-Harnack school, also called Modernism, has disciples everywhere and not only among Protestants. For an accurate and exhaustive survey of its main lines of thought we refer the reader to the Encyclical "Pascendi Dominici Gregis" 8 Sept. In one point, indeed, the Modernist condemned by Pius X differs from his intellectual brothers: It should also be noted that not every item of the Modernist programme need be traced to the Protestant Reformation ; for the modern spirit is the distilled residue of many philosophies and many religions: Moreover, Modernistic views in philosophy, theology, history, criticism, apologetics, church reform etc.

Now, Modernism is at the antipodes of sixteenth-century Protestantism. To use Ritschl's terminology, it gives new "values" to the old beliefs. Scripture is still spoken of as inspired, but its inspiration is only the impassioned expression of human religious experiences; Christ is the Son of God, but His Son-ship is like that of any other good man; the very ideas of God, religion, Church, sacraments, have lost their old values: The fundamental fact of Christ's Resurrection is an historical fact no longer; it is but another freak of the believing mind.

Harnack puts the essence of Christianity, that is the whole teaching of Christ, into the Fatherhood of God and the Brotherhood of man: Christ Himself is no part of the Gospel! Such was not the teaching of the Reformers. It has achieved important victories in a kind of civil war between orthodoxy and unbelief within the Protestant pale; it is no mean enemy at the gate of the Catholic Church. In Germany, especially in the greater towns, Protestantism, as a positive guide in faith and morals, is rapidly dying out.

It has lost all hold of the working classes. Its ministers, when not themselves infidels, fold their hands in helpless despair. The old faith is but little preached and with little profit. The ministerial energies are turned towards works of charity, foreign missions, polemics against Catholics. Among the English-speaking nations things seem just a little better. Here the grip of Protestantism on the masses was much tighter than in Germany, the Wesleyan revival and the High Church party among Anglicans did much to keep some faith alive, and the deleterious teaching of English Deists and Rationalists did not penetrate into the heart of the people.

Presbyterianism in Scotland and elsewhere has also shown more vitality than less well-organized sects. Green, "became the people of a book", and that book was the Bible. It was as yet the one English book which was familiar to every Englishman; it was read in the churches and read at home, and everywhere its words, as they fell on ears which custom had not deadened, kindled a startling enthusiasm.

So far as the nation at large was concerned, no history, no romance, hardly any poetry, save the little-known verse of Chaucer, existed in the English tongue when the Bible was ordered to be set up in churches. The power of the book over the mass of Englishmen showed itself in a thousand superficial ways, and in none more conspicuously than in the influence exerted on ordinary speech. But far greater than its effect on literature or social phrase was the effect of the Bible on the character of the people at large. The human mind is so constituted that it colours with its own previous conceptions any new notion that presents itself for acceptance.

Though truth be objective and of its nature one and unchangeable, personal conditions are largely relative, dependent on preconceptions, and changeable. The arguments, for example, which three hundred years ago convinced our fathers of the existence of witches and sent millions of them to the torture and the stake, make no impression on our more enlightened minds. The same may be said of the whole theological controversy of the sixteenth century. To the modern man it is a dark body, of whose existence he is aware, but whose contact he avoids.

With the controversies have gone the coarse, unscrupulous methods of attack. The adversaries are now facing each other like parliamentarians of opposite parties, with a common desire of polite fairness, no longer like armed troopers only intent on killing, by fair means or foul. Exceptions there are still, but only at low depths in the literary strata.

Whence this change of behaviour, notwithstanding the identity of positions? Because we are more reasonable, more civilized; because we have evolved from medieval darkness to modern comparative light. And whence this progress? Here Protestantism puts in its claim, that, by freeing the mind from Roman thraldom, it opened the way for religious and political liberty; for untrammelled evolution on the basis of self-reliance; for a higher standard of morality; for the advancement of science — in short for every good thing that has come into the world since the Reformation.

With the majority of non-Catholics, this notion has hardened into a prejudice which no reasoning can break up: The Catholic Church of the twentieth century is vastly in advance of that of the sixteenth. She has made up her loss in political power and worldly wealth by increased spiritual influences and efficiency; her adherents are more widespread, more numerous, more fervent than at any time in her history, and they are bound to the central Government at Rome by a more filial affection and a clearer sense of duty. Religious education is abundantly provided for clergy and laity ; religious practice, morality, and works of charity are flourishing; the Catholic mission-field is world-wide and rich in harvest.

The hierarchy was never so united, never so devoted to the pope. The Roman unity is successfully resisting the inroads of sects, of philosophies, of politics. Can our separated brethren tell a similar tale of their many Churches, even in lands where they are ruled and backed by the secular power? We do not rejoice at their disintegration, at their falling into religious indifference, or returning into political parties. No, for any shred of Christianity is better than blank worldliness.

But we do draw this conclusion: The political and social organization of Europe has undergone greater changes than the Churches. Royal prerogatives, like that exercised, for instance, by the Tudor dynasty in England, are gone for ever. Government was identified with the will of the sovereign, his word was law for the conscience as well as the conduct of his subjects" Brewer, "Letters and Papers, Foreign and Domestic etc.

Protestantism

Nowhere now is persecution for conscience' sake inscribed on the national statute-books, or left to the caprice of the rulers. Where still carried on it is the work of anti-religious passion temporarily in power, rather than the expression of the national will; at any rate it has lost much of its former barbarity. Education is placed within reach of the poorest and lowest. The punishment of crime is no longer an occasion for the spectacular display of human cruelty to human beings.

4-volume set

Poverty is largely prevented and largely relieved. Wars diminish in number and are waged with humanity; atrocities like those of the Thirty Years War in Germany, the Huguenot wars in France, the Spanish wars in the Netherlands, and Cromwell's invasion of Ireland are gone beyond the possibility of return. The witch-finder, the witchburner, the inquisitor, the disbanded mercenary soldier have ceased to plague the people. Science has been able to check the outbursts of pestilence, cholera, smallpox, and other epidemics; human life has been lengthened and its amenities increased a hundredfold.

Steam and electricity in the service of industry, trade, and international communication, are even now drawing humanity together into one vast family, with many common interests and a tendency to uniform civilization. From the sixteenth to the twentieth century there has indeed been progress. Who have been its chief promoters? Catholics, or Protestants, or neither? The civil wars and revolutions of the seventeenth century which put an end to the royal prerogatives in England, and set up a real government of the people by the people, were religious throughout and Protestant to the core.

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