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Monday, September 15, 2025

Protestantism in the United States

Pilgrims Going to Church, an 1867 portrait of Puritans in the New England colonies by George Henry Boughton

Protestantism is the largest grouping of Christians in the United States, with its combined denominations collectively comprising about 43% of the country's population (or 141 million people) in 2019. Other estimates suggest that 48.5% of the U.S. population (or 157 million people) is Protestant. Simultaneously, this corresponds to around 20% of the world's total Protestant population. The U.S. contains the largest Protestant population of any country in the world. Baptists comprise about one-third of American Protestants. The Southern Baptist Convention is the largest single Protestant denomination in the U.S., comprising one-tenth of American Protestants. Twelve of the original Thirteen Colonies were Protestant, with only Maryland having a sizable Catholic population due to Lord Baltimore's religious tolerance.

The country's history is often traced back to the Pilgrim Fathers whose Brownist beliefs motivated their move from England to the New World. These English Dissenters, who also happened to be Puritans—and therefore Calvinists—, were first to settle in what was to become the Plymouth Colony. America's Calvinist heritage is often underlined by various experts, researchers and authors, prompting some to declare that the United States was "founded on Calvinism", while also underlining its exceptional foundation as a Protestant majority nation. American Protestantism has been diverse from the very beginning with large numbers of early immigrants being Anglican, various Reformed, Lutheran, and Anabaptist. In the next centuries, it diversified even more with the Great Awakenings throughout the country.

Protestants are divided into many different denominations, which are generally classified as either "mainline" or "evangelical", although some may not fit easily into either category. Some historically African-American denominations are also classified as Black churches. Protestantism had undergone an unprecedented development on American soil, diversifying into multiple branches, denominations, several interdenominational and related movements, as well as many other developments. All have since expanded on a worldwide scale mainly through missionary work.

Statistics

The map above shows plurality religious denomination by state as of 2014. In 43 out of the 50 states, Protestantism took a plurality of the state's population.
Protestantism
  70–79%
  60–69%
  50–59%
  40–49%
  30–39%
Catholicism
  40–49%
  30–39%
Mormonism
  50–59%
Unaffiliated
  30–39%
Protestants in the United States by tradition according to the Pew Research Center (2014)
  1. Evangelical Protestant (55.0%)
  2. Mainline Protestant (32.0%)
  3. Black church (14.0%)
Protestants in the United States by branch according to the Pew Research Center (2014)
  1. Baptist (33.0%)
  2. Nondenominational Protestant (13.0%)
  3. Methodist (10.0%)
  4. Pentecostal (10.0%)
  5. Unspecified Protestant (8.00%)
  6. Lutheran (8.00%)
  7. Presbyterian (5.00%)
  8. Restorationist (4.00%)
  9. Episcopalian/Anglican (3.00%)
  10. Holiness (2.00%)
  11. Congregationalist (1.00%)
  12. Adventist (1.00%)
  13. Anabaptist (1.00%)
  14. Other evangelical or fundamentalist, other Reformed, Pietist, Quaker (1.00%)
Protestants in the United States by denomination according to the Pew Research Center (2014)
  1. Other denomination (55.0%)
  2. Southern Baptist Convention (11.0%)
  3. United Methodist Church (8.00%)
  4. American Baptist Churches USA (3.00%)
  5. Churches of Christ (3.00%)
  6. Evangelical Lutheran Church in America (3.00%)
  7. National Baptist Convention, USA, Inc. (3.00%)
  8. Assemblies of God USA (3.00%)
  9. Lutheran Church-Missouri Synod (2.00%)
  10. Presbyterian Church (USA) (2.00%)
  11. Episcopal Church (2.00%)
  12. Church of God in Christ (1.00%)
  13. Seventh-day Adventist Church (1.00%)
  14. United Church of Christ (1.00%)
  15. Presbyterian Church in America (1.00%)
  16. Church of God (Cleveland, Tennessee) (1.00%)
By tradition: Protestantism in the United States according to the Pew Research Center (2014)
Affiliation % of U.S. population
Protestant 46.5
 
Evangelical Protestant 25.4
 
Mainline Protestant 14.7
 
Black church 6.5
 
 
By identification as born-again or evangelical: Protestantism in the United States according to the Pew Research Center (2014)
Affiliation % of U.S. population
Protestant 46.5
 
Born-again or evangelical 30
 
Not born-again or evangelical 16.5
 

By branch: Protestantism in the United States according to the Pew Research Center (2014)
Affiliation % of U.S. population
Protestant 46.5
 
Baptist 15.4
 
Nondenominational Protestant 6.2
 
Methodist 4.6
 
Pentecostal 4.6
 
Unspecified Protestant 3.8
 
Lutheran 3.5
 
Presbyterian 2.2
 
Restorationist 1.9
 
Episcopalian/Anglican 1.3
 
Holiness 0.8
 
Congregationalist 0.6
 
Adventist 0.6
 
Anabaptist 0.3
 
Other evangelical/fundamentalist 0.3
 
other Reformed 0.3
 
Pietist 0.3
 
Quaker 0.3
 

By denomination: Protestantism in the United States according to the Pew Research Center (2014)
Affiliation % of U.S. population
Protestant 46.5
 
Other denomination 25.2
 
Southern Baptist Convention 5.3
 
United Methodist Church 3.6
 
American Baptist Churches USA 1.5
 
Churches of Christ 1.5
 
Evangelical Lutheran Church in America 1.4
 
National Baptist Convention, USA, Inc. 1.4
 
Assemblies of God USA 1.4
 
Lutheran Church-Missouri Synod 1.1
 
Presbyterian Church (USA) 0.9
 
Episcopal Church 0.9
 
Church of God in Christ 0.6
 
Seventh-day Adventist Church 0.5
 
United Church of Christ 0.4
 
Presbyterian Church in America 0.4
 
Church of God (Cleveland, Tennessee) 0.4
 
Chart showing dynamics of three main religious categories in the United States between 1972 and 2010.

Branches

Calvinism (Reformed Christianity)

Baptists

Main article: Baptists in the United States

Baptists are the largest Protestant grouping in the United States accounting for one-third of all American Protestants.

Baptist churches were organized, starting in 1814, as the Triennial Convention. In 1845, most southern congregations split, founding the Southern Baptist Convention, which is now the largest Protestant denomination in the U.S., with 13.2 million members as of 2023. The Triennial Convention was reorganized into what is now American Baptist Churches USA and includes 1.1 million members and 5,057 congregations.

African American Baptists, excluded from full participation in white Baptist organizations, have formed several denominations, of which the largest are the National Baptist Convention, and the more liberal Progressive National Baptist Convention.

There are numerous smaller bodies, some recently organized and others with long histories, such as the two original strands: the Particular Baptists and General Baptists, and the Free Will Baptists, Primitive Baptists, Strict Baptists, Old Regular Baptists, Two-Seed-in-the-Spirit Predestinarian Baptists, Independent Baptists, Seventh Day Baptists and others.

Baptists have been present in the part of North America that is now the United States since the early 17th century. Both Roger Williams and John Clarke, his compatriot in working for religious freedom, are credited with founding the Baptist faith in North America. In 1639, Williams established a Baptist church in Providence, Rhode Island (First Baptist Church in America) and Clarke began a Baptist church in Newport, Rhode Island (First Baptist Church in Newport). According to a Baptist historian who has researched the matter, "There is much debate over the centuries as to whether the Providence or Newport church deserved the place of 'first' Baptist congregation in America. Exact records for both congregations are lacking."

Largest Baptist denominations

The Handbook of Denominations in the United States identifies and describes 31 Baptist groups or conventions in the United States. A partial list follows. (Unless otherwise noted, statistics are taken from the Baptist World Alliance website, and reflect 2006 data.)

Presbyterian

See also: List of Presbyterian and Reformed denominations in North America, American Presbyterianism, and Congregationalism in the United States

Presbyterians largely came from Scotland or Ulster (Northern Ireland today) to the middle colonies, most commonly Pennsylvania. Princeton University was established in 1746 by Presbyterians (Particularly Jonathan Dickinson and Aaron Burr Sr.) to rigorously educate clergymen in alignment to the theology pioneered by William Tennent, and later went on to produce the "Princeton Theologians" such as Charles Hodge.

Under the influence of Scottish theologians like Samuel Rutherford, Presbyterians largely believed in the idea that "Resistance to tyranny is obedience to God", as stated first by John Knox. Vastly in fervent support of the American Revolution, the Revolutionary War was dubbed the "Presbyterian Rebellion" by King George III and other loyalists.

The first ministers were recruited from Northern Ireland. While several Presbyterian churches had been established by the late 1600s, they were not yet organized into presbyteries and synods until the early 1700s.

Lutheranism

See also: Lutheranism and List of Lutheran denominations in North America
Evangelical Lutheran Church in Frederick, Maryland, built in 1752

With 2.7 million members, the Evangelical Lutheran Church in America (ELCA) is the largest American Lutheran denomination, followed by the Lutheran Church–Missouri Synod (LCMS) with 1.7 million members, and the Wisconsin Evangelical Lutheran Synod (WELS) with 344,000 members. The differences between the Evangelical Lutheran Church in America (ELCA) and the Lutheran Church–Missouri Synod (LCMS) largely arise from historical and cultural factors, although some are theological in character. The ELCA tends to be more involved in ecumenical endeavors than the LCMS.

When Lutherans came to North America, they started church bodies that reflected, to some degree, the churches left behind. Many maintained their immigrant languages until the early 20th century. They sought pastors from the "old country" until patterns for the education of clergy could be developed in America. Eventually, seminaries and church colleges were established in many places to serve the Lutheran churches in North America and, initially, especially to prepare pastors to serve congregations.

The LCMS sprang from German immigrants fleeing the forced Prussian Union, who settled in the St. Louis area and has a continuous history since it was established in 1847. The LCMS is the second largest Lutheran church body in North America (1.7 million). It identifies itself as a church with an emphasis on biblical doctrine and faithful adherence to the historic Lutheran confessions. Insistence by some LCMS leaders on a strict reading of all passages of Scripture led to a rupture in the mid-1970s, which in turn resulted in the formation of the Association of Evangelical Lutheran Churches, now part of the ELCA.

Although its strongly conservative views on theology and ethics might seem to make the LCMS politically compatible with other Evangelicals in the U.S., the LCMS as an organization largely eschews political activity, partly out of its strict understanding of the Lutheran distinction between the Two Kingdoms. It does, however, encourage its members to be politically active, and LCMS members are often involved in political organizations such as Lutherans for Life.

The earliest predecessor synod of the Evangelical Lutheran Church in America was constituted on August 25, 1748, in Philadelphia. It was known as the Ministerium of Pennsylvania and Adjacent States. The ELCA is the product of a series of mergers and represents the largest (3.0 million members) Lutheran church body in North America. The ELCA was created in 1988 by the uniting of the 2.85-million-member Lutheran Church in America, 2.25-million-member American Lutheran Church, and the 100,000-member Association of Evangelical Lutheran Churches. The ALC and LCA had come into being in the early 1960s, as a result of mergers of eight smaller ethnically based Lutheran bodies.

The ELCA, through predecessor church bodies, is a founding member of the Lutheran World Federation, World Council of Churches and the National Council of Churches USA. The LCMS, maintaining its position as a confessional church body emphasizing the importance of full agreement in the teachings of the Bible, does not belong to any of these. However, it is a member of the International Lutheran Council, made up of over 30 Lutheran Churches worldwide that support the confessional doctrines of the Bible and the Book of Concord. The WELS, along with the Evangelical Lutheran Synod (ELS), are part of the international Confessional Evangelical Lutheran Conference (CELC).

Pentecostalism

Further information: Pentecostalism and History of Protestantism in the United States § Pentecostalism

Pentecostalism is a renewalist religious movement within Protestantism, that places special emphasis on a direct personal experience of God through the baptism of the Holy Spirit. The term Pentecostal is derived from Pentecost, a Greek term describing the Jewish Feast of Weeks. For Christians, this event commemorates the descent of the Holy Spirit and Pentecostals tend to see their movement as reflecting the same kind of spiritual power, worship styles and teachings that were found in the early church.

Pentecostalism is an umbrella term that includes a wide range of different theological and organizational perspectives. As a result, there is no single central organization or church that directs the movement. Most Pentecostals consider themselves to be part of broader Christian groups; for example, most Pentecostals identify as Protestants. Many embrace the term Evangelical, while others prefer Restorationist. Pentecostalism is theologically and historically close to the Charismatic Movement, as it significantly influenced that movement; some Pentecostals use the two terms interchangeably.

Within classical Pentecostalism there are three major orientations: Wesleyan-Holiness, Higher Life, and Oneness. Examples of Wesleyan-Holiness denominations include the Church of God in Christ (COGIC) and the International Pentecostal Holiness Church (IPHC). The International Church of the Foursquare Gospel is an example of the Higher Life branch, while the Assemblies of God (AG) was influenced by both groups. Some Oneness Pentecostal (Nontrinitarian) churches include the United Pentecostal Church International (UPCI) and Pentecostal Assemblies of the World (PAW). Many Pentecostal sects are affiliated with the Pentecostal World Conference.

Mainline vs. evangelical

In typical usage, the term mainline is contrasted with evangelical. The distinction between the two can be due as much to sociopolitical attitude as to theological doctrine, although doctrinal differences may exist as well. Theologically conservative critics accuse the mainline churches of "the substitution of leftist social action for Christian evangelizing, and the disappearance of biblical theology", and maintain that "All the Mainline churches have become essentially the same church: their histories, their theologies, and even much of their practice lost to a uniform vision of social progress."

The Association of Religion Data Archives (ARDA) counts 26,344,933 members of mainline churches versus 39,930,869 members of evangelical Protestant churches. There is evidence of a shift in membership from mainline denominations to evangelical churches.

As shown in the table below, some denominations with similar names and historical ties to evangelical groups are considered mainline. For example, while the American Baptist Churches, the Evangelical Lutheran Church in America, and the Presbyterian Church (USA) are mainline, the Southern Baptist Convention, Lutheran Church–Missouri Synod, and the Presbyterian Church in America are grouped as evangelical. However, many confessional denominations within the Magisterial Protestant traditions (such as the LCMS for Lutheranism) do not accurately fit under either categorization.

Mainline vs. Evangelical (2001)
Family Total: US% Examples Type
Baptist 38,662,005 25.3% Southern Baptist Convention Evangelical
American Baptist Churches U.S.A. Mainline
Pentecostal 13,673,149 8.9% Assemblies of God Evangelical
Lutheran 7,860,683 5.1% Evangelical Lutheran Church in America Mainline
Lutheran Church–Missouri Synod Evangelical
(Confessing Movement and Confessional Church)
Presbyterian/
Reformed 		5,844,855 3.8% Presbyterian Church (U.S.A.) Mainline
Presbyterian Church in America Evangelical
Methodist 5,473,129 3.6% United Methodist Church Mainline
Free Methodist Church Evangelical
Anglican 2,323,100 1.5% Episcopal Church Mainline
Anglican Church in North America Evangelical
(Confessing Movement and Confessional Church)
Adventist 2,203,600 1.4% Seventh-day Adventist Church Evangelical
Holiness 2,135,602 1.4% Church of the Nazarene Evangelical
Other Groups 1,366,678 0.9% Church of the Brethren Evangelical
Friends General Conference Mainline

Mainline Protestantism

Main article: Mainline Protestant

Mainline Protestant Christian denominations are those Protestant denominations that were brought to the United States by its historic immigrant groups; for this reason they are sometimes referred to as heritage churches. The largest are the Episcopal (English), Presbyterian (Scottish), Methodist (English and Welsh), and Lutheran (German and Scandinavian) churches.

Many mainline denominations teach that the Bible is God's word in function, but tend to be open to new ideas and societal changes. They have been increasingly open to the ordination of women. Mainline churches tend to belong to organizations such as the National Council of Churches and World Council of Churches.

Mainline Protestant denominations, such as the Episcopal Church (76%), the Presbyterian Church (U.S.A.) (64%), and the United Church of Christ (46%), have the highest number of graduate and post-graduate degrees per capita of any other Christian denomination in the United States, as well as the most high-income earners.

Episcopalians and Presbyterians tend to be considerably wealthier and better educated than most other religious groups in Americans, 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 and Astors, Rockefeller, Du Pont, Roosevelt, Forbes, Whitneys, Morgans and Harrimans are Mainline Protestantism families.

Evangelicalism

Main article: Evangelicalism in the United States

Evangelicalism is a Protestant Christian movement in which adherents consider its key characteristics to be a belief in the need for personal conversion (or being "born again"), some expression of the gospel in effort, a high regard for Biblical authority and an emphasis on the death and resurrection of Jesus. David Bebbington has termed these four distinctive aspects "conversionism", "activism", "biblicism", and "crucicentrism", saying, "Together they form a quadrilateral of priorities that is the basis of Evangelicalism."

Note that the term "evangelical" does not equal Christian fundamentalism, although the latter is sometimes regarded simply as the most theologically conservative subset of the former. The major differences largely hinge upon views of how to regard and approach scripture ("Theology of Scripture"), as well as construing its broader world-view implications. While most conservative evangelicals believe the label has broadened too much beyond its more limiting traditional distinctives, this trend is nonetheless strong enough to create significant ambiguity in the term. As a result, the dichotomy between "evangelical" vs. "mainline" denominations is increasingly complex (particularly with such innovations as the "emergent church" movement).

The contemporary North American usage of the term is influenced by the evangelical/fundamentalist controversy of the early 20th century. Evangelicalism may sometimes be perceived as the middle ground between the theological liberalism of the mainline denominations and the cultural separatism of fundamentalist Christianity. Evangelicalism has therefore been described as "the third of the leading strands in American Protestantism, straddl[ing] the divide between fundamentalists and liberals." While the North American perception is important to understand the usage of the term, it by no means dominates a wider global view, where the fundamentalist debate was not so influential.

Evangelicals held the view that the modernist and liberal parties in the Protestant churches had surrendered their heritage as evangelicals by accommodating the views and values of the world. At the same time, they criticized their fellow fundamentalists for their separatism and their rejection of the Social Gospel as it had been developed by Protestant activists of the previous century. They charged the modernists with having lost their identity as evangelicals and the fundamentalists with having lost the Christ-like heart of evangelicalism. They argued that the Gospel needed to be reasserted to distinguish it from the innovations of the liberals and the fundamentalists.

They sought allies in denominational churches and liturgical traditions, disregarding views of eschatology and other "non-essentials," and joined also with Trinitarian varieties of Pentecostalism. They believed that in doing so, they were simply re-acquainting Protestantism with its own recent tradition. The movement's aim at the outset was to reclaim the evangelical heritage in their respective churches, not to begin something new; and for this reason, following their separation from fundamentalists, the same movement has been better known merely as "Evangelicalism." By the end of the 20th century, this was the most influential development in American Protestant Christianity.

The National Association of Evangelicals is a U.S. agency which coordinates cooperative ministry for its member denominations.

Other themes

Protestantism and American education

According to Scientific Elite: Nobel Laureates in the United States by Harriet Zuckerman, a review of American Nobel prizes winners awarded between 1901 and 1972, 72% of American Nobel Prize laureates have identified from Protestant background. Overall, 84.2% of all the Nobel Prizes awarded to Americans in Chemistry, 60% in Medicine, and 58.6% in Physics between 1901 and 1972 were won by Protestants.

Some of the first colleges and universities in America, including Harvard, Yale, Princeton, Columbia, Brown, Dartmouth, Rutgers, Williams, Bowdoin, Middlebury, and Amherst, were founded by Protestants, as were later Carleton, Duke, Oberlin, Beloit, Pomona, Rollins and Colorado College.

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Bourgeoisie

From Wikipedia, the free encyclopedia
La sortie du bourgeois, painted by Jean Béraud (1889)

The bourgeoisie are a class of business owners, merchants and wealthy people, in general, which emerged in the Late Middle Ages, originally as a "middle class" between the peasantry and aristocracy. They are traditionally contrasted with the proletariat by their wealth, political power, and education, as well as their access to and control of cultural, social, and financial capital.

The bourgeoisie in its original sense is intimately linked to the political ideology of liberalism and its existence within cities, recognised as such by their urban charters (e.g., municipal charters, town privileges, German town law), so there was no bourgeoisie apart from the citizenry of the cities. Rural peasants came under a different legal system.

In communist philosophy, the bourgeoisie is the social class that came to own the means of production during modern industrialisation and whose societal concerns are the value of private property and the preservation of capital to ensure the perpetuation of their economic dominance in society.

Etymology

The Modern French word bourgeois is derived from the Old French borgeis or borjois ('town dweller'), which derived from bourg ('market town'), from the Old Frankish burg ('town'); in other European languages, the etymologic derivations include the Middle English burgeis, the Middle Dutch burgher, the German Bürger, the Modern English burgess, the Spanish burgués, the Portuguese burguês, and the Polish burżuazja, which occasionally is synonymous with the intelligentsia.

In the 18th century, before the French Revolution (1789–1799), in the French Ancien Régime, the masculine and feminine terms bourgeois and bourgeoise identified the relatively rich men and women who were members of the urban and rural Third Estate – the common people of the French realm, who violently deposed the absolute monarchy of the Bourbon King Louis XVI (r. 1774–1791), his clergy, and his aristocrats in the French Revolution of 1789–1799. Hence, since the 19th century, the term bourgeoisie usually is politically and sociologically synonymous with the ruling upper class of a capitalist society. In English, the word bourgeoisie, as a term referring to French history, refers to a social class oriented to economic materialism and hedonism, and to upholding the political and economic interests of the capitalist ruling-class.

Historically, the medieval French word bourgeois denoted the inhabitants of the bourgs (walled market-towns), the craftsmen, artisans, merchants, and others, who constituted "the bourgeoisie". They were the socio-economic class between the peasants and the landlords, between the workers and the owners of the means of production, the feudal nobility. As the economic managers of the (raw) materials, the goods, and the services, and thus the capital (money) produced by the feudal economy, the term bourgeoisie evolved to also denote the middle class – the businessmen who accumulated, administered, and controlled the capital that made possible the development of the bourgs into cities.

Contemporarily, the terms bourgeoisie and bourgeois (noun) identify the ruling class in capitalist societies, as a social stratum, while bourgeois (adjective or noun modifier) describes the Weltanschauung (worldview) of men and women whose way of thinking is socially and culturally determined by their economic materialism and philistinism, a social identity famously mocked in Molière's comedy Le Bourgeois gentilhomme (1670), which satirizes buying the trappings of a noble-birth identity as the means of climbing the social ladder. The 18th century saw a partial rehabilitation of bourgeois values in genres such as the drame bourgeois (bourgeois drama) and "bourgeois tragedy".

Emerging in the 1970s, the shortened term bougie became slang, referring to things or attitudes which are middle class, pretentious and suburban. In 2016, hip-hop group Migos produced a song "Bad and Boujee", featuring an intentional misspelling of the word as boujee – a term which has particularly been used by African Americans in reference to African Americans. The term refers to a person of lower or middle class doing pretentious activities or virtue signalling as an affectation of the upper-class.

History

Origins and rise

Further information: History of capitalism § Origins of capitalism, Trade § History, and Bourgeois revolution
The 16th-century German banker Jakob Fugger and his principal accountant, M. Schwarz, registering an entry to a ledger. The background shows a file cabinet indicating the European cities where the Fugger bank conducts business (1517).

The bourgeoisie emerged as a historical and political phenomenon in the 11th century when the bourgs of Central and Western Europe developed into cities dedicated to commerce and crafts. This urban expansion was possible thanks to economic concentration due to the appearance of protective self-organization into guilds. Guilds arose when individual businessmen (such as craftsmen, artisans and merchants) conflicted with their rent-seeking feudal landlords who demanded greater rents than previously agreed.

In the event, by the end of the Middle Ages (c. AD 1500), under regimes of the early national monarchies of Western Europe, the bourgeoisie acted in self-interest, and politically supported the king or queen against legal and financial disorder caused by the greed of the feudal lords. In the late-16th and early 17th centuries, the bourgeoisies of England and the Netherlands had become the financial – thus political – forces that deposed the feudal order; economic power had vanquished military power in the realm of politics.

From progress to reaction (Marxist view)

According to the Marxist view of history, during the 17th and 18th centuries, the bourgeoisie were the politically progressive social class who supported the principles of constitutional government and of natural right, against the Law of Privilege and the claims of rule by divine right that the nobles and prelates had autonomously exercised during the feudal order.

The English Civil War (1642–1651), the American War of Independence (1775–1783), and French Revolution (1789–1799) were partly motivated by the desire of the bourgeoisie to rid themselves of the feudal and royal encroachments on their personal liberty, commercial prospects, and the ownership of property. In the 19th century, the bourgeoisie propounded liberalism, and gained political rights, religious rights, and civil liberties for themselves and the lower social classes; thus the bourgeoisie was a progressive philosophic and political force in Western societies.

After the Industrial Revolution (1750–1850), by the mid-19th century the great expansion of the bourgeoisie social class caused its stratification – by business activity and by economic function – into the haute bourgeoisie (bankers and industrialists) and the petite bourgeoisie (tradesmen and white-collar workers). Moreover, by the end of the 19th century, the capitalists (the original bourgeoisie) had ascended to the upper class, while the developments of technology and technical occupations allowed the rise of working-class men and women to the lower strata of the bourgeoisie; yet the social progress was incidental.

Denotations

Marxist theory

Karl Marx

According to Karl Marx, the bourgeois during the Middle Ages usually was a self-employed businessman – such as a merchant, banker, or entrepreneur – whose economic role in society was being the financial intermediary to the feudal landlord and the peasant who worked the fief, the land of the lord. Yet, by the 18th century, the time of the Industrial Revolution (1750–1850) and of industrial capitalism, the bourgeoisie had become the economic ruling class who owned the means of production (capital and land), and who controlled the means of coercion (armed forces and legal system, police forces and prison system).

In such a society, the bourgeoisie's ownership of the means of production allowed them to employ and exploit the wage-earning working class (urban and rural), people whose only economic means is labor; and the bourgeois control of the means of coercion suppressed the sociopolitical challenges by the lower classes, and so preserved the economic status quo; workers remained workers, and employers remained employers.

In the 19th century, Marx distinguished two types of bourgeois capitalist:

  • the functional capitalists, who are business administrators of the means of production;
  • rentier capitalists whose livelihoods derive either from the rent of property or from the interest-income produced by finance capital, or from both.

In the course of economic relations, the working class and the bourgeoisie continually engage in class struggle, where the capitalists exploit the workers, while the workers resist their economic exploitation, which occurs because the worker owns no means of production, and, to earn a living, seeks employment from the bourgeois capitalist; the worker produces goods and services that are property of the employer, who sells them for a price.

Besides describing the social class who owns the means of production, the Marxist use of the term "bourgeois" also describes the consumerist style of life derived from the ownership of capital and real property. Marx acknowledged the bourgeois industriousness that created wealth, but criticised the moral hypocrisy of the bourgeoisie when they ignored the alleged origins of their wealth: the exploitation of the proletariat, the urban and rural workers. Further sense denotations of "bourgeois" describe ideological concepts such as "bourgeois freedom", which is thought to be opposed to substantive forms of freedom; "bourgeois independence"; "bourgeois personal individuality"; the "bourgeois family"; et cetera, all derived from owning capital and property (see The Communist Manifesto, 1848).

France and Francophone countries

In English, the term bourgeoisie is often used to denote the middle classes. In fact, the French term encompasses both the upper and middle economic classes, a misunderstanding which has occurred in other languages as well. The bourgeoisie in France and many French-speaking countries consists of five evolving social layers: petite bourgeoisie, moyenne bourgeoisie, grande bourgeoisie, haute bourgeoisie and ancienne bourgeoisie.

Petite bourgeoisie

Main article: Petite bourgeoisie

The petite bourgeoisie is the equivalent of the modern-day middle class, or refers to "a social class between the middle class and the lower class: the lower middle class".

Nazism

Nazism rejected the Marxist concept of proletarian internationalism and class struggle, and supported the "class struggle between nations", and sought to resolve internal class struggle in the nation while it identified Germany as a proletariat nation fighting against plutocratic nations. The Nazi Party had many working-class supporters and members, and a strong appeal to the middle class. The financial collapse of the white collar middle-class of the 1920s figures much in their strong support of Nazism. In the poor country that was the Weimar Republic of the early 1930s, the Nazi Party realised their social policies with food and shelter for the unemployed and the homeless—who were later recruited into the Brownshirt Sturmabteilung (SA – Storm Detachments).

Adolf Hitler was impressed by the populist antisemitism and the anti-liberal bourgeois agitation of Karl Lueger, who as the mayor of Vienna during Hitler's time in the city, used a rabble-rousing style of oratory that appealed to the wider masses. When asked whether he supported the "bourgeois right-wing", Hitler claimed that Nazism was not exclusively for any class, and he also indicated that it favored neither the left nor the right, but preserved "pure" elements from both "camps", stating: "From the camp of bourgeois tradition, it takes national resolve, and from the materialism of the Marxist dogma, living, creative Socialism."

Hitler distrusted capitalism for being unreliable due to its egotism, and he preferred a state-directed economy that is subordinated to the interests of the Volk. Hitler told a party leader in 1934, "The economic system of our day is the creation of the Jews." Hitler said to Benito Mussolini that capitalism had "run its course". Hitler also said that the business bourgeoisie "know nothing except their profit. 'Fatherland' is only a word for them." Hitler was personally disgusted with the ruling bourgeois elites of Germany during the period of the Weimar Republic, whom he referred to as "cowardly shits".

Fascist Italy

Because of their ascribed cultural excellence as a social class, the Italian fascist régime (1922–45) of Prime Minister Benito Mussolini regarded the bourgeoisie as an obstacle to modernism. Nonetheless, the Fascist state ideologically exploited the Italian bourgeoisie and their materialistic, middle-class spirit, for the more efficient cultural manipulation of the upper (aristocratic) and the lower (working) classes of Italy.

In 1938, Prime Minister Mussolini gave a speech wherein he established a clear ideological distinction between capitalism (the social function of the bourgeoisie) and the bourgeoisie (as a social class), whom he dehumanized by reducing them into high-level abstractions: a moral category and a state of mind. Culturally and philosophically, Mussolini isolated the bourgeoisie from Italian society by portraying them as social parasites upon the fascist Italian state and "The People"; as a social class who drained the human potential of Italian society, in general, and of the working class, in particular; as exploiters who victimized the Italian nation with an approach to life characterized by hedonism and materialism. Nevertheless, despite the slogan The Fascist Man Disdains the "Comfortable" Life, which epitomized the anti-bourgeois principle, in its final years of power, for mutual benefit and profit, the Mussolini fascist régime transcended ideology to merge the political and financial interests of Prime Minister Benito Mussolini with the political and financial interests of the bourgeoisie, the Catholic social circles who constituted the ruling class of Italy.

Philosophically, as a materialist creature, the bourgeois man was stereotyped as irreligious; thus, to establish an existential distinction between the supernatural faith of the Roman Catholic Church and the materialist faith of temporal religion; in The Autarchy of Culture: Intellectuals and Fascism in the 1930s, the priest Giuseppe Marino said that:

Christianity is essentially anti-bourgeois. ... A Christian, a true Christian, and thus a Catholic, is the opposite of a bourgeois.

Culturally, the bourgeois man may be considered effeminate, infantile, or acting in a pretentious manner; describing his philistinism in Bonifica antiborghese (1939), Roberto Paravese comments on the:

Middle class, middle man, incapable of great virtue or great vice: and there would be nothing wrong with that, if only he would be willing to remain as such; but, when his child-like or feminine tendency to camouflage pushes him to dream of grandeur, honours, and thus riches, which he cannot achieve honestly with his own "second-rate" powers, then the average man compensates with cunning, schemes, and mischief; he kicks out ethics, and becomes a bourgeois. The bourgeois is the average man who does not accept to remain such, and who, lacking the strength sufficient for the conquest of essential values—those of the spirit—opts for material ones, for appearances.

The economic security, financial freedom, and social mobility of the bourgeoisie threatened the philosophic integrity of Italian fascism, the ideological monolith that was the régime of Prime Minister Benito Mussolini. Any assumption of legitimate political power (government and rule) by the bourgeoisie represented a fascist loss of totalitarian state power for social control through political unity—one people, one nation, and one leader. Sociologically, to the fascist man, to become a bourgeois was a character flaw inherent to the masculine mystique; therefore, the ideology of Italian fascism scornfully defined the bourgeois man as "spiritually castrated".

Bourgeois culture

Cultural hegemony

Karl Marx said that the culture of a society is dominated by the mores of the ruling-class, wherein their superimposed value system is abided by each social class (the upper, the middle, the lower) regardless of the socio-economic results it yields to them. In that sense, contemporary societies are bourgeois to the degree that they practice the mores of the small-business "shop culture" of early modern France; which the writer Émile Zola (1840–1902) naturalistically presented, analyzed, and ridiculed in the twenty-two-novel series (1871–1893) about Les Rougon-Macquart family; the thematic thrust is the necessity for social progress, by subordinating the economic sphere to the social sphere of life.

Conspicuous consumption

Clothing worn by ladies belonging to the bourgeoisie of Żywiec, Poland, 19th century (collection of the Żywiec City Museum)

The critical analyses of the bourgeois mentality by the German intellectual Walter Benjamin (1892–1940) indicated that the shop culture of the petite bourgeoisie established the sitting room as the center of personal and family life; as such, the English bourgeois culture is, he alleges, a sitting-room culture of prestige through conspicuous consumption. The material culture of the bourgeoisie concentrated on mass-produced luxury goods of high quality; between generations, the only variance was the materials with which the goods were manufactured.

In the early part of the 19th century, the bourgeois house contained a home that first was stocked and decorated with hand-painted porcelain, machine-printed cotton fabrics, machine-printed wallpaper, and Sheffield steel (crucible and stainless). The utility of these things was inherent in their practical functions. By the latter part of the 19th century, the bourgeois house contained a home that had been remodeled by conspicuous consumption. Here, Benjamin argues, the goods were bought to display wealth (discretionary income), rather than for their practical utility. The bourgeoisie had transposed the wares of the shop window to the sitting room, where the clutter of display signaled bourgeois success (see Culture and Anarchy, 1869).

Two spatial constructs manifest the bourgeois mentality: (i) the shop-window display, and (ii) the sitting room. In English, the term "sitting-room culture" is synonymous for "bourgeois mentality", a "philistine" cultural perspective from the Victorian Era (1837–1901), especially characterized by the repression of emotion and of sexual desire; and by the construction of a regulated social-space where "propriety" is the key personality trait desired in men and women.

Nonetheless, from such a psychologically constricted worldview, regarding the rearing of children, contemporary sociologists claim to have identified "progressive" middle-class values, such as respect for non-conformity, self-direction, autonomy, gender equality, and the encouragement of innovation; as in the Victorian Era, the transposition to the US of the bourgeois system of social values has been identified as a requisite for employment success in the professions.

The prototypical bourgeois, Monsieur Jourdain, the protagonist in Molière's play Le Bourgeois gentilhomme (1670)

Bourgeois values are dependent on rationalism, which began with the economic sphere and moves into every sphere of life which is formulated by Max Weber. The beginning of rationalism is commonly called the Age of Reason. Much like the Marxist critics of that period, Weber was concerned with the growing ability of large corporations and nations to increase their power and reach throughout the world.

Satire and criticism in art

Beyond the intellectual realms of political economy, history, and political science that discuss, describe, and analyze the bourgeoisie as a social class, the colloquial usage of the sociological terms bourgeois and bourgeoise describe the social stereotypes of the old money and of the nouveau riche, who is a politically timid conformist satisfied with a wealthy, consumerist style of life characterized by conspicuous consumption and the continual striving for prestige. This being the case, the cultures of the world describe the philistinism of the middle-class personality, produced by the excessively rich life of the bourgeoisie, is examined and analyzed in comedic and dramatic plays, novels, and films (see Authenticity).

The 17th-century French playwright Molière (1622–73) catalogued the social-climbing essence of the bourgeoisie in Le Bourgeois gentilhomme (1670).

The term bourgeoisie has been used as a pejorative and a term of abuse since the 19th century, particularly by intellectuals and artists.

Theater

Le Bourgeois gentilhomme (The Would-be Gentleman, 1670) by Molière (Jean-Baptiste Poquelin), is a comedy-ballet that satirises Monsieur Jourdain, the prototypical nouveau riche man who buys his way up the social-class scale, to realise his aspirations of becoming a gentleman, to which end he studies dancing, fencing, and philosophy, the trappings and accomplishments of a gentleman, to be able to pose as a man of noble birth, someone who, in 17th-century France, was a man to the manner born; Jourdain's self-transformation also requires managing the private life of his daughter, so that her marriage can also assist his social ascent.

Literature

Thomas Mann (1875–1955) portrayed the moral, intellectual, and physical decadence of the German upper bourgeoisie in the novel Buddenbrooks (1926).

Buddenbrooks (1901), by Thomas Mann (1875–1955), chronicles the moral, intellectual, and physical decay of a rich family through its declines, material and spiritual, in the course of four generations, beginning with the patriarch Johann Buddenbrook Sr. and his son, Johann Buddenbrook Jr., who are typically successful German businessmen; each is a reasonable man of solid character.

Yet, in the children of Buddenbrook Jr., the materially comfortable style of life provided by the dedication to solid, middle-class values elicits decadence: The fickle daughter, Toni, lacks and does not seek a purpose in life; son Christian is honestly decadent, and lives the life of a ne'er-do-well; and the businessman son, Thomas, who assumes command of the Buddenbrook family fortune, occasionally falters from middle-class solidity by being interested in art and philosophy, the impractical life of the mind, which, to the bourgeoisie, is the epitome of social, moral, and material decadence.

Babbitt (1922), by Sinclair Lewis (1885–1951), satirizes the American bourgeois George Follansbee Babbitt, a middle-aged realtor, booster, and joiner in the Midwestern city of Zenith, who – despite being unimaginative, self-important, and hopelessly conformist and middle-class – is aware that there must be more to life than money and the consumption of the best things that money can buy. Nevertheless, he fears being excluded from the mainstream of society more than he does living for himself, by being true to himself – his heart-felt flirtations with independence (dabbling in liberal politics and a love affair with a pretty widow) come to naught because he is existentially afraid.

The Spanish cinéast Luis Buñuel (1900–83) depicted the tortuous mentality and self-destructive hypocrisy of the bourgeoisie.

Yet, George F. Babbitt sublimates his desire for self-respect, and encourages his son to rebel against the conformity that results from bourgeois prosperity, by recommending that he be true to himself:

Don't be scared of the family. No, nor all of Zenith. Nor of yourself, the way I've been.

Films

Many of the satirical films by the Spanish film director Luis Buñuel (1900–1983) examine the mental and moral effects of the bourgeois mentality, its culture, and the stylish way of life it provides for its practitioners.

  • L'Âge d'or (The Golden Age, 1930) illustrates the madness and self-destructive hypocrisy of bourgeois society.
  • Belle de Jour (Beauty of the day, 1967) tells the story of a bourgeois wife who is bored with her marriage and decides to prostitute herself.
  • Le charme discret de la bourgeoisie (The Discreet Charm of the Bourgeoisie, 1972) explores the timidity instilled by middle-class values.
  • Cet obscur objet du désir (That Obscure Object of Desire, 1977) illuminates the practical self-deceptions required for buying love as marriage.
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