Content: attitudes towards religious practices.Topics: assessment of personal happiness; attitudes towards pre-maritalsexual intercourse; attitudes towards committed adultery; attitudestowards homosexual relationships between adults; attitudes towardsabortion in case of serious disability or illness of the baby or lowincome of the family; attitudes towards gender roles in marriage; trustin institutions (parliament, business and industry, churches andreligious organizations, courts and the legal system, schools and theeducational system); mobility; attitudes towards the influence ofreligious leaders on voters and government; attitudes towards thebenefits of science and religion (scale: modern science does more harmthan good, too much trust in science and not enough in religious faith,religions bring more conflicts than peace, intolerance of people withvery strong religious beliefs); judgement on the power of churches andreligious organizations; attitudes towards equal rights for allreligious groups in the country and respect for all religions;acceptance of persons from a different religion or with differentreligious views in case of marrying a relative or being a candidate ofthe preferred political party (social distance); attitudes towards theallowance for religious extremists to hold public meetings and topublish books expressing their views (freedom of expression); doubt orfirm belief in God (deism, scale); belief in: a life after death,heaven, hell, religious miracles, reincarnation, Nirvana, supernaturalpowers of deceased ancestors; attitudes towards a higher truth andtowards meaning of life (scale: God is concerned with every human beingpersonally, little that people can do to change the course of theirlives (fatalism), life is meaningful only because God exists, life doesnot serve any purpose, life is only meaningful if someone provides themeaning himself, connection with God without churches or religiousservices); religious preference (affiliation) of mother, father andspouse/partner; religion respondent was raised in; frequency ofchurch attendance (of attendance in religious services) of father andmother; personal frequency of church attendance when young; frequencyof prayers and participation in religious activities; shrine, altar ora religious object in respondent’s home; frequency of visiting a holyplace (shrine, temple, church or mosque) for religious reasons exceptregular religious services; self-classification of personalreligiousness and spirituality; truth in one or in all religions;attitudes towards the profits of practicing a religion (scale: findinginner peace and happiness, making friends, gaining comfort in times oftrouble and sorrow, meeting the right kind of people).Optional items (not stated in all countries): questions in countrieswith an appreciable number of Evangelical Protestants): ´born-again´Christian; attitudes towards the Bible (or appropriate holy book);questions generally applicable for all countries: conversion of faithafter crucial experience; personal sacrifice as an expression of faithsuch as fasting or following a special diet during holy season such asLent or Ramadan; concept of God (semantic differential scale: mother -father, master - spouse, judge - lover, friend - king); belief in luckycharms, fortune tellers, faith healers and horoscopes; social rules orGod’s laws as basis for deciding between right and wrong; attitudestowards members of different religious groups (Christians, Muslims,Hindus, Buddhists, Jews, Atheists or non-believers.Demography: sex; age; marital status; steady life partner; years ofschooling; highest education level; country specific education anddegree; current employment status (respondent and partner); hoursworked weekly; occupation (ISCO 1988) (respondent and partner);supervising function at work; working for private or public sector orself-employed (respondent and partner); if self-employed: number ofemployees; trade union membership; earnings of respondent (countryspecific); family income (country specific); size of household;household composition; party affiliation (left-right); country specificparty affiliation; participation in last election; religiousdenomination; religious main groups; attendance of religious services;self-placement on a top-bottom scale; region (country specific); sizeof community (country specific); type of community: urban-rural area;country of origin or ethnic group affiliation.Additionally coded: administrative mode of data-collection; weightingfactor; case substitution. Einstellung zur religiösen Praxis.Themen: Einschätzung des persönlichen Glücksgefühls; Einstellung zuvorehelichem Geschlechtsverkehr und zu außerehelichemGeschlechtsverkehr (Ehebruch); Einstellung zu homosexuellen Beziehungenzwischen Erwachsenen; Einstellung zu Abtreibung im Falle vonBehinderung oder Krankheit des Babys und im Falle geringen Einkommensder Familie; Rollenverständnis in der Ehe; Institutionenvertrauen(Parlament, Unternehmen und Industrie, Kirche und religiöseOrganisationen, Gerichte und Rechtssystem, Schulen und Bildungssystem);eigene Mobilität; Einstellung zum Einfluss von religiösen Führern aufWähler und Regierung; Einstellung zu Wissenschaft und Religion (Skala:moderne Wissenschaft bringt mehr Schaden als Nutzen, zu viel Vertrauenin die Wissenschaft und zu wenig religiöses Vertrauen, Religionenbringen mehr Konflikte als Frieden, Intoleranz von Menschen mit starkenreligiösen Überzeugungen); Beurteilung der Macht von Kirchen undreligiösen Organisationen im Lande; Einstellung zur Gleichberechtigungaller religiösen Gruppen im Land und Respekt für alle Religionen;Akzeptanz einer Person anderen Glaubens oder mit unterschiedlichenreligiösen Ansichten als Ehepartner im Verwandtschaftskreis sowie alsKandidat der präferierten Partei (soziale Distanz); Einstellung zuröffentlichen Redefreiheit bzw. zum Publikationsrecht für religiöseExtremisten; Zweifel oder fester Glaube an Gott (Skala Deismus); Glaubean: ein Leben nach dem Tod, Himmel, Hölle, Wunder, Reinkarnation,Nirwana, übernatürliche Kräfte verstorbener Vorfahren; Einstellung zueiner höheren Wahrheit und zum Sinn des Lebens (Gott kümmert sich umjeden Menschen persönlich, nur wenig persönlicher Einfluss auf dasLeben möglich (Fatalismus), Leben hat nur einen Sinn aufgrund derExistenz Gottes, Leben dient keinem Zweck, eigenes Tun verleiht demLeben Sinn, persönliche Verbindung mit Gott ohne Kirche oderGottesdienste); Religion der Mutter, des Vaters und des Ehepartnersbzw. Partners; Religion, mit der der Befragte aufgewachsen ist;Kirchgangshäufigkeit des Vaters und der Mutter; persönlicheKirchgangshäufigkeit in der Jugend; Häufigkeit des Betens und derTeilnahme an religiösen Aktivitäten; Schrein, Altar oder religiösesObjekt (z.B. Kreuz) im Haushalt des Befragten; Häufigkeit des Besuchseines heiligen Ortes (Schrein, Tempel, Kirche oder Moschee) ausreligiösen Gründen; Selbsteinschätzung der Religiosität undSpiritualität; Wahrheit in einer oder in allen Religionen;Vorteilhaftigkeit der Ausübung einer Religion (Skala: inneren Friedenund Glück finden, Freundschaften schließen, Unterstützung inschwierigen Zeiten, Gleichgesinnte treffen).Optionale Items (nicht in allen Ländern ausgeführt): Fragen in Ländernmit einer bedeutenden Anzahl evangelikaler Protestanten: wiedergeboreneChristen; Einstellung zur Bibel; Fragen, die grundsätzlich für alleLänder anwendbar sind: Bekehrung zum Glauben nach einemSchlüsselerlebnis; persönliche Opfer als Ausdruck des Glaubens wieFasten oder Einhalten einer speziellen Diät während heiliger Zeiten wiez.B. Ramadan; Konzept von Gott (semantisches Differential:Mutter/Vater, Herr und Meister/Ehepartner, Richter/Liebender,Freund/König); Glaube an Glücksbringer, Wahrsager, Gesundbeter undHoroskope; demokratische oder göttliche Gesetze als Grundlage fürEntscheidungen zwischen richtig und falsch; Einstellung gegenüberverschiedenen religiösen Gruppen (Christen, Muslime, Hindus,Buddhisten, Juden, Atheisten oder Nicht-Gläubige).Demographie: Geschlecht; Alter; Familienstand; Zusammenleben mit einemPartner; Jahre der Schulbildung, höchster Bildungsabschluss;länderspezifischer Bildungsgrad; derzeitiger Beschäftigungsstatus desBefragten und seines Partners; Beruf (ISCO-88) des Befragten und seinesPartners; Vorgesetztenfunktion; Beschäftigung im privaten oderöffentlichen Dienst oder Selbständigkeit des Befragten und seinesPartners; Selbständige wurden gefragt: Anzahl der Beschäftigten;Gewerkschaftsmitgliedschaft; Einkommensquellen des Befragten(länderspezifisch), Haushaltseinkommen (länderspezifisch);Haushaltsgröße; Haushaltszusammensetzung; Parteipräferenz(links-rechts), länderspezifische Parteipräferenz; Wahlbeteiligung beider letzten Wahl; Konfession; Kirchgangshäufigkeit; Selbsteinstufungauf einer Oben-Unten-Skala; Region und Ortsgröße (länderspezifisch),Urbanisierungsgrad; Geburtsland und ethnische Herkunft.Zusätzlich verkodet wurde: Datenerhebungsart; Gewichtungsfaktoren.

Einstellung zur religiösen Praxis. Themen: Einschätzung des persönlichen Glücksgefühls; Einstellung zu vorehelichem Geschlechtsverkehr und zu außerehelichem Geschlechtsverkehr (Ehebruch); Einstellung zu homosexuellen Beziehungen zwischen Erwachsenen; Einstellung zu Abtreibung im Falle von Behinderung oder Krankheit des Babys und im Falle geringen Einkommens der Familie; Rollenverständnis in der Ehe; Personenvertrauen vs. Vorsicht im Umgang mit Menschen; Institutionenvertrauen (Parlament, Unternehmen und Industrie, Kirche und religiöse Organisationen, Gerichte und Rechtssystem, Schulen und Bildungssystem); eigene Mobilität; Einstellung zum Einfluss von religiösen Führern auf Wähler und Regierung; Einstellung zu Wissenschaft und Religion (Skala: moderne Wissenschaft bringt mehr Schaden als Nutzen, zu viel Vertrauen in die Wissenschaft und zu wenig religiöses Vertrauen, Religionen bringen mehr Konflikte als Frieden, Intoleranz von Menschen mit starken religiösen Überzeugungen); Beurteilung der Macht von Kirchen und religiösen Organisationen im Lande; Einstellung zur Gleichberechtigung aller religiösen Gruppen im Land und Respekt für alle Religionen; Akzeptanz einer Person anderen Glaubens oder mit unterschiedlichen religiösen Ansichten als Ehepartner im Verwandtschaftskreis sowie als Kandidat der präferierten Partei (soziale Distanz); Einstellung zur öffentlichen Redefreiheit bzw. zum Publikationsrecht für religiöse Extremisten; Zweifel oder fester Glaube an Gott (Skala Deismus); Glaube an: ein Leben nach dem Tod, Himmel, Hölle, Wunder, Reinkarnation, Nirwana, übernatürliche Kräfte verstorbener Vorfahren; Einstellung zu einer höheren Wahrheit und zum Sinn des Lebens (Gott kümmert sich um jeden Menschen persönlich, nur wenig persönlicher Einfluss auf das Leben möglich (Fatalismus), Leben hat nur einen Sinn aufgrund der Existenz Gottes, Leben dient keinem Zweck, eigenes Tun verleiht dem Leben Sinn, persönliche Verbindung mit Gott ohne Kirche oder Gottesdienste); Religion der Mutter, des Vaters und des Ehepartners bzw. Partners; Religion, mit der der Befragte aufgewachsen ist; Kirchgangshäufigkeit des Vaters und der Mutter; persönliche Kirchgangshäufigkeit in der Jugend; Häufigkeit des Betens und der Teilnahme an religiösen Aktivitäten; Schrein, Altar oder religiöses Objekt (z.B. Kreuz) im Haushalt des Befragten; Häufigkeit des Besuchs eines heiligen Ortes (Schrein, Tempel, Kirche oder Moschee) aus religiösen Gründen; Selbsteinschätzung der Religiosität und Spiritualität; Wahrheit in einer oder in allen Religionen; Vorteilhaftigkeit der Ausübung einer Religion (Skala: inneren Frieden und Glück finden, Freundschaften schließen, Unterstützung in schwierigen Zeiten, Gleichgesinnte treffen). Optionale Items (nicht in allen Ländern ausgeführt): wiedergeborene Christen; Einstellung zur Bibel; Fragen, die grundsätzlich für alle Länder anwendbar sind: Bekehrung zum Glauben nach einem Schlüsselerlebnis; persönliche Opfer als Ausdruck des Glaubens wie Fasten oder Einhalten einer speziellen Diät während heiliger Zeiten wie z.B. Ramadan; Konzept von Gott (semantisches Differential: Mutter/Vater, Herr und Meister/Ehepartner, Richter/Liebender, Freund/König); Glaube an Glücksbringer, Wahrsager, Gesundbeter und Horoskope; Entscheidungskriterien für persönliches Handeln (Gesetzte oder religiöse Prinzipien); Einstellung gegenüber verschiedenen religiösen Gruppen (Christen, Muslime, Hindus, Buddhisten, Juden, Atheisten oder Nicht-Gläubige). Demographie: Geschlecht; Alter; Familienstand; Zusammenleben mit einem Partner; Jahre der Schulbildung, höchster Bildungsabschluss; länderspezifischer Bildungsgrad; derzeitiger Beschäftigungsstatus des Befragten und seines Partners; Wochenarbeitszeit; Beruf (ISCO-88) des Befragten und seines Partners; Vorgesetztenfunktion; Beschäftigung im privaten oder öffentlichen Dienst oder Selbständigkeit des Befragten und seines Partners; Selbständige wurden gefragt: Anzahl der Beschäftigten; Gewerkschaftsmitgliedschaft; Einkommensquellen des Befragten (länderspezifisch), Haushaltseinkommen (länderspezifisch); Haushaltsgröße; Haushaltszusammensetzung; Parteipräferenz (links-rechts), länderspezifische Parteipräferenz; Wahlbeteiligung bei der letzten Wahl; Konfession; Kirchgangshäufigkeit; Selbsteinstufung auf einer Oben-Unten-Skala; Region und Ortsgröße (länderspezifisch), Urbanisierungsgrad; Geburtsland und ethnische Herkunft. Zusätzlich verkodet wurde: Datenerhebungsart; Gewichtungsfaktoren; case substitution. Content: attitudes towards religious practices. Topics: assessment of personal happiness; attitudes towards pre-marital sexual intercourse; attitudes towards committed adultery; attitudes towards homosexual relationships between adults; attitudes towards abortion in case of serious disability or illness of the baby or low income of the family; attitudes towards gender roles in marriage; people can be trusted vs. can´t be too careful in dealing with people; trust in institutions (parliament, business and industry, churches and religious organizations, courts and the legal system, schools and the educational system); mobility; attitudes towards the influence of religious leaders on voters and government; attitudes towards the benefits of science and religion (scale: modern science does more harm than good, too much trust in science and not enough in religious faith, religions bring more conflicts than peace, intolerance of people with very strong religious beliefs); judgement on the power of churches and religious organizations; attitudes towards equal rights for all religious groups in the country and respect for all religions; acceptance of persons from a different religion or with different religious views in case of marrying a relative or being a candidate of the preferred political party (social distance); attitudes towards the allowance for religious extremists to hold public meetings and to publish books expressing their views (freedom of expression); doubt or firm belief in God (deism, scale); belief in: a life after death, heaven, hell, religious miracles, reincarnation, Nirvana, supernatural powers of deceased ancestors; attitudes towards a higher truth and towards meaning of life (scale: God is concerned with every human being personally, little that people can do to change the course of their lives (fatalism), life is meaningful only because God exists, life does not serve any purpose, life is only meaningful if someone provides the meaning himself, connection with God without churches or religious services); religious preference (affiliation) of mother, father and spouse/partner; religion respondent was raised in; frequency of church attendance (of attendance in religious services) of father and mother; personal frequency of church attendance when young; frequency of prayers and participation in religious activities; shrine, altar or a religious object in respondent’s home; frequency of visiting a holy place (shrine, temple, church or mosque) for religious reasons except regular religious services; self-classification of personal religiousness and spirituality; truth in one or in all religions; attitudes towards the profits of practicing a religion (scale: finding inner peace and happiness, making friends, gaining comfort in times of trouble and sorrow, meeting the right kind of people). Optional items (not stated in all countries): ´born-again´ Christian; attitudes towards the Bible (or appropriate holy book); questions generally applicable for all countries: conversion of faith after crucial experience; personal sacrifice as an expression of faith such as fasting or following a special diet during holy season such as Lent or Ramadan; concept of God (semantic differential scale: mother - father, master - spouse, judge - lover, friend - king); belief in lucky charms, fortune tellers, faith healers and horoscopes; decision criteria for personal actions (laws or religious principles); attitudes towards members of different religious groups (Christians, Muslims, Hindus, Buddhists, Jews, Atheists or non-believers). Demography: sex; age; marital status; steady life partner; years of schooling; highest education level; country specific education and degree; current employment status (respondent and partner); hours worked weekly; occupation (ISCO 1988) (respondent and partner); supervising function at work; working for private or public sector or self-employed (respondent and partner); if self-employed: number of employees; trade union membership; earnings of respondent (country specific); family income (country specific); size of household; household composition; party affiliation (left-right); country specific party affiliation; participation in last election; religious denomination; religious main groups; attendance of religious services; self-placement on a top-bottom scale; region (country specific); size of community (country specific); type of community: urban-rural area; country of origin or ethnic group affiliation. Additionally coded: administrative mode of data-collection; weighting factor; case substitution.

This study, designed and carried out by the "http://www.asarb.org/" Target="_blank">Association of Statisticians of American Religious Bodies (ASARB), compiled data on 372 religious bodies by county in the United States. Of these, the ASARB was able to gather data on congregations and adherents for 217 religious bodies and on congregations only for 155. Participating bodies included 354 Christian denominations, associations, or communions (including Latter-day Saints, Messianic Jews, and Unitarian/Universalist groups); counts of Jain, Shinto, Sikh, Tao, Zoroastrian, American Ethical Union, and National Spiritualist Association congregations, and counts of congregations and adherents from Baha'i, three Buddhist groupings, two Hindu groupings, four Jewish groupings, and Muslims. The 372 groups reported a total of 356,642 congregations with 161,224,088 adherents, comprising 48.6 percent of the total U.S. population of 331,449,281. Membership totals were estimated for some religious groups.

In January 2024, the ARDA added 21 religious tradition (RELTRAD) variables to this dataset. These variables start at variable #12 (TOTCNG_2020). Categories were assigned based on pages 88-94 in the original "https://www.usreligioncensus.org/index.php/node/1638" Target="_blank">2020 U.S. Religion Census Report.

Visit the "https://www.thearda.com/us-religion/sources-for-religious-congregations-membership-data" Target="_blank">frequently asked questions page for more information about the ARDA's religious congregation and membership data sources.

This data set contains statistics by state for 133 Judeo-Christian church bodies, providing information on the number of churches and members. It is not known exactly what percent of total Judeo-Christian adherents this actually represents. When compared to the Yearbook of American and Canadian Churches: 1990, this study accounts for 23 percent more communicant members.

Please note that this data set may not be sold in any form, including as an addition to proprietary software, without the permission of the copyright holder. Churches and Church Membership in the United States, 1990 is published by the Glenmary Research Center, P.O. Box 507, Mars Hill, NC 28754.

Visit the "/us-religion/sources-for-religious-congregations-membership-data" Target="_blank">frequently asked questions page for more information about the ARDA's religious congregation and membership data.

Data on religion by gender and age for the population in private households in Canada, provinces and territories.

Dataset from the Religion, Theology and Climate Change project, October 2022 – September 2025.This part of the dataset contains: (1) Questionnaire data gathered from Qualtrics in .sav format; (2) The questionnaire; (3) A document outlining the sources for the questionnaire statementsThe project partnered with six organisations to uncover areas of ecotheological creativity. These partners were the Church of England Dioceses of Manchester and Oxford; the Catholic Church of England and Wales Diocese of Salford; the international development agency CAFOD (Catholic Agency for Overseas Development); and the activist and advocacy groups Operation Noah and Christian Climate Action.The project had three primary research questions:(1) What evidence is there of theological creativity, and of ideology and belief going beyond dominant traditions?(2) What are the obstacles to the reception of these developments in church practice, development activity, and advocacy and activism?(3) How can creative insights be contextualized and made operative in Christian settings?The project carried out a survey with n=319 responses aimed at capturing ecotheological views from the six groups, administered primarily between May and August 2023. Our primary aim with the survey was to uncover theological creativity by exploring the theological ideas held by our participants. The survey set out a range of ecotheological ideas in the form of short statements that the respondents could agree or disagree with. Dis/agreement was registered on a scale of 0-10. We then produced an average score across the total sample, and across each partner, to record overall strength of agreement on each concept. For the full results, see the project report. We also captured feelings towards climate change, views on which actions are justified in the effort to tackle climate change, and a range of demographics.We then conducted 62 in-depth interviews between July and December 2023 with approximately 10 members from each group. Interviews asked biographical questions relating to faith, climate change concern, emotions, and influences, as well as enabling participants to talk in-depth about the nature of their participation in Christian environmentalism and their reflections on the work of the group to which they primarily belonged. The interviews also probed the participants’ survey responses in depth and engaged in lengthy discussions about their theological beliefs and motivations. Our general method was to ask the interviewees to elaborate on a particular score they had on a certain statement from the survey, or to read a brief theological quote relating to one of the themes and invite them to respond. Such prompts were effective tools during interviews for generating in depth theological discussion.Key publications from the project include:MonographChanging Climate, Changing Religion. London: Routledge. Forthcoming Scott, P. M., Malcolm, F., Deane-Drummond, C. & Edwards, G.Articles‘The Ecotheological Values of Christian Climate Change Activists.’ 2025. Environmental Values, 34: 2, 167-189. Malcolm, F. & Scott, P. M.‘Understanding Nature as Place in Dialogue with Christian Environmentalists.’ 2025. Environmental Philosophy, 22: 1, 123-143. Deane-Drummond, C. & Malcolm, F.‘Relational Experiences of Ecological Grief Amongst Environmental Activists.’ 2025. Environmental Values. Malcolm, F.‘Prophets with Enchantment: Framing Christian Climate Activism.’ Under Review. Edwards, G. & Malcolm, F.‘Is It Hard to be Green? Christians and Radical Environmental Activism.’ In-Preparation. Edwards, G. & Malcolm, F.Book Chapters‘Net Zero and Religion: Climate Politics Across Christian Organisations.’ In-Preparation. The Politics of Net-Zero, ed. H. Alberro, P. Eckersley and I. Bailey. Edwood Elgar Press. Malcolm, F.‘Faith in Environmental Action: The Moral Exemplarist Ideology of Christian Climate Activism.’ In-Preparation. Thinking Green: Ideologies and Environmental Politics, ed. Devin K. Joshi. Routledge. Malcolm, F.

Dataset from the Religion, Theology and Climate Change project, October 2022 – September 2025.This part of the dataset contains the 62 transcripts from the interviews.The project partnered with six organisations to uncover areas of ecotheological creativity. These partners were the Church of England Dioceses of Manchester and Oxford; the Catholic Church of England and Wales Diocese of Salford; the international development agency CAFOD (Catholic Agency for Overseas Development); and the activist and advocacy groups Operation Noah and Christian Climate Action.The project had three primary research questions:(1) What evidence is there of theological creativity, and of ideology and belief going beyond dominant traditions?(2) What are the obstacles to the reception of these developments in church practice, development activity, and advocacy and activism?(3) How can creative insights be contextualized and made operative in Christian settings?The project carried out a survey with n=319 responses aimed at capturing ecotheological views from the six groups, administered primarily between May and August 2023. Our primary aim with the survey was to uncover theological creativity by exploring the theological ideas held by our participants. The survey set out a range of ecotheological ideas in the form of short statements that the respondents could agree or disagree with. Dis/agreement was registered on a scale of 0-10. We then produced an average score across the total sample, and across each partner, to record overall strength of agreement on each concept. For the full results, see the project report. We also captured feelings towards climate change, views on which actions are justified in the effort to tackle climate change, and a range of demographics.We then conducted 62 in-depth interviews between July and December 2023 with approximately 10 members from each group. Interviews asked biographical questions relating to faith, climate change concern, emotions, and influences, as well as enabling participants to talk in-depth about the nature of their participation in Christian environmentalism and their reflections on the work of the group to which they primarily belonged. The interviews also probed the participants’ survey responses in depth and engaged in lengthy discussions about their theological beliefs and motivations. Our general method was to ask the interviewees to elaborate on a particular score they had on a certain statement from the survey, or to read a brief theological quote relating to one of the themes and invite them to respond. Such prompts were effective tools during interviews for generating in depth theological discussion.Key publications from the project include:MonographChanging Climate, Changing Religion. London: Routledge. Forthcoming Scott, P. M., Malcolm, F., Deane-Drummond, C. & Edwards, G.Articles‘The Ecotheological Values of Christian Climate Change Activists.’ 2025. Environmental Values, 34: 2, 167-189. Malcolm, F. & Scott, P. M.‘Understanding Nature as Place in Dialogue with Christian Environmentalists.’ 2025. Environmental Philosophy, 22: 1, 123-143. Deane-Drummond, C. & Malcolm, F.‘Relational Experiences of Ecological Grief Amongst Environmental Activists.’ 2025. Environmental Values. Malcolm, F.‘Prophets with Enchantment: Framing Christian Climate Activism.’ Under Review. Edwards, G. & Malcolm, F.‘Is It Hard to be Green? Christians and Radical Environmental Activism.’ In-Preparation. Edwards, G. & Malcolm, F.Book Chapters‘Net Zero and Religion: Climate Politics Across Christian Organisations.’ In-Preparation. The Politics of Net-Zero, ed. H. Alberro, P. Eckersley and I. Bailey. Edwood Elgar Press. Malcolm, F.‘Faith in Environmental Action: The Moral Exemplarist Ideology of Christian Climate Activism.’ In-Preparation. Thinking Green: Ideologies and Environmental Politics, ed. Devin K. Joshi. Routledge. Malcolm, F.

This data set contains statistics by county for 133 Judeo-Christian church bodies, providing information on their number of churches and members.

Please note that this data set may not be sold in any form, including as an addition to proprietary software, without the permission of the copyright holder. Churches and Church Membership in the United States, 1990 is published by the Glenmary Research Center, P.O. Box 507, Mars Hill, NC 28754.

Visit the "/us-religion/sources-for-religious-congregations-membership-data" Target="_blank">frequently asked questions page for more information about the ARDA's religious congregation and membership data.

This data set contains statistics by county for 111 Judeo-Christian church bodies, providing information on their number of churches and members. The denominations included represent an estimated 91 percent of U.S. membership totals officially submitted to the Yearbook of American and Canadian Churches. Please note that this data set may not be sold in any form, including as an addition to proprietary software, without the permission of the copyright holder. Churches and Church Membership in the United States, 1980 is published by the Glenmary Research Center, P.O. Box 507, Mars Hill, NC 28754.

Visit the "/us-religion/sources-for-religious-congregations-membership-data" Target="_blank">frequently asked questions page for more information about the ARDA's religious congregation and membership data.

Context

This is believed to be an unbiased fact-based dataset to get a better understanding of how much damage that the Islamic extremists are doing to the world.

Content

These are not incidents of ordinary crime involving nominal Muslims killing for money or vendetta. Incidents of deadly violence that are reasonably determined to have been committed out of religious duty - as interpreted by the perpetrator - are only included. Islam needs to be a motive, but it need not be the only factor.

For example, the Munich mall shooting in July, 2016 was by a Muslim, but it is not on the list, because it was not inspired by a sense of religious duty.

The incidents were collected each day from public news sources. There is no rumor or word-of-mouth involved. Although every attempt is made to be accurate and consistent, we are not making the claim that this is a scientific product.

Acknowledgements

This dataset is available here on Kaggle, thanks to TheReligionofPeace.com

Inspiration

The point of this dataset is not to convince anyone that they are in mortal danger or that Muslims are innately dangerous people (they are not, of course). Rather it is to point out the sort of terrorism that some of "Religion of Peace" believers produce. It should be acceptable to question and critique the teachings and phrases interpretation particularly those that are supremacist in nature.

In order to replicate the results in this study you require Stata 12 or higher versions and the provided data and do files. Download the do file and the data file into one directory, unzip the data file into that same directory, enter your working directory in the do file, and execute the code in Stata. When using the data, please cite: Nils-Christian Bormann, Lars-Erik Cederman & Manuel Vogt (2015). "Language, Religion, and Ethnic Civil War." Online first in Journal of Conflict Resolution. Abstract: Are certain ethnic cleavages more conflict-prone than others? While only few scholars focus on the contents of ethnicity, most of those who do argue that political violence is more likely to occur along religious divisions than linguistic ones. We challenge this claim by analyzing the path from linguistic differences to ethnic civil war along three theoretical steps: (1) the perception of grievances by group members, (2) rebel mobilization, and (3) government accommodation of rebel demands. Our argument is tested with a new data set of ethnic cleavages that records multiple linguistic and religious segments for ethnic groups from 1946 to 2009. Adopting a relational perspective, we assess ethnic differences between potential challengers and the politically dominant group in each country. Our findings indicate that intrastate conflict is more likely within linguistic dyads than among religious ones. Moreover, we find no support for the thesis that Muslim groups are particularly conflict-prone. http://jcr.sagepub.com/content/early/2015/08/24/0022002715600755.abstract

Comprehensive YouTube channel statistics for smart christians channel, featuring 242,000 subscribers and 51,629,182 total views. This dataset includes detailed performance metrics such as subscriber growth, video views, engagement rates, and estimated revenue. The channel operates in the Lifestyle category and is based in US. Track 1,856 videos with daily and monthly performance data, including view counts, subscriber changes, and earnings estimates. Analyze growth trends, engagement patterns, and compare performance against similar channels in the same category.

Comprehensive YouTube channel statistics for Christian Prince, featuring 217,000 subscribers and 7,448,277 total views. This dataset includes detailed performance metrics such as subscriber growth, video views, engagement rates, and estimated revenue. The channel operates in the Religion category. Track 324 videos with daily and monthly performance data, including view counts, subscriber changes, and earnings estimates. Analyze growth trends, engagement patterns, and compare performance against similar channels in the same category.

This dataset contains the Arab-West Report special reports that were published in 2004.This dataset mainly contains the writings of Cornelis Hulsman ,Drs., among other authors on topics related to Muslim- Christian relations and interfaith dialogue between the West and Islamic world. Additionally this dataset contains reports pertaining to certain Muslim –Christian incidents and reports about allegations of forced conversions of Coptic girls. Some of the articles addressed the issue of missionaries.Further reports address monastic life and recommendations of Arab-West Report's work by other social figures.Furthermore, the dataset included commentary on published material from other sources (reviews/critique of articles from other media).Some of the themes that characterized this dataset:-A description of the history of the conflicts around the development of the convent of Patmos on the Cairo-Suez road.-An overview of a book titled “Christians versus Muslims in Modern Egypt: The Century-Long Struggle for Coptic Equality” by S. S. Hasan.- Rumors of forced conversions Of Coptic girls: A report by Hulsman stated that the US Copts Association published a press release on March 25, 2004 with the title “Coptic Pope Denounces Forced Conversion of Coptic Girls.” He criticized that the US Copts Association for not making much of an effort, if any, to check the veracity of the rumors.- A Glimpse into Monastic Life in Egypt: A Visit to St. Maqarius Monastery:- Another report covered the incident in which a priest and two members of the church board of Taha al-ʿAmeda died after an accident with a speeding car driven by a police officer.- A critique of Al-Usbuʿa newspapers: the author accused the newspaper of cherry-picking statements by Coptic extremists, who are much disliked in the US Coptic community and who have no following. He considered that quoting statements from such isolated radicals gives readers the impression that they represent much more than a few individuals. It has all appearance that al-Usbuʿa has highlighted these radicals to create fear and harm the reputation of US Copts in Egypt.- A number of reports highlighted a visit and the speech delivered by the Archbishop of Canterbury, Dr George Carey (Lord Carey) at the Azhar entitled “Muslims/Christian Relationships: A New Age Of Hope?”- A report covered the first visit made by Archbishop Rowan Williams to the Diocese of Egypt since he became the Archbishop of Canterbury. The archbishop met with President Mubarak, Dr. Muhammad Sayyed Tantawi, the Grand Imam of the Azhar, Pope Shenouda and also laid the foundation stone of Harpur Community Health Centre in Sadat City.- Updates on the developments of AWR’s work to create an electronic archive of information pertaining to relations between Muslims and Christians in the Arab-World in general and Egypt in particular.Additionally, this dataset also provides updates of the then-under construction - Center for Arab-West Understanding (CAWU) web-based Electronic Documentation Center (EDC) for contemporary information covering Arab-West and Muslim-Christian relations.- A report discussed the misconceptions of Christians in Islam.- An editorial commenting on the assassination of Theo van Gogh resulted in a debate in Dutch media about the limits of the freedom of expression.- An article calling on the western readers to be careful with Christian persecution stories from Egypt, they may be true but also may be rumours.-The Muslim World And The West; What Can Be Done To Reduce Tensions?-Text of a lecture for students and professors of different faculties at the University of Copenhagen, , about plans to establish the Center for Arab-West Understanding in Cairo, Egypt.- Escalations following the alleged conversion of A priest’s wife to IslamThe list of authors’ featurd in this dataset goes as follows:Cornelis Hulsman, Drs. , Wolfram Reiss, Rev. Dr. , John H. Watson, Kim Kwang-Chan, Dr. , Kamal Abu al-Majd, Fiona McCallum, Mary Picard , Jeff Adams, Dr., Rev., Jennie Marshall , Marcos Emil Mikhael, Usamah W. al-Ahwani, Sawsan Jabrah and Nirmin Fawzi, Hānī Labīb, George Carey (Lord), Rowan Williams, Lambeth Palace Press Office, H.G. Bishop Munir Hanna Anis Armanius, Eildert Mulder, Rīhām Saʿīd, Tharwat al-Kharabāwī, Geir Valle, Janique Blattman, Iqbal Barakah , Munā ʿUmar, Dieter Tewes, ʿAmr Asʿad Khalīl, Dr., Janique Blattmann, Vera Milackova, Tamir Shukri, and Christiane Paulus All reports are written in English, though some reports feature Arabic text or cite Arabic sources.

Comprehensive ranking dataset of the top 100 YouTube channels in the Religion category. This dataset features 100 channels with detailed statistics including subscriber counts, total video views, video count, and global rankings. The leading channel has 80,900,000 subscribers and 44,224,167,508 total views. Each entry includes comprehensive metrics to analyze channel performance, growth trends, and competitive positioning. This dataset is regularly updated to reflect the latest YouTube channel statistics and ranking changes, providing valuable insights for content creators, marketers, and researchers analyzing YouTube ecosystem trends and channel performance benchmarks.

Data on religion by visible minority, generation status, age and gender for the population in private households in Canada, provinces and territories, census metropolitan areas, census agglomerations and parts.

This dataset contains the Arab-West Report special reports that were published in 2007. This dataset mainly contains the writings of Cornelis Hulsman, Drs., among other authors on topics related to Muslim- Christian relations and interfaith dialogue. Additionally, this dataset features certain reports related to the Christian faith in Egypt, Monastic life and Coptic traditions.Some of the articles address the media coverage of Muslim-Christian incidents and sectarian tensions, and how biased media reporting can often exacerbate existing tensions between groups. These articles feature a number of interviews conducted by Arab West Report with prominent social figures and scholars.Additionally, reports from this dataset discuss conversion cases and interfaith meetings that were held at the time. This dataset also contains media critique from Arab West Report Editor-in-Chief Cornelis Hulsman, Drs.Some of the themes that characterize this dataset include:- Authors report on their trip to see the celebration of the Holy Family crossing the Nile River in a village in Upper Egypt. They reflect on their experiences and the need to improve dialogue between Muslims and Christians in Egypt.- An overview of a forum organized by the Center for Civilizational Studies and Dialogue between Cultures at Cairo University to introduce a book written by Father Christian van Nispen, sj, entitled, ‘Christians and Muslims: Brothers before God.’ van Nispen’s principle argument is that both Muslims and Christians worship one and the same God, but according to different understandings.- Another report highlighted the second conference on bias, entitled: ‘The International Conference for Dialogue between Civilizations and the Different Tracks of Knowledge.’ The 4-day conference, was sponsored by the Program for Civilizational Studies and Dialogue between Cultures at Cairo University, and the International Institute of Islamic Thought.- The Arab West Report annual report: The Center for Arab-West Understanding presents its annual report for 2006.Media critique:- “Minister Of Awqaf Dr. Hamdi Zakzouk Falsely Accused Of Calling For The Death Penalty For Apostates From Islam”: Arab-West Report responds to media claims that Dr. Hamdi Zakzouk called for the death penalty for apostates from Islam.-In another report, the authors stress that misguided media reporting often only serves to further tensions, particularly in cases of sectarian strife. Another article presents the transcript of a lecture for the Arab Thought Forum. It considers media distortions and mis-representation in the media that only serve to further antagonize Muslim-Christian relations and the perception of Islam / the Arab world in the West. Cornelis Hulsman, Drs., explains the role of the Center for Arab West Understanding, and the importance of constructive, unbiased, and fully researched journalism.-Hulsman stressed in one of his articles that media frequently manipulate headlines in an effort to present stories in the context they desire. Headlines are also frequently sensationalized in an effort to attract a larger number of readers, but if this also distorts a story this should be questioned. Cornelis Hulsman, Drs., stresses the danger of ignorant media reporting, and the damage that inaccurate fact-checking can cause. He provides a number of examples from various intellectuals, commenting on stories that have been sensationalized in the media, and the negative effects this reporting had on Arab-West relations and on furthering dialogue between the Islamic and Arab world and the West.Interviews:-“An interview With Father Basilius About Father Matta Al-Maskin”: Father Basilius discusses the history and theological philosophies of Father Mattá al-Maskīn. The interview is mainly focused on theology and the practices of clergymen.- An interview with Tarek Heggy at CIDT where Drs. Cornelis Hulsman and staff members discuss sensitive issues throughout the Arab world.- An interview by AWR/ CIDT interns with Dr. Hala Mustafa, where she comments on her role in the National Democratic Party’s Policies Committee, her opinions on reform in Egypt, critiques the role of Egyptian security, and outlines the necessary steps needed for reform to take effect.- “Saad Eddin Ibrahim Meets With CIDT Interns To Discuss How Islamists Have Changed”: Saad Eddin Ibrahim, is one of the most outspoken critics of the Egyptian government, who was imprisoned from 2000-2003 for his critique. Saad Eddin Ibrahim is a liberal secularist, but as a result of his strong democratic stance, he defends the rights of all groups in society, including Islamists, to participate in the politics of the country. CIDT-interns met with him for a talk about his life and his views.-A review of the Annual Anglican-Al Azhar Interfaith Meeting Dialogue held in All-Saints Cathedral which implicitly dealt with dialogue and means of furthering it.-A report on church response to poverty in Egypt and specifically how this...

This table provides Census 2021 estimates that classify people by Country of birth (12 categories) by Religion (8 categories) for Northern Ireland. The table contains 96 counts.

The census collected information on the usually resident population of Northern Ireland on census day (21 March 2021). Initial contact letters or questionnaire packs were delivered to every household and communal establishment, and residents were asked to complete online or return the questionnaire with information as correct on census day. Special arrangements were made to enumerate special groups such as students, members of the Travellers Community, HM Forces personnel etc. The Census Coverage Survey (an independent doorstep survey) followed between 12 May and 29 June 2021 and was used to adjust the census counts for under-enumeration.

Notes

1. 'EU' is the European Union and is as defined on census day (21 March 2021).
2. People who gave 'Cyprus' as their country of birth are included within the 'Europe: Other EU countries' category.
3. 'Europe: Other Non-EU countries' includes United Kingdom (part not specified) and Ireland (part not specified).
4. 'Religion' indicates religion, religious denomination or body.
5. 'Catholic' includes those who gave their current religion as Catholic or Roman Catholic.

Quality assurance report can be found here

This dataset was used for the analysis in "Does the Disclosure of Group Members’ Identities Affect Cooperation? Evidence from an Artefactual Public Good Field Experiment". The data was collected in Namibia in 2017 as part of the SASSCAL research project by Nils Christian Hoenow as a member of the Chair for Development and Cooperative Economics at the University of Marburg. Funded by the Southern African Science Service Center for Climate Change and Adaptive Land-UseManagement (SASSCAL) through the German Federal Ministry for Education and Research (Grant No. 01LG1201B).

Article Title: Does the Disclosure of Group Members’ Identities Affect Cooperation? Evidence from an Artefactual Public Good Field Experiment

Authors: Nils Christian Hoenow

Affiliation: RWI – Leibniz Institute for Economic Research, Essen, Germany and & School of Business and Economics, University ofMarburg, Marburg, Germany

Abstract

Social dilemmas in the real world, such as pollution and the extraction of resources, often differ regarding the visibility of involved parties and their behavior. While publicly disclosing individual decisions in social dilemma situations is known to result in more cooperation, there is little research on whether it makes a difference if individual identities are revealed or not. This study uses an artefactual public good field experiment conducted in rural Namibia with 144 villagers, who are randomly assigned to one of two experimental conditions: One that does not disclose group members’ identities and one that does. Individual contributions to the public good remain private in both cases, so the difference between the two conditions only lies in whether participants get to see who their group members are. In addition, the experiment’s setting in village communities entails pre-existing social ties between participants, which likely amplify potential effects that revealing identities can have on cooperation and allow investigating the role of group composition, such as the share of friends and family members. Results show that contributions to the public good are significantly higher in the condition that does not allow group members to identify each other, which can be explained by theories of social identity and depersonalization, specifically the “social identity model of deindividuation effects” (Reicher et al. 1995). The variability of contributions, however, does not differ across the two experimental conditions. Exploratory analyses further reveal that contributions in the identified condition are distinctly lower when group members are socially distant to each other.

Keywords: anonymity, cooperation, artefactual field experiment, public good, social identity, depersonalization

Comprehensive YouTube channel statistics for Christian Movies, featuring 1,430,000 subscribers and 269,309,639 total views. This dataset includes detailed performance metrics such as subscriber growth, video views, engagement rates, and estimated revenue. The channel operates in the Entertainment category and is based in US. Track 839 videos with daily and monthly performance data, including view counts, subscriber changes, and earnings estimates. Analyze growth trends, engagement patterns, and compare performance against similar channels in the same category.