This dataset describes the world’s religious makeup in 2020 and 2010. We focus on seven categories: Christians, Muslims, Hindus, Buddhists, Jews, people who belong to other religions, and those who are religiously unaffiliated. This analysis is based on more than 2,700 sources of data, including national censuses, large-scale demographic surveys, general population surveys and population registers. For more information about this data, see the associated Pew Research Center report "How the Global Religious Landscape Changed From 2010 to 2020."

The World Religion Project (WRP) aims to provide detailed information about religious adherence worldwide since 1945. It contains data about the number of adherents by religion in each of the states in the international system. These numbers are given for every half-decade period (1945, 1950, etc., through 2010). Percentages of the states' populations that practice a given religion are also provided. (Note: These percentages are expressed as decimals, ranging from 0 to 1, where 0 indicates that 0 percent of the population practices a given religion and 1 indicates that 100 percent of the population practices that religion.) Some of the religions (as detailed below) are divided into religious families. To the extent data are available, the breakdown of adherents within a given religion into religious families is also provided.

The project was developed in three stages. The first stage consisted of the formation of a religion tree. A religion tree is a systematic classification of major religions and of religious families within those major religions. To develop the religion tree we prepared a comprehensive literature review, the aim of which was (i) to define a religion, (ii) to find tangible indicators of a given religion of religious families within a major religion, and (iii) to identify existing efforts at classifying world religions. (Please see the original survey instrument to view the structure of the religion tree.) The second stage consisted of the identification of major data sources of religious adherence and the collection of data from these sources according to the religion tree classification. This created a dataset that included multiple records for some states for a given point in time. It also contained multiple missing data for specific states, specific time periods and specific religions. The third stage consisted of cleaning the data, reconciling discrepancies of information from different sources and imputing data for the missing cases.

The Global Religion Dataset: This dataset uses a religion-by-five-year unit. It aggregates the number of adherents of a given religion and religious group globally by five-year periods.

Abstract copyright UK Data Service and data collection copyright owner. This source hails from the earlier years of large-scale survey research in Britain, with the electronic data file created following scanning of and data capture from original survey returns. The data collection provides insight into the lifestyles and religiosity of urban young people, predominantly working-class, at the dawn of the affluent society. It comprises a stratified random sample survey of the religious, social and associational lives of young people aged 15-24 in urban England in 1957. It was designed and fielded by the Newman Demographic Survey, a private research institute directed by religious sociologist Tony Spencer, in collaboration with Young Christian Workers, a faith-based youth organisation. The investigators aimed to yield a sample of English urban youth which would include at least 1000 Catholic respondents, representing all English Catholic dioceses. 8196 was achieved, of which following some apparently random data loss 5834 were of sufficient quality for scanning and data capture in 2010. The survey instrument consisted primarily of closed-form items piloted in Gateshead, Highgate and Manchester, and was designed following correspondence with specialist survey experts: Len England (1901-1999), Director of Mass Observation; Leslie Austen, director of Social Surveys (Gallup Poll) Ltd; and W.L. Readman at the National Food Survey at the Ministry of Agriculture, Fisheries and Food. John Mandeville of the British Tabulating Machine Company, a British-based company operating under licence to IBM, also provided advice to the survey investigators. The electoral register was used as the sampling frame, using a version of the 'nth page' method. To prevent interviewer fatigue, about half of the respondents (70% of Anglicans) completed a short version of the questionnaire, covering items on leisure and religious belief, while the remainder completed a longer version including items on associational memberships, schooling, religious attendance and practice, marital status, and parental country and religion of origin. Some written-in responses (on leisure, religious affiliation, associational memberships and occupation) have been captured. Design and post-stratification weights have been calculated for users. Main Topics: The religious, social and associational lives of young people aged 15-24 in urban England in 1957; their domestic circumstances, educational background and current working status. Multi-stage stratified random sample The investigators aimed to stratify the sample, at the first stage by the populations of urban areas by standard (now Government Office) region aged 15-24 as enumerated in the 1951 Census. Within each standard region they originally stratified according to the size of total population of boroughs, districts and local authorities as of 30 June 1955 divided as follows: 500,000 and more; 100,000-499,999; 50,000-99,999; 10,000-49,999; fewer than 10,000. Due to resource constraints, a first compromise was the decision not to cover authorities with smaller populations, as essentially comprising large villages and market towns. The sample universe was accordingly 'persons, in urban areas of England with population exceeding 50,000, age 15 to 24 inclusive'. The original aspiration to sample boroughs randomly was next abandoned as too resource-intensive. It had originally been hoped that the 'flying squad method' could be used, with smaller numbers of YCW volunteers travelling to areas where they were poorly-represented by car. Instead, boroughs were identified from a list of towns where the YCW had sections strong enough to field the survey without extensive additional help. Accordingly this probably introduced some bias in that the YCW was undoubtedly stronger in towns with higher proportions of Catholics and more active churches, congregations and clergy. This may reduce external validity somewhat. Within these boroughs, the electoral register was used as the sampling frame, using a version of the 'nth page' method. Where a household hosted more than one young person aged 15-24, it is not clear from the notes for interviewers how they were sampled. The number of residents aged 15-24 was however recorded for the creation of design weights. Face-to-face interview

This source hails from the earlier years of large-scale survey research in Britain, with the electronic data file created following scanning of and data capture from original survey returns. The data collection provides insight into the lifestyles and religiosity of urban young people, predominantly working-class, at the dawn of the affluent society. It comprises a stratified random sample survey of the religious, social and associational lives of young people aged 15-24 in urban England in 1957. It was designed and fielded by the Newman Demographic Survey, a private research institute directed by religious sociologist Tony Spencer, in collaboration with Young Christian Workers, a faith-based youth organisation. The investigators aimed to yield a sample of English urban youth which would include at least 1000 Catholic respondents, representing all English Catholic dioceses. 8196 was achieved, of which following some apparently random data loss 5834 were of sufficient quality for scanning and data capture in 2010. The survey instrument consisted primarily of closed-form items piloted in Gateshead, Highgate and Manchester, and was designed following correspondence with specialist survey experts: Len England (1901-1999), Director of Mass Observation; Leslie Austen, director of Social Surveys (Gallup Poll) Ltd; and W.L. Readman at the National Food Survey at the Ministry of Agriculture, Fisheries and Food. John Mandeville of the British Tabulating Machine Company, a British-based company operating under licence to IBM, also provided advice to the survey investigators. The electoral register was used as the sampling frame, using a version of the 'nth page' method. To prevent interviewer fatigue, about half of the respondents (70% of Anglicans) completed a short version of the questionnaire, covering items on leisure and religious belief, while the remainder completed a longer version including items on associational memberships, schooling, religious attendance and practice, marital status, and parental country and religion of origin. Some written-in responses (on leisure, religious affiliation, associational memberships and occupation) have been captured. Design and post-stratification weights have been calculated for users.

About this dataset

Context

The dataset tabulates the Pass Christian household income by gender. The dataset can be utilized to understand the gender-based income distribution of Pass Christian income.

Content

The dataset will have the following datasets when applicable

Please note: The 2020 1-Year ACS estimates data was not reported by the Census Bureau due to the impact on survey collection and analysis caused by COVID-19. Consequently, median household income data for 2020 is unavailable for large cities (population 65,000 and above).

• Pass Christian, MS annual median income by work experience and sex dataset : Aged 15+, 2010-2022 (in 2022 inflation-adjusted dollars)
• Pass Christian, MS annual income distribution by work experience and gender dataset (Number of individuals ages 15+ with income, 2021)

Good to know

Margin of Error

Data in the dataset are based on the estimates and are subject to sampling variability and thus a margin of error. Neilsberg Research recommends using caution when presening these estimates in your research.

Custom data

If you do need custom data for any of your research project, report or presentation, you can contact our research staff at research@neilsberg.com for a feasibility of a custom tabulation on a fee-for-service basis.

Inspiration

Neilsberg Research Team curates, analyze and publishes demographics and economic data from a variety of public and proprietary sources, each of which often includes multiple surveys and programs. The large majority of Neilsberg Research aggregated datasets and insights is made available for free download at https://www.neilsberg.com/research/.

Interested in deeper insights and visual analysis?

Explore our comprehensive data analysis and visual representations for a deeper understanding of Pass Christian income distribution by gender. You can refer the same here

Literature and art have long depicted God as a stern and elderly white man, but do people actually see Him this way? We use reverse correlation to understand how a representative sample of American Christians visualize the face of God, which we argue is indicative of how believers think about God’s mind. In contrast to historical depictions, Americans generally see God as young, Caucasian, and loving, but perceptions vary by believers’ political ideology and physical appearance. Liberals see God as relatively more feminine, more African American, and more loving than conservatives, who see God as older, more intelligent, and more powerful. All participants see God as similar to themselves on attractiveness, age, and, to a lesser extent, race. These differences are consistent with past research showing that people’s views of God are shaped by their group-based motivations and cognitive biases. Our results also speak to the broad scope of religious differences: even people of the same nationality and the same faith appear to think differently about God’s appearance.

This dataset provide a count of Veteran by their religious affiliation and state of residence. The dataset set covers all 50 states, District of Columbia and other territories.

Abstract copyright UK Data Service and data collection copyright owner. In 2010 the Evangelical Alliance began a major research programme which would enable it to understand more fully the lives and concerns of its constituency of Evangelical Christians across the United Kingdom. In 2010 over 17,000 people, connected in some way with evangelical churches and networks, completed a questionnaire about their beliefs, religious practices, opinions on political and moral questions and on their involvement and activism in the community. Over 12,500 of them defined themselves as Evangelical Christians. Paper questionnaires were distributed at major Christian events and festivals, and through a sample of Evangelical Alliance member churches across the UK. Subsequently a research panel, recruited in the first place from the 17,000 has been asked to take part in online surveys four times each year, with each wave of the survey concentrating on a specific theme or topic known to be of interest to the Alliance and/or its member organisations and churches. In the first online survey conducted around Easter 2011 over 1,150 people responded, in the Church Life survey carried out in November 2012 over 1,864 replies were analysed. Further information is available on the Evangelical Alliance 21st Century Evangelicals webpages. End User Licence and Special Licence data: Users should note that there are two versions of each Twenty-First Century Evangelicals study. One is available under the standard End User Licence (EUL) agreement (SN 7787), and the other is a Special Licence (SL) version (SN 7786). The SL version contains the text responses to the open-ended questions. The EUL version excludes the text responses to the open-ended questions. The SL data have more restrictive access conditions than those made available under the standard EUL. Prospective users of the SL version will need to complete an extra application form and demonstrate to the data owners exactly why they need access to the additional variables in order to get permission to use that version. Therefore, users are strongly advised to order the standard version of the data. Latest edition information: For the fourth edition (February 2017), data and documentation for a new survey have been added. The survey has the theme of 'Religions, Belief and Unbelief' and covers views of secularism, religious diversity and interfaith relations. Further information is available from an article published in the IDEA magazine. Main Topics: The surveys carried out between 2010 and 2016 cover the following topics: Christian spirituality and learningemployment issueslife in the churchexperiences of and attitudes about schooling and educationevangelismfinancial matters and povertyinternational and global links and issuesuse of old and new mediaexperience of and views about contemporary familiesfaith in politics and voting intentions and issues pre-2015 electionlocal community and neighbourhoodsbasic beliefs, religious practices and civic involvementhealth and wellbeingethical consumerism church leaders and their church’s approach to Evangelismdifferent life experiences of the different generations, from boomers born before 1960 to millennials born in the 1990s'what is Evangelicalism?' to coincide with the 170th anniversary of the foundationsecularism, religious diversity and interfaith relations Simple random sample Self-completion Internet-based survey

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.

About this dataset

Context

The dataset tabulates the Christian County household income by gender. The dataset can be utilized to understand the gender-based income distribution of Christian County income.

Content

The dataset will have the following datasets when applicable

Please note: The 2020 1-Year ACS estimates data was not reported by the Census Bureau due to the impact on survey collection and analysis caused by COVID-19. Consequently, median household income data for 2020 is unavailable for large cities (population 65,000 and above).

• Christian County, MO annual median income by work experience and sex dataset : Aged 15+, 2010-2022 (in 2022 inflation-adjusted dollars)
• Christian County, MO annual income distribution by work experience and gender dataset (Number of individuals ages 15+ with income, 2022)

Good to know

Margin of Error

Data in the dataset are based on the estimates and are subject to sampling variability and thus a margin of error. Neilsberg Research recommends using caution when presening these estimates in your research.

Custom data

If you do need custom data for any of your research project, report or presentation, you can contact our research staff at research@neilsberg.com for a feasibility of a custom tabulation on a fee-for-service basis.

Inspiration

Neilsberg Research Team curates, analyze and publishes demographics and economic data from a variety of public and proprietary sources, each of which often includes multiple surveys and programs. The large majority of Neilsberg Research aggregated datasets and insights is made available for free download at https://www.neilsberg.com/research/.

Interested in deeper insights and visual analysis?

Explore our comprehensive data analysis and visual representations for a deeper understanding of Christian County income distribution by gender. You can refer the same here

These datasets provide datasets on the religion people connect or identify with (their religious affiliation), whether or not they practise or have belief in it, by age and sex using Census 2021 data.

Religious groups in the detailed religion classification

The counts for religious groups identified in the Religion (detailed) in England and Wales dataset are a representation of those who chose to write in their religion. Some people may have chosen to describe a denomination of one of the tick-box responses (for example, Catholic as a denomination of Christian or Orthodox as a denomination of Jewish) through the "Any other religion" write-in response option.

2011 Religion data

In 2011, an error in the processing of census data led to the number of usual residents in the “Religion not stated” category being overestimated by a total of 62,000 for the following three local authorities combined: Camden, Islington, and Tower Hamlets.

In February 2015, the ONS published corrected figures for estimates based on the tick-box classification. However, it could not be corrected for the detailed religion classification because the processing and relationships with other output variables are so complex.

For this reason, only apply comparisons for these three local authorities to the tick-box classification, using the corrected figures set out in the ONS 2011 Census products: Issues and corrections notice.

For this publication, where corrected figures for the tick-box classification from the 2011 Census are available, they have been used. Where they are not (for single year of age by sex), the ONS has used data from the CT0291_2011 commissioned table.

This dataset is the centerpiece of Pew Research Center's 2014 Religious Landscape Study, a nationally representative telephone survey conducted June 4-Sept. 30, 2014, among a sample of 35,071 U.S. adults. Approximately 60 percent of the interviews were conducted with respondents reached on cellphones (n=21,160) and 40 percent were completed on landlines (n=13,911). A minimum of 300 interviews were conducted in every state and the District of Columbia. Interviewing was conducted in English and Spanish. The survey is estimated to cover 97 percent of the non-institutionalized U.S. adult population; 3 percent of U.S. adults are not reachable by telephone or do not speak English or Spanish well enough to participate in the survey. No adjustments have been made to the data to attempt to account for the small amount of non-coverage.

The size of the national sample is unusually large for a religion survey. There are two main reasons for this. First, the large sample size makes it possible to estimate the religious composition of the U.S. with a high degree of precision. After taking into account the survey's design effect (based on the sample design and survey weights), the margin of error for the results based on the full sample is +/- 0.6 percentage points.

Second, the large sample size makes it possible to describe the characteristics of a wide variety of religious groups, including relatively small groups that cannot be analyzed using data from smaller surveys. With more than 35,000 respondents in total, the Religious Landscape Study includes interviews with roughly 350 in religious groups that account for just 1 percent of the U.S. population, and with 100 or more people in religious groups that are as small as three-tenths of 1 percent of the overall population. For instance, the study includes interviews with 245 Jehovah's Witnesses, a group that accounts for less than 1 percent of the U.S. population and is typically represented by only a few dozen respondents in smaller surveys.

Pew Research Center conducted face-to-face surveys among 29,999 adults (ages 18 and older) across 26 Indian states and three union territories in 17 languages. The sample includes interviews with 22,975 Hindus, 3,336 Muslims, 1,782 Sikhs, 1,011 Christians, 719 Buddhists and 109 Jains. An additional 67 respondents belong to other religions or are religiously unaffiliated. Six groups were targeted for oversampling as part of the survey design: Muslims, Christians, Sikhs, Buddhists, Jains and those living in the Northeast region. Interviews were conducted under the direction of RTI International from November 17, 2019, to March 23, 2020. Data collection used computer-assisted personal interviews (CAPI) after random selection of households.

This project was produced by Pew Research Center as part of the Pew-Templeton Global Religious Futures project, which analyzes religious change and its impact on societies around the world. Funding for the Global Religious Futures project comes from The Pew Charitable Trusts and the John Templeton Foundation.

Two reports focused on the findings from this data: •Religion in India: Tolerance and Segregation: https://www.pewresearch.org/religion/2021/06/29/religion-in-india-tolerance-and-segregation/ •How Indians View Gender Roles in Families and Society: https://www.pewresearch.org/religion/2022/03/02/how-indians-view-gender-roles-in-families-and-society/

The survey experiment data was collected by the polling company YouGov Denmark, who have access to large panels of respondents in each of the two countries. 1000 respondents in each country who identified as Christian, Protestant or Catholic when asked what religion, if any, they belong to in a screening question were entered into the full questionnaire. YouGov collects information on the gender, age, geographic region and education of their panel respondents, and the sample is representative, and weighted according to these characteristics. The questionnaire was designed in English and translated and back translated to Dutch and Danish respectively to ensure the similarity of meaning in the different languages. The survey experiment was conducted as a 2x2x2 design, with Country, Prime and Frame being the distinguishing variables. Prime: In each country participants were divided into two equally sized groups. Each group was primed with a brief statement about either the Uncontrollability of their financial future, or their Control over their financial future. In each condition they were also asked to provide three reasons (in their own words) why they were either in control or not in control of their financial future. Frame: The participants were then given 10 statements about their religiosity to answer on a scale from (0) "Do not agree at all" to (10) "Completely agree". Each participant was presented with one of two different frames:The collective identity frame includes statements such as: "I consider myself a Christian because: I am Danish / Dutch, I celebrate Christmas, I was Baptised, My mother and/or father are Christian". The personal identity frame includes statements such as: "I consider myself a Christian because I have a personal relationship with God, I believe in an afterlife, I am a spiritual person". A number of sociological and psychological studies have shown that situations of insecurity and threat could increase religious in-group identification. The proposed research project investigates whether between-country differences in Christian identity, would be strengthened by priming participants with salience of threat to the national economy. A survey experiment will be conducted on a large representative sample of self-defined Christians from the Netherlands and Denmark, two countries with marked difference in the relationship between religious and national identity. Our hypothesis is that these differences would be heightened in a situation of threat salience. Specifically, we predict that people primed with control threat will describe their religion more in terms of collective identity in Denmark, and personal identity in the Netherlands. The method of data collection is Online survey. The respondents were members of the YouGov Panel in Denmark, or the partner organisation's panel in the Netherlands. The target group of the survey was Christians 18-74 years old, national representative on gender, age, geography and education. Invitations were sent out via email to people who meet these conditions in The YouGov Panel. The survey was selected to a sampling frame that ensured correct population proportions according to the target group. In Denmark, a total of 2113 interviews were conducted, of which 1006 are within the target group. In the Netherlands, A total of 1317 interviews were conducted, of which 1008 are within the target group.

This table contains 21 series, with data for years 1871 - 1971 (not all combinations necessarily have data for all years). This table contains data described by the following dimensions (Not all combinations are available): Unit of measure (1 items: Persons ...) Geography (1 items: Canada ...) Religious denominations (21 items: Total religious denominations; Baptist; Congregationalist; Anglican ...).

These datasets provide datasets on the religion people connect or identify with (their religious affiliation), whether or not they practise or have belief in it, by age and sex using Census 2021 data.

Religious groups in the detailed religion classification

The counts for religious groups identified in the Religion (detailed) in England and Wales dataset are a representation of those who chose to write in their religion. Some people may have chosen to describe a denomination of one of the tick-box responses (for example, Catholic as a denomination of Christian or Orthodox as a denomination of Jewish) through the "Any other religion" write-in response option.

2011 Religion data

In 2011, an error in the processing of census data led to the number of usual residents in the “Religion not stated” category being overestimated by a total of 62,000 for the following three local authorities combined: Camden, Islington, and Tower Hamlets.

In February 2015, the ONS published corrected figures for estimates based on the tick-box classification. However, it could not be corrected for the detailed religion classification because the processing and relationships with other output variables are so complex.

For this reason, only apply comparisons for these three local authorities to the tick-box classification, using the corrected figures set out in the ONS 2011 Census products: Issues and corrections notice.

For this publication, where corrected figures for the tick-box classification from the 2011 Census are available, they have been used. Where they are not (for single year of age by sex), the ONS has used data from the CT0291_2011 commissioned table.

The report Residential Care: US Christian Giving and Missions contains the findings from a nationally representative study of U.S. Christians commissioned by the Faith to Action Initiative and Changing the Way We Care® and conducted by Barna Group between November 11th and December 3rd, 2020. Sample description: Barna Group surveyed n=3,000 self-identified Christians, ages 18 and older. Respondents were quota sampled to be representative of the US Christian population by age, gender, ethnicity, education and region. Minimal statistical weighting was applied to maximize statistical representation based on national norms for Christians in the US. On average, the survey took 12.6 minutes to complete. All respondents were recruited online through a representative consumer research panel. Consumer research panels are vetted, nationally representative paid survey takers. Barna vets these panels for quality responses, ensuring they pass screening criteria and quality response minimums. There are representative flaws with this, as these participants are entirely online, literate and willing to take a survey. Therefore, it does not represent “rare” populations, such as individuals without internet, those who are illiterate or those inaccessible online. Consumer research panels do not well-represent low-income, poorly educated, and aging populations (65 years or older).

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.

This data collection consists of three interviews with elderly Christian women. Ethnographic data unavailable for archive as explained in request for waiver granted. 'Generation A' refers to older lay women who have attended mainstream churches most Sundays for the past 60-80 years and have largely been responsible for church and associated community activities. This research project asks: Why, when church attendance in general has declined and young people are less religious than their elders, has the specific generation of women born in the 1920s and 1930s - the female Christian Generation A - stayed? Research methods, ethically approved, include observing and participating in their activities, social networks, family and friendship groups and exploring their beliefs and values through conversation, interviews and life narratives. About 30 - 50 women will be closely involved in several different churches, and likely 100-150 people within their relevant social and family networks. The study will also help predict the religious, social and economic impact of the female Christian Generation A's impending absence. Beneficiaries include the churches dependent on Generation A for the most significant portion of their attendance, funding and labour; associated charities; members of the community benefiting from Generation A's significant role in pastoral care and community events. Interviews and Participant Observation.