In 2023, about 33 percent of Americans were Protestants, down from 69 percent in 1948. In that same year, about 22 percent of Americans were Catholic, while 22 percent said that they had no religion at all.

The ***** U.S. Congress, sworn in January 2025. There are *** total members of Congress. This session of Congress consisted of *** Protestant members, as well as *** Catholic members. The number of Protestant members has declined since the **** Congress, when *** members were Protestant.

In the United States, the share of Americans affiliated with one of the three main white Christian religious denominations has been declining since 2006. While ** percent of Americans identified as White evangelical Protestants in 2006, the number was **** percent in 2023.

This statistic shows the giving levels across congregations in the United States in 2008, by faith tradition. As of 2008, about 11 percent of Catholic adherents give 10 percent or more of their net income regularly to church.

This statistic shows the sources of congregational income of churches in the United States in 2008, by faith tradition. As of 2008, trust funds, investments, bequets were the source of about 48 percent of Mainline Protestant churches in the United States.

This statistic shows the percentage of church income by individual donations in the United States in 2008, by faith tradition. As of 2008, individual donations make up for about 97 percent of income of Conservative Protestant churches in the United States.

This dataset contains the Arab-West Report special reports that were published in 2006.This dataset mainly contains the writings of Cornelis Hulsman, Drs., among other authors on topics related to Muslim-Christian relations and interfaith dialogue. The writings in this dataset are mostly reports concerning Coptic Christian culture, Muslim-Christian dialogue, and the state of the Christian faith in Egypt.Some of the articles address the controversial book "The Da Vinci Code" and the debates that ensued after its publication surrounding its historicity and freedom of expression.Additionally this dataset contains recommendation for the work of Arab-West Report by other social figures and the development of its affiliated NGO, the Center for Arab West Understanding. Furthermore, this dataset contains commentary and critique on published material from other sources (media critique).Some of the themes that characterize this dataset:Development of the Center for Arab West Understanding (CAWU) and recommendations of the work of Arab West Report:- Recommendation for Arab-West Report and the Center for Arab-West Understanding from Dutch musician and entertainer, Herman van Veen, Pastor Dave Petrescue ( Maadi Community Church in Cairo, Egypt) and Lord Carey of Clifton, former archbishop of Canterbury. Additionally, this dataset contains special recommendations of the work of Corneliss 'Kees' Hulsman and Sawsan Gabra by Dr. Jan Slomp, member of the Advisory Editorial Board of the Journal of Muslim Minority Affairs in Jeddah. Dr. Slomp acknowledges that Arab West Report’s use of reliable information is working towards strengthening Muslim-Christian relations by providing source material for cultural, educational and religious dialogue and cooperation.-Another report mentioned that the Former Dutch Prime Minister Andreas van Agt visited Egypt to support the foundation of the Center for Arab-West Understanding.-A report about NGO Status of CAWU, “After Three Years of Struggle”. This report came as a result of the February 18 ruling of the Egyptian Council of State that granted the Center recognition as an NGO under Egyptian law.-Annual report: Arab-West Report presents the annual report for 2005.-Arab West Report’s American intern writes about 220 years of religious freedom in the U.S., arguing that one standard must be applied to all.-A discussion of homosexuality and Egyptian law taken from a bachelor’s thesis on Egyptian law.-Book review of Jamal Al-Banna’s "My Coptic Brethren".-“Christian Minorities in the Islamic World, an Egyptian Perspective”: A paper presented at the annual interfaith dialogue meeting of the Anglican Communion and the Permanent Committee of the Azhar al-Sharif for Dialogue with the Monotheistic Religions. This paper prompted criticism from Metropolitan Seraphim for the portrayal of Muslim-Christian relations in Egypt.Media Critique:-An author criticizes an article by the German magazine Der Spiegel about Christians in the Middle East. She claims that the article distorts the reality of the situation in the declining Christian communities in the region.- Interview with Egyptian artist Farid Fadil, , including discussion of his views on Muslim-Christian relations in Egypt, ’Christian art’, Leonardo da Vinci and the controversial book, The Da Vinci Code.-Excerpts from the speeches of Mr. Ahmad Māhir, former foreign minister of Egypt, Sir Derek Plumbly, British ambassador to Egypt , Mr. Tjeerd de Zwaan, Dutch ambassador to Egypt, Mr. Lasse Seim, Norwegian ambassador to Egypt, and Cornelis Hulsman, Drs., director of the Center for Arab-West Understanding, on ’Freedom of expression and respect for the other. How to respond if one is offended.’- Highlights of the meeting held at El-Sawy Culture Wheel on May 7, 2006, to launch the CAWU website. Highlights include a welcome address by Mr. Muhammad al-Sāwī, comments from former ministers Dr. Mamdouh al-Biltājī, Mr. Ahmed Māhir, Dr. Ahmad Juwaylī, head of the Protestant Community Council, Dr. Safwat al Bayādī, and former prime minister of the Netherlands, Prof. Van Agt.- Aran West Report asked our former intern Maria Roeder, a student of media science at the University of Jena in Germany, to summarize a study commissioned by the Austrian Federal Ministry of Interior. This study is a comparative study concerning Austrian media reporting on Muslims and media from countries with Muslim majorities reporting about the integration of Muslims in Europe.-A review of the media coverage following the Alexandria church stabbings concludes that both Muslims and Christians condemned the attacks and spoke of the need for change in the citizenship rights of Christians.-Apostolic Nuncio to Egypt, Archbishop Fitzgerald, responds to polarization following the Regensburg lecture of H.H. Pope Benedict XVI.-Cornelis Hulsman, Drs., presented a text at the recent roundtable discussions of the European Institute of the Mediterranean, concerning “Journalism and freedom of...

This statistic shows the median donation per worshipper of churches in the United States in 2008, by faith tradition. As of 2008, the median donation per worshipper of Mainline Protestant churches was at 1,627 U.S. dollars per year.

This statistic shows the sources of congregational income of churches in the United States in 2008, by church size. As of 2008, trust funds, investments, bequets were the source of about 41 percent of income of small churches with up to 100 members.

This statistic shows the median donation per worshipper of churches in the United States in 2008, by church size. As of 2008, the median donation per worshipper of mid-sized churches (101 to 350 members) was at 1,656 U.S. dollars per year.

Belief in God has historically been a persistent aspect of American society, with ** percent of surveyed Americans saying that they believed in God in 1944. However, the share of Americans who believed in God has decreased steadily over time after reaching a peak of ** percent in the ***** and ***. As of 2022, the share of Americans who believed in God had fallen to ** percent. Religious participation and practice There has been a significant reduction in participation within religious organizations in the United States, with Americans found less likely to attend church or become members of a church. While ** percent of Americans belonged to a church, synagogue, mosque, or temple in 1999, this number dropped to 47 percent by 2021. This decline in church membership may have contributed to Americans’ waning belief in God, as continuous religious practice has been attributed to greater faith and religious conviction. ** percent of Americans who attended religious services weekly believed that God hears prayers and intervenes, in comparison to 28 percent of Americans who seldom or never attended religious services. Younger Americans less likely to believe While most U.S. adults still believe in God, younger Americans are less likely to share this belief. Older generations of Americans were more likely to participate in religious services while growing up, with ** percent of the Silent Generation reporting that they attended Sunday school or another religious education program, while Generation Z were more likely to have lacked any sort of religious upbringing in the United States. In 2021, 15 percent of Gen Z said that they had never been religious.

This graph shows the number of ordained clergy serving religious parishes in the United States in 2009, by church. In 2009, about 105 thousand clergy members were serving the Southern Baptist Convention.

The share of Americans who were not a member of a church or synagogue has been increasing since 1992. In 2023, about 55 percent of Americans were not members of a church or synagogue. In that same year, 45 percent of Americans were members of a church or synagogue.

This statistic shows U.S. prison chaplains estimations of the percentage of inmates belonging to different organized faiths and religions as of 2011. Chaplains surveyed reported that on average **** percent of inmates were of protestant faiths.

Additional information on religion in United States prisons

The religious affiliation of inmates in the United States, the country with most prisoners per head globally, is reasonably similar to the religious affiliations of the society overall. That said, the proportion of non-religious inmates and those declining to express their religious affiliation is smaller than the overall proportion. In contrast the number of Muslim inmates is disproportionately large in comparison with wider society. As a result a sizable share of prison chaplains identity as Muslim, catering to the preferences of the Muslim prison population.

Following the September 11, 2001 World Trade Centre attacks and the subsequent War on Terror launched by George W. Bush, religious extremism has been a target of public debate and policy. The debate has stretched into prisons particularly with the United States prison on Guantanamo Bay holding a number of suspected terrorists related to religious extremism. In turn, fears have been raised that prisons have become a hotbed for religious extremism.

Critics have argued that religious extremism has provided an unwarranted justification for the conviction of Muslims. Regardless of the supposed reason for their imprisonment, this disproportionate number presents a problem for United States policy makers.

According to a survey conducted in 2022, the majority of Muslim Americans disagreed that most Muslims living in the United States discriminate against women, with 69 percent rejecting this notion. In comparison, less than half of the U.S. general public disagreed that most Muslims discriminate against women in that year, at 45 percent.

According to a survey conducted in 2024, ** percent of Americans said that they would not vote for a presidential candidate who was atheist, and ** percent also said they would not vote for a presidential candidate who was Muslim in the United States. A further ** percent said that they would not vote for a candidate who was Hindu.

Christianity is the major religion in numerous African countries. As of 2024, around 96 percent of the population of Zambia was Christian, representing the highest percentage on the continent. Seychelles and Rwanda followed with roughly 95 percent and 94 percent of the population being Christian, respectively. While these countries present the highest percentages, Christianity was also prevalent in many other African nations. For instance, in South Africa, Christianity was the religion of nearly 85 percent of the people, while the share corresponded to 71 percent in Ghana. Religious variations across Africa Christianity and Islam are the most practiced religions in Africa. Christian adherents are prevalent below the Sahara, while North Africa is predominantly Muslim. In 2020, Christians accounted for around 60 percent of the Sub-Saharan African population, followed by Muslims with a share of roughly 30 percent. In absolute terms, there were approximately 650 million Christians in the region, a number forecast to increase to over one billion by 2050. In contrast, Islam is most prevalent in North Africa, being the religion of over 90 percent of the population in Algeria, Morocco, Tunisia, and Libya. Christianity in the world As opposed to other religions, Christianity is widely spread across continents worldwide. In fact, Sub-Saharan Africa, Latin America and the Caribbean, and Europe each account for around 25 percent of the global Christian population. By comparison, Asia-Pacific and North America make up 13 percent and 12 percent of Christians worldwide, respectively. In several regions, Christians also suffer persecution on religious grounds. Somalia and Libya presented the most critical situation in Africa in 2021, reporting the strongest suppression of Christians worldwide just after North Korea and Afghanistan.

Roman Catholic is the most common religious affiliation in Colombia. In a survey carried out in 2023, nearly ** percent of Colombian respondents claimed to be of Catholic faith, whereas the second most chosen religion was Evangelism, with **** percent of the people interviewed. More than ** percent of respondents answered they had no religious affiliation. The advent of evangelicalism in Colombia and LAC The share of Catholics in Colombia is above the average in Latin America and the Caribbean, where about ** percent of adults identify as followers of Catholicism. Nevertheless, even if Colombia stood out historically as one of the countries with the largest share of Catholics in the region, their numbers have been dwindling considerably in the past few decades: in the year 2000, **** of Colombians identified as Catholics, over ** percent points more than two decades later. Meanwhile, Evangelism keeps gaining ground in both the country and the region. While merely *** percent of Colombians were evangelical in 1996, this share had grown almost five-fold by 2020, while atheists and agnostics passed from *** to **** in the same lapse of time. The whole of Latin America is experiencing a similar trend, with evangelists accounting for more than one fifth of the population in countries such as Guatemala, Costa Rica, and Brazil. The success of Evangelical Churches in Latin America is related, among other things, to the creation of social safety nets in poor communities, the rise of conservative political parties and movements, and more flexible standards for ordination.
Religiosity among young Colombians Interestingly, eastern religions such as Buddhism enjoy the same popularity as Evangelism and Protestantism among young Colombians. Religion seems to have a considerable impact on youngsters’ life. More than half of surveyed Colombians aged between 15 and 29 claimed that religious beliefs provided them with inner peace, while another **** and ** percent said that it helped them to quit drugs and gangs, respectively. Only *** percent of the respondents affirmed that religious beliefs had no influence on their lives. As for the religiosity of young Catholic Colombians, very few claimed to be very observant. Around ** percent considered themselves not very observant, while around a third classified as somewhat observant.

Except for Uruguay, over ** percent of the population in all the selected Latin American countries defined themselves as Catholics in 2000. However, by 2023, that was the case in only three countries: Mexico, Peru and Colombia. Over this 20-year period, Panama experienced the largest decrease in the share of Catholic believers, plummeting from **** to **** percent.

Islam is the major religion in many African countries, especially in the north of the continent. In Comoros, Libya, Western Sahara, at least 99 percent of the population was Muslim as of 202. These were the highest percentages on the continent. However, also in many other African nations, the majority of the population was Muslim. In Egypt, for instance, Islam was the religion of 79 percent of the people. Islam and other religions in Africa Africa accounts for an important share of the world’s Muslim population. As of 2019, 16 percent of the Muslims worldwide lived in Sub-Saharan Africa, while 20 percent of them lived in the Middle East and North Africa (MENA) region. Together with Christianity, Islam is the most common religious affiliation in Africa, followed by several traditional African religions. Although to a smaller extent, numerous other religions are practiced on the continent: these include Judaism, the Baha’i Faith, Hinduism, and Buddhism. Number of Muslims worldwide Islam is one of the most widespread religions in the world. There are approximately 1.9 billion Muslims globally, with the largest Muslim communities living in the Asia-Pacific region. Specifically, Indonesia hosts the highest number of Muslims worldwide, amounting to over 200 million, followed by India, Pakistan, and Bangladesh. Islam is also present in Europe and America. The largest Islamic communities in Europe are in France (5.72 million), Germany (4.95 million), and the United Kingdom (4.13 million). In the United States, there is an estimated number of around 3.45 million Muslims.