In 2022, around 31.6 percent of the global population were identify as Christian. Around 25.8 percent of the global population identify as Muslims, followed by 15.1 percent of global populations as Hindu.

As of 2010, Christianity was the religion with the most followers worldwide, followed by Islam (Muslims) and Hinduism. In the forty years between 2010 and 2050, it is projected that the landscape of world religions will undergo some noticeable changes, with the number of Muslims almost catching up to Christians. The changes in population sizes of each religious group is largely dependent on demographic development, for example, the rise in the world's Christian population will largely be driven by population growth in Sub-Saharan Africa, while Muslim populations will rise across various regions of Africa and South Asia. As India's population is set to grow while China's goes into decline, this will be reflected in the fact that Hindus will outnumber the unaffiliated by 2050. In fact, India may be home to both the largest Hindu and Muslim populations in the world by the middle of this century.

In 2023, **** percent of Americans were unaffiliated with any religion. A further **** percent of Americans were White evangelical Protestants, and an additional **** percent were White mainline Protestants. Religious trends in the United States Although the United States is still home to the largest number of Christians worldwide, the nation has started to reflect a more diverse religious landscape in recent years. Americans now report a wide range of religious beliefs and backgrounds, in addition to an increasing number of people who are choosing to identify with no religion at all. Studies suggest that many Americans have left their previous religion to instead identify as atheist, agnostic, or nothing in particular, with many reasoning that they stopped believing in the religion's teachings, that they didn't approve of negative teachings or treatment of LGBTQ+ people, or that their family was never that religious growing up. Christian controversies Over the last few years, controversies linked to Christian denominations have plagued the nation, including reports of child sexual abuse by the Catholic Church, the Church of Jesus Christ of Latter-day Saints, and the Southern Baptist Convention. Christian churches have also been accused of supporting discriminatory actions against LGBTQ+ people and people belonging to other religious groups. In addition, there have been increasing concerns about Christian nationalism, the political ideology that asserts that America was founded to be a Christian nation. Although the majority of Americans still think that declaring the United States a Christian nation would go against the U.S. Constitution, studies found that most Republicans would be in favor of this change.

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.

Christianity was the largest religion in a high number of the countries included in the survey. Of the countries, Peru, South Africa, and Poland had the highest share of Christians at around 75 percent. Moreover, around 90 percent in India and Thailand stated that they believed in another religion, with Hinduism and Buddhism being the major religion in the two countries respectively. Sweden and South Korea were the only two countries where 50 percent or more of the respondents stated that they did not have any religious beliefs.

Islam and Christianity form the two dominant religions in Nigeria. Since colonialism, approximately 90 percent of the Nigerian people identify themselves as Islamic or Christian. The northern region of Nigeria is predominately Islamic, while the southern region is predominately Christian.

Nigeria’s contact with Islam predated that of Christianity and European colonialism; its spread was facilitated into Sub-Saharan Africa through trade and commerce. The northern part of Nigeria is symbolic to the history of Islam, as it penetrated the area through the Kanem-Borno Empire in the 11th century before spreading to other predominately Hausa states. Islam was then introduced into the traditional societies of the Yoruba-speaking people of south-west Nigeria through their established commercial relationship with people of the north, particularly the Nupe and Fulani.

Christianity reached Nigeria in the 15th century with the visitation of Catholic missionaries to the coastal areas of the Niger-Delta region. Christianity soon recorded a boost in the southern region given its opposition to the slave trade and its promotion of Western education.

The distinct religious divide has instigated violence in present-day Nigeria, including the Sharia riot in Kaduna in 2000, ongoing ethno-religious violence in Jos since 2001, and the 2011 post-election violence that erupted in some northern states, particularly in the city of Maiduguri. Nigerians’ continued loyalty to religion compared to that of the country continues to sustain major political debate, conflict, and violent outbreaks between populations of the two faiths.

ISO3-International Organization for Standardization 3-digit country code

NAME-Name of religious institution

TYPE-Type of religious institution

CITY-City religious institution is located in

SPA_ACC-Spatial accuracy of site location 1- high, 2 – medium, 3 - low

SOURCE_DT-Source creation date

SOURCE-Primary source

SOURCE2_DT-Secondary source creation date

SOURCE2-Secondary source

Collection

This HGIS was created using information collected from the web sites GCatholic.org, Islamic Finder, Wikimapia, and BBBike.org, which uses OpenStreetMap, a crowd-source collaboration project that geo-locates sites throughout the world. After collection, all education institutions were geo-located.

The data included herein have not been derived from a registered survey and should be considered approximate unless otherwise defined. While rigorous steps have been taken to ensure the quality of each dataset, DigitalGlobe Analytics is not responsible for the accuracy and completeness of data compiled from outside sources.

Sources (HGIS)

BBBike, "Nigeria." Last modified 2013. Accessed March 19, 2013. http://extract.bbbike.org.

GCatholic.org, "Catholic Churches in Federal Republic of Nigeria." Last modified 2013. Accessed April 4, 2013. http://www.gcatholic.org/.

Islamic Finder, "Nigeria." Last modified 2013. Accessed April 4, 2013. http://islamicfinder.org/.

Olanrewaju, Timothy. The Sun, "oko Haram attacks church in Maiduguri." Last modified 2013. Accessed April 9, 2013. http://sunnewsonline.com/.

Wikimapia, "Nigeria:Mosques/Churches." Last modified 2013. Accessed April 4, 2013. http://wikimapia.org/

World Watch Monitor, "Muslim Threat to Attack Church Raises Tensions." Last modified 2012. Accessed April 9, 2013. http://www.worldwatchmonitor.org/.

Sources (Metadata)

Danjibo, N.D. "Islamic Fundamentalism and Sectarian Violence: The "Maitatsine" and "Boko Haram" Crises in Northern Nigeria." manuscript., University of Ibadan, 2010. http://www.ifra-nigeria.org.

Olanrewaju, Timothy. The Sun, "oko Haram attacks church in Maiduguri." Last modified 2013. Accessed April 9, 2013. http://sunnewsonline.com/.

Onapajo, Hakeem. "Politics for God: Religion, Politics, and Conflict in Democratic Nigeria." Journal of Pan African Studies. 4. no. 9 (2012): 42-66. http://web.ebscohost.com (accessed March 26, 2013).

World Watch Monitor, "Muslim Threat to Attack Church Raises Tensions." Last modified 2012. Accessed April 9, 2013. http://www.worldwatchmonitor.org/.

Are different religions associated with different social, cognitive, and emotional tendencies? Although major world religions are known to encourage social interactions and help regulate emotions, it is less clear to what extent adherents of various religions differ in these dimensions in daily life. We thus carried out a large-scale sociolinguistic analysis of social media messages of Christians and Buddhists living in the United States. After controlling for age and gender effects on linguistic patterns, we found that Christians used more social words and fewer cognitive words than Buddhists. Moreover, adherents of both religions, similarly used more positive than negative emotion words on Twitter, although overall, Christians were slightly more positive in verbal emotional expression than Buddhists. These sociolinguistic patterns of actual rather than ideal behaviors were also paralleled by language used in the popular sacred texts of Christianity and Buddhism, with the exception that Christian texts contained more negative and fewer positive emotion words than Buddhist texts. Taken together, our results suggest that the direct or indirect influence of religious texts on the receivers of their messages may partially, but not fully, account for the verbal behavior of religious adherents.

The 2000 constitution of Cote d’Ivoire provides for religious freedom for all citizens. Approximately 40 percent of the population is Christian, another 40 percent is Muslim, and an estimated 25 percent of the population practice indigenous beliefs. Traditionally, the north has been associated with Islam and the south with Christianity. Throughout rural areas and central Cote d’Ivoire you will find people practicing indigenous beliefs. Many nominal Christian and Muslim practitioners practice a hybrid of Christian and indigenous or Muslim and indigenous beliefs. Nearly all Christians and Muslims belong to ethnic groups that believe in animism, fetishism, and witchcraft. Christian groups include Roman Catholics, Jehovah’s Witnesses, Seventh-day Adventists, Methodists, Assemblies of God, and Southern Baptists. The Evangelical Protestant Church of Cote d’Ivoire has over 1500 organized churches in its membership. The Basilica of Our Lady of Peace of Yamoussoukro is a Roman Catholic basilica built in the late 1980s by then-President Felix Houphouet-Boigny. It is considered the largest church in the world. The USD 300 million price tag contributed to a significant portion to the total national debt of Cote d’Ivoire. Historically, Christian religions have been slightly favored by the government with the Catholic Church being the favorite. While Christian schools received subsidies from the Ministry of Education for decades, Muslim schools were only considered official schools and given similar subsidies beginning in 1994. Accusations of discrimination against Islamic and traditional religious communities concerned employment, national identity card renewals, and the aforementioned religious school subsidies. This resulted in government resentment from both indigenous and Muslim populations. A 1999 coup led political leaders to stir up religious divisions between the north and south. Alassane Ouattara, a Muslim northerner was banned from the 2000 election. This led to a 2002 troop mutiny and rebellion by discontent northern Muslims. Religious tensions escalated in 2010 with the presidential election results. Alassane Ouattara was elected president and incumbent President Laurent Gbagbo rejected the results and refused to step down. Ouattara is a northern Muslim, Gbagbo a southern Christian. The ensuing violence, destruction of property, and massive displacement of people divided Cote d’Ivoire into two regions, north and south. The underlying ethnic, religious, and national fragmentation of Cote d’Ivoire contributed greatly to this division. Only minor reports of discrimination based on religious affiliation, belief, or practice have occurred in 2012. ISO3 - International Organization for Standardization 3-digit country code ADM0_NAME - Administration level zero name NAME - Name of religious institution TYPE - Type of religious instituion CITY - City location of religious institution SPA_ACC - Spatial accuracy of site location 1- high, 2 – medium, 3 - low SOURCE_DT - Primary source creation date SOURCE - Primary source SOURCE2_DT - Secondary source creation date SOURCE2 - Secondary source

In 2023, North Korea was the country with the strongest suppression of Christians with an index value of 97.8. Somalia followed behind with 91.6, with Yemen in third.

The World Watch List The index ranges from 0 (complete freedom) to 100 (total suppression). The survey for the World Watch List included various aspects of religious freedom: the legal and official status of Christians, the actual situation of Christians living in the country, regulations from the state as well as factors that can undermine the freedom of religion in a country. Christianity worldwide Even though Christianity is the largest religion worldwide, there are many areas of the world where Christians are persecuted. As the list shows, this is especially the case in countries with larger Muslim populations. Moreover, these countries are characterized by their authoritarian nature. The global distribution of religions varies strongly; whereas almost 100 percent of Hindus and Buddhists are found in the Asia-Pacific, Christians are spread around most world regions except the Middle East and North Africa.

Christianity is the main religion in Sub-Saharan Africa. As of 2020, over 650 million people in the region were Christian. Muslims followed, amounting to around 330 million, while folk religions counted over 33 million adherents. By 2050, the number of Christians in Sub-Saharan Africa is forecast to exceed 1.1 billion, Muslims are forecast to be around 670 million, and folk religions to account for about 61 million adherents.

This map displays predominant religion by country and predominant religion family by region. Religion family categories shown include Buddhism, Christianity, Hinduism, Islam, Judaism, and Other. Religion categories by country shown include Roman Catholic, Protestant, Sunni Islam, Shia Islam, Orthodox Christianity, Folk Religion, Christianity Other, Hindu, Shi’a Islam, Unaffiliated, Uninhabited, and Other. First- and second-largest religion and percent of the population practicing each are shown for each country.The main source of data comes from the Association of Religion Data Archives - https://www.thearda.com/.

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.

This map displays predominant religion by country and predominant religion family by region. Religion family categories shown include Buddhism, Christianity, Hinduism, Islam, Judaism, and Other. Religion categories by country shown include Roman Catholic, Protestant, Sunni Islam, Shia Islam, Orthodox Christianity, Folk Religion, Christianity Other, Hindu, Shi’a Islam, Unaffiliated, Uninhabited, and Other. First- and second-largest religion and percent of the population practicing each are shown for each country.The main source of data comes from the Association of Religion Data Archives - http://www.thearda.com/Archive/Files/Descriptions/WRDNATL.asp.

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

According to a survey conducted in South Korea in 2023, over ** percent of respondents reported no religious affiliation, while approximately ** percent identified as Christians and ** percent as Buddhists. Religious population South Korea is a multi-religious society where Christianity, Buddhism, and various other religions coexist with shamanism. According to a previous study, the domestic religious population appeared to decline over time after reaching its peak in 2005, at nearly ** million people. In contrast, the share of people who are religiously unaffiliated has increased in recent years. Within the last two decades, the religiously unaffiliated population has increased from about ** percent to more than ** percent. Shamanism Shamanism has continued to significantly influence the daily lives of many South Koreans. According to a survey conducted in 2023, about ** percent of respondents reported having consulted a fortune-teller within the past year. Roughly ** percent of those respondents were already affiliated with a religion.

Historically, Portugal has been a country of Catholics. The 2021 census demonstrated that this trend has not been inverted, as over 80 percent of the population in Portugal identified as Catholic. Protestant or Evangelic believers accounted for more than two percent of the population, while Jehovah's Witnesses constituted one percent of residents. Among non-Christian faiths, Muslims were the most representative group, making up 0.42 percent of the population.

Religious but generally not practicing the faith

In the same year, Catholics numbered more than seven million people spread throughout the country, conquering the religious majority in the mainland and in the two autonomous regions. Citizens without religion totaled more than 1.2 million, which made of them the second most numerous religious group in Portugal. Young people presented the same religious trend, with young Catholics being the most representative group, followed by non-religious. Among youngsters, the attendance of religious events was mostly conducted occasionally, while a quarter did not participate in such proceedings at all.

The contribute of immigration to the growth of Evangelical Christianity

Despite being the minority, non-Catholic Christian and non-Christian faiths have been growing in Portugal. In 2011, Evangelical believers totaled 75.6 thousand, more than doubling ten years after. Such growth was partially motivated by the increase in Brazilian immigration, as more than 61 percent of new members of Evangelical churches in 2023 were of Brazilian origin. In fact, Brazil was the place of origin of almost 82 percent of all the immigrant Evangelical Christians residing in Portugal. However, more than a quarter of new Evangelical Christians were Portuguese, which shows that other religions, namely Christian Catholicism, have been losing members to Evangelical Catholicism.

This dataset represents the popular baby names for each religion with genders.

This decennial data set contains the population by religion in the different districts of Punjab between the years 1901 and 1931. The data covers four major religions, Hinduism, Sikhism, Islam, and Christianity. For additional information, please contact Siddharth Chandra at chandr45@msu.edu.

The survey charted the professional motivation, identity and religiosity of Children's Instructor students in Christian Institutes of the Evangelical Lutheran Church in Finland. This dataset is based on the first collection wave in a cohort study that followed students studying for an upper secondary qualification in Child Care, Education and Family Welfare as they progressed in their studies. The participating students started their studies in 2014. FSD collections also include the second (FSD3262) and third (FSD3263) waves of this study. The study was part of the project "Student's Development into Church Professionals" (Kasvu kirkon työntekijäksi), funded by Kirkon koulutuskeskus (adult education school of the Evangelical Lutheran Church) and Church Research Institute. First, the respondents were asked about their reasons for applying to Children's Instructor training (e.g. wanting to help others or work with children and interest in religious questions) and to what extent they agreed or disagreed with statements concerning working for a parish (e.g. the reliability of a parish as an employer and trust in the future of educational work in a parish). Next, participation in voluntary work and parish activities was charted with questions relating to the reasons for volunteering and the kinds of parish activities, e.g. Sunday school as a child or assisting with church service, that the respondent had taken part in. Attitudes towards racism and migrants (foreign nationals in Finland) were examined with statements concerning, for example, whether the respondents thought that migrants have made Finnish culture more varied and whether they would accept a foreign national as their co-worker or friend. The survey also charted the respondents' attitudes towards life and future (e.g. how happy they felt and whether they were worried about the future) as well as how strong was their sense of belonging to different groups such as family, friends, online communities, parish and Finnish society. The respondents' religiosity was investigated with questions about religious affiliation, religious identity (e.g. whether they identified themselves as spiritual persons and/or conservative in their religion) and their own religiosity compared to church doctrine (e.g. whether they believed in the resurrection of Christ and the existence of Heaven and Hell). Spirituality was charted by asking the respondents to what extent they agreed or disagreed with statements concerning, for example, alternative medicine, astrology and meditation. Finally, the presence of religion and religiosity in the respondents' lives was charted with questions concerning the frequency of e.g. praying, reading the Bible and attending church services as well as how often they discussed religious issues and with whom. Background variables included the respondent's age, length of residency in Finland, previous degrees, educational institution, household composition at present and during the respondents' primary and lower secondary education and whether the respondent aimed for curriculum-based or competence-based qualification.

This article explores the intersection of faith, artificial intelligence (AI), and ethical responsibility, drawing on Vincent Froom’s Technological Trinity: Faith, Machines, and the Future of Humanity. Froom introduces the concept of the “Technological Trinity,” which parallels theological constructs by framing humans (body), machines (mind), and ethics (spirit) as an interconnected system that mirrors humanity’s search for purpose, justice, and divine alignment. The work highlights the need for ethics to serve as the guiding principle in the development and application of AI, ensuring it promotes human flourishing, justice, and the common good.

This article situates Froom’s arguments within the broader theological frameworks of the Abrahamic traditions—Christianity, Judaism, and Islam. By analyzing scriptural teachings (e.g., imago Dei in Genesis 1:27, tikkun olam in the Torah, and khalifa in Qur’an 35:39), the study underscores how these faiths converge on shared values: the sanctity of human creativity, the rejection of technological hubris, and the moral imperative to ensure AI aligns with divine purpose.

Building on Froom’s assertion that “machines can amplify human potential but not replace the divine spark of intentional creativity,” this article incorporates contributions from contemporary AI ethicists such as Nick Bostrom (superintelligence risks), Stuart Russell (human-compatible AI), and Mark Coeckelbergh (AI transparency and justice). The analysis also examines AI’s role in ethical dilemmas, particularly concerning issues of explainability, probabilistic outcomes, and interpretability, which challenge both human agency and moral accountability.

Through theological and ethical reflection, the article emphasizes that the future of AI is not deterministic but contingent upon human choices. Froom’s work aligns with eschatological concerns in the Abrahamic traditions—such as Christian teachings on stewardship and redemption, Jewish principles of justice and accountability, and Islamic values of maslaha (the common good). These frameworks collectively call for the development of AI technologies that respect human dignity, promote equity, and reflect divine values of justice, mercy, and stewardship.

The conclusion reiterates Vincent Froom’s central premise: “Faith, ethics, and accountability are not constraints on progress but safeguards for a future where technology reflects—not rivals—the values that connect us to one another, creation, and God.” By bridging ancient wisdom with contemporary technological challenges, this study argues for a hopeful and ethically grounded vision for AI, rooted in theological traditions and moral responsibility.