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.

This graph shows the largest Christian denominations in the United States in 2010, by number of adherents. In 2010, the Lattar-day Saints were among the largest Christian groups with about 6.3 million adherents in the United States.

The 2008 Conversion Recontact Survey, conducted by the Pew Research Center's Forum on Religion & Public Life, is a follow-up to the 2007 "U.S. Religious Landscape Survey." One of the most striking findings from the Landscape Survey was the large number of people who have left their childhood faith. The Landscape Survey found that more than one in four American adults (28%) have changed their religious affiliation from that in which they were raised. This number includes people who have changed from one major religious tradition to another, for instance, from Protestantism to Catholicism or from Judaism to no religion. If change within religious traditions is included (e.g., from one Protestant denominational family to another), the survey found that roughly 44% of Americans now profess a religious affiliation different from that in which they were raised.

The Conversion Recontact Survey is designed to offer a fuller picture of this churn within American religion, with a special focus on the reasons that people change religious affiliation. The Conversion Recontact Survey is based on follow-up interviews with Landscape Survey respondents, including those from the largest segments of the population that have changed religious affiliation as well as those who still belong to the religious faith in which they were raised. Interviews were conducted by telephone with a nationally representative sample of 2,867 adults living in continental United States telephone households. The survey was conducted by Princeton Survey Research Associates International (PSRAI). Interviews were conducted on landline telephones in English and Spanish by Princeton Data Source (PDS), LLC from Oct. 3 to Nov. 7, 2008. Statistical results are weighted to correct known demographic discrepancies. A full report on the survey's findings, "Faith in Flux: Changes in Religious Affiliation in the U.S.," is available on the Pew Forum's "http://www.pewforum.org/2009/04/27/faith-in-flux/" Target="_blank">website.

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.

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 graph shows the largest Christian denominations in the United States in 2010, by number of congregations. In 2010, the Latter-day Saints were among the largest Christian denominations with around14,393 congregations in the United States.

The landscape of religious organizations has evolved, reflecting broader societal shifts and economic variables. These institutions have adapted to challenges by embracing digital platforms and enhancing community engagement, leveraging technological innovations to maintain spiritual connections. Economic fluctuations have also impacted how people donate, yet organizations have successfully navigated these changes by offering online donation options and fostering community bonds. Diversification in revenue streams and focusing on inclusivity have allowed many groups to maintain positive revenue growth. Cultural dynamics emphasizing equality have prompted many to adopt practices that resonate with contemporary values, further supporting their mission and outreach. Industry-wide revenue is expected to rise at a CAGR of 0.5% over the past five years, including an estimated 2.5% expansion in 2025 and a total of $159.8 billion. Religious entities have demonstrated resilience, with profitability supported by strategic financial management. Wages constitute a substantial part of budgets, particularly for larger organizations, but careful planning ensures funds are allocated efficiently. Religious entities have managed to end fiscal years with budget surpluses, attributed to diligent cost control and donor support. Digital engagement has become a cornerstone for sustaining financial contributions, allowing steady income and reduced dependency on in-person donations. Though shifting economic conditions posed revenue fluctuations, strategic planning and community-centric approaches have driven ongoing resilience and sustainability. The anticipated trajectory for these organizations suggests a continued embrace of innovative outreach and technology to bolster engagement. Organizations will likely enhance efforts to connect with younger demographics, shaping experiences that align with evolving cultural preferences. The expected rise in donations, influenced by demographic changes and economic stability, presents opportunities for expanded programs and community outreach. By staying attuned to societal shifts and integrating technology, religious groups aim to maintain their relevance and engage broader audiences. The future promises growth through diversified funding, engagement strategies targeting younger members and leveraging technological advancements to strengthen spiritual and communal ties. Industry revenue is expected to boost at a CAGR of 1.4% over the next five years, reaching $171.6 billion in 2030.

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.

This statistic shows the share of adults in the United States affiliated to a religious denomination in January 2017, by race/ethnicity. As of January 2017, 15 percent of Asian or Pacific Islanders in the United States identified themselves as Hindu.

The Faith Communities Today (FACT) surveys comprise a series of national surveys of U.S. congregations conducted by the Cooperative Congregational Studies Partnership. The inaugural FACT survey, launched in 2000, represents the largest national survey of congregations ever undertaken in the United States. Coordinated by the Hartford Institute for Religion Research at Hartford Seminary, these surveys aim to compare and contrast congregational life across religious traditions and offer insights into the evolving nature of congregational life in the U.S.

The 2020 Faith Communities Today national data set is the result of a collaborative venture of 21 denominations and religious groups in this cooperative partnership. These partners developed a common core questionnaire of 180 questions consisting of items from the previous surveys plus original (first-time) items. This dataset contains information from the Evangelical Lutheran Church in America (ELCA).

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.

More than 500,000 worshipers in more than 5,000 congregations across America participated in the U.S. Congregational Life Survey (Wave 1 and Wave 2)- making it the largest survey of worshipers in America ever conducted. Three types of surveys were completed in each participating congregation: (a) an attender survey completed by all worshipers age 15 and older who attended worship services during the weekend the survey was given; (b) a congregational profile describing the congregation's facilities, staff, programs, and worship services completed by one person in the congregation; and (c) a leader survey completed by the pastor, priest, minister, rabbi, or other principal leader. Together the information collected provides a unique three-dimensional look at religious life in America. (From Appendix 1, U.S. Congregational Life Survey Methodology, A Field Guide to U.S. Congregations, Second Edition.)

This data file contains data for a random sample of United Church of Christ (UCC) worship attenders participating in Wave 2 of the U.S. Congregational Life Survey. (U.S. Congregational Life Survey Wave 2 UCC Congregational Profile data and UCC Leader data will be provided in separate files.)

The New Immigrant Survey (NIS) was a nationally representative, longitudinal study of new legal immigrants to the United States and their children. The sampling frame was based on the electronic administrative records compiled for new legal permanent residents (LPRs) by the U.S. government (via, formerly, the U.S. Immigration and Naturalization Service (INS) and now its successor agencies, the U.S. Citizenship and Immigration Services (USCIS) and the Office of Immigration Statistics (OIS)). The sample was drawn from new legal immigrants during May through November of 2003. The geographic sampling design took advantage of the natural clustering of immigrants. It included all top 85 Metropolitan Statistical Areas (MSAs) and all top 38 counties, plus a random sample of MSAs and counties. The baseline survey (ICPSR 38031) was conducted from June 2003 to June 2004 and yielded data on: 8,573 Adult Sample respondents, 810 sponsor-parents of the Sampled Child, 4,915 spouses, and 1,072 children aged 8-12. This study contains the follow-up interview, conducted from June 2007 to October 2009, and yielded data on: 3,902 Adult Sample respondents, 351 sponsor-parents of the Sampled Child, 1,771 spouses, and 41 now-adult main children. Interviews were conducted in the respondents' language of choice. Round 2 instruments were designed to track changes from the baseline and also included new questions. As with the Round 1 questionnaire, questions that were used in social-demographic-migration surveys around the world as well as the major U.S. longitudinal surveys were reviewed in order to achieve comparability. The NIS content includes the following information: demographics, health and insurance, migration history, living conditions, transfers, employment history, income, assets, social networks, religion, housing environment, and child assessment tests.

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.

"Over 300,000 worshipers in over 2,000 congregations across America participated in the U.S. Congregational Life Survey--making it the largest survey of worshipers in America ever conducted. Three types of surveys were completed in each participating congregation: (a) an attendee survey completed by all worshipers age 15 and older who attended worship services during the weekend of April 29, 2001; (b) a Congregational Profile describing the congregation's facilities, staff, programs, and worship services completed by one person in the congregation; and (c) a Leader Survey completed by the pastor, priest, minister, rabbi, or other leader. Together the information collected provides a unique three-dimensional look at religious life in America." (From Appendix 1, A Field Guide to U.S. Congregations: Who's Going Where and Why. U.S. Congregational Life Survey Methodology.) Three different groups of Presbyterian Congregations were sampled: Presbyterian, Racial Ethnic/Multicultural Presbyterian, and Fast Growing Presbyterian. The Presbyterian Profile contains data from the Congregational Profile for PC(USA) random sample congregations. The Congregational Life Survey also has a Leader survey of PC(USA) leaders and an Attender survey of all PC(USA) worshipers."

The USA faith-based tourism market size is estimated to be valued at US$ 1,001 Million in 2022 and exhibit growth at a CAGR of 9.2% from 2022 to 2032.

Scope of the Report

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.

A map showing Asian American historic properties in the city of Phoenix, featuring point and polygon features. This map is featured in the City of Phoenix Historic Preservation Office's Tour Phoenix's Asian American Heritage Story Map.Please visit our story maps at https://www.phoenix.gov/pdd/story-maps.

Investigate associations between religion and spirituality (R&S) and DNA methylation of four HPA-axis genes (i.e. 14 CpG sites) among 992 adults from the Hispanic Community Health Study/Study of Latinos cohorts. We assessed 1) the association between R&S measures and mean percent methylation overall and stratified by nativity status (US-born or immigrant) and 2) if interactions between R&S and methylation differed by nativity status. Among individuals with the FKBP5 CC genotype, increased spirituality scores were associated with significantly lower methylation levels among immigrants, compared to US-born participants. Organizational religiosity (e.g. service attendance) was associated with increased FKBP5 (CC genotype) methylation among immigrants. R&S may influence HPA-axis functioning differently based on nativity status; a finding that could offer insight into mechanisms leading to health disparities. Hispanics/Latinos, the largest racial/ethnic minority group in the United States, face significant stressors and health challenges. Religion and spirituality are key sources of resilience, particularly for immigrants. However, the ways in which religion and spirituality influence genes related to health outcomes are not yet fully understood. In this study, we found that religion and spirituality impact a key gene in the body’s stress response system differently between immigrants and US-born individuals. We suggest that future research should explore how varying stressors and resilience factors affect these two groups, with the goal of improving health outcomes for all Hispanics/Latinos.

Voices from the Pagan Census provides unprecedented insight into the expanding but largely unstudied religious movement of Neo-Paganism in the United States. Helen A. Berger, Evan A. Leach, and Leigh S. Shaffer present the findings of "The Pagan Census," which was created and distributed by Berger and Andras Corban Arthen of the Earthspirit Community. Analyzing the most comprehensive and largest-scale survey of Neo-Pagans to date, the authors offer a portrait of this emerging religious community, including an examination of Neo-Pagan political activism, educational achievements, family life, worship methods, experiences with the paranormal, and beliefs about such issues as life after death. A collection of religious groups whose practices evolved from Great Britain's Wicca movement of the 1940s, Neo-Paganism spread to the United States in the 1960s. While the number of people who identify themselves with the religion has continued to rise, quantitative study of Neo-Paganism has been difficult given the movement's lack of centralized leadership and doctrine and its development as scattered, independent groups and individuals. Endorsed by all major Neo-Pagan leaders, "The Pagan Census" generated a demographically diverse response. In contrast to most previous surveys, which were limited to Neo-Pagan festivals, this survey incorporates input from the large population of practitioners who do not participate in such events. Keenly anticipated by the academic and Neo-Pagan communities, the results of the census provide the most in-depth information about the group yet assembled. Comparing Neo-Pagans with American society at large, Berger, Leach, and Shaffer show that although the two groups share certain statistical characteristics, there are differences as well. The scholars also identify variations within the Neo-Pagan population, including those related to geography and to the movement's multiple spiritual paths.