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.

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.

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.

During a survey conducted in 2023, approximately 54 percent of respondents in 17 Latin American countries claimed to be catholic. Meanwhile, 14.9 percent of the people participating in the survey said they did not profess any religion.In Mexico, more than 69 percent of respondents said they professed Catholicism. Particularly in Honduras, Colombia and Ecuador, most Christians think religion is very important in their lives.

In 2023, 27.5 percent of Americans were unaffiliated with any religion. A further 13.4 percent of Americans were White evangelical Protestants, and an additional 13.3 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 study, designed and carried out by the "http://www.asarb.org/" Target="_blank">Association of Statisticians of American Religious Bodies (ASARB), compiled data on 372 religious bodies by county in the United States. Of these, the ASARB was able to gather data on congregations and adherents for 217 religious bodies and on congregations only for 155. Participating bodies included 354 Christian denominations, associations, or communions (including Latter-day Saints, Messianic Jews, and Unitarian/Universalist groups); counts of Jain, Shinto, Sikh, Tao, Zoroastrian, American Ethical Union, and National Spiritualist Association congregations, and counts of congregations and adherents from Baha'i, three Buddhist groupings, two Hindu groupings, four Jewish groupings, and Muslims. The 372 groups reported a total of 356,642 congregations with 161,224,088 adherents, comprising 48.6 percent of the total U.S. population of 331,449,281. Membership totals were estimated for some religious groups.

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

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

This 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.

In his 2007 book, "https://www.amazon.com/exec/obidos/ASIN/0060859520/theassoofreli-20" Target="_blank">Religious Literacy: What Every American Needs to Know - And Doesn't, Boston University professor Stephen Prothero wrote that "Americans are both deeply religious and profoundly ignorant about religion." To support his contention, Prothero offered many compelling anecdotes and some isolated findings from public opinion polls. He also cited a few studies about the extent of biblical literacy among young people. But, as he discovered, there was no comprehensive, national survey assessing the general state of religious knowledge among U.S. adults.

To address this gap, the Pew Research Center's Forum on Religion & Public Life set out to gauge what Americans know about their own faiths and about other religions. The resulting survey covered a wide range of topics, including the beliefs and practices of major religious traditions as well as the role of religion in American history and public life. (Preface)

List of Top Journals of Religion and American Culture sorted by citations.

List of Top Authors of Religion and American Culture sorted by citations.

The religious landscape of the United States has changed dramatically in the past few decades as the country has become more demographically diverse, more Americans than ever have disaffiliated with organized religion, and religious leaders have faced a cultural milieu increasingly polarized along racial and political lines. Churches are also transitioning back to in-person services following the COVID-19 pandemic and dealing with ongoing ripple effects from other major events, including national protests for racial justice, a divisive 2020 presidential election that resulted in a deadly insurrection at the U.S. Capitol, and renewed state legislative battles over reproductive and LGBTQ rights.

The PRRI Health of Congregations survey examines the religious behaviors of Americans amid this uncertain cultural and political landscape. In addition to highlighting religious affiliation trends, it considers the importance of religion to Americans while looking at how often they attend church and engage in religious activities like prayer. It also studies trends in religious 'switching' - leaving one religion for another - and considers the reasons Americans do so.

The Health of Congregations Survey analyzes the political context that congregations face today. It asks regular churchgoers how often they discuss political and cultural issues in their churches, how well their churches address those issues, and the extent to which partisan divides are apparent in their congregations.

This study assessed the effects of male inmate religiosity on post-release community adjustment and investigated the circumstances under which these effects were most likely to take place. The researcher carried out this study by adding Federal Bureau of Investigation criminal history information to an existing database (Clear et al.) that studied the relationship between an inmate's religiousness and his adjustment to the correctional setting. Four types of information were used in this study. The first three types were obtained by the original research team and included an inmate values and religiousness instrument, a pre-release questionnaire, and a three-month post-release follow-up phone survey. The fourth type of information, official criminal history reports, was later added to the original dataset by the principal investigator for this study. The prisoner values survey collected information on what the respondent would do if a friend sold drugs from the cell or if inmates of his race attacked others. Respondents were also asked if they thought God was revealed in the scriptures, if they shared their faith with others, and if they took active part in religious services. Information collected from the pre-release questionnaire included whether the respondent attended group therapy, religious groups with whom he would live, types of treatment programs he would participate in after prison, employment plans, how often he would go to church, whether he would be angry more in prison or in the free world, and whether he would be more afraid of being attacked in prison or in the free world. Each inmate also described his criminal history and indicated whether he thought he was able to do things as well as most others, whether he was satisfied with himself on the whole or felt that he was a failure, whether religion was talked about in the home, how often he attended religious services, whether he had friends who were religious while growing up, whether he had friends who were religious while in prison, and how often he participated in religious inmate counseling, religious services, in-prison religious seminars, and community service projects. The three-month post-release follow-up phone survey collected information on whether the respondent was involved with a church group, if the respondent was working for pay, if the respondent and his household received public assistance, if he attended religious services since his release, with whom the respondent was living, and types of treatment programs attended. Official post-release criminal records include information on the offenses the respondent was arrested and incarcerated for, prior arrests and incarcerations, rearrests, outcomes of offenses of rearrests, follow-up period to first rearrest, prison adjustment indicator, self-esteem indicator, time served, and measurements of the respondent's level of religious belief and personal identity. Demographic variables include respondent's faith, race, marital status, education, age at first arrest and incarceration, and age at incarceration for rearrest.

List of Top Institutions of Journal of the American Academy of Religion sorted by citations.

The PRRI/RNS August 2016 Religion Survey explores why Americans are disaffiliating from religion. This survey was designed and conducted by "https://www.prri.org/" Target="_blank">Public Religion Research Institute in partnership with "https://religionnews.com/" Target="_blank">Religion News Service. The survey includes an oversample of religiously unaffiliated Americans. It explores the reasons why unaffiliated Americans who were raised in a religion left, with questions about whether negative teachings about gay and lesbian people, the clergy sex abuse scandal, or bringing politics into church were important factors. The survey examines public attitudes toward organized religion, such as whether religion causes more problems than it solves and if children need to be brought up in religion to have good values. It also gauges whether unaffiliated Americans are currently looking to join a religious community. Finally, the survey measures belief about God, including the degree of doubt about God's existence and perceptions of God as a personal or impersonal force.

The graph shows the changes in the impact factor of ^ and its corresponding percentile for the sake of comparison with the entire literature. Impact Factor is the most common scientometric index, which is defined by the number of citations of papers in two preceding years divided by the number of papers published in those years.

According to a survey conducted in 2020, ** percent of Indian Americans in the United States said that they identified as Hindu while ** percent said that they identified as Muslim. A further **** percent said that they identified with no religion in particular.

Dataset

This dataset was created by Musabbir Saeed

Contents

Abstract (en): This data set offers information on Americans' opinions about the role of the arts relative to religion. A total of 1,530 respondents were asked questions about their creative and arts-related activities; their attitudes toward the arts; their religious activities, behaviors, beliefs and affiliations; their spiritual (or "uplifting") experiences; their attitudes toward religion and spirituality; the role of the arts in religious contexts; the relationship between art and spirituality; and their involvement in charitable activities. Respondents were also asked for their demographic information including age, sex, race, and income. In-person, in-home interviews were conducted in Spring 1999. In-person, in-home interviews were conducted with a random national sample of 1,530 non-institutionalized United States adults ages 18 and over, living in the forty-eight contiguous states. The sample is a probability sample down to the block level, after which households and persons within households were selected through an enumeration process. Notably, the Arts and Religion Survey was one of the last surveys that the Gallup Organization did using this methodology. Each interview lasted approximately fifty minutes and included more than 300 questions. The data were collected during the spring of 1999. This data collection contains a weight variable. The variable name is WEIGHT. ICPSR data undergo a confidentiality review and are altered when necessary to limit the risk of disclosure. ICPSR also routinely creates ready-to-go data files along with setups in the major statistical software formats as well as standard codebooks to accompany the data. In addition to these procedures, ICPSR performed the following processing steps for this data collection: Created online analysis version with question text.; Checked for undocumented or out-of-range codes.. Non-institutionalized adults aged 18 and over in the United States. Smallest Geographic Unit: region The survey used a random probability sample. The sampling error is approximately plus or minus 3 percentage points. face-to-face interviewThe study was designed by Princeton University professor Robert Wuthnow and conducted by the Gallup Organization in Princeton, New Jersey.This data collection was previously distributed by the Cultural Policy and the Arts National Data Archive (CPANDA). The CPANDA Identification Number (study number) is a00082. Quick facts for this data collection, "Places of worship as venues for artistic activities", are available from the Center for Arts and Cultural Policy Studies (CACPS) at Princeton University. Information regarding data processing for this data collection is in the "Codebook Notes" page(s) in the ICPSR Codebook. Most notably: The value used for response "Don't know/refused" differs throughout the data collection because it follows the questionnaire. Users may use their discretion to standardize these codes for their own use.; Some variables in this data collection contain unlabeled values.; For this data collection, no documentation was provided for the following variables: Q121H, Q169G, Q173K, D21A, D21B, D21C, REGION, REGION8, CITYSIZE, CTYSIZR, CTYSIZ3, CHSIZE, AGE3, EDUC, RELVIEWS, INCOME, BLACK, and HISP.;

Over the years, numerous polls have gauged public attitudes toward Mormons, who make up about two percent of all U.S. adults. But what do Mormons themselves think about their place in American life? With the rising prominence of members of the LDS Church in politics, popular culture and the media, do Mormons feel more secure and accepted in American society? What do they think of other religions? What do they believe, how do they practice their faith and what do they see as essential to being a good Mormon and to leading a good life?

To answer such questions, the Pew Research Center's Forum on Religion & Public Life conducted the 2011 National Survey of Mormons. A report detailing the survey's findings, "Mormons in America," was released in January, 2012 and is available on the Forum's website "http://www.pewforum.org/2012/01/12/mormons-in-america-executive-summary/" Target="_blank">here.

The study had two main goals. First, it sought to learn about Mormons' perceptions of American society and of their own place within it at a time when Mormons and Mormonism are receiving increased attention in the news media and popular culture. Second, it sought to assess the degree to which Mormons resemble or are distinctive from the broader public in their social and political attitudes and in their religious beliefs and practices. As such, the survey included a mix of new questions specific to Mormons and Mormonism and "trend" questions that have previously been asked of the general population in Pew Research Center surveys. The development of the survey questionnaire was informed by the advice and feedback received from a panel of advisers with expertise in the study of the U.S. Mormon population.

Guatemala was the most Christian country among those selected in the Latin America and Caribbean region, with **** percent of its population following Christianity in 2023. The Baháʼí faith, which originates from the Middle East, and preaches the unity of all religions and all people, was present in both Bolivia and Panama. As for agnosticism, it had the most practitioners in Uruguay and Cuba.