During the period from 2014 to 2024, the number of individuals identifying as Christian declined steadily in Finland. In 2024, roughly 3.62 million people in Finland belonged to Christian communities. This was roughly 53,600 less than in the previous year.

About this dataset

Context

The dataset tabulates the population of Pass Christian by gender across 18 age groups. It lists the male and female population in each age group along with the gender ratio for Pass Christian. The dataset can be utilized to understand the population distribution of Pass Christian by gender and age. For example, using this dataset, we can identify the largest age group for both Men and Women in Pass Christian. Additionally, it can be used to see how the gender ratio changes from birth to senior most age group and male to female ratio across each age group for Pass Christian.

Key observations

Largest age group (population): Male # 5-9 years (316) | Female # 10-14 years (317). Source: U.S. Census Bureau American Community Survey (ACS) 2019-2023 5-Year Estimates.

Content

When available, the data consists of estimates from the U.S. Census Bureau American Community Survey (ACS) 2019-2023 5-Year Estimates.

Age groups:

• Under 5 years
• 5 to 9 years
• 10 to 14 years
• 15 to 19 years
• 20 to 24 years
• 25 to 29 years
• 30 to 34 years
• 35 to 39 years
• 40 to 44 years
• 45 to 49 years
• 50 to 54 years
• 55 to 59 years
• 60 to 64 years
• 65 to 69 years
• 70 to 74 years
• 75 to 79 years
• 80 to 84 years
• 85 years and over

Scope of gender :

Please note that American Community Survey asks a question about the respondents current sex, but not about gender, sexual orientation, or sex at birth. The question is intended to capture data for biological sex, not gender. Respondents are supposed to respond with the answer as either of Male or Female. Our research and this dataset mirrors the data reported as Male and Female for gender distribution analysis.

Variables / Data Columns

• Age Group: This column displays the age group for the Pass Christian population analysis. Total expected values are 18 and are define above in the age groups section.
• Population (Male): The male population in the Pass Christian is shown in the following column.
• Population (Female): The female population in the Pass Christian is shown in the following column.
• Gender Ratio: Also known as the sex ratio, this column displays the number of males per 100 females in Pass Christian for each age group.

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/.

Recommended for further research

This dataset is a part of the main dataset for Pass Christian Population by Gender. You can refer the same here

This study, designed and completed by the Association of Statisticians of American Religious Bodies (ASARB), represents statistics for 149 religious bodies on the number of congregations within each county of the United States. Where available, also included are actual membership (as defined by the religious body) and total adherents figures. Participants included 149 Christian denominations, associations, or communions (including Latter-day Saints and Unitarian/Universalist groups); two specially defined groups of independent Christian churches; Jewish and Islamic totals; and counts of temples for six Eastern religions.

It is important to understand the methodology producing these data and its limitations. While these data contain membership data for many religious groups in the United States, including most of the larger groups, they do not include every group. It is recommended that users read the notes below. Users may also want to refer to a paper by Roger Finke and Christopher P. Scheitle that explains the "adjusted" adherence rates included in the file.

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.

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 ...).

The Finnish Constitution guarantees freedom of religion and freedom of conscience. More than 65 percent of the inhabitants in Finland were part of the Christian community in 2023. The largest Christian community in Finland is the Evangelical Lutheran Church, followed by the Orthodox Church. However, around 1.88 million people were not members of any religious community. People from other religious groups amounted to roughly 20,500, followed by 24,057 from the Muslim community.

Immigration to Finland

While the number of immigrants to Finland remained below 35 thousand in the past decade, this number has started to increase noticeably since 2021. As of 2022, almost 50 thousand people immigrated to Finland, almost 73 percent more compared to the previous year. The significant increase in immigrants was caused by the Russian invasion of Ukraine which started on February 24, 2022. That year, over six thousand people immigrated to Finland from Russia, over twice as many as in the previous year.

The Finnish population is aging

While the number of individuals belonging to the younger age groups in Finland declined from 2018 to 2023, the age group of 60 years and older continued to increase. By the end of 2023, its size was over 1.6 million. The growing number of individuals aged 60 or older reflects the change towards an older population structure of the country. In total, the population of Finland amounted to roughly 5.6 million as of 2023. The largest age groups were 20- to 39-year-olds, and 40- to 59-year-olds, which together made up over half of the population.

About this dataset

Context

The dataset tabulates the data for the Pass Christian, MS population pyramid, which represents the Pass Christian population distribution across age and gender, using estimates from the U.S. Census Bureau American Community Survey (ACS) 2019-2023 5-Year Estimates. It lists the male and female population for each age group, along with the total population for those age groups. Higher numbers at the bottom of the table suggest population growth, whereas higher numbers at the top indicate declining birth rates. Furthermore, the dataset can be utilized to understand the youth dependency ratio, old-age dependency ratio, total dependency ratio, and potential support ratio.

Key observations

• Youth dependency ratio, which is the number of children aged 0-14 per 100 persons aged 15-64, for Pass Christian, MS, is 36.8.
• Old-age dependency ratio, which is the number of persons aged 65 or over per 100 persons aged 15-64, for Pass Christian, MS, is 37.9.
• Total dependency ratio for Pass Christian, MS is 74.7.
• Potential support ratio, which is the number of youth (working age population) per elderly, for Pass Christian, MS is 2.6.

Content

When available, the data consists of estimates from the U.S. Census Bureau American Community Survey (ACS) 2019-2023 5-Year Estimates.

Age groups:

• Under 5 years
• 5 to 9 years
• 10 to 14 years
• 15 to 19 years
• 20 to 24 years
• 25 to 29 years
• 30 to 34 years
• 35 to 39 years
• 40 to 44 years
• 45 to 49 years
• 50 to 54 years
• 55 to 59 years
• 60 to 64 years
• 65 to 69 years
• 70 to 74 years
• 75 to 79 years
• 80 to 84 years
• 85 years and over

Variables / Data Columns

• Age Group: This column displays the age group for the Pass Christian population analysis. Total expected values are 18 and are define above in the age groups section.
• Population (Male): The male population in the Pass Christian for the selected age group is shown in the following column.
• Population (Female): The female population in the Pass Christian for the selected age group is shown in the following column.
• Total Population: The total population of the Pass Christian for the selected age group is shown in the following column.

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/.

Recommended for further research

This dataset is a part of the main dataset for Pass Christian Population by Age. You can refer the same here

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.

Graph and download economic data for Population Estimate, Total, Not Hispanic or Latino, Black or African American Alone (5-year estimate) in Christian County, IL (B03002004E017021) from 2009 to 2023 about Christian County, IL; African-American; non-hispanic; IL; estimate; persons; 5-year; population; and USA.

In 2020, around 28.8 percent of the global population were identified as Christian. Around 25.6 percent of the global population identify as Muslims, followed by 14.9 percent of global populations as Hindu. The number of Muslims increased by 347 million, when compared to 2010 data, more than all other religions combined.

The survey investigated religiosity and church membership of Finnish people as well as their participation in parish activities. Questions about faith, matters related to spirituality, religious communities, and family were asked.

The respondents were first asked whether they were members of a church or other religious community. Those who were members of the Evangelical Lutheran Church of Finland were asked the importance of certain reasons for the Church membership (e.g. the possibility to participate in Church service, the Church teaches Christian love of one's neighbour) and whether they had considered quitting the Church. Those who were not members of the Church were asked whether they had previously quit the Church, what their reasons for quitting had been, whether they had considered joining the Church.

Participation in congregational and spiritual life was charted with questions focusing on, among others, how often the respondents participated in church services, the Eucharist or other spiritual events and how often they prayed, read the Bible, watched or listened to religious programmes on TV or radio, and visited web sites related to religion or the Church. A number of questions surveying satisfaction with the parish, its services, and communication were presented. The respondents were also requested to estimate how well certain adjectives described the Evangelical Lutheran Church of Finland, using pairs of opposite adjectives (e.g. spiritual-secularised, tolerant-intolerant).

Opinions on the development of the Church were examined. The respondents were asked to what extent they agreed with statements such as "the Church should, above all, focus on helping the less fortunate" and "the Church should take a stronger stance for marriage and family", whether they would've been prepared to pay more church tax to maintain parish services, and how much they had given to charity in the previous year. Regarding the religion in the society and the relationship between church and state, the respondents were asked opinions on religious things supported and maintained by the state as well as responsibilities and rights of the Church.

Views were probed on the belief in God as well as the firmness of belief in a number of religious tenets and phenomena (e.g. the virgin birth of Jesus, Heaven, the Last Judgement). The respondents' religious identity was examined by asking whether they saw themselves as, for instance, religious, spiritual, materialistic, Christian, Lutheran, believing, born-again Christian, religious conservative, humanist, pagan, atheist or agnostic. Membership in revivalist movement or Lutheran community was queried as well as views on religious pluralism.

The respondents' religious upbringing was investigated by asking about, for example, the recital of bedtime prayer, observation of Sabbath and discussions about religious matters in the respondent's childhood home. The respondents were further asked whether they had received a religious upbringing from family members (e.g. mother, father, grandparents), and whether they intended to give their own children a religious upbringing. Attitudes towards the members of different religious communities and irreligious movements were charted as well as opinions on the use of religious symbols in public.

A number of questions charting the respondents' values were presented (e.g. same-sex marriage, same-sex relationships, and ordination of women). Questions investigating trust in institutions and opinions on national identity, equality, and ways to connect with God were presented. The respondents were asked about their religious or supernatural experiences as well as their notions and views of Jesus, the Bible and the afterlife. Finally, interest in spirituality and belief in UFOs, alternative medicine, reincarnation, and fortune-telling were investigated.

Background variables included, among others, the respondent's age, gender, marital status, economic activity and occupational status, education, region of residence, municipality type, household composition, Internet use, and political party choice as well as monthly income of the household.

This dataset shows the Worker Population Ratio (WPR), in percentage terms, for major religions, based on usual status (ps+ss). For years before 2017-18, the data was obtained in different quinquennial rounds of NSSO conducted from 2004-05 (NSS 61st) to 2011-12 (NSS 68th round). From 2017-18 the data is sourced from the annual report of the Periodic Labour Force Survey (PLFS) conducted by the Ministry of Statistics and Programme Implementation. The data highlights the proportion of the working population within major religious communities.

The English Church Census, 2005 followed-up from English Church Census, 1989 (available from the UKDA under SN 2842). The project surveyed each of the 37,000 churches in England and the response rate was 50 percent. The main form was completed by someone in authority and provides key characteristics of the church, its leadership, the congregation (size and frequency of attendance, age, ethnicity), ethos ('churchmanship' or theology), midweek activities, community service and so on. A very brief, anonymous form was also given to each person attending on census day asking for gender, broad age category and frequency of attendance. The counts obtained from these slips were recorded for each church, but no individual-level data are held. The English Church Census, 2005 had a two-fold aim:to provide the best information available on the extent of religious activity by Christians in Englandto make progress in answering a number of important questions about contemporary religious practice Main Topics: The survey provides data on the following areas: church nature and organisation: denomination, number of staff, year started, characteristics of leadershipattendance on weekend of 7-8 May 2005: number of adults and childrenpeople (as measured for the congregation on 7-8 May 2005): age, gender and ethnic distributions; estimated frequency of attendance; estimated number of weekly Bible readersethos (church type): e.g. broad, liberal, evangelical, radical, orthodoxmid-week services/activities: attendance by age and genderchurch mission: number of Alpha courses and attendance; commitments to evangelism, preaching, community and youth work; support for third world aid, engagement in politics No sampling (total universe) Postal survey Self-completion Email survey

The National Congregations Study (NCS) surveys a representative sample of America's churches, synagogues, mosques, and other local places of worship. The current cumulative NCS dataset includes Waves I, II, and III data. Wave I was conducted in 1998, Wave II in 2006-07, and Wave III in 2012. Wave II also included a panel component comprising re-interviews of a sample of congregations who participated in Wave I. Between all three waves of the NCS, the study now includes data from 4,071 congregations. A key informant in each congregation was asked to provide information about many aspects of the congregation, including clergy characteristics, social composition, worship services, community and political activities, and much more. NCS congregations were selected using hypernetwork sampling: respondents of the 1998, 2006, and 2012 General Social Surveys (GSS) who said that they attended religious services at least once a year were asked to report the name and location of their congregation. These congregations comprised the NCS samples. Interviews with a single informant in each congregation then took place via telephone, or in person if necessary, and most of the informants were clergy. Respondents were asked to describe their position, the year the congregation had been founded, when it began worshipping in its current location, and whether it was formally affiliated with a denomination or a local association of congregations. Informants also described the type of building in which the congregation met, whether it belonged to the congregation, and whether visitors came just to view the building's architecture or artwork. Respondents were asked for the number of members, participating nonmembers and full- and part-time staff, how many participated regularly, the number of worship services, and the demographic characteristics of members and the congregation's head or senior leader. They also described the worship service, including its length, languages used, attendance, whether the congregation sang, engaged in silent prayer or meditation, applauded, used incense in the services, or worshipped jointly with another congregation, among other activities. Informants listed and described programs sponsored by the congregation other than the main worship services, including religious education classes, musical groups, groups meeting around social justice, neighborhood, or community issues, vacation or summer religious schools, and groups to help people with substance abuse problems. Informants indicated whether meetings for purposes such as discussing people's problems or concerns at work, praying or meditating, discussing race relations, or taking an overnight trip had occurred in the past 12 months. Respondents also described the congregation's participation in social service, community development, or neighborhood organizing projects such as disaster relief programs, programs for victims of rape or domestic violence, cleaning highways or parks, programs focused on physical health needs, and recreational programs. Information was given in regards to the congregation's budget, the source of its funding, and recipients of the congregation's funds. In addition, informants were asked to describe the congregation's political and theological leanings from "more on the conservative side" to "more on the liberal side," and whether the congregation had rules or norms governing certain behaviors. Finally, nearly all congregations were placed within a census tract, enabling the inclusion of selected census variables in the data file. computer-assisted personal interview (CAPI), face-to-face interview, telephone interview In Wave II a panel component was added to the NCS. In addition to the new cross-section of congregations generated in conjunction with the 2006 GSS, a stratified random sample of congregations who participated in NCS Wave I was drawn. Verbatim responses are not included in the public dataset. Several sets of Wave I open-ended responses for social service programs, congregational groups, and other items were recoded by the data producer to ensure comparability between Waves I, II, and III. Researchers interested in working directly with the verbatim responses should contact the Principal Investigator to arrange access. NCS Waves II and III data collection differed from NCS Wave I data collection in that the NCS Waves II and III questionnaire was translated into Spanish and eleven interviews were conducted in Spanish. More summertime interviews were conducted in Wave II: 34 percent compared with 20 percent in Wave I. Analysts should ensure that differences between the two waves do not reflect a higher percentage of summer interviews in Wave II. No information was provided regarding seasonality in Wave III. A different data collection strategy produced more in-person interviews in Wave II: 22.5 percent versus 7.5 percent in Wave I. In Wave I, all NCS cases were allocated immediately to field staff around th...

Graph and download economic data for Population Estimate, Total, Not Hispanic or Latino, Black or African American Alone (5-year estimate) in Christian County, MO (B03002004E029043) from 2009 to 2023 about Christian County, MO; Springfield; African-American; non-hispanic; MO; estimate; persons; 5-year; population; and USA.

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.

Gallup Ecclesiastica 2011 kartoittaa suomalaisten uskonnollisuutta, evankelis-luterilaiseen kirkkoon kuulumista ja seurakunnan toimintaan osallistumista. Aineisto sisältää kysymyksiä myös henkilökohtaisesta uskosta, hengellisistä ja henkisistä asioista, uskonnollisista yhteisöistä sekä perheestä ja parisuhteesta. Aluksi kysyttiin, kuuluvatko vastaajat kirkkoon tai johonkin muuhun uskonnolliseen yhdyskuntaan. Evankelis-luterilaiseen kirkkoon kuuluvilta kysyttiin tärkeimpiä syitä kirkkoon kuulumiselle ja ovatko he ajatelleet kirkosta eroamista. Kirkosta eronneilta kysyttiin keskeisiä eron syitä ja kirkkoon kuulumattomilta tiedusteltiin, ovatko he ajatelleet evankelis-luterilaiseen kirkkoon liittymistä. Osallistumista seurakunnan toimintaan ja hengelliseen elämään kartoitettiin kysymällä, kuinka usein vastaajat mm. osallistuvat jumalanpalvelukseen, kirkolliseen toimitukseen (kaste, häät, hautajaiset), kirkkokonserttiin tai muuhun hengelliseen tapahtumaan. Tiedusteltiin myös, kuinka usein vastaajat rukoilevat, lukevat Raamattua ja seuraavat hengellisiä tai uskonnollisia ohjelmia radiosta tai TV:stä. Vastaajia pyydettiin arvioimaan seurakunnan viestintätapoja sekä sitä, miten evankelis-luterilainen seurakunta on suoriutunut tehtävistään. Seuraavaksi vastaajat punnitsivat vastakkaisia adjektiivipareja sen mukaan, kuinka hyvin ne kuvaavat Suomen evankelis-luterilaista kirkkoa. Vastaajille esitettiin erilaisia väitelauseita kirkon kehittämisestä esim. että kirkon pitäisi keskittyä entistä enemmän puhtaasti hengellisiin tehtäviinsä, olla nykyistä suvaitsevampi seksuaalivähemmistöjä kohtaan, uudistaa rohkeammin oppejaan sekä tukea nykyistä määrätietoisemmin maahanmuuttajia. Tämän jälkeen selvitettiin, olisivatko vastaajat valmiita maksamaan enemmän kirkollisveroa seurakunnan toiminnan säilyttämiseksi. Kysyttiin myös arvioita, kuinka paljon vastaajat antoivat rahaa hyväntekeväisyyteen vuoden aikana. Edelleen tiedusteltiin, miten vastaajat suhtautuvat tilanteisiin, joissa valtio tukee tai ylläpitää uskontoon liittyviä asioita Suomessa, kuten uskonnonopetukseen kouluissa tai suvivirren lauluun koulujen päättäjäisissä. Henkilökohtaiseen uskoon ja omaan perheeseen liittyen tiedusteltiin uskoa muiden muassa Jumalan olemassaoloon, taivaaseen, helvettiin, enkeleihin ja johonkin korkeampaan voimaan. Kysyttiin myös kuulumisesta erilaisiin herätysliikkeisiin tai luterilaisiin yhteisöihin sekä omasta uskonnollisuudesta ja henkisyydestä. Samoin tiedusteltiin vastaajien vanhemmiltaan, isovanhemmiltaan tai kummiltaan mahdollisesti saamasta uskonnollista kasvatuksesta. Kysyttiin myös, aikoivatko vastaajat antaa omille lapsilleen uskonnollista kasvatusta, opettaa iltarukouksen ja lukea rukouksia kotona. Muihin uskonnollisiin yhteisöihin liittyen tiedusteltiin vastaajien mielikuvia eri yhteisöjen jäsenistä ja mielipiteitä uskonnollisten ulkoisten tunnusmerkkien käytöstä. Lisäksi kysyttiin, kuinka vastaajat suhtautuvat kahden samaa sukupuolta olevan aikuisen sukupuolisuhteeseen, sukupuolineutraaliin avioliittolakiin ja naispappeuteen. Lopuksi kartoitettiin näkemyksiä julkisesta vallasta, luottamuksesta esimerkiksi eduskuntaan ja tuomioistuimiin, suomalaisuudesta ja eri ihmisryhmien tasa-arvosta. Tiedusteltiin myös vastaajien käsityksiä Jeesuksesta, Raamatusta, jumalyhteydestä, yliluonnollisista kokemuksista ja siitä, mitä tapahtuu kuoleman jälkeen. Taustamuuttujina olivat muun muassa tiedot vastaajan iästä, sukupuolesta, siviilisäädystä, lasten lukumäärästä, ammattiryhmästä, koulutuksesta, tuloista, asuinläänistä ja paikkakuntatyypistä. The survey investigated religiosity and church membership of Finnish people as well as their participation in parish activities. Questions about faith, matters related to spirituality, religious communities, and family were asked. The respondents were first asked whether they were members of a church or other religious community. Those who were members of the Evangelical Lutheran Church of Finland were asked the importance of certain reasons for the Church membership (e.g. the possibility to participate in Church service, the Church teaches Christian love of one's neighbour) and whether they had considered quitting the Church. Those who were not members of the Church were asked whether they had previously quit the Church, what their reasons for quitting had been, whether they had considered joining the Church. Participation in congregational and spiritual life was charted with questions focusing on, among others, how often the respondents participated in church services, the Eucharist or other spiritual events and how often they prayed, read the Bible, watched or listened to religious programmes on TV or radio, and visited web sites related to religion or the Church. A number of questions surveying satisfaction with the parish, its services, and communication were presented. The respondents were also requested to estimate how well certain adjectives described the Evangelical Lutheran Church of Finland, using pairs of opposite adjectives (e.g. spiritual-secularised, tolerant-intolerant). Opinions on the development of the Church were examined. The respondents were asked to what extent they agreed with statements such as "the Church should, above all, focus on helping the less fortunate" and "the Church should take a stronger stance for marriage and family", whether they would've been prepared to pay more church tax to maintain parish services, and how much they had given to charity in the previous year. Regarding the religion in the society and the relationship between church and state, the respondents were asked opinions on religious things supported and maintained by the state as well as responsibilities and rights of the Church. Views were probed on the belief in God as well as the firmness of belief in a number of religious tenets and phenomena (e.g. the virgin birth of Jesus, Heaven, the Last Judgement). The respondents' religious identity was examined by asking whether they saw themselves as, for instance, religious, spiritual, materialistic, Christian, Lutheran, believing, born-again Christian, religious conservative, humanist, pagan, atheist or agnostic. Membership in revivalist movement or Lutheran community was queried as well as views on religious pluralism. The respondents' religious upbringing was investigated by asking about, for example, the recital of bedtime prayer, observation of Sabbath and discussions about religious matters in the respondent's childhood home. The respondents were further asked whether they had received a religious upbringing from family members (e.g. mother, father, grandparents), and whether they intended to give their own children a religious upbringing. Attitudes towards the members of different religious communities and irreligious movements were charted as well as opinions on the use of religious symbols in public. A number of questions charting the respondents' values were presented (e.g. same-sex marriage, same-sex relationships, and ordination of women). Questions investigating trust in institutions and opinions on national identity, equality, and ways to connect with God were presented. The respondents were asked about their religious or supernatural experiences as well as their notions and views of Jesus, the Bible and the afterlife. Finally, interest in spirituality and belief in UFOs, alternative medicine, reincarnation, and fortune-telling were investigated. Background variables included, among others, the respondent's age, gender, marital status, economic activity and occupational status, education, region of residence, municipality type, household composition, Internet use, and political party choice as well as monthly income of the household.

The data set represents responses to 120 questions regarding religious belief, religious practice, religious context, and social behavior, e.g., drinking, sex, drugs, worship, prayer, religious beliefs, Christian fundamentalism, health, well-being, tattoos, piercings. Data were gathered from respondents at 12 American colleges and universities. Six of these were large public schools; three were secular private schools; three were explicitly Christian and affiliated with conservative denominations. One public and one private school were geographically paired (less than 300 miles apart). These pairs were located in the US Northeast, Southeast, Midwest, Midsouth, Northwest, and Southwest.

This statistic shows the gender distribution of religious groups in the United States, as of January 2017, by faith tradition. In January 2017, about 48 percent of Jews in the United States were men.

About this dataset

Context

The dataset tabulates the Pass Christian population distribution across 18 age groups. It lists the population in each age group along with the percentage population relative of the total population for Pass Christian. The dataset can be utilized to understand the population distribution of Pass Christian by age. For example, using this dataset, we can identify the largest age group in Pass Christian.

Key observations

The largest age group in Pass Christian, MS was for the group of age 65 to 69 years years with a population of 547 (9.21%), according to the ACS 2019-2023 5-Year Estimates. At the same time, the smallest age group in Pass Christian, MS was the 85 years and over years with a population of 89 (1.50%). Source: U.S. Census Bureau American Community Survey (ACS) 2019-2023 5-Year Estimates

Content

When available, the data consists of estimates from the U.S. Census Bureau American Community Survey (ACS) 2019-2023 5-Year Estimates

Age groups:

• Under 5 years
• 5 to 9 years
• 10 to 14 years
• 15 to 19 years
• 20 to 24 years
• 25 to 29 years
• 30 to 34 years
• 35 to 39 years
• 40 to 44 years
• 45 to 49 years
• 50 to 54 years
• 55 to 59 years
• 60 to 64 years
• 65 to 69 years
• 70 to 74 years
• 75 to 79 years
• 80 to 84 years
• 85 years and over

Variables / Data Columns

• Age Group: This column displays the age group in consideration
• Population: The population for the specific age group in the Pass Christian is shown in this column.
• % of Total Population: This column displays the population of each age group as a proportion of Pass Christian total population. Please note that the sum of all percentages may not equal one due to rounding of values.

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/.

Recommended for further research

This dataset is a part of the main dataset for Pass Christian Population by Age. You can refer the same here

About this dataset

Context

The dataset tabulates the Pass Christian population by age cohorts (Children: Under 18 years; Working population: 18-64 years; Senior population: 65 years or more). It lists the population in each age cohort group along with its percentage relative to the total population of Pass Christian. The dataset can be utilized to understand the population distribution across children, working population and senior population for dependency ratio, housing requirements, ageing, migration patterns etc.

Key observations

The largest age group was 18 to 64 years with a poulation of 3,110 (52.34% of the total population). Source: U.S. Census Bureau American Community Survey (ACS) 2019-2023 5-Year Estimates.

Content

When available, the data consists of estimates from the U.S. Census Bureau American Community Survey (ACS) 2019-2023 5-Year Estimates.

Age cohorts:

• Under 18 years
• 18 to 64 years
• 65 years and over

Variables / Data Columns

• Age Group: This column displays the age cohort for the Pass Christian population analysis. Total expected values are 3 groups ( Children, Working Population and Senior Population).
• Population: The population for the age cohort in Pass Christian is shown in the following column.
• Percent of Total Population: The population as a percent of total population of the Pass Christian is shown in the following column.

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/.

Recommended for further research

This dataset is a part of the main dataset for Pass Christian Population by Age. You can refer the same here