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 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 study, designed and carried out by the Association of Statisticians of American Religious Bodies (ASARB), compiled data on the number of congregations and adherents for 236 religious groups in each county of the United States. Participants included 217 Christian denominations, associations, or communions (including Latter-day Saints, Messianic Jews, and Unitarian/Universalist groups); counts of Jain, Shinto, Sikh, Tao and National Spiritualist Association congregations, and counts of congregations and adherents from Baha'ís, three Buddhist groupings, four Hindu groupings, four Jewish groupings, Muslims and Zoroastrians. The 236 groups reported a total of 344,894 congregations with 150,686,156 adherents, comprising 48.8 percent of the total U.S. population of 308,745,538 in 2010. Visit the frequently asked questions page for more information about the ARDA's religious congregation and membership data sources.

No description was included in this Dataset collected from the OSF

The National Congregations Study (NCS) is a national survey effort to gather information about America's congregations. The first wave of the NCS took place in 1998, and the study was repeated in 2006-07, 2012, and 2018-19. The NCS tracks continuity and change among American congregations, and each NCS wave also explores new subjects. With information from 5,333 congregations collected over a span of more than 20 years, the NCS helps us better understand many aspects of congregational life in the United States, and how congregations are changing in the 21st century. The NCS contributes to knowledge about American religion by collecting information about a wide range of congregations' characteristics and activities at different points in time. In all four waves, the NCS was conducted in conjunction with the General Social Survey (GSS). The 1998, 2006, 2012, and 2018 waves of the GSS asked respondents who attend religious services to name their congregation, thus generating a nationally representative sample of religious congregations. Researchers then located these congregations. In 2006, the sample included re-interviews of a subset of congregations that participated in 1998, and in 2018-19, the sample included re-interviews of a subset of congregations that participated in 2012. A key informant at each congregation - a minister, priest, rabbi, or other staff person or leader - provided each congregation's information via a one-hour interview conducted either over the phone or in-person. The survey gathered information on many topics, including the congregation's leadership, social composition, structure, activities, and programming. The NCS gathers information about worship, programs, staffing, community activities, demographics, funding, and many other characteristics of American congregations. Respondents of the NCS survey were asked to describe the worship service and programs sponsored by the congregation other than the main worship services, including religious education classes, musical groups, and recreational programs. Informants 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. Congregations were geocoded, and selected census variables are included in this study.

This data collection provides county- and state-level information on the number of members of a variety of religious organizations and groups in the United States between 1906 and 1936. The variables in this collection provide the names of these groups and organizations, which include the Advent Christian Church, Southern and National Convention Baptist churches, Buddhist (Japanese) temples, Evangelical Association, Jewish congregations, Greek Orthodox Church, Mennonite Church, Friends Church, Pentecostal Church of the Nazarene, Polish National Church, Roman Catholic Church, Salvation Army, Seventh Day Adventist, The Church of Jesus Christ of Latter-Day Saints, Russian Eastern Orthodox Church, Mennonite General Conference, Hungarian Reformed Church, Unitarian Church, Negro Baptist Church, and Evangelical Church.

This graph shows the number of religious congregations in the United States in 2010, by state. In 2010, 27,848 congregations were listed in Texas.

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 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 or artistic 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 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, 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.

According to a 2022 survey, 31 percent of Americans never attend church or synagogue, compared to 20 percent of Americans who attend every week.

Religiosity in the United States

Despite only about a fifth of Americans attending church or synagogue on a weekly basis, almost 40 percent consider themselves to be very religious. Additionally, states in the Deep South such as Mississippi, Alabama, and Louisiana had the most residents identifying as very religious. In contrast, New England states like Vermont, Maine, and New Hampshire had the most people identifying as nonreligious.

A Christian nation?

Despite the official separation of church and state embedded in the Constitution, many would still consider the United States to be a Christian nation. Catholicism has the largest number of adherents in the United States, due to there being many different Protestant denominations. The Southern Baptist Convention had the largest number of Evangelical adherents, while the United Methodist Church was the largest Mainline Protestant denomination.

This data set contains statistics by county for 133 Judeo-Christian church bodies, providing information on their number of churches and members.

Please Note: This dataset is part of the historical CISER Data Archive Collection and is also available at the Roper Center for Public Opinion Research at https://doi.org/10.25940/ROPER-31094204. We highly recommend using the Roper Center version as they may make this dataset available in multiple data formats in the future.

The survey contained questions about church and religion in Finland. The respondents (n=1030) 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 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 considered joining it. The respondents were requested to estimate how well certain adjectives describe the Evangelical Lutheran Church of Finland, using pairs of opposite adjectives (e.g. honest-dishonest, tolerant-intolerant). Participation in congregational and spiritual life was charted with questions focusing on how often the respondents participated in church services, the Eucharist or other spiritual events and how often they prayed, read the Bible and watched or listened to religious programmes on TV or radio. Different factors causing non-participation in church activities, such as the respondent's lack of influence in the Church or the perceived narrow-mindedness of the Church were surveyed. 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, proclaim the word of God" and "the Church should be more tolerant". 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). Perceptions on the nature of God were investigated by requesting the respondents to choose between a pair of opposite adjectives describing God. Opinions on the origin of human beings and other species as well as on Jesus and life after death were charted. The respondents were asked how well the Evangelical Lutheran Church has performed its tasks. Religious upbringing of the respondents 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, grandfather) and whether they intended to give their own children a religious upbringing. Views were probed on the ordination of women, on the people opposing it and on attendance in events with a priestess. The respondents' willingness to pay more church tax in order to preserve the services and activities provided by the Church was investigated as well as their habits of donating money to charity during the year. Background variables included, among others, the respondent's age, gender, occupational status, education, gross annual income of the household, occupational status of the household head, region of residence (NUTS3), municipality type, household composition, political party choice if parliamentary elections were held at that time and political party choice in the previous parliamentary elections.

This data collection contains county-level information on churches and church membership by denomination in Michigan for 1950 and 1960. Information is given on the names of the county, presbytery, and church. Other variables provide information on the number of churches and church members for each denomination. Additional variables give the number and percentage of the state population who were 14 years and older in each county in 1950 and in 1960, the percentage of this age group who attended churches in 1950 and in 1960, and the percentage of the change in membership in each denomination between 1950 and 1960.

The eighth of 20 years of International Social Survey Programme (ISSP) surveys within New Zealand by Professor Philip Gendall, Department of Marketing, Massey University.A verbose rundown on topics covered follows.Attitudes towards religious practices. Assessment of personal happiness; assessment of the responsibility of the government regarding creation of jobs and equalization of incomes; attitude to pre-marital as well as extra-marital sexual intercourse; attitude to homosexuality and abortion; judgement on distribution of roles in marriage and attitude to working women; attitude to living together with a partner before marriage and also without intent to marry; tax honesty and attitude to honesty of citizens towards the government; trust in other people as well as institutions such as parliament, businesses, industry, churches, judiciary and schools.Attitude to influence of church leaders on voters and governments; attitude to benefit of modern science; greater trust in science than in religion; more conflicts instead of peace from religions; intolerance of very religious people; too much influence of religion in one’s country; frequency of personal honorary activities in the last year in political, charitable, religious or other organisations; judgement on the power of churches and religious organisations; doubt or firm belief in God; perceived nearness to God; belief in a life after death, heaven, hell and miracles.Attitude to the Bible; God is concerned with every human; fatalism; the meaning of life and Christian interpretation of life; religious tie at a turning point in life; religious affiliation of father, mother and spouse/partner; frequency of church attendance of father and mother; personal direction of belief and frequency of church attendance when young; frequency of prayer and participation in religious activities; self-classification of personal religiousness; truth in one or in all religions; priority for loyalty to a friend before truth; anticipation of false testimony for the benefit of a friend; belief in lucky charms, fortune tellers, miracle healers and horoscopes; conversion of faith after crucial experience; concept of God; judgement on the world and people as good or bad; social rules or God’s laws as basis for deciding between right and wrong.Demography: sex; age, marital status; living together with a partner; school education; type and time extent of occupation activity; occupation (ISCO-Code); private or public employer; occupational self-employment and number of employees; supervisor function and span of control; time worked each week; income; household size; composition of household; number of co-workers; union membership; party inclination and election behaviour; self-classification on a left-right continuum; religious affiliation; frequency of church attendance; self-classification of social class.Also encoded were: region; rural or urban area; city size; ethnic identification.

This dataset is a longitudinal version of the Churches and Church Membership in the United States studies from 1980 and 1990, and the Religious Congregations and Membership Studies from 2000 and 2010. It contains the adherent and congregation counts of 302 religious groups that participated in at least one of the 1980-2010 data collections. It is very important to understand how this file differs from its standalone counterparts, and its many limitations. Using these data for over-time comparisons without reading any documentation will likely result in inaccurate statistics. Data users are strongly urged to read the paper by Rachel Bacon, Roger Finke and Dale Jones that details all the changes made when creating the longitudinal file. Major changes made to the file include new variable naming schemes, new combined religious groups that correct for schisms and mergers, new adherent counts for the United Methodist Church, and count estimates for missing data among 40 groups. Users can download the paper "https://link.springer.com/article/10.1007/s13644-018-0339-4" Target="_blank">here. Users can download the appendices here: "/ARDA/archives/AppendixA_RCMS.pdf" Target="_blank">Appendix A, "/ARDA/archives/AppendixB_RCMS.pdf" Target="_blank">Appendix B, "/ARDA/archives/AppendixC_RCMS.pdf" Target="_blank">Appendix C.

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.

Erratum: An error in the variable indicating the total state population by year (TOTPOP) has been corrected. This variable now matches the RCMS state level files for the years 1980, 1990, 2000, and 2010.

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.

Religious beliefs and moral attitudes.

Thopics: perceived change in violence on the streets, bribery, adultery and tax evasion during the last 10 years; justifyability of tax evasion (scale); justifyability of death penality; attitude towards: homosexual adoption, right to commit suicide, men more right for job than women; attitudes towards abortion in different circumstances (scale);
individual or public responsability for pensions; cuts in unemployment benefits; smoking ni public buildings; goals in education of children: indepdendence, obedience, creativity; attitudes towards income differeces; attitudes towards homeless people in neighbourhood; acceptance of nepotism (Kohlberg); Criteria for selecting patients for important surgery in hospitals; attitudes towards euthanasia; rules about good and bad; source of morality (scale); control over life; solving problems: individual vs. society; social orientation; volunteering: religious organizations, non-religious organizations; geographical mobility; residence of best friend; nationality of respondent; nationality of mother; nationality of father; attitudes towards migrants (ethnocentrism); political interest; party preference; least preferred party; reception of political news; concept of god; beliefs about life after death; salvation; conditions of salvation; theodizee (scale); respondent´s religiosity (self-assessment); beliefs influence daily life; beliefs influence important decisions; spiritual life; church attendance; frequency of praying; religious services: birth, marriage, death; conceptions of jesus; conceptions of the bible; dramatic change around millennium; denominational membership; closeness to church; women as priests; conversion experience; church attendance at age 12; transcendental experiences; possession of holy object; power of holy obejct; possession of talisman or lucky charm; power of talisman or lucky charm; consult horoscope; take horoscope into account in daily life; share of friends with different religion; perceived percentage of religious people in country; role of religion in world; attitudes towards: girls cover heads, take soft drugs, prevent blood transfusion, commit suicide; attitudes towards religious groups (enrichement, cause of conflict, other religious teachings, Jehovas witness, scientologist); truth in religion; religious symbols in schools; financial support: religious schools, religions; attitudes towards: oath with reference to God; consult religions in making laws, nurse may refuse legal abortion; attitutes towards science; desired influence of churches on politics; perceived influence of churches on politics;

Demographics: gender; age (year of birth); highest level of education; emloyment status; status of unpaid work; secondary job; marital status; steady life partner; partner´s highest level of education; partner´s religion; partner´s church attendance; number of children; household (number of children +18; 13-17; 5-12; less than 4); net household income; acceptance of cut in income for solidarity with poorest countries; community size; national ranking of community size; history of church membership;

Additionally coded: length of interview; year of interview.

Optional questions (not asked in all countries): importance of freedom; importance of equality; God concerned with every individual; God is valuable in humankind; life has meaning because of a God; sorrows have meaning if beliefs in a God; sorrows receive meaning from yourself; death is natural resting point; death is passage to another life; life has meaning if yourself give meaning; Virgin Mary was taken to heaven; believe in saints; father´s religion at age 12; father attend religious services at age 12; mothers´s religion at age 12; mother attend religious services at age 12; education in religious schools; profession (ISCO); partner´s profession (ISCO), community size (not grouped); pope hinders unity of Christians; religious services: sober; religious services: music and ceremonial clothes; pope should adapt his message; laity involvement; meaning of Christmas; month of interview; father´s highest level of education; mother´s level of education; number of household members

Additional questions in the BELGIAN questionnaire (only substantial questions. No country specific versions of questions from the masterquestionnaire): meaning of marriage in church; homosexuals may marry; light candle when enter church; water from Lourdes at home; pilgrimage; ...

The eighteenth of 20 years of International Social Survey Programme (ISSP) surveys in New Zealand by Professor Philip Gendall, Department of Marketing, Massey University.A verbose rundown on topics covered follows.Content: attitudes towards religious practices. Assessment of personal happiness; attitudes towards pre-marital sexual intercourse; attitudes towards committed adultery; attitudes towards homosexual relationships between adults; attitudes towards abortion in case of serious disability or illness of the baby or low income of the family; attitudes towards gender roles in marriage.Trust in institutions (parliament, business and industry, churches and religious organisations, courts and the legal system, schools and the educational system); mobility; attitudes towards the influence of religious leaders on voters and government; attitudes towards the benefits of science and religion (scale: modern science does more harm than good, too much trust in science and not enough in religious faith, religions bring more conflicts than peace, intolerance of people with very strong religious beliefs).Judgement on the power of churches and religious organisations; attitudes towards equal rights for all religious groups in the country and respect for all religions; acceptance of persons from a different religion or with different religious views in case of marrying a relative or being a candidate of the preferred political party (social distance); attitudes towards the allowance for religious extremists to hold public meetings and to publish books expressing their views (freedom of expression).Doubt or firm belief in God (deism, scale); belief in: a life after death, heaven, hell, religious miracles, reincarnation, Nirvana, supernatural powers of deceased ancestors; attitudes towards a higher truth and towards meaning of life (scale: God is concerned with every human being personally, little that people can do to change the course of their lives (fatalism), life is meaningful only because God exists, life does not serve any purpose, life is only meaningful if someone provides the meaning himself, connection with God without churches or religious services).Religious preference (affiliation) of mother, father and spouse/ partner; religion respondent was raised in; frequency of church attendance (of attendance in religious services) of father and mother; personal frequency of church attendance when young; frequency of prayers and participation in religious activities; shrine, altar or a religious object in respondent’s home; frequency of visiting a holy place (shrine, temple, church or mosque) for religious reasons except regular religious services; self-classification of personal religiousness and spirituality; truth in one or in all religions; attitudes towards the profits of practicing a religion (scale: finding inner peace and happiness, making friends, gaining comfort in times of trouble and sorrow, meeting the right kind of people).Optional items (not stated in all countries): questions in countries with an appreciable number of Evangelical Protestants): ‘born-again’ Christian; attitudes towards the Bible (or appropriate holy book); questions generally applicable for all countries: conversion of faith after crucial experience; personal sacrifice as an expression of faith such as fasting or following a special diet during holy season such as Lent or Ramadan; concept of God (semantic differential scale: mother – father, master – spouse, judge – lover, friend – king); belief in lucky charms, fortune tellers, faith healers and horoscopes; social rules or God’s laws as basis for deciding between right and wrong; attitudes towards members of different religious groups (Christians, Muslims, Hindus, Buddhists, Jews, Atheists or non-believers.Demography: sex; age; marital status; steady life partner; years of schooling; highest education level; country specific education and degree; current employment status (respondent and partner); hours worked weekly; occupation (ISCO 1988) (respondent and partner); supervising function at work; working for private or public sector or self-employed (respondent and partner); if self-employed: number of employees; trade union membership; earnings of respondent (country specific); family income (country specific); size of household; household composition; party affiliation (left-right); country specific party affiliation; participation in last election; religious denomination; religious main groups; attendance of religious services; self-placement on a top-bottom scale; region (country specific); size of community (country specific); type of community: urban-rural area; country of origin or ethnic group affiliation.

Subject of the Study: Church statistical data are offered as long time series. The data are on the following topics: life events in the church (membership, entries and exits, church weddings, etc.), church personnel, and additionally data on socio-economic indicators (population-structure, family-structures, GDP, income development, tertiarisation, urbanisation, etc.) The primary investigators Pollack and Krueggeler specify their research question as follows:They dwell on a publication of Franz-Xaver Kaufmann, who stated a significant weakening of religious traditions for both great denominations in Germany. He associates this development with modernizing living conditions. The researchers Pollack and Krueggeler dedicated themselves to analyze this statement of Kaufmann. They compiled time series for Germany for the period from 1949 until 2010 for enabeling the correlation of data on church life with data on socio-economic trends in Germany. Using this data compilation, a detailed description of the large Christian Churches’ development is possible. Additionally, key determinants of religious change in modern societies can be analyzed in detail, namely for West Germany, the former German Democratic Republic, and for Germany after reunification as well. Thus, a further data compilation is provided for the analysis of and the discussion on secularization in the context of modernization and individualization. Two further remarks should be done in this context: a) On the one hand in this data compilation the variables of ecclesiality and religiosity are mainly dependent variables. The reversed aspect of church influence on societal developments is therefore systematically underestimated. Such a perspective is primarily due to the information gathered here and it is not based on any kind of a theoretical intention. The authors point out, that for the reversal of this perspective other sufficient data, materials, and analysis are available. b) The time period of 1949 to 2010 is not sufficient for the analysis of historical long-termed processes. If religious factors are one of the most effective factors in the longer term in the context of societal development, they could only be understood adequately in a long-term perspective. Therefore, historical traditions, which go far back to the 19th century, must be considered for the adequate understanding of the recent development of the two major churches. Time and Territory of Investigation:1949 to 2010 for the territory of the former German Democratic Republic (East-Germany), the former territory of the Federal Republic of Germany (West-Germany), and for the reunified Germany in the borders after the 3rd October 1990. Sources:Each table contains detailed references to the data presented in it.In the case of some tables also detailed annotations are given to sources and data, which can be found in the source- and note part of the study description. In this case, in the table header there is a detailed indication of the study description (Ausführlich siehe in der Studienbeschreibung unter ´Verwendete Quellen´ / Ausführlich siehe in der Studienbeschreibung unter ´Anmerkungen´. = In detail, refer to the study description under ´Used resources´ / In detail, refer to the study description under ´Remarks´). The used sources specified in the tables are listed again bibliographically in an overview. This overview contains the different sources and publications which have been used by the authors for their data collection. The data has been mainly collected from the editions of the Church Yearbook of the Evangelical Church (Kirchliches Jahrbuch für die Evangelische Kirche (KJb)) and from the Church Handbook of the Catholic Chirch (Kirchliches Handbuch der Katholischen Kirech (KH)). These are church-own surveys at the level of parishes and regional churches or dioceses. The data are supplemented with statistics of the Federal Statistical Office of Germany, with data of the statistical online portal ‘statista’, and with data of scientific publications. A detailed description of the object of investigation, the characteristics of the used sources, the survey methods, as well as a detailed source- and annotation list is available via the downloadable PDF-Document. Data tables in histat (Topic: Population): 1. Church Life 1.01 Church Membership / Religious Affiliation1.02 Joinings, Rejoinings and Leavings1.03 Official Church Acts or Occasional Services: Baptisms1.04 Official Church Acts or Occasional Services: Confirmation/ First Communion1.05 Official Church Acts or Occasional Services: Wedding1.06 Official Church Acts or Occasional Services: Burials1.07 Church Visits on Sundays 2. Church Personnel2.01 Protestant Church2.02 Catholic Church 3. Socio-Economic Variables 3.01 Gross Domestic Product (GDP)3.02 Income Development and Employment3.03 Tertiarisation3.04 Urbanisation3.05 Expenditure on Social Security Systems3.06 Social Inequality3.07 Structure of Population and of F...

Data and R code for measuring state and district public opinion in 2008 with a kriging model. Survey data are from the 2008 Cooperative Congressional Election Study. Geographic data include shapefiles, ZIP code centroids and attributes, and USDA urban-rural classifications. Demographic data are drawn from Census data and the Association of Statisticians of American Religious Bodies' 2000 Religious Congregations and Membership Study.