In Sweden, a large majority of the population define themselves as Christians. Based on a representative survey reflecting 7.9 million of the Swedish population, 5.1 million of these define themselves as Christians, with 240,000 of these being very religious.

This statistic shows the result of a survey conducted in 2017 on the level of knowledge about religion in Sweden. That year, the largest religious knowledge of Swedish population (a share of 86 percent of respondents) had great or some knowledge about Christianity, whereas 14 percent had not much or no knowledge about Christianity. In contrast, only 40 percent of individuals said that they have a great or some knowledge about Judaism.

According to a survey on religious belief, younger generations of Swedes believed less in God than older generations of Swedes. During the time under consideration, the religious believes of the respondents fluctuated but declined overall. While 60 percent of the 65 to 85-year-olds believed in God in 2010, this was only the case for 42 percent of the respondents in 2022. Interestingly, the share of young people (16 to 29 years) believing in God increased in 2021 and 2022.

Over the past decade, the share of the Swedish population who was a member of the Swedish Church decreased steadily from 70 percent in 2010 to 53 percent in 2022. This underlines the trend that religion is playing a smaller part in people's lives in Sweden.

The Church of Sweden is the largest Christian church in Sweden and it was the state church between 1536 and 2000.

This statistic shows the result of a survey on religious identification in Sweden in 2017, by type. That year, the largest group of Swedish population (a share of 43 percent) participating in this survey identified themselves as non-practicing Christians. Only nine percent of respondents was practicing Christian, defined by the source as someone who goes to church at least monthly.

In September 1981 a new Swedish translation of the New Testament was published. The main purpose of this survey is to show the possession and use of the Bible among the Swedish population. Respondents were asked about their interest in issues concerning religion and outlook of life, if they believe in God and about their relation toward the Christian faith, how often they attend church and how often they pray. The major part of the questions addressed people who used to read the Bible. They were asked how and why they read the Bible and which Bible translation they use. Furthermore they were asked about their opinion on the new translation of the New Testament.

The share of Swedes who believe in God declined continuously since 2010. While 47 percent of the respondents believed in God in 2010, the share had dropped by 15 percentage points in 2022, amounting to 33 percent.

This survey is the Swedish part of the 2008 'International Social Survey Program' (ISSP), and it is the second time Sweden participates in an ISSP-survey focusing on religion.

Purpose:

ISSP aims to design and implement internationally comparable attitude surveys. The study in 2008 investigating Religion.

In Sweden, a majority of the respondents see themselves as Christian. Moreover, around one third did not have any religious beliefs.

During the 1970's, the increasing societal and scholarly recognition of the central importance of spirituality to personal and social well-being was coupled with a growing need in the social and behavioral sciences to develop tools to conceptualize and operationally measure spiritual well-being. This study was based on the assumptions that religion and spirituality overlap but are not synonyms. The primary focus of attention was upon relationships among variables in diverse populations from two national cultures.

The data file belonging to this study contains information about participation in services and worships at approximately 5,900 congregations, corps and religious groups across Sweden during the weekend of 24 - 26 September 1999. The survey was sent to roughly 6,500 congregations, corps and groups and a response rate of around 90% was thus reached. Well over half a million participations were registered during the weekend, in communities spanning over Christianity, Judaism, Islam, Bahá'í, Hinduism, Sikhism, Buddhism and "new movements" including New Age movements, Neopaganism, Neo-Hindu movements, the Church of Scientology etc. Four pieces of information were gathered: 1) day and time of the religious activity, 3) type of religious activity, 3) number of participants, 4) whether the activity was ecumenical or not.

Purpose:

What did religious Sweden look like just before the turn of the millennium 2000? Answering this question was the purpose of the Sweden Count 2000. More specifically, the study examines the number of visits to congregations and religious societies during a weekend of September 1999.

The dataset contains a data file with information on the number of visits to congregations and religious societies in Sweden during the weekend of 24th - 26th September 1999.

The European Values Study is a large-scale, cross-national and longitudinal survey research program on how Europeans think about family, work, religion, politics, and society. Repeated every nine years in an increasing number of countries, the survey provides insights into the ideas, beliefs, preferences, attitudes, values, and opinions of citizens all over Europe.

As previous waves conducted in 1981, 1990, 1999, 2008, the fifth EVS wave maintains a persistent focus on a broad range of values. Questions are highly comparable across waves and regions, making EVS suitable for research aimed at studying trends over time.

The new wave has seen a strengthening of the methodological standards. The full release of the EVS 2017 includes data and documentation of altogether 37 participating countries. For more information, please go to the EVS website.

Morale, religious, societal, political, work, and family values of Europeans.

Topics: 1. Perceptions of life: importance of work, family, friends and acquaintances, leisure time, politics and religion; happiness; self-assessment of own health; memberships in voluntary organisations (religious or church organisations, cultural activities, trade unions, political parties or groups, environment, ecology, animal rights, professional associations, sports, recreation, or other groups, none); active or inactive membership of humanitarian or charitable organisation, consumer organisation, self-help group or mutual aid; voluntary work in the last six months; tolerance towards minorities (people of a different race, heavy drinkers, immigrants, foreign workers, drug addicts, homosexuals, Christians, Muslims, Jews, and gypsies - social distance); trust in people; estimation of people´s fair and helpful behavior; internal or external control; satisfaction with life; importance of educational goals: desirable qualities of children.

1. Work: attitude towards work (job needed to develop talents, receiving money without working is humiliating, people turn lazy not working, work is a duty towards society, work always comes first); importance of selected aspects of occupational work; give priority to nationals over foreigners as well as men over women in jobs.

2. Religion and morale: religious denomination; current and former religious denomination; current frequency of church attendance and at the age of 12; self-assessment of religiousness; belief in God, life after death, hell, heaven, and re-incarnation; personal god vs. spirit or life force; importance of God in one´s life (10-point-scale); frequency of prayers; morale attitudes (scale: claiming state benefits without entitlement, cheating on taxes, taking soft drugs, accepting a bribe, homosexuality, abortion, divorce, euthanasia, suicide, paying cash to avoid taxes, casual sex, avoiding fare on public transport, prostitution, in-vitro fertilization, political violence, death penalty).

3. Family: trust in family; most important criteria for a successful marriage or partnership (faithfulness, adequate income, good housing, sharing household chores, children, time for friends and personal hobbies); marriage is an outdated institution; attitude towards traditional understanding of one´s role of man and woman in occupation and family (gender roles); homosexual couples are as good parents as other couples; duty towards society to have children; responsibility of adult children for their parents when they are in need of long-term care; to make own parents proud is a main goal in life.

4. Politics and society: political interest; political participation; preference for individual freedom or social equality; self-assessment on a left-right continuum (10-point-scale) (left-right self-placement); individual vs. state responsibility for providing; take any job vs. right to refuse job when unemployed; competition good vs. harmful for people; equal incomes vs. incentives for individual effort; private vs. government ownership of business and industry; postmaterialism (scale); most important aims of the country for the next ten years; willingness to fight for the country; expectation of future development (less importance placed on work and greater respect for authority); trust in institutions; essential characteristics of democracy; importance of democracy for the respondent; rating democracy in own country; satisfaction with the political system in the country; preferred type of political system (strong leader, expert decisions, army should r...

Lund University Church History Archive was founded in 1942. The task was to explain and document how the life and manners of the Swedish people was rooted in Christian belief and church customs. Parallel with the investigations of the older church customs the Church Archive started to examine the changes of the contemporary church customs. To get a view of the usage of different customs in the country at the same point of time, a questionnaire was sent to all parishes in 1962. The questionnaire included questions on customs in connection with the general services and at church festivals, and also at different church ceremonies such as christenings, confirmations, marriages and funerals. This nationwide inventory has been repeated in 1968, 1974, 1980, 1986, 1995, 2002 and in 2008/2009.

Purpose:

To identify changes in the contemporary church practice.

When this study began in the 1940s the researchers set out with the view that a formerly more or less universal Swedish unitary ecclesiastic culture was in the process of dissolving. The socio-economic changes of the early 19th century were believed to have led to religious conceptions differentiating and customs not being taken for granted any more. The scientists held that only small parts remained of an earlier natural and unitary ecclesiastic culture. Based on this view the researchers conducted an extensive project to gather information about those remains of this earlier church life that were still to be found, in the same way that general ethnography conducted research on customs in other areas of life. The researchers were of the opinion that earlier research had ignored the spiritual side of folk life and that this was problematic since it missed an important part of the daily life and ways of thinking of the population that were deeply rooted in Christianity.

Purpose:

To document those ecclesiastic customs and practices which at the time when the study was conducted were considered to be the dwindling left-overs of a former "ecclesiastic unitary culture".

About 5.600 text files containing free-text answers to the questions of the study from respondents from all parts of Sweden. The files are sorted according to diocese and parish. Also included is an accessions register in spreadsheet format. NOTE! The text files are encoded as UTF-8. If the Swedish characters å, ä and ö are not displayed properly you need to change the program's settings to UTF-8.

Public expenditure of culture, recreation, and religion in Sweden increased from 2012 to 2021, before dropping in 2022. That year, the Swedish government spent short of 20 billion Swedish kronor on these activities.

The article uses confidential micro data that was used in accordance with 24 kap. 8 § offentlighets- och sekretesslagen (OSL) that cannot be shared. The replication package contains pseudo data and the do-files that were used for this study.

In Sweden, the number of members of the Church of Sweden decreased steadily from 2000 to 2023, underlining the diminishing role of the church in the country. Nevertheless, there were nearly 5.5 members of the Church of Sweden in 2023, equalling more than half of the country's population.The Church of Sweden is the largest Christian church in Sweden, and it was the state church between 1536 and 2000.

MISS-kohorten startades 1990 då 40 000 kvinnor mellan 26 och 65 år i Skåne slumpvis blev utvalda att delta i en intervju angående riskfaktorer för malignt melanom och bröstcancer. 29 508 (ca 74%) av de tillfrågade kvinnorna valde att delta. Ingen av kvinnorna hade tidigare drabbats av cancer. Intervjuerna utfördes mellan år 1990 och 1992 och frågorna berörde bl. a. tidpunkten för kvinnans första menstruation, antal graviditeter, ålder vid ingång i klimakteriet, preventivmedel, alkohol, rökning, solexponering samt kroppkonstitution. Kohorten intervjuades en ytterligare gång år 2000 och även år 2011. Återintervjuer är planerade till var tionde år. Under åren 2011 till 2013 samlades även DNA in från kohorten genom saliv. Uppföljning av morbiditet och mortalitet görs årligen via nationella register.

Syfte:

Syftet med studien var att skapa en prospektiv populationsbaserad kohort med kvinnor från Södra Sverige med information rörande miljöfaktorer och genetiska faktorer.

This statistic shows the result of a survey conducted in 2017 on people agreeing that Islam is fundamentally incompatible with Sweden's culture and values. That year, the largest agreement of the Swedish population was church-attending Christians, with a share of 43 percent of respondents. Compared with the religiously unaffiliated reaching 33 percent of individuals it was ten percentage points higher.

In Sweden, eight percent of the respondents stated that they had been discriminated against at work based on their religion, and six percent had experienced religious discrimination when applying for a job.