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.

According to a study conducted between July 2023 and March 2024, Hindus and Jews are most likely to have the highest household incomes in the United States, with ** percent of Hindus and ** percent of Jews earning 100,000 U.S. dollars or more annually. In contrast, only ** percent of Protestants, including Evangelical, Mainline, and Historically Black Protestants, reported an annual household income of 100,000 U.S. dollars or more during this time period.

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

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

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

This statistic shows the results of a survey among religious groups in the United States regarding the quality of their life now and in five years from now. They were asked to rate thie life quality for both points in time on a scale from 1 (worst possible life) to 10 (best possible life). On this scale, the surveyed muslims rated their current life with 7 points and their life in five years with 8.4 points.

This graph shows a ranking of religious groups in the United States in 2010, by county penetration rate. In 2010, the United Methodist Church was present in 95.2 percent of Amerian counties.

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.

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

This file contains measures from the ARDA's coding of the 2005 U.S. State Department's International Religious Freedom Reports. This coding produced data on 196 different countries and territories (see below for list of countries coded), but excluded the United States. It also includes three indexes calculated from these data: Government Regulation of Religion index (GRI), Social Regulation of Religion index (SRI), Government Favoritism of Religion index (GFI) (see Grim and Finke, 2006). The ARDA also coded International Religious Freedom Reports for the years 2001 and 2003. All three years of data (2001, 2003, and 2005) are aggregated into a single dataset, International Religious Freedom Data, Aggregate File, which we recommend as the best data to use for most statistical models.

Within Republican friendship networks, nearly half of their social networks are comprised of Protestants, compared with a third in both Democratic and Independent social circles. The highest proportion of religiously unaffiliated individuals (23 percent) were found in Democratic social circles, compared with 11 percent within Republican networks. Catholics make up about a quarter of friendships across party lines.

This data set contains statistics by county for 111 Judeo-Christian church bodies, providing information on their number of churches and members. The denominations included represent an estimated 91 percent of U.S. membership totals officially submitted to the Yearbook of American and Canadian Churches. Please note that this data set may not be sold in any form, including as an addition to proprietary software, without the permission of the copyright holder. Churches and Church Membership in the United States, 1980 is published by the Glenmary Research Center, P.O. Box 507, Mars Hill, NC 28754.

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.

The average for 2013 based on 3 countries was 9.6 percent. The highest value was in Uruguay: 18.4 percent and the lowest value was in Mexico: 4.6 percent. The indicator is available from 1960 to 2013. Below is a chart for all countries where data are available.

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

Link Function: information

According to a survey conducted in 2022, ** percent of Jewish Americans said that they made 100,000 U.S. dollars or more in the United States. In comparison, ** percent of Muslim Americans said that they made less than 30,000 U.S. dollars.

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

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

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

This statistic shows the educational attainment of religious groups in the United States as of January 2017, by faith tradition. In 2017, about 38 percent of Hindu believers in the United States had a post-graduate degree.

Several studies have shown protective effects between health outcomes and subjective reports of religious/spiritual (R/S) importance, as measured by a single self-report item. In a 3-generation study of individuals at high or low familial risk for depression, R/S importance was found to be protective against depression, as indicated by clinical and neurobiological outcomes. The psychological components underlying these protective effects, however, remain little understood. Hence, to clarify the meaning of answering the R/S importance item, we employed a comprehensive set of validated scales assessing religious beliefs and experiences and exploratory factor analysis to uncover latent R/S constructs that strongly and independently correlated with the single-item measure of R/S importance. A Varimax-rotated principal component analysis (PCA) resulted in a 23-factor solution (Eigenvalue > 1; 71.5% explained variance) with 8 factors that, respectively, accounted for at least 3% of the total variance. The first factor (15.8%) was directly related to the R/S importance item (r = .819), as well as personal relationship with the Divine, forgiveness by God, religious activities, and religious coping, while precluding gratitude, altruism, and social support, among other survey subscales. The corresponding factor scores were greater in older individuals and those at low familial risk. Moreover, Spearman rank-order correlations between the R/S importance item and other subscales revealed relative consistency across generations and risk groups. Taken together, the single R/S importance item constituted a robust measure of what may be generally conceived of as “religious importance,” ranking highest among a diverse latent factor structure of R/S. As this suggests adequate single-item construct validity, it may be adequate for use in health studies lacking the resources for more extensive measures. Nonetheless, given that this single item accounted for only a small fraction of the total survey variance, results based on the item should be interpreted and applied with caution.

Wave VI of the "https://baylorreligionsurvey.research.baylor.edu/" Target="_blank">Baylor Religion Survey (2021), also known as "The Values and Beliefs of the American Public Survey," was administered by Gallup and funded by the John Templeton Foundation. It covers topics of health, including mental and physical health and one's sense of mattering, dignity and feeling rushed for time; the first years of the COVID-19 pandemic; religious behaviors and attitudes - including a new set of survey items surrounding prayer; morality and politics; issues surrounding race and ethnicity; the 2020 election; contemporary social movements; gun ownership; and basic demographics.

This poll, conducted January 26-29, 1995, is part of a series of monthly surveys that solicit public opinion on the presidency and on a range of other political and social issues. Respondents were asked to give their opinions of President Bill Clinton and his handling of the presidency and the economy. A series of questions addressed whether President Clinton and the Republicans in Congress were trying to work with or against each other and whether this was a good or bad thing, whether Clinton or the Republicans would do a better job dealing with the country's problems, whether the changes they were seeking were right or wrong for the country, and which cared more about serving lower income, middle income, and upper income people. Questions were posed regarding how well the United States Congress was doing its job, whether Congress was able to deal with the main issues facing the country, and whether the federal government should be allowed to impose regulations on state and local governments without providing the necessary funding. Respondents were polled on whether they supported or opposed issues such as banning assault weapons, raising the minimum wage, imposing term limits for United States Representatives, and giving loan guarantees to Mexico. Those surveyed were asked whether balancing the federal budget would make the country's problems better or worse, whether it could be done without cutting useful government programs, which programs should be cut, the percentage of federal tax dollars that they felt were wasted, and whether they supported or opposed a constitutional amendment requiring a balanced federal budget. Questions regarding the professional major league baseball strike polled respondents on whether they sided with the players or the owners, whether there should be a limit on players' earnings, whether they believed the owners' claims that some teams could be forced to move if players' salaries were not limited, and whether replacement players should be used. Several questions asked whether respondents considered themselves baseball fans, how closely they would follow the season if replacement players were used, whether the league playoffs and World Series should be cancelled if the strike was not settled by the end of the season, whether the strike would hurt baseball's popularity, and whether or not President Clinton and Congress should force a settlement of the strike. A series of questions addressed how often respondents flew on commercial airlines, what factors were important in choosing an airline, and the overall safety of commercial air travel. Opinions were solicited on Newt Gingrich's handling of his job as Speaker of the House of Representatives, whether respondents had heard or read anything about his book publishing contract, and if he did anything illegal or wrong in the book deal. Respondents were also polled on whether their family's financial situation was better, worse, or about the same compared to two years ago and the degree to which President Clinton was responsible, whether they considered themselves religious or spiritual, and how often they prayed or attended religious services. Additional questions asked respondents how closely they followed the O.J. Simpson case, whether he was guilty or not guilty, and whether the news coverage of the trial was good or bad. Background variables include sex, age, ethnicity, household income, marital status, employment status, religion, education, subjective size of community, political orientation, political party, labor union membership, social class, whether the respondent was registered to vote, whether they voted in the 1992 presidential election, and if so, for whom (Democrat Bill Clinton, Republican George H.W. Bush, or Independent candidate Ross Perot).

The study 'The 'New Traditional' in a Most Traditional Church: How the Pandemic Has Reshaped American Orthodox Christian Churches' examines both the overall impact of the pandemic and its possible long-term consequences for American Orthodox Christian congregations. The report also discusses 'mysteriously' strong growth in vitality that some congregations (12 percent of all American Orthodox parishes) experienced despite and even because of the pandemic. This study was made possible thanks to a generous grant provided by "https://louisville-institute.org/" Target="_blank"> the Louisville Institute.

Data were gathered January 24 - February 10, 2022 through the national online survey of American Orthodox Christian parish clergy. The following major subjects were addressed in the study and discussed in the report:

• The positives and negatives of switching to an 'online mode' for church services, religious education and other ministries
• Changes in membership, worship attendance, and involvement in religious education. The reasons for growth in some congregations against the backdrop of a general decline
• Church closures and mortality rates among members
• Internal conflicts within parishes and their disagreements with ruling bishops because of pandemic-related decisions
• Changes in congregational vitality. Distinctive features of the 12% of congregations manifesting strong growth in vitality throughout the pandemic
• Greatest achievements of the congregations during the pandemic and their major fears for the future

Several open-ended questions allowed to examine in-depth the unique stories and situations of individual congregations. Discussion of these open-ended questions is included in the report.