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.

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.

The U.S. Religious Landscape Survey completed telephone interviews with a nationally representative sample of 35,556 adults living in continental United States households. The survey was conducted by Princeton Survey Research Associates International (PSRAI). This extensive survey by the Pew Forum on Religion & Public Life details the religious makeup, religious beliefs and practices as well as social and political attitudes of the American public.

Information on this page was adapted from the Pew Forum's methodology report for this survey.

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 dataset is the centerpiece of Pew Research Center's 2014 Religious Landscape Study, a nationally representative telephone survey conducted June 4-Sept. 30, 2014, among a sample of 35,071 U.S. adults. Approximately 60 percent of the interviews were conducted with respondents reached on cellphones (n=21,160) and 40 percent were completed on landlines (n=13,911). A minimum of 300 interviews were conducted in every state and the District of Columbia. Interviewing was conducted in English and Spanish. The survey is estimated to cover 97 percent of the non-institutionalized U.S. adult population; 3 percent of U.S. adults are not reachable by telephone or do not speak English or Spanish well enough to participate in the survey. No adjustments have been made to the data to attempt to account for the small amount of non-coverage.

The size of the national sample is unusually large for a religion survey. There are two main reasons for this. First, the large sample size makes it possible to estimate the religious composition of the U.S. with a high degree of precision. After taking into account the survey's design effect (based on the sample design and survey weights), the margin of error for the results based on the full sample is +/- 0.6 percentage points.

Second, the large sample size makes it possible to describe the characteristics of a wide variety of religious groups, including relatively small groups that cannot be analyzed using data from smaller surveys. With more than 35,000 respondents in total, the Religious Landscape Study includes interviews with roughly 350 in religious groups that account for just 1 percent of the U.S. population, and with 100 or more people in religious groups that are as small as three-tenths of 1 percent of the overall population. For instance, the study includes interviews with 245 Jehovah's Witnesses, a group that accounts for less than 1 percent of the U.S. population and is typically represented by only a few dozen respondents in smaller surveys.

This statistic shows the share of adults in the United States affiliated to a religious denomination in January 2017, by race/ethnicity. As of January 2017, 15 percent of Asian or Pacific Islanders in the United States identified themselves as Hindu.

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

According to a survey conducted in 2023, ** percent of all U.S. adults said that they believed in God while ** percent of Americans who identified with no religion shared this belief. In comparison, ** percent of Americans who were Protestant or other Christian and ** percent of Americans who were Catholic also said that they believed in God in that year.

This data collection looks at religion, self-rated health, depression, and psychological well-being in a sample of older Blacks and older Whites (aged 65 and over) within the United States. Questions were asked regarding religious status, activities, and beliefs among those who currently practice the Christian faith, those who used to be Christian but are not now, and those who have never been associated with any religion during their lifetimes. Demographic variables include age, race, sex, education, and income. Wave II was collected in 2004 and reinterviewed 1,024 respondents. There were 75 respondents who refused to participate, 112 who could not be located, 70 that were too ill for participation, 11 who had moved to nursing homes and 208 were deceased.

The annual Report to Congress on International Religious Freedom � the International Religious Freedom Report � describes the status of religious freedom in every country. The report covers government policies violating religious belief and practices of groups, religious denominations and individuals, and U.S. policies to promote religious freedom around the world. The U.S. Department of State submits the reports in accordance with the International Religious Freedom Act of 1998.

Scholarly accounts of elite-mass communication often suggest that political sophistication is a necessary condition for adopting the attitudes of partisan elites. Some have also suggested that political knowledge promotes religious-political issue constraint among religious identifiers. This paper contributes to the political sophistication literature by piloting and testing a new measure, religious-political sophistication (RPS), assessing knowledge of church teaching on particular political issues. Using original measures launched on the 2014 Cooperative Congressional Election Study, I show that for evangelical Protestants and Roman Catholics, RPS (in conjunction with frequent church attendance) depresses support for abortion rights and same-sex marriage. Moreover, I argue that assessing RPS this way is not fatally contaminated by unsophisticated respondents interpolating that their clergy must share their political positions. Results suggest religion-and-politics scholars should adopt RPS measures to gain a greater understanding of the unique sources of political communication upon which religious identifiers draw.

US Protestant Religion Adherence Patterns in the continental US 1970 and 1990

The "https://www.pewresearch.org/" Target="_blank">Pew Research Center is a non-partisan organization dedicated to advancing social science research. They research a wide variety of topics through intensive opinion polling and demographic research. In 2014, they conducted a nationally representative telephone survey in the United States called the Religious Landscape Survey. This survey was conducted from June 4 to Sept. 30 in 2014 and featured a sample size of 35,071 U.S. adults. In a continuation of the survey, 5,000 of the respondents from the original poll were contacted again between March 17 and May 6 of 2015 for additional questions.

The survey was conducted on a large scale to develop a more precise understanding of the American religious landscape. The survey was conducted in both Spanish and English with a minimum of 300 interviews per state. The wide net, bilingual nature, and usage of telephones as the main form of communique, allows researchers to estimate that the survey covers 97 percent of non-institutionalized Americans. Though roughly three percent of Americans are not reachable by telephone or do not feature the necessary linguistic skills to participate in the survey, no additional measures were taken to account for this small percentage of the population not represented in the sample.

The large sample size of the research pool allows researchers to take a deeper look into religious groups previously under-studied in smaller surveys. The "https://www.thearda.com/data-archive?fid=RELLAND14" Target="_blank">2014 Religious Landscape study features hundreds of interviews with members of religious groups that make up less than one percent of the American religious sphere. The nature of this survey allows for a nuanced study of religious groups, and their individuals, across the whole of the country.

ABSTRACT The current context of higher visibility of religious manifestations in the public sphere, and mainly in the Educational field, compelled us to establish relations between different religious attachments and formative itineraries within the university, focusing the comparison between students of bachelor’s and licentiate’s programs. The data were collected from a sample of 385 students from Universidade Federal do Paraná [Federal University of Paraná], through a survey. We analyzed the students’ declaration of religious links, the attendance to religious group(s) in 2018 and their institutional religious affiliation. More than a third of the respondents - 38% - claimed to have some type of religious attachment, being predominant the links with Christian religions; the majority declared their adherence to Catholicism, followed by the Evangelical religions. There is, also, an expressive number of students without any religious affiliation, the “non-religious” people. Among the bachelor’s degree students who declared to be religious, most of them are Catholics, followed by the Evangelicals, with relatively equal distribution between Evangelicals of Mission and Pentecostals. The students’ religious attendance suffers little modification after going to college. We highlight the fact that the licentiate’s degree students engage more actively with their faith communities in comparison with their bachelor’s degree colleagues.

Graph and download economic data for Real private fixed investment in structures: Nonresidential: Religious (chain-type quantity index) (C309RA3A086NBEA) from 1929 to 2023 about religion, quantity index, nonresidential, chained, fixed, investment, private, real, GDP, and USA.

No description was included in this Dataset collected from the OSF

Dataset

This dataset was created by marklandon79

Released under Apache 2.0

Contents

This dataset contains the yearly statistics on the victim types by bias motivation. Major categories of victim types include individuals, government, business/financial institution, religious organization, society/public and other or multiple victims. Major categories of bias motivations include Race/Ethnicity/Ancestry, Religion, Sexual Orientation, Disability, Gender and Gender Identity.

In 2023, about 33 percent of Americans were Protestants, down from 69 percent in 1948. In that same year, about 22 percent of Americans were Catholic, while 22 percent said that they had no religion at all.