\n| \n Fuente: Datos del Pew Research Center de estudios de 2007 y 2023-24.1 Nota: Algunos n\u00fameros est\u00e1n redondeados.\n <\/td>\n | \n<\/td>\n | \n<\/td>\n | \n<\/td>\n | \n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\nM\u00e1s all\u00e1 de la afiliaci\u00f3n: Vitalidad espiritual<\/h3>\nLooking beyond simple labels of affiliation, the data reveals a nation that remains deeply spiritual. While fewer people wear the \"Christian\" label, many core spiritual beliefs and practices persist.<\/p>\n \n- Oraci\u00f3n:<\/strong> El 44% de los adultos estadounidenses dice que reza al menos una vez al d\u00eda.\u00b9<\/li>\n
- Asistencia al culto:<\/strong> Un tercio (33%) informa asistir a servicios religiosos al menos una vez al mes.\u00b9<\/li>\n
- Creencia en Dios:<\/strong> Una abrumadora mayor\u00eda, el 83%, cree en Dios o en un esp\u00edritu universal.\u00b9<\/li>\n
- Creencia en lo sobrenatural:<\/strong> Grandes mayor\u00edas creen que las personas tienen alma (86%) y que hay algo espiritual m\u00e1s all\u00e1 del mundo natural (79%).\u00b9<\/li>\n<\/ul>\n
Cuando colocamos estos dos conjuntos de datos uno al lado del otro (la fuerte disminuci\u00f3n en el cristianismo identidad<\/em> frente a la disminuci\u00f3n m\u00e1s modesta en lo espiritual pr\u00e1ctica<\/em>\u2014a powerful story emerges. It suggests that the most major drop is not necessarily among committed believers who are actively losing their faith. Rather, we are likely witnessing the erosion of a nominal or \"cultural Christianity.\" For generations, identifying as Christian was a social norm, a part of the American cultural fabric. As that social pressure has evaporated, those who identified with the faith out of tradition or family background, rather than deep personal conviction, are no longer doing so.\u00b9\u00b2<\/p>\nEsto puede verse como una gran clarificaci\u00f3n. Aunque el porcentaje general de cristianos es menor, la iglesia que permanece puede ser, en promedio, m\u00e1s comprometida y aut\u00e9ntica. Es m\u00e1s probable que las personas que quedan est\u00e9n all\u00ed debido a un encuentro genuino y transformador con Jesucristo, no simplemente porque es lo que se espera. Esta no es una historia de fracaso, sino de refinamiento.<\/p>\n \u00bfQu\u00e9 tradiciones cristianas est\u00e1n creciendo y cu\u00e1les se est\u00e1n desvaneciendo?<\/h2>\nThe broad shifts in American Christianity become even clearer when we look at the specific movements and denominations within it. The landscape is not changing uniformly; some traditions are facing steep declines, while others are showing surprising resilience and even growth. This reveals a deeper story about how Americans' relationship with religious institutions is changing.<\/p>\n Una historia de tres protestantismos<\/h3>\nDentro del protestantismo, que sigue siendo la rama m\u00e1s grande del cristianismo en los EE. UU. con el 40% de la poblaci\u00f3n, los destinos de sus tres ramas principales han divergido significativamente.\u2077<\/p>\n \n- Mainline Protestantism's Steep Decline:<\/strong> Este grupo ha experimentado las p\u00e9rdidas m\u00e1s dram\u00e1ticas. Comprendiendo denominaciones como la Iglesia Metodista Unida (UMC), la Iglesia Evang\u00e9lica Luterana en Am\u00e9rica (ELCA) y la Iglesia Presbiteriana (EE. UU.), los protestantes tradicionales se han reducido del 18% de la poblaci\u00f3n en 2007 a solo el 11% hoy.\u00b9 La UMC, en particular, se ha visto sacudida por un cisma reciente sobre cuestiones teol\u00f3gicas, contribuyendo a su declive del 5% de los adultos estadounidenses en 2007 a menos del 3% ahora.\u00b9<\/li>\n
- Evangelical Protestantism's Modest Decline:<\/strong> Aunque siguen siendo el grupo protestante m\u00e1s grande, los evang\u00e9licos tambi\u00e9n han visto disminuir su participaci\u00f3n en la poblaci\u00f3n, del 26% en 2007 al 23% en 2024.\u00b9<\/li>\n
- Historically Black Protestantism's Stability:<\/strong> Las iglesias dentro de la tradici\u00f3n protestante hist\u00f3ricamente negra se han mantenido relativamente estables, pasando del 7% de la poblaci\u00f3n en 2007 al 5% hoy, un declive mucho menor que el de sus contrapartes blancas.\u00b9<\/li>\n<\/ul>\n
El auge de las iglesias no denominacionales<\/h3>\nEl \u00e1rea de crecimiento m\u00e1s importante dentro del protestantismo estadounidense ha sido entre las iglesias no denominacionales. Estas iglesias, que no est\u00e1n vinculadas formalmente a una denominaci\u00f3n hist\u00f3rica, ahora representan una parte sustancial del mundo evang\u00e9lico. De hecho, el 6% de todos los adultos estadounidenses ahora se identifica con una iglesia no denominacional, lo que hace que este grupo sea m\u00e1s grande que la mayor\u00eda de las denominaciones individuales en el pa\u00eds.\u2075<\/p>\n Catholicism: A Stable Share with a \"Leaky Bucket\"<\/h3>\nOn the surface, the Catholic Church's position appears stable, holding steady at around 19% of the U.S. Population for the last decade.\u2075 But this stability masks a tremendous amount of churn under the surface. The Catholic Church gains a major number of members from immigration, particularly from Latin America, which helps keep its overall numbers steady. At the same time, it suffers from what researchers call a \"leaky bucket,\" experiencing the greatest net losses of any religious group due to people leaving the faith in which they were raised.\u00b9\u00b9 This dynamic will be explored more fully later in the report.<\/p>\n This changing denominational map points to a powerful cultural shift. The decline of established, hierarchical denominations like the Mainline Protestants and the simultaneous rise of independent, non-denominational churches is not a coincidence. It reflects a broader societal move away from trusting large, historic institutions and toward valuing personal experience, authentic community, and individual relationships.\u00b9\u2075 People are not necessarily rejecting Jesus, but they are increasingly questioning the traditional, top-down structures that have long defined American Christianity. The guiding question for many is shifting from \"What does my denomination teach?\" to \"How can I have a personal, authentic relationship with God in a community that feels real?\" This has massive implications for how all churches, traditional and contemporary alike, must think about discipleship, worship, and community in the 21st century.<\/p>\n \u00bfPor qu\u00e9 tantos j\u00f3venes se est\u00e1n alejando de la fe?<\/h2>\nQuiz\u00e1s el desaf\u00edo m\u00e1s discutido y profundamente sentido para la iglesia estadounidense es la desafiliaci\u00f3n de los j\u00f3venes. Para los padres, abuelos y pastores, la pregunta de por qu\u00e9 la pr\u00f3xima generaci\u00f3n parece estar alej\u00e1ndose de la iglesia no es solo una cuesti\u00f3n de estad\u00edsticas, sino una preocupaci\u00f3n profunda, personal y a menudo dolorosa. Los datos confirman que este es el motor principal que impulsa el cambio religioso en los Estados Unidos.<\/p>\n La marcada brecha generacional<\/h3>\nLa diferencia en la afiliaci\u00f3n religiosa entre los estadounidenses m\u00e1s viejos y los m\u00e1s j\u00f3venes es marcada. Mientras que tres cuartas partes de los Baby Boomers (76%) y m\u00e1s del 80% de la Generaci\u00f3n Silenciosa se identifican como cristianos, solo una peque\u00f1a mayor\u00eda de adultos j\u00f3venes (54% de los de 18 a 29 a\u00f1os) dice lo mismo.\u00b2 Los adultos j\u00f3venes tienen m\u00e1s del doble de probabilidades de no tener afiliaci\u00f3n religiosa (38%) que las personas mayores de 65 a\u00f1os (18%).\u00b2 Esta brecha no es un fen\u00f3meno nuevo, pero se ha ampliado significativamente en las \u00faltimas d\u00e9cadas.<\/p>\n The \"Stickiness\" Problem<\/h3>\nResearchers point to a decline in the \"stickiness\" of a religious upbringing as the core of the issue.\u00b9 In previous generations, a child raised in the church was very likely to remain in the church as an adult. Today, that connection is far less certain. The faith is simply not being passed down as effectively. The vast majority of this \"religious switching\" happens between the ages of 15 and 29, making these years the most critical period for a person's lifelong faith trajectory.\u00b9\u2076<\/p>\n The \"Why\": A Combination of Push and Pull<\/h3>\nSo why is this happening? Research points to a combination of \"push factors\" that drive young people away from the church and \"pull factors\" that draw them toward a non-religious identity.<\/p>\n Factores de empuje (Alej\u00e1ndolos de la iglesia):<\/h4>\n\n- Polarizaci\u00f3n pol\u00edtica:<\/strong> The increasingly tight association between Christianity, particularly evangelicalism, and conservative politics has alienated many younger Americans, who tend to be more politically liberal.\u00b9\u00b2 When faith is perceived as a political brand, those who don't share the politics often reject the faith as well.<\/li>\n
- Ense\u00f1anzas sobre la sexualidad:<\/strong> For a generation that has grown up in a culture that is broadly accepting of LGBTQ+ rights, the church's traditional teachings on sexuality and marriage are often seen as a major stumbling block. Negative treatment of gay and lesbian people is one of the most frequently cited reasons for leaving the faith.\u00b9\u00b2<\/li>\n
- Hipocres\u00eda percibida y esc\u00e1ndalos:<\/strong> Los fallos morales de alto perfil de los l\u00edderes de la iglesia y los grandes esc\u00e1ndalos, desde la incorrecci\u00f3n financiera hasta el abuso sexual por parte del clero, han da\u00f1ado gravemente la credibilidad de la iglesia y han creado una profunda sensaci\u00f3n de desconfianza entre muchos.\u00b9\u00b2<\/li>\n<\/ul>\n
Factores de atracci\u00f3n (Atray\u00e9ndolos hacia la no religi\u00f3n):<\/h4>\n\n- El valor de la autonom\u00eda personal:<\/strong> Modern culture places a high value on individual freedom and self-discovery. For many, a non-religious life offers the appeal of constructing one's own moral framework without the constraints of religious dogma or institutional authority.\u00b2\u2070<\/li>\n
- La falta de costo social:<\/strong> En el pasado, hab\u00eda un costo social por no estar afiliado a una iglesia. Hoy, esa presi\u00f3n ha desaparecido en gran medida. Ahora es m\u00e1s socialmente aceptable que nunca ser no religioso, eliminando un poderoso incentivo externo para quedarse.\u00b9\u00b2<\/li>\n<\/ul>\n
These statistics come to life in the stories of individuals. Consider the story of \"Anna,\" a composite of many who have walked away. Raised in the she grew weary of sermons that seemed more focused on political talking points than on Jesus. She saw friends who were gay treated with judgment rather than love, and it broke her heart. The stories felt controlling, and the answers to her tough questions felt hollow. For her, leaving the church was not a rejection of God, but a painful separation from an institution she felt no longer reflected His love.\u00b9\u2079<\/p>\n But that is not the only story. Consider \"David,\" who, despite all these cultural headwinds, found a vibrant faith. He stumbled into a campus ministry where his doubts were welcomed, not dismissed. He found a community that was more interested in serving the poor in their city than in winning a culture war. He saw people who lived with a quiet joy and selfless love that was deeply attractive. For him, faith was not an institution to join, but a relationship with a living Jesus that gave him a purpose bigger than himself.\u00b2\u00b2 These two stories represent the great challenge and the great opportunity before the church: to become communities of such authentic love and truth that they can overcome the powerful cultural forces pushing our young people away.<\/p>\n \u00bfQu\u00e9 creen realmente los que no tienen afiliaci\u00f3n religiosa?<\/h2>\nTo effectively reach our neighbors, it is vital that we understand them. One of the biggest misunderstandings among Christians today concerns the \"Nones.\" The term can conjure images of hardened atheists who are hostile to all things spiritual. While that group exists, it is only a small part of a much larger and more complex picture.<\/p>\n Deconstructing the \"None\" Stereotype<\/h3>\nLo m\u00e1s importante que hay que entender sobre los no afiliados religiosamente es que no son un grupo monol\u00edtico de no creyentes. Se definen por lo que no son no<\/em>\u2014afiliados a una religi\u00f3n organizada\u2014 m\u00e1s que por un conjunto compartido de creencias. Cuando se desglosa, el grupo se ve as\u00ed 8:<\/p>\n\n- Atheists<\/strong> (que dicen que no hay Dios): 17%<\/li>\n
- Agnostics<\/strong> (who say they don't know if there is a God): 20%<\/li>\n
- \"Nothing in Particular\"<\/strong> (el grupo m\u00e1s grande): 63%<\/li>\n<\/ul>\n
This means that the vast majority of \"Nones\" are not actively denying God's existence. In fact, most of them are better described as \"churchless\" rather than \"faithless\".\u00b2\u2074 Over two-thirds of \"Nones\" say they believe in God or some other higher power or spiritual force in the universe.\u2078 They have simply become disconnected from religious institutions.<\/p>\n Creencias y valores fundamentales<\/h3>\nAlthough their beliefs are diverse, some common themes emerge among the \"Nones\":<\/p>\n \n- Rechazo a la autoridad externa:<\/strong> A core value for many \"Nones\" is the rejection of external authorities like sacred texts, creeds, or religious institutions. They believe truth and spirituality are personal and should be guided by one's own experiences, intuition, and feelings rather than by a set of rules imposed from the outside.\u00b2\u2075<\/li>\n
- Un marco moral centrado en el ser humano:<\/strong> \"Nones\" overwhelmingly believe it is possible to be a good, moral person without believing in God. When asked how they determine right from wrong, they point not to divine commands, but to logic, reason, and a deep-seated desire to avoid causing harm to other people.\u2078<\/li>\n
- Vistas mixtas sobre la religi\u00f3n:<\/strong> Contrary to the stereotype of hostility, the views of \"Nones\" toward religion are often nuanced. Most say that religion causes problems in society, such as intolerance and superstition. But a large number also acknowledge that religion can do good by providing people with meaning and purpose and encouraging them to treat others well.\u2078 In one survey, 43% said religion does more harm than good, but a nearly equal 41% said it does about equal amounts of good and harm, showing a deep ambivalence rather than outright opposition.\u2078<\/li>\n<\/ul>\n
Are They \"Spiritual But Not Religious\"?<\/h3>\nThis popular phrase is often used to describe the \"Nones,\" and there is some truth to it. About half of them consider themselves to be spiritual people, and many report feeling a deep, spiritual connection with nature.\u2078 But it is a mistake to think this is unique to them. In fact, on many measures of spirituality, religiously affiliated people report the same or even higher levels of spiritual feelings and practices.\u2078<\/p>\n When we step back and look at this entire picture, it becomes clear that the rise of the \"Nones\" is not simply a rise in atheism. It is the ultimate expression of the modern American emphasis on individualism. They are the religious \"independents.\" Just as we saw people leaving hierarchical denominations for more personalized non-denominational churches, the \"Nones\" represent a further step in that same direction: leaving institutional religion altogether in favor of a completely customized spirituality.<\/p>\n This presents a powerful challenge to the Church. The old model of ministry that says, \"We'll build the building and offer the programs, and people will come,\" is no longer effective for reaching this large and growing segment of our society. The new imperative is deeply relational, not institutional. The question for the Church is no longer, \"How do we get them to come to us?\" but rather, \"How do we, as individual followers of Jesus and as loving communities, go to them and authentically embody the love of Christ in a way that connects with people who are spiritually hungry but allergic to institutions?\"<\/p>\n \u00bfCu\u00e1l es la postura de la Iglesia Cat\u00f3lica ante este panorama cambiante?<\/h2>\nWithin the broader story of American Christianity, the experience of the Catholic Church is unique and particularly stark. As the nation's single largest religious denomination, its trends have a major impact on the overall landscape. Although the U.S. Conference of Catholic Bishops (USCCB) focuses its public statements on the Church's role in society, the underlying data reveals a deep internal challenge of retaining the faithful.<\/p>\n The Statistical Reality: The \"Greatest Net Losses\"<\/h3>\nThe numbers from the Pew Research Center are sobering. Although the Catholic share of the population has been bolstered by immigration, the Church has experienced the \"greatest net losses\" of any group due to religious switching.\u00b9\u00b9<\/p>\n |