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S ecularity, like religion, takes many forms in American society. Also like
religion, it varies in intensity along the trajectories of what are often referred to
as the “Three B’s,” belonging, belief, and behavior. Our recently published book,
Religion in a Free Market, shows that the American public does not subscribe
to a binary system—religion or secularity. Our research found self-identifying
Catholics and Lutherans who say they don’t believe in God, Mormons who
claim a secular outlook, and religious people who, despite their religiosity, are
comfortably married to people of other faiths or no faith at all.
In America, secularity is one option among many in a free-market-oriented
regime that has operated for two centuries. The boundaries between religion and
secularity, and between different religions, are not clearly fixed because, to quote
from Religion in a Free Market, “the government has found it is not equipped or
inclined to provide a precise definition of what constitutes a religion or religious
belief or practice....This laissez-faire attitude by the state means there is plenty
of organized religion around for Americans to consume and numerous options
and places to do so.”1
Secularity and secular people in America have gone largely unresearched
until now. Manifestations of secularity are difficult to distinguish and isolate
in the U.S. because people are not compelled to opt into or out of “religion.”
Many countries still operate either legally or in practice under a binary system
that offers very limited choices between a monopolistic supplier of established
religion and outright irreligion.
In contrast, in a free market, secularism and manifestations of secularity can
take both positive (pro-secular) and negative (anti-religious) forms. It can offer
a range of alternative non-theistic belief systems as well as levels of irreligion and
indifference to religion across the realms of belonging and behavior. Thus in the
U.S. we can observe populations of “freethinkers” of different types, sizes and
17
18 Secularism & Secularity
Belonging
One obvious social manifestation of secularity is being distant from or out of
touch with religion. This can be measured by a lack of affiliation with organized
religion. The causes or reasons for this unwillingness or inability to “belong” can
vary widely, from ideological attitudes to physical access issues. Nevertheless,
the actual population of those who do not presently “belong” to a religious
congregation or institution is very large. The ARIS found that, in 2001, 46
percent of American adults, or nearly 100 million people, did not regard
themselves as or claim to be members of a religious group.
An alternative measure of “belonging” with which to identify the free
thinking population is the response to the key ARIS question on religious
identification: What is your religion, if any? The responses categorized as “No
Religion” amounted to 14 percent of the national adult population, or 29.5
million people. The most common “secular” response, given by 13 percent of
the population, was “None.” An additional 1 percent offered a “positive secular”
response.
The total population estimates derived from the sample were 991,000
1. The Freethinkers in a Free Market of Religion 19
Figure 1-1
Belief that God Performs Miracles: Identifiers by Religious Tradition
Agnostics, 902,000 Atheists, 53,000 Seculars (so stated) and 49,000 Humanists.
In addition, over 5 percent of the sample refused to answer the question. As
we state in our book, there are indications to show that this group was mainly
irreligious; certainly it did not feel a compelling need to assert a religious
identity. This means we can extrapolate a “No Faith” population of adults, who
either profess no religion or refuse to answer the question, of 19 percent of adult
Americans, or over 40 million people.
(Dis)Belief
Disbelief does not correlate with a secular identification as much as might be
expected. “Non-theistic freethinkers” are a small minority. Only 5 percent, or an
estimated 10 million adult Americans, disagree either “strongly” or “somewhat,”
that God exists. (Though it must be stated that this group is five times the
number of self-designated Atheists and Agnostics.)
Surprisingly, the rate of disbelief is only 21 percent among the Nones,
which is very close to that among the Buddhists (20 percent). A level of
skepticism about the Divine is also found among a significant number of those
who identify with some other religious groups; 14 percent among Jews, 9 percent
among the New Religious Movements, and 3 percent among Lutherans.
A specific question about the ability of the Divinity to intervene in the
world and perform miracles reveals even more freethinkers. Overall, 11 percent
of Americans disagree, either strongly (4 percent) or somewhat (7 percent),
that “God performs miracles.” As Figure 1-1 shows, the proportion of skeptics
amounts to 38 percent of Nones but is even greater among Jews (42 percent)
and Buddhists (40 percent). A solid proportion of skeptics regarding the super
natural powers of the Divine are also found among adherents of some Mainline
Protestant denominations, such as the United Church of Christ (15 percent)
and Episcopalians (11 percent), and even among Muslims (11 percent).
Behavior
One caveat to bear in mind with the No Religion population is that it is diverse.
As the statistics on belief show, this category contains theists and believers, many
of whom are indeed religious but have not found a religious group with which
to identify. Yet we can distinguish a sub-group of those who have consciously
rejected religion. One clear behavior that identifies a freethinker is apostasy or a
willingness to give up a previously held religious identity.
The ARIS investigated the level of “switching” among the population and
recorded the movement from a previous religious identity to the No Religion
category. Over 6.6 million adults made this change during their lifetime. These
1. The Freethinkers in a Free Market of Religion 21
Figure 1-2
Previous Religious Identification of “New Nones”
(Weighted estimates)
Secular Outlook
One innovative approach of the ARIS was to introduce the concept of religious
or secular “outlook.” This goes beyond questions of group belonging, belief, and
behavior. It is a measure of world view or world outlook—what the Germans
call Weltanschauung.
The question posed offered a four-point scale and was rotated propor
tionately among the sample to avoid bias. When it comes to your outlook do you
regard yourself as secular, somewhat secular, somewhat religious or religious? The
national poll result, shown in Figure 1-3, was 10 percent secular, 6 percent
somewhat secular, 38 percent somewhat religious, and 37 percent religious. This
shows that a generally secular outlook is held by 16 percent of American adults,
or 33 million people.
Cross tabulating the results on the outlook and religious identification
questions brings the complexity associated with this topic to the fore. Un
surprisingly, the secular outlook scores were highest among the No Religion
category: 51 percent described themselves as secular or somewhat secular. But,
as Figure 1-4 (page 24) shows, scores were also high among several non-Christian
traditions: 42 percent among Jews, 37 percent among the New Religious
Movements, 26 percent among Eastern religions, and 15 percent among Muslims.
Among Christians, the highest secular score was 12 percent, among Catholics.
The Protestant scores showed some slight evidence of a liberal-conservative
continuum. Mainline Protestants scored 9 percent, Mormons 8 percent, Baptists
6 percent, Protestant sects 5 percent, and Pentecostals 4 percent.
These results, especially the overall ordering of the scores across the religious
traditions, suggest that the ARIS tapped into attitudes and concerns relating
to church-state separation and minority-group anxiety about what “religious”
actually means in practice in the contemporary U.S. It appears that some
who called themselves secular were expressing a civic or political concern that
constituted support for a secular state that guarantees freedom of expression
and worship to minority faiths.
Figure 1-3
Outlook of U. S. Adult Population
Secular
Don’t know, unsure, refused 10%
9% Somewhat secular
6%
Religious
37% Somewhat religious
38%
Figure 1-4
Outlook of Identifiers by Religious Tradition
Figure 1-5
Percentage of No Faith in Each State
No Faith
25-31%
20-24%
0-19%
Barry A. Kosmin and Ariela Keysar, 2006, Religion in a Free Market: Religious and Non-Religious
Americans, Who, What, Why and Where, Paramount Market Publishing, Ithaca, NY
Endnotes
1. Barry A. Kosmin and Ariela Keysar, Religion in a Free Market: Religious and
Non-Religious Americans, Who, What, Why and Where, Paramount Market
Publications, Ithaca, NY, 2006 p. 7.
2. Susan Jacoby, Freethinkers: A History of American Secularism, Metropolitan Books,
New York, 2004.
3. Adam Smith, An Inquiry into the Nature and Causes of the Wealth of Nations, Book
Five, Chapter 1, Part 3, Article III, The Modern Library, New York, 1965 [1776]