Catholics are still the largest religious group in Latin America, according to a Pew Research Center report. The report analyzed data from face-to-face surveys conducted in Argentina, Brazil, Chile, Colombia, Mexico, and Peru between January and April 2024. Latin American adults generally report higher levels of religiosity compared to adults in many other surveyed countries, particularly in Europe. Belief in God remains high across the region, with even most religiously unaffiliated individuals expressing belief. The analysis tracked religious changes among adults in Latin America between 2013 and 2024.
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A Pew Research Center report released January 21, 2026, analyzes religious changes in Latin America based on a 2024 survey of over 6,200 adults in Argentina, Brazil, Chile, Colombia, Mexico, and Peru.1 2 3 4 It compares data to 2013-2014, noting Catholicism's decline despite remaining the largest group.1 3 Latin Americans show higher religiosity than many regions, especially Europe.1 2 3
Catholics now comprise 46-67% of adults in the six countries, down 9-19 points since 2013-2014.1 2 3 4 Colombia saw the sharpest drop (79% to 60%), followed by Chile and Brazil (both to 46%), Mexico (to 67%), Argentina (to 58%), and Peru (to 67%).1 3 Historically, shares fell dramatically since 1900, from near 95-97% in most to current levels.3
"Nones" (atheist, agnostic, or nothing in particular) increased by 7+ points, now exceeding Protestants in Argentina, Chile, Colombia, and Mexico.1 2 3 Around 20%+ of adults raised Catholic have switched away, fueling this growth.1 3 4 Younger adults are far less likely to identify as Catholic.3
Protestants remain stable (9-29%), with Brazil highest at 29%.3 Former Catholics often become nones or Protestants; Brazil uniquely sees more switching to Protestant (13%) than nones (7%).1 2 4 Pentecostals are widespread but declining as a Protestant share; Protestants report higher engagement than Catholics or nones.3
Belief in God holds steady at 89-98% across countries, even among many nones.1 2 3 4 Half or more in Brazil, Colombia, Mexico, and Peru say religion is very important; majorities in Brazil (76%), Colombia (71%), and Peru (58%) pray daily.1 3 Attendance and carrying religious items are common, especially among Protestants.3
Catholics more often believe in spirits in nature or ancestors influencing the living than Protestants or nones.3 Such views align with Afro-Caribbean and Indigenous traditions in the region.3
U.S. Hispanics mirror trends: Catholic share fell from 58% to 42% over a decade, with nones rising to 25%.1 2 4 Among them, 40% say religion is very important, 47% pray daily, and 83% believe in God.1 4
Catholic identity in Latin America has declined despite enduring faith
Catholic identity in Latin America remains a defining hallmark of the continent, professed by the vast majority of its peoples and described by multiple popes as a profound source of unity and vitality, even as historical tensions, secular influences, and incomplete transmission of lived faith present ongoing challenges. Far from a straightforward decline, sources portray a resilient faith embodied in popular piety and missionary efforts, tempered by calls for renewed evangelization to deepen personal encounter with Christ amid cultural and social shifts. This analysis draws on papal addresses, theological reflections, and historical insights to examine the claim of declining identity alongside enduring faith.
The Catholic faith arrived in Latin America through Spanish colonization, shaping a vast "Latin Church" that encompasses the continent within the broader patriarchal structure of the Catholic Church. This evangelization, while marked by missionary zeal from orders like the Franciscans, Dominicans, and Jesuits, was complicated by colonial exploitation, elite bishop appointments, and resultant alienation between priests serving the poor and a hierarchy perceived as tied to privilege. Such dynamics fostered anti-clericalism, exacerbated by 19th-century liberal and Masonic influences, leaving a "lasting memory" that equated hierarchy with injustice.
Yet, this legacy culminated in pivotal moments like the 1899 Plenary Council of Latin America, convened by Leo XIII, which set norms for unity in faith, discipline, and prosperity. Pope John Paul II highlighted its enduring impact, noting how it inspired Eucharistic and Marian congresses, episcopal conferences (Rio 1955, Medellín 1968, Puebla 1979, Santo Domingo 1992), and his own apostolic journeys, culminating in the Synod for America and Ecclesia in America. These events underscore Catholicism as integral to Latin American identity, fostering "close cultural and geographical ties" and a "community of faith" that promotes fraternity.
Papal teachings consistently affirm the robustness of Catholic identity in Latin America. John Paul II described the faith as a "sign of Latin America's identity," borne of "abundant fruits" from bishops, priests, religious, and laity in parishes, education, and charity. In 2004, he noted its predominance, despite growing presence of other Christian confessions elsewhere in the Americas, and praised initiatives like American Missionary Congresses and continent-wide feasts of Our Lady of Guadalupe to bolster communion. By 2005, he reiterated the continent's "religious vitality" and large Catholic population as reasons it holds a "very special place" in his heart.
This vitality extends to integration efforts, where Catholicism—professed by the majority—elevates social and political unity beyond mere geography or language, aligning with the Church's mission to promote love and harmony. German Catholic aid through Adveniat further sustained this by supporting priestly formation, infrastructure, and evangelization, reflecting universal Church solidarity. Theologically, Latin American contributions, including liberation themes rooted in gospel truth about human dignity, enrich global reflection when ordered to authentic evangelization.
While identity endures, sources identify vulnerabilities that could be interpreted as decline. Historical clerical-laity divides persist in cultural memory, contributing to secular drifts. In some areas, faith transmission falters: rites like baptism and First Communion occur, but lack a "personal and living relationship with Jesus Christ," reduced to "cultural expressions." Migration, resource shortages, and teachers lacking commitment weaken catechesis in schools, while non-Christian influences dilute explicit faith teaching. John Paul II urged strengthening identity amid "numerous and varied political, social and economic situations," implying gaps despite predominance.
These echo broader calls, as in Evangelii Gaudium, for appreciating popular piety—not as superficial, but as a "precious treasure" manifesting thirst for God, generosity, and heroism, once undervalued but now vital for inculturation. Benedict XVI called it the "soul of the Latin American peoples." Thus, "enduring faith" aligns with popular expressions, but "decline in identity" may reflect superficiality or competition from sects, necessitating deeper conversion.
The Church's response emphasizes proclaiming Jesus Christ as the "first and greatest evangelizer," focusing particular Churches on salvation's "Good News." John Paul II stressed gospel truth about humanity as the basis for true liberation, not reducible to politics. Post-synodal efforts measure progress in implementing Ecclesia in America, prioritizing Sunday Mass as the "centre of Christian life." This counters fragmentation by rooting identity in eucharistic unity and personal faith, overcoming modern unbelief or indifferent religiosity.
In summary, Catholic sources refute simplistic narratives of decline, portraying Latin America's faith as predominantly Catholic and vibrantly alive, yet calling for vigilant renewal against historical scars, cultural dilutions, and transmission failures. The continent's identity endures through piety and missionary heritage, inviting deeper communion with Christ for authentic flourishing.