You’re not the only one spending fewer summer weekends watching other people get married—but don’t worry, the weddings you’re still invited to might feel a little more special these days.

Fewer Americans are getting married, and the ones who still are have scaled back their weddings. Their nuptials are becoming smaller, though not necessarily cheaper, affairs.

Many couples are waiting longer and longer to schedule their weddings. In 2015, the median first-time American bride was almost 28 years old and the median groom almost 30, according to the most recent data available from the Census Bureau. (Ten years earlier, the typical bride was 25.5, the typical groom 27.)

The U.S. marriage rate—the number of new marriages per 1,000 people—has been falling for decades. It fell especially fast during the recession, in 2008 and 2009, but there’s little evidence that people started getting married again even as the economy recovered. And research firm IbisWorld predicts the marriage rate will keep falling over the next five years.

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It is certainly true that moral perceptions have significantly, fundamentally changed on a number of social issues or behaviors since 2001 — most notably, gay/lesbian relations, having a baby outside of wedlock, sex between unmarried men and women, and divorce. But these attitudinal changes did not occur in isolation. They have occurred alongside important cultural and legal changes, including the rising propensity of divorce following changes to state laws at the end of the 20th century and the gay rights movement that ultimately succeeded in legalizing same-sex marriage in 2015, to name a few.

No such shifts have occurred with respect to polygamy. It remains illegal in all 50 states. And only this year, the state House of Utah, a state that outlawed the practice in 1895 in order to gain admission into the union, passed a bill that would, among other things, increase the penalties for convicted polygamists. And while academic research finds that covert polygamous marriages do exist in the U.S., they are uncommon and are largely confined to some immigrant Muslim groups and Mormon sects that have broken away from the mainstream church.

In short, there is little reason to believe that Americans are more likely to know or be polygamists now than at any other time in the past. But there is one way Americans may feel more familiar with or sympathetic to polygamy: television.

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Enshrined in the Ten Commandments, the adultery taboo has persisted throughout human history. According to the past 30 years of the General Social Survey (GSS), three out of every four American adults aver that extramarital sex is always wrong. At the other end of the spectrum, under three percent of the population thinks extramarital sex isn’t wrong at all. The number of Americans who report actually having sex outside the bonds of matrimony has held relatively steady, at around 16 percent. Annual fluctuations have been minor, rarely exceeding more than a percentage point in either direction. At first glace, it seems like America has made up its mind about extramarital sex.

But the broader trend has obscured startling changes: since 2000, older Americans are cheating more, while younger Americans are cheating less. These numbers are derived from GSS responses to this survey item: “Have you ever had sex with someone other than your husband or wife while you were married?” Survey respondents have been asked this question in each survey wave since 1991.

The growing age gap in extramarital sex is depicted in Figure 1, below. For the first few years of the millennium, there were scant age differences. Starting after 2004, Americans over 55 began reporting rates of extramarital sex that were about five or six percentage points higher than were being offered by younger adults. By 2016, 20% of older respondents indicated that their marriages were nominally adulterous, compared to 14% for people under 55. Most married Americans remain committed to monogamy, but the mounting age difference is noteworthy and statistically significant. Additional analysis suggests that the age difference cannot be explained by fundamental sociodemographic differences between respondents, including sex, age, race/ethnicity, or education.

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DePaulo criticizes research of the sort we reported in the Nurses’ Health Study for not distinguishing between the transition from singlehood to marriage, versus from marriage to divorce. And indeed, the Nurses’ Health Study participants were married upon study entry so that the estimate reported above is more reflective of the adverse impact of divorce compared to marriage. DePaulo argues that if you marry, you are also more likely to divorce. That is, of course, true: the effects of continuous marriage on health are going to be more protective than marriage followed by divorce.

But DePaulo seems to suggest that the right way to avoid divorce is to not marry. A more sensible solution would be to develop support resources to work through marital difficulties, when appropriate. Marital counseling, maintaining commitment, online marriage support resources,19 and the passage of time can pay off.16 One study indicated that among those who were married and rated their marriage as “very unhappy” but stayed married, 77% said that five years later the same marriage was either “very happy” or “quite happy.”

Beyond the question of divorce, however, a vast literature now exists (in addition to the Switzerland study) on the objective health effects of marriage,including studies that have examined never-married populations: these studies find similar protective effects of marriage.

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Muslims are the fastest-growing religious group in the world. The growth and regional migration of Muslims, combined with the ongoing impact of the Islamic State (also known as ISIS or ISIL) and other extremist groups that commit acts of violence in the name of Islam, have brought Muslims and the Islamic faith to the forefront of the political debate in many countries. Yet many facts about Muslims are not well known in some of these places, and most Americans – who live in a country with a relatively small Muslim population – say they know little or nothing about Islam.

Here are answers to some key questions about Muslims, compiled from several Pew Research Center reports published in recent years…

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Science has shown that people who have close friendships are happier, more successful and even more physically and emotionally healthy. And in our hyper-connected culture, it may seem like it’s never been easier to make and maintain relationships. But is that true? How do Americans meet their friends? Who is most likely to feel lonely? In the infographic below, Barna explores new data about the care and keeping of friends.

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Many Americans are more worried about their reputation than their conscience.

They worry less about guilt and fear and more about avoiding shame, according to a new study from Nashville-based LifeWay Research.

Shame has become particularly powerful in American culture in the internet age, said Scott McConnell, executive director of LifeWay Research. A single mistake or embarrassing moment posted on social media can ruin a person’s life.

“What’s our biggest cultural fear? Shame,” he said. “What’s surprising is not that personal freedom, ambition, and doing the right thing are valued by Americans. It’s that risk to our reputation is what matters most.”

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Americans’ ratings of U.S. moral values, consistently negative through the years, have slipped to their lowest point in seven years. More than four in five (81%) now rate the state of moral values in the U.S. as only fair or poor.

Since Gallup first asked in 2002 whether the nation’s moral values were getting better or getting worse, the percentage saying worse has always been well above the majority level, ranging from a low of 64% in November 2004 to a high of 82% in May 2007. Over the past six years, it has stayed within a five-point range, reaching a low of 72% in 2013 and 2015 before climbing to this year’s high of 77%.

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Americans continue to express an increasingly liberal outlook on what is morally acceptable, as their views on 10 of 19 moral issues that Gallup measures are the most left-leaning or permissive they have been to date. The percentages of U.S. adults who believe birth control, divorce, sex between unmarried people, gay or lesbian relations, having a baby outside of marriage, doctor-assisted suicide, pornography and polygamy are morally acceptable practices have tied record highs or set new ones this year. At the same time, record lows say the death penalty and medical testing on animals are morally acceptable.

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Academic Stephen Bullivant said that the growth in non-religious people has slowed and Anglicanism has seen a small uptick since 2013.

The professor of theology and the sociology of religion at St Mary’s University in Twickenham said that the church was recovering after losing a lot of believers after the publication of Richard Dawkins’ The God Delusion in 2006.

He also said that a rise in patriotism might be linked to greater pride in Christianity among some groups.

“People see Christianity as an expression of Englishness. There has been more rhetoric around Britain being a Christian nation….”

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Roughly a quarter of a century after the fall of the Iron Curtain and subsequent collapse of the Soviet Union, a major new Pew Research Center survey finds that religion has reasserted itself as an important part of individual and national identity in many of the Central and Eastern European countries where communist regimes once repressed religious worship and promoted atheism.

Today, solid majorities of adults across much of the region say they believe in God, and most identify with a religion. Orthodox Christianity and Roman Catholicism are the most prevalent religious affiliations, much as they were more than 100 years ago in the twilight years of the Russian and Austro-Hungarian empires.

In many Central and Eastern European countries, religion and national identity are closely entwined. This is true in former communist states, such as the Russian Federation and Poland, where majorities say that being Orthodox or Catholic is important to being “truly Russian” or “truly Polish.” It is also the case in Greece, where the church played a central role in Greece’s successful struggle for independence from the Ottoman Empire and where today three-quarters of the public (76%) says that being Orthodox is important to being “truly Greek.”

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There’s no shortage of theories as to how and why today’s young people differ from their parents.

As marketing consultants never cease to point out, baby boomers and millennials appear to have starkly different attitudes about pretty much everything, from money and sports to breakfast and lunch.

New research tries to ground those observations in solid data. The National Center for Family and Marriage Research at Bowling Green State University set out to compare 25- to 34-year-olds in 1980—baby boomers—with the same age group today. Researcher Lydia Anderson compared U.S. Census data from 1980 with the most recent American Community Survey 1 data in 2015.

The results reveal some stark differences in how young Americans are living today, compared with three or four decades ago….

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“I’m spiritual but not religious.” You’ve heard it—maybe even said it—before. But what does it actually mean? Can you be one without the other? Once synonymous, “religious” and “spiritual” have now come to describe seemingly distinct (but sometimes overlapping) domains of human activity. The twin cultural trends of deinstitutionalization and individualism have, for many, moved spiritual practice away from the public rituals of institutional Christianity to the private experience of God within. In this conclusion of a two-part series on faith outside the church (read the first part, on those who “love Jesus but not the church”), Barna takes a close look at the segment of the American population who are “spiritual but not religious.” Who are they? What do they believe? How do they live out their spirituality daily?

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A study by the Dallas Federal Reserve published in 2014, “Middle-Skill Jobs Lost in U.S. Labor Market Polarization,” found that:

While women were hit much harder than men by the disappearance of middle-skill jobs, the majority of women managed to upgrade their skills and find better-paying jobs. By comparison, more than half of men who lost middle-skill jobs had to settle for lower-paying occupations.

From 1979 to 2007, seven percent of men and 16 percent of women with middle-skill jobs lost their positions, according to the Dallas Fed study. Four percent of these men moved to low-skill work, and 3 percent moved to high-skill jobs. Almost all the women, 15 percent, moved into high-skill jobs, with only 1 percent moving to low-skill work.

Men whose childhood years were marked by family disruption seem to fare the worst.

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During the first week of January 2017, millions of Americans hit the gym, opened a savings account, enrolled in a class or started a new diet, vowing to keep their resolutions to make big lifestyle changes in the new year. Sadly, most of those December 31 aspirations have already started to gather dust, casualties of the stresses and demands of life. Undoubtedly, some chose to focus their resolutions on exercising their spiritual muscles through Bible reading. So what level of commitment do they show toward their Scripture-reading habits? In a study conducted in partnership with American Bible Society, Barna looks at the Bible reading desires and motivations of American adults. Do Americans wish they read the Bible more? Has their reading increased or decreased, and why?

Who Wants to Read the Bible?
In an era of significant change, when so many cultural touchstones are up for grabs, what compels people to read an ancient document, and what prevents them from reading it? A majority””and significant plurality””read the Bible because it draws them closer to God (57%). This means that for many Americans, Bible reading is a pillar of their faith. Most Americans though, are not satisfied with their current level of Scripture reading. A majority””about six in 10 American adults (61%)””express a desire to read the Bible more than they currently do, while a little more than one-third (36%) don’t. These numbers have remained relatively stable over the years since 2011 (see chart). The groups who desire more frequent Bible reading than their counterparts are females (68% compared to 54% of males), Boomers (68% compared to 55% of Millennials), non-white Americans (67% compared to 58% of white American) and those with no more than a high-school education (67% compared to 56% of college graduates). Seven out of 10 (70%) southerners want to read the Bible more, an especially high number compared to their western and northeastern neighbors (55% each), and perhaps unsurprisingly, born-again (85%) and practicing Christians (84%) are the most likely to desire more Bible-reading in their day-to-day lives.

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A total of 41 per cent of 18 to 24-year-olds said Britain has “no specific religious identity” in a ComRes poll published to launch the new Faith Research Centre in Westminster.

And a third of 25 to 34-year-olds believed the same, the poll of 2,048 adults found.

Millennials, born between 1980 and 2000, had an entirely different perspective on how religious Britain is compared to the over 55s and pensioners.

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It’s also commonly asserted by our liberal critics that it is not the type of theology that matters for church growth but whether the theology is believed strongly and articulated clearly. However, we would suggest that different convictions, though equally strong and clear, produce different outcomes.

For example, all the growing church clergy in our study, because of their theological outlook, held the conviction that it is “very important to encourage non-Christians to become Christians.” As theological conservatives, these pastors believe Jesus is the only way to salvation and that they must “Go and make disciples everywhere.”

Conversely, half the clergy at the declining churches held the opposite conviction, believing it is not desirable to convert non-Christians. As theological liberals, these pastors believe there are many paths to salvation and that it’s culturally insensitive to peddle your beliefs on those outside your religious community. Comparing the two theological outlooks, which do you think is more likely to generate church growth?

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With his slick navy suit, silver watch and non-stop smoking, Yu Feng is an unlikely ambassador for Chinese family values. The office from which he operates, in Chongqing in western China, looks more like a sitting room, with grey sofas, cream curtains and large windows looking out on the city’s skyscrapers. Women visit him here and plead for help. They want him to persuade their husbands to dump their mistresses.

Mr Yu worked in family law and then marriage counselling before starting his business in 2007. He charges scorned wives 100,000-500,000 yuan ($15,000-75,000); cases usually take 7-8 months. He befriends both the two-timing husband and the mistress, encouraging them to find fault with each other, and gradually reveals that he has messed up his own life by being unfaithful. Most clients are in their 30s and early 40s. “This is the want, buy, get generation,” he says; sex is a part of China’s new materialism. But changing sexual mores and a rocketing divorce rate have prompted soul-searching about the decline of family ties. Mr Yu claims a 90% success rate.

The ernai, literally meaning “second wife”, is increasingly common. So many rich men indulge that Chinese media sometimes blame extramarital relationships for helping to inflate property prices: some city apartment complexes are notorious for housing clusters of mistresses, paid for by their lovers, who often provide a living allowance too.

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If you went to Sunday school, you heard the story of Jonah and chances are you remember that he was swallowed by a whale. But what often gets forgotten is the story’s larger theme. Jonah is given a divine message and is instructed to deliver it to a people on the verge of calamity but, for some specific reasons, he’s reluctant.

Minus hearing the voice of God, for the last couple of weeks, I’ve felt a little like Jonah.

The information I’m delivering relates to a study some colleagues and I conducted that explored mainline Protestant churches. Since the 1960s, churches in the Anglican, Lutheran, Presbyterian, and United denominations have been steadily losing members and we wanted to determine why.

Through statistical analysis of survey data from a near-even mix of growing and declining church attendees and their clergy, we found that conservative religious doctrine, known for emphasizing a more literal interpretation of scripture, is a key driver for church growth in mainline Protestant congregations. Liberal doctrine, which emphasizes a metaphorical interpretation, leads to decline.

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More than half of British Muslims want to “fully integrate” with society, according to the most extensive survey of its kind.

Research involving more than 3,000 Muslims shows that they broadly share the views and priorities of the wider population, rather than being shaped by supposedly “Islamic” concerns. Ninety-three per cent feel a fairly or very strong attachment to Britain and are likely to identify the NHS, unemployment and immigration as the biggest issues facing the country.

British Muslims were more likely than the general population to condemn terrorism, the survey by ICM and Policy Exchange, the right-of-centre think tank, found. They were also more likely to give credence to conspiracy theories that the United States government or Jewish influences were behind the September 11 attacks.

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Seventy-seven percent of Americans, a new high, believe the nation is divided on the most important values, while 21% believe it is united and in agreement. Over the past 20+ years, the public has tended to perceive the nation as being more divided than united, apart from two surveys conducted shortly after the 9/11 terrorist attacks.

The latest poll was conducted Nov. 9-13 after a contentious presidential campaign involving the two of the least popular candidates in postwar U.S. history, and as protests erupted nationwide in response to Donald Trump’s victory.

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The U.S. divorce rate dropped for the third year in a row, reaching its lowest point in nearly 40 years, according to data released Thursday.

Marriage rates, on the other hand, increased last year. In 2015, there were 32.2 marriages for every 1,000 unmarried women age 15 or older, according to the National Center for Family and Marriage Research at Bowling Green State University. This represents a jump from 31.9 in 2014 and is the highest number of marriages since 2009, which suggests that marriage rates may be stabilizing after decades of decline.

On the divorce side, the 2015 rate was 16.9 divorces per 1,000 married women age 15 or older, which is down from 17.6 in 2014 and a peak of almost 23 divorces in 1980.

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If the U.S. had 100 people: 71 would be Christian https://t.co/rlgQVW5fJJ pic.twitter.com/ZwmQdC5xBk

— PewResearch FactTank (@FactTank) November 15, 2016

As of 2014, there were roughly 245 million adults in the United States, including 173 million Christians and 56 million people without a religious affiliation. These are big numbers that, along with many others in the religious demographic pie, can at times make it difficult to fully understand the American religious landscape.

But what if we looked at this big picture a little differently? What if we imagined the United States as a small town, population 100, instead of a continent-spanning nation with hundreds of millions of people? Doing so presents an interesting thought experiment because it allows us to see basic data about the U.S. and its people in a fresh, simple and illuminating way.

The following five charts use data from the 2014 Religious Landscape Study to create a religious demographic profile of the U.S. if the country were made up of exactly 100 adults.

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With the presidential election looming, more Americans cite the economy (17%) than any other issue as the most important U.S. problem in October, followed by dissatisfaction with the government (12%). Americans’ concerns about the major problems facing the country are largely consistent with what they have been throughout 2016.

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Though often the subject of much debate””both theologically and scientifically””the majority of American adults (66%) believe people can be physically healed supernaturally by God. This majority is made up equally between those who either strongly (33%) or somewhat (33%) agree that it’s possible to be physically healed supernaturally by God. The remaining one-third (34%) are skeptical, comprised of those who either strongly (19%) or somewhat (15%) disagree.

Though there is consensus across the generational groups among those who strongly agree about supernatural healing, when it comes to those who strongly disagree, Millennials are more likely to be skeptical””one-quarter (25%) strongly disagree, twice the amount of Elders (13%). The other two groups fit into a sliding scale based on age (Gen-Xers: 21% and Boomers: 14%).

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Americans don’t know much about theology. Most say God wrote the Bible. But they’re not sure everything in it is true.

Six in 10 say everyone eventually goes to heaven, but half say only those who believe in Jesus will be saved. And while 7 in 10 say there’s only one true God””Father, Son and Holy Spirit””two-thirds say God accepts worship of all faiths.

Those are among the findings of a new survey of American views on Christian theology from Nashville-based LifeWay Research.

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People whose parents divorced when they were children are significantly more likely to grow up not to be religious as adults, the study found. Thirty-five percent of the children of divorced parents told pollsters they are now nonreligious, compared with 23 percent of people whose parents were married when they were children.

Other studies on the rise of the “nones” ”” those who say they have no religion ”” have focused on millennials’ changing preferences. This study found that 29 percent of adults who were raised religious and left their faith say they left because of their religion’s negative teachings about gay and lesbian people. Nineteen percent say they left because of clergy sexual-abuse scandals. Sixty percent say they simply do not believe what the religion teaches.

“A lot of the narrative around the rise of the nones, or the rise of the non-affiliated, has focused on how there’s changing cultural preferences, that people are choosing to move away from religion,” said Daniel Cox, one of the researchers on the new study. “I think there’s also a structural part of the story that has not gotten as much attention. We wanted to focus on the way millennials were raised, which is different from any previous generation. And part of that is they’re more likely to have grown up with parents who are divorced.”

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TRENDLINE: Increasing religious disaffiliation in US:
14% in 2000
18% in 2010
25% in 2016#RNA2016https://t.co/z5LeUpPL4w pic.twitter.com/hvun1upmwM

— PRRI (@PRRIpoll) September 24, 2016

The American religious landscape has undergone substantial changes in recent years. However, one of the most consequential shifts in American religion has been the rise of religiously unaffiliated Americans. This trend emerged in the early 1990s. In 1991, only six percent of Americans identified their religious affiliation as “none,” and that number had not moved much since the early 1970s. By the end of the 1990s, 14% of the public claimed no religious affiliation. The rate of religious change accelerated further during the late 2000s and early 2010s, reaching 20% by 2012. Today, one-quarter (25%) of Americans claim no formal religious identity, making this group the single largest “religious group” in the U.S.

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The Church of England will see the number of traditional clergy drop by 15 per cent in just 20 years unless it dramatically increases ordinations over the next decade, new figures show.

While falling numbers in the pews have attracted headlines in recent years, senior clerics are also concerned about a separate looming decline – in the pulpit.

Bishops fear a fall in the number of priests could make the task of reversing declining congregations by winning new converts more difficult than ever.

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