Last week, Alexei Krindatch released his landmark 2010 census of Orthodox churches in the United States. (Also last week, Krindatch was interviewed by Kevin Allen on Ancient Faith Radio. Click here to listen.) Sifting through the census data, I naturally got to thinking about historical censuses. Every ten years, from 1906 to 1936, the US Census Bureau conducted a thorough census of all religious bodies in the country. And they did a good job of it: like Krindatch so many generations later, the Census Bureau gathered lists of individual congregations and then contacted each local congregation directly. They didn’t just ask the various denominations, “How many members do you have?” By working with each parish, they were able to obtain very reliable results. (For details on how these censuses were conducted, see the journals of the American Statistical Association from December 1920 and September 1927.)
In addition to the 1906-1936 censuses, a less rigorous study was conducted by the Christian Herald in 1947. It’s in this latter census that we begin to see the inflated numbers that would become the hallmark of Orthodox population data until Krindatch did his work over the last decade.
Today, I’m going to focus solely on raw population data from the historical censuses. For starters, here is what American Orthodoxy looked like in the 1906 census. Keep in mind that these numbers don’t include Alaska:
- 90,751 Greeks
- 19,111 Russians
- 15,742 Serbs
- 4,002 Antiochians
That’s a total of 129,606 Orthodox in the United States of America. A decade later, the Orthodox population had nearly doubled, to 249,840. Much of this growth was from the Russians, who grew by more than 80,000 members. I assume that most of these new members were former Uniates.
- 119,871 Greeks
- 99,681 Russians
- 14,301 Serbs
- 11,591 Antiochians
- 1,994 Romanians
- 1,992 Bulgarians
- 410 Albanians
You know, I’ve always had it in my mind that the big growth of the Russian Church in the continguous United States came during the era of St. Tikhon (1898-1907) and St. Alexis Toth (1891-1909). But this data shows that the really big increase didn’t happen until 1906-1916. I find this fact especially ironic in that this period coincides almost precisely with the episcopate of Archbishop Platon, who ruled (and I mean ruled, with an iron fist) from 1907 to 1914. Abp Platon did encourage Uniate conversions to Orthodoxy, but he also wanted the ex-Uniates to become “real Russians” — to give up their distinctive ethnic languages and traditions and fully embrace Russian-ness, in all of its meanings. It’s all rather contrary to the traditional Orthodox missionary outlook espoused by people like St. Innocent; nevertheless, Abp Platon oversaw a period of massive growth in the Russian Archdiocese.
Moving ahead another ten years, to 1926, we find that the population has leveled off. At 259,394, American Orthodoxy had grown by less than four percent in the preceding decade. However, I strongly suspect that the actual numbers were higher than this. Remember that 1926 was right in the middle of a period of schism, with competing jurisdictions for almost every Orthodox ethnic group. Do the 1926 census numbers include, for instance, both the Russy and Antacky factions of Antiochians? The same sort of question could be asked of the Russians, Greeks, and others. It’s just a hunch, but I’d wager that a sizeable number of Orthodox Americans fell through the cracks in this census. Anyway, here’s the breakdown for 1926:
- 119,495 Greeks
- 95,134 Russians
- 18,853 Romanians
- 13,775 Serbs
- 9,207 Antiochians
- 1,993 Albanians
- 937 Bulgarians
It’s especially striking to see the Romanians jump to the #3 spot on the list. Realistically, I think the Antiochians may well have been as populous as the Romanians, but by 1926 there were three strong claimants to leadership of the group — Archbishop Aftimios Ofiesh (Russy), Metropolitan Germanos Shehadi (the original Antacky), and newcomer Archbishop Victor Abo-Assaley (leader of the newly-founded Antiochian Archdiocese). As I said above, it’s likely that the Census Bureau didn’t get data from all three factions, the result being an apparent decline in the Antiochian population.
Anyway, growth had resumed by 1936. The Orthodox population (counting mainstream jurisdictions only — that is, excluding the Ofiesh spinoff groups and such) was 348,025 — a 34% increase over the 1926 figure. Most of that growth was fueled by the Greeks, whose numbers rose by 58%:
- 189,368 Greeks
- 89,510 Russians
- 20,020 Serbs
- 18,451 Antiochians
- 15,090 Romanians
- 11,480 Ukrainians
- 3,137 Albanians
- 969 Bulgarians
This was the second decade in a row that the Russian Orthodox population had declined. Keep in mind, though, that the Russian data has much the same problem that the 1926 Antiochian data had — the Russians were split into three groups (Metropolia, ROCOR, and Moscow Patriarchate), and I think that only the Metropolia was counted in the census.
The 1936 census was the last one conducted by the Census Bureau, but as I said earlier, the Christian Herald did its own census in 1947. The numbers aren’t quite as reliable. I don’t know what their methodology was, but… well, take a look at their data, and then I’ll offer some thoughts:
- 300,000 Russians
- 275,000 Greeks
- 42,000 Serbs
- 39,500 Ukrainians
- 21,000 Romanians
- 20,300 Antiochians
- 3,137 Albanians
- 1,336 Bulgarians
It seems that the Christian Herald‘s numbers came directly from the jurisdictions themselves, rather than from the individual congregations. And look at the growth: the Christian Herald reported 702,273 Orthodox in 1947, almost exactly double the population in the 1936 census. Are we really to believe that America’s Orthodox population experienced 100% growth from 1936-1947? Looking at the jurisdictions, some of the numbers are more believable than others. The Antiochian, Romanian, and Bulgarian figures are reasonably in line with their 1936 populations. And notice that the 3,137 number for the Albianians is exactly the same as it was in 1936 (meaning, obviously, that it was taken directly from the ’36 census, without additional research).
Could the Greeks have grown from 189,368 to 275,000 in just 11 years? Absolutely. That would be a 45% increase for the Greeks, after a 58% jump from 1926-1936. It might be a bit of a stretch, but it’s well within the realm of possibility. Even being conservative, the Greek Archdiocese must have had well over 200,000 members in 1947. But I simply don’t buy that there were 300,000 Russian Orthodox in 1947, when there were fewer than 90,000 in 1936. Here, I think we see the beginnings of a process that culminated with the OCA officially reporting a nice, round, 1,000,000 members until recently. Reducing the Russian data to a more reasonable level — say, 150,000 rather than 300,000 — we’re left with somewhere around 550,000 Orthodox in America in 1947. If we accept that as roughly accurate, here are the approximate increases in population from 1906-1947:
- 1906-16: 93%
- 1916-26: 4%
- 1926-36: 34%
- 1936-47: ~58% ?
According to Krindatch’s 2010 census, there are 799,400 members of the mainstream Chalcedonian jurisdictions. If we take the 1947 data at face value — that is, if we accept that there were 702,273 Orthodox Americans in 1947 — then the US Orthodox population has grown by just 14 percent in the past 63 years. Even if we halve the 1947 Russian figure, the growth since 1947 has been 45%, which is pretty modest considering over six decades have passed. While the 1947 data isn’t precise, I think it’s safe to say that we grew more in the 11 years from 1936-1947 than we have in the 63 years since.
Finally, note the exponential growth of the Serbs and Ukrainians from ’36 to ’47 — 110% and 244% (!), respectively. The Ukrainian figure, while very high, is definitely plausible, as the Ukrainians were a fledgling jurisdiction in 1936 and grew through the conversion of Uniates in the years that followed. I don’t know enough about the Serbs to say whether their number is accurate, but I know that many Serbs came to America during World War II (including St. Nicholai Velimirovich in 1946). I’m inclined to believe that there were roughly 42,000 Serbian Orthodox by 1947.
As far as I can tell, this 1947 Christian Herald census, while obviously flawed, was the last reasonably accurate census of American Orthodoxy to be conducted in the 20th century. From 1947 until Alexei Krindatch began his work in the early 21st century, American Orthodox jurisdictions (and, in some cases, politicians) began to come up with their own statistics, and the results were way out of line with reality. Yes, there might be four or even eight million US citizens who are descended from an Orthodox Christian. And there may well be several million Americans who were baptized into the Orthodox Church as infants. But it’s incredible — literally, not credible — to count them all as Orthodox parishioners. Future historians will be indebted to Alexei Krindatch for his meticulous work, just as we, today, can be grateful for the accurate censuses conducted in the first half of the 20th century.
UPDATE (10/11/10): I happened to have lunch with Alexei Krindatch just yesterday, and he pointed out that a much higher proportion of Americans were religious in the 1906-1947 period than today. To get a real sense of the relative growth of American Orthodoxy from 1947-2010, we need to take into account the overall population of religious Americans. I don’t have the data right now, but suffice it to say that it isn’t quite so simple to compare the raw 1947 population to the raw 2010 population.
[This article was written by Matthew Namee.]
Over the past decade, my friend, the incomparable sociologist Alexei Krindatch, has developed a reputation for his remarkable studies of Orthodox Christianity in America. The full collection of his work is housed at www.orthodoxreality.org. Today, Alexei has released the results of his latest and most ambitious project yet — a census of all Orthodox congregations in the United States. The most notable aspect of this census is the fact that Alexei didn’t just go to the administrations of each jurisdiction and ask for their reported numbers. He contacted every single parish in America, asking two key questions:
- Approximately how many individual persons in total are associated in any way with the life of your parish: counting adults and children, regular and occasional attendees, paid stewards and persons who do not contribute financially?
- Approximately how many persons — including adults and children — attend Liturgy in your parish on a typical Sunday?
Counting all “Orthodox” churches — that is, including the non-Chalcedonians as well as HOCNA (which isn’t in communion with mainstream Orthodoxy) — Alexei found that 1,043,600 people were associated with American Orthodox parishes. Of those, about 280,300 (27%) attend Liturgy on a typical Sunday.
I’m tempted to pick out some of my favorite bits of data from the census, but I really do want you to visit Alexei’s website and read what he’s presented. In the future, I’ll probably unpack the census a bit, comparing it to the old Censuses of Religious Bodies. Once again, here’s a link to the 2010 Census, and here’s a link to Alexei Krindatch’s website.
[This article was written by Matthew Namee.]
Recently, I did a study of the most common names of American Orthodox parishes. In response, Christopher Orr commented, “I wonder what a similar study of clergy (bishop, priest, deacon) names would show. My guess would be Michael, John and George, and perhaps also Nicholas, with Alexander also very popular among Russians.”
I realized that I could actually do that sort of study. For several years now, I’ve been compiling an Excel file with the names of thousands of American Orthodox clergy (mostly priests) and the parishes in which they served. The focus is on past, rather than contemporary, priests, but given that the data is already in a sortable format, I figured I could use it to answer Christopher’s question — what are the most common names of American Orthodox clergy?
2,069 clergy were included in the study. The actual file has more than that, but for a lot of historical clergy, I only have a last name, or a first initial — not enough to conduct a study like this. So, a little over two thousand made the final cut. Also, keep in mind that there are lots of spelling and linguistic variations on a given name. So Elijah, Ilyas, Ilie, and Ilja were all counted as, “Elias.” Every version of Demetrios / Dimitri was labeled, “Demetrios.” And so forth — you get the idea.
Here’s the top 10 list:
- John (9.6%)
- George (6.2)
- Michael (5.0)
- Nicholas (4.7)
- Peter (3.7)
- Constantine (3.6)
- Basil (3.4)
- Joseph (2.6)
- Stephen (2.5)
- Alexander (2.4)
So Mr. Orr was right on the money — he pegged the top four. The next eight, all between 1.6 and 2.2%, are Demetrios, Paul, Theodore, Andrew, Anthony, James/Jacob, Elias, and Gregory.
I then looked specifically at the three largest jurisdictions — Greek, OCA, and Antiochian. For the OCA, I focused only on the clergy of the Russian Archdiocese / Metropolia / territorial OCA; I didn’t include the OCA’s various ethnic dioceses. Here are the most common OCA names:
- John (11.8)
- Michael (5.7)
- Joseph (5.1)
- Nicholas (5.1)
- Peter (5.0)
- Basil (4.7)
- Alexander (4.5)
- Paul (3.9)
- Vladimir (3.3)
Alexander is indeed a popular name for OCA clergy, but John is way ahead of the pack, with twice as many as the next most-common name.
As you would expect, George is wildly popular among the Antiochians:
- George (12.1)
- John (10.2)
- Michael (7.9)
- Anthony (4.9)
- Elias (4.6)
- Nicholas (3.9)
Also predictable was the popularity of the name Constantine among the Greeks:
- George (9.o)
- Michael (8.5)
- Constantine (7.6)
- Nicholas (5.8)
- Demetrios (3.3)
- Peter (3.0)
Eventually, it would be nice to do a more systematic study, looking at the names of all current SCOBA clergy. But I suspect that the overall conclusions would be similar — John, George, Michael, and Nicholas are by far the most common names for American Orthodox clergy.
Here’s a trivia question for you: What is the most common name for an Orthodox parish in the United States?
This isn’t really an historical question, and it’s opening what is not strictly an historical article. But, to answer the question: the most common parish name is “St. Nicholas,” followed closely by “St. George” and “Holy Trinity.”
If you’ve been Orthodox for very long, this little nugget shouldn’t come as much of a surprise. But I tend to find such information fascinating, and recently, I decided to systematically study the question of parish names and patrons. I took all the parishes, missions, and chapels in the United States, listed on the SCOBA website, and plugged them into a spreadsheet.
A few disclaimers, before we jump into the numbers: I didn’t include Canada, or monasteries, or any of the Moscow Patriarchate’s “representation” parishes. I’m sure I made some data entry errors, and of course, the numbers are only as good as SCOBA’s database, which I know isn’t perfectly up-to-date.
There were 1,842 parishes in the study. Here is a list of the 10 most common parish names:
- St. Nicholas (142 parishes / 7.7%)
- St. George (139 / 7.5)
- Holy Trinity (136 / 7.4)
- Dormition or Assumption or some other name for that feast (77 / 4.2)
- St. John the Baptist (69 / 3.7)
- Ss. Peter & Paul (66 / 3.6)
- St. Michael (63 / 3.4)
- Ss. Constantine & Helen (39 / 2.1)
- Annunciation (39 / 2.1)
- St. Andrew (37 / 2.0)
The top three — Nicholas, George, and Holy Trinity — represent 22.6% of all American Orthodox parishes. But while those are the most common parish names, they aren’t the most common parish patrons. Here’s that Top 10 list:
- Theotokos (273 / 14.8)
- Lord Jesus Christ (154 / 8.4)
- St. Nicholas (142 / 7.7)
- St. George (139 / 7.5)
- Holy Trinity (136 / 7.4)
- Ss. Peter & Paul, or just St. Peter or St. Paul (89 / 4.8)
- One or more of the Archangels (76 / 4.1)
- St. John the Baptist (69 / 3.7)
- Three Hierarchs (Basil, John, or Gregory, or all three together) (44 / 2.4)
- Ss. Constantine & Helen (39 / 2.1)
As you can imagine, the churches dedicated to Christ or his mother have a host of names and feast days. There are, for instance, 28 parishes named “Christ the Savior” (or, once in a while, “Christ the Redeemer”). Another 25 are named for one of the many wonderworking icons of the Theotokos. As you might expect, given the special Russian affection for such icons, most of these parishes are either OCA or ROCOR.
There was a good deal of variance among the different jurisdictions. Here are the most common patrons of OCA parishes:
- Theotokos (12.6 %)
- Lord Jesus Christ (11.7)
- St. Nicholas (9.4)
- Holy Trinity (6.0)
- Ss. Peter & Paul (5.9)
- St. John the Baptist (3.9)
- St. Michael (3.6)
The five most common OCA patrons represented 45.7% of their parishes. This is nearly identical with the overall national average (45.8%). The Ukrainians, on the other hand, were far more top-heavy, at 63.4%:
- Theotokos (19.8%)
- Holy Trinity (15.8)
- Ss. Peter & Paul (9.9)
- St. Vladimir (or Volodymyr) (9.9)
- St. Andrew (7.9)
Of course, the Ukrainian jurisdiction has far fewer churches than the OCA – 101 Ukrainian, 562 OCA, based on the SCOBA database — which means that a few parishes make a bigger difference. The Ukrainians are understandably devoted to St. Vladimir, with 10 of their parishes named in his honor. The OCA and ROCOR have a combined total of 715 parishes, compared to the Ukrainians’ 101; nevertheless, of the 20 American Orthodox churches named for St. Vladimir, 10 are Ukrainian, and only 5 OCA and 5 ROCOR.
Like the Ukrainians, 19.8% of Greek churches have the Theotokos as their patron. Here’s the Greek leaderboard, out of a total of 525 parishes:
- Theotokos (19.8%)
- Holy Trinity (11.4)
- St. George (10.3)
- St. Nicholas (6.9)
- Lord Jesus Christ (6.1)
- Ss. Constantine & Helen (5.9)
- St. Demetrios (5.3)
- St. John the Baptist (3.9)
Of the Greek parishes dedicated to the Theotokos, they are pretty evenly divided between the feast of the Annunciation (52 parishes) and that of the Dormition / Assumption (42). St. George is also very popular among the Greeks, but not as popular as he is among the Antiochians. Check out the Antiochian list (out of 250 parishes):
- St. George (17.6%)
- Lord Jesus Christ (8.4)
- Theotokos (8.4)
- St. Nicholas (5.2)
- St. Michael (4.4)
- St. Elias or Elijah (3.6)
- St. Andrew (3.2)
- St. John the Theologian (3.2)
That figure for St. George — 17.6% — is the highest mark for any saint in any jurisdiction, other than the Theotokos. There are more Antiochian churches named after St. George than are named for the Theotokos and Christ put together. Also, while Ss. Peter and Paul didn’t make it onto the above list, if you combine the Antiochian parishes named for one or both of those Apostles, they represent 6% of all Antiochian churches in the US.
Among all the jurisdictions, the Serbs have the lowest percentage of parishes dedicated to the Theotokos — 4.1%. Here are the most common Serbian parish patrons:
- St. George (14.8%)
- St. Sava (13.9)
- Lord Jesus Christ (7.4)
- St. Michael (7.4)
- Holy Trinity (6.6)
Nearly 29% of all Serbian parishes are named for either St. Sava or St. George. But the Carpatho-Russians have them beat: 32.5% of their 80 churches are dedicated to either St. John the Baptist or St. Nicholas. That’s the highest percentage of two saints (other than the Theotokos) in all of American Orthodoxy. Here’s the Carpatho-Russian list:
- St. John the Baptist (16.3%)
- St. Nicholas (16.3)
- Theotokos (15.0)
- St. Michael (11.3)
- Lord Jesus Christ (8.8)
I haven’t mentioned the Romanian or Bulgarian Patriarchal jurisdiction, simply because, with only 25 and 22 parishes, respectively, the sample sizes are too small to mean much. The most common patron of a Romanian Patriarchal parish is the Theotokos, with four total churches. The most common patrons for Bulgarian parishes are Christ and the Theotokos, with three apiece.
As I’ve said before, parishes named for a particular icon of the Theotokos tend to be either ROCOR or OCA. There are also a lot of Slavic churches named for the Protection of the Theotokos. Churches named for her Nativity are usually OCA; on the other hand, the Greeks tend to like the feasts of her Annunciation and Dormition / Assumption.
Finally, I wondered, what American saints have been especially honored with parishes? Obviously, these parishes would be of recent vintage, and as new missions are established, these numbers are going to change quite a bit. But, so far, here are American saints with the most US parishes:
- St. Herman (20 parishes)
- St. Innocent (13)
- St. Raphael (7)
- St. John Maximovitch (5)
- St. Tikhon (4)
Ss. Herman and Innocent were both canonized in the 1970s, so there has been plenty of time for parishes to be dedicated to their memory. St. Raphael, on the other hand, was glorified only a few years ago; that he is already the patron of seven churches is rather amazing.
Every ten years, from 1906 to 1936, the US Census Bureau compiled a Census of Religious Bodies. These censuses are gold mines of information on early American Orthodoxy. Also, unlike so many of the inflated numbers that you’re likely to see floating around, the census data is reliable. With its considerable resources, the Census Bureau was able not only to work with the jurisdictions themselves, but to contact individual parishes for precise information. The result is a thorough, well-researched, and generally unbiased collection of statistics and other information.
What can we learn from the censuses? Loads of things. For instance, we can track the growth of the various Orthodox groups and jurisdictions in the United States:
The Russian spike in 1916 was most likely caused by Uniate conversions. Overall, the Orthodox population grew from about 130,000 in 1906 to almost 350,000 thirty years later:
- 1906: 129,606
- 1916: 249,840
- 1926: 259,394
- 1936: 348,025
As you can see, the 1916-1926 period was rather stagnant; in fact, aside from the Albanians and Romanians, every jurisdiciton declined in that period. World War I probably had something to do with it, as well as the new immigration quotas imposed by the US government in 1924. It’s also likely that the various jurisdictional schisms of the 1920s – Russy-Antacky, Royalist-Venizelist, Metropolia-Living Church — affected the ability of the Census Bureau to collect data. (That is, there were probably more Orthodox than were reported in 1926.)
One of the things I’ve found most interesting about the census data are the gender ratios. In 1906, men represented 85% of all American Orthodox Christians. That is, for every woman, there were almost six men. Here are the percentages of women in each year:
- 1906: 15%
- 1916: 28%
- 1926: 40%
- 1936: 46%
By 1936, every group was between 42 and 51 percent female. For most of this period, the Greeks were the most overwhelmingly male jurisdiction (with female percentages from 1906-36 of 6, 17, 34, and 43 percent). Until ’36, the Syrians were the most balanced group, with 40% women in 1906, and 45, 49, and 47 percent in the years that followed.
The Serbian male population actually declined considerably from 1906-26, due most likely to the Balkan Wars and then World War I, but the female population (not just the percentage) increased dramatically:
- 1906: 2,228 women (14%)
- 1916: 3,301 women (23%)
- 1926: 6,421 women (47%)
The census also kept data on Sunday schools. In 1906, there were just 7 Sunday schools in all of American Orthodoxy. By 1916, there were 162 (of which 126 were Russian). The Russians actually closed a lot of their Sunday schools in the next decade (dropping to 90), but the Greeks and Romanians added a lot more, pushing the total number up to 198 by 1926. By 1936, there were 294 Orthodox Sunday schools in the United States, of which 129 were Greek and 101 were Russian.
I’ve barely scratched the surface of what’s available in the censuses. In the future, we’ll continue to unpack the data.