The 2024 Population and Housing Census, carried out by Chile’s National Institute of Statistics (INE), covered various aspects of life in the country, including education, housing, indigenous identity, and, for the first time in over a decade, the population’s relationship with religion and beliefs. Although religion was not the sole focus of the study, the section dedicated to it has generated considerable interest in both public and academic spheres, as it offers a precise view of the religious transformation currently taking place in Chile.
1. Results of the 2024 Census on Religion in Chile
The results of the 2024 Census, long awaited, reveal significant changes in Chile’s religious landscape, with a society that is increasingly diverse in its beliefs and expressions of spirituality.
- 74.2% of Chileans aged 15 and over identify with a religion or belief system.
- Catholicism remains the largest religious affiliation (54%), though it has declined from 76.9% in 1992.
- Evangelical or Protestant religions have grown to 16.3%.
- Those who declare no religion or belief system now represent 25.8% of the population, a sharp increase from 8.3% in 2002.
- This “non-religious” category does not necessarily equate to unbelief: many people continue to believe in God, the Virgin Mary, or other spiritual elements beyond institutional frameworks.
- Complementary surveys show a high proportion of individuals who say they have their own way of connecting with the divine, without the need for churches or religious services.
- There is a marked generational aspect to this shift: younger people are less likely to affiliate with traditional religions, though many retain or adopt other spiritual practices.
- Among the new beliefs are reincarnation, the “evil eye”, spiritual energies in nature, and ancestral indigenous rituals.
2. Interpretation and Analysis of the 2024 Census Data on Religion in Chile
The results of the 2024 Census do not come as a surprise. Rather, they confirm an ongoing religious transformation that had already been highlighted by previous credible studies. The CEP Survey No. 92 (August–September 2024) revealed that 74% of respondents agreed with the statement: “I have my own way of connecting with God, without churches or religious services”. It also showed high levels of belief in heaven (73%), life after death (72%) and miracles (69%).
This is supported by findings from the Pew Research Center (May 2025), where 60% of Chileans affirmed that “there is something beyond the natural world”, and 33% said that objects may contain spiritual energies.
The 2024 Census, therefore, does not initiate a trend — it consolidates and quantifies it at the national level.
In light of these findings, and in dialogue with previous surveys, it is possible to identify several key conclusions that help us to understand the new religious landscape in Chile. The Census makes visible phenomena that were previously only perceived as hints and now stand as defining features of our current context.
Not believing is not the same as having no beliefs
The increase to 25.8% of people identifying as having “no religion” does not necessarily point to a more atheistic country. It reflects a disengagement from traditional religious structures, not from spirituality itself. Beliefs persist, but are expressed in different ways — personal, flexible, often without institutional mediation.
A more individual and plural spirituality
The high number of people who say they connect with God without churches or religious services suggests a more autonomous, emotional and contemporary spirituality. Instead of doctrine, personal experience, symbolism and daily life are prioritised.
Youth leading the way
This change is being led by younger generations, who show less attachment to traditional religious forms. This aligns with a more individualistic culture, less obedient to institutions, and more open to diverse expressions of identity — including in the religious sphere.
Institutional distrust as a catalyst
Although the Census does not explore causes directly, other studies suggest that scandals, particularly within the Catholic Church, have strongly influenced religious disaffiliation. The crisis of trust affects not only religion, but also institutions in general.
Religion no longer has a single form
In Chile today, traditional Catholicism coexists with popular Pentecostalism and its derivatives, esotericism, indigenous ancestral practices and beliefs inspired by Eastern spirituality. This pluralism shows that religion is no longer a homogeneous block, but a fluid field where each person constructs their own spiritual path.
Implications for the future
This scenario presents a challenge for religious institutions, which must reconsider how they relate to a society that no longer easily accepts hierarchies or dogma. It also raises questions for public policy: acknowledging the diversity of beliefs is essential in order not to reduce religion to its traditional forms.
3. Challenges and Opportunities for Evangelical Anglican Mission in Today’s Chile
The findings from the 2024 Census and supporting studies such as those from CEP and Pew Research pose an unavoidable question for those of us engaged in Christian mission in Chile: how do we proclaim the Gospel in a society where religiosity is no longer defined by church affiliation, but by personal, fragmented and often unconnected spiritual searches?
First, it is vital to recognise the changing landscape. We are no longer in a predominantly Catholic and nominally Christian society. Nor is this simply an advance of secularism. What we are witnessing is spirituality without institution — many claim no religion, yet believe deeply in the supernatural, in “energies” or in personalised forms of the sacred. This demands a more attentive, contextual and Christ-centred approach to mission — one rooted in the redemptive work of Jesus and his call to a transformed life.
We must also recognise a growing risk, especially among younger people: a spirituality without ethical accountability. These are beliefs that may offer meaning but do not necessarily shape conduct or foster commitment to others. What prevails is the personal over the communal, the emotional over the ethical, and the subjective over the biblical. Spirituality becomes a means of personal well-being rather than a response to God’s call to live in communion, justice and love.
This trend connects with a wider hedonistic and narcissistic culture, where what matters most is “what makes me feel good” rather than “what is true, good or just”. Mission in this context cannot limit itself to “accompanying” individual processes — it must lovingly and clearly invite people to a holistic conversion: a relationship with God that transforms not only one’s spirituality, but also personal ethics, relationships and community life.
These realities urge us to recover the relational and incarnational nature of mission. In a world sceptical of institutions and allergic to authoritarian discourse, testimony speaks louder than argument. Evangelical communities must be spaces where the Gospel is lived out with integrity, humility and hospitality. The truth of the Kingdom is communicated not only with words, but with deeds — and above all, through meaningful relationships.
This new context also challenges us to listen before we speak. Proclamation must begin with a deep understanding of the questions, fears and spiritual journeys people are experiencing. Effective mission does not assume what others believe, but seriously engages with their spiritual stories. From that starting point, the good news of Jesus Christ can be shared not as an imposition, but as a loving invitation.
Amid growing religious pluralism, the Gospel is not diluted — but it must be presented with clarity and humility. Mission is not a cultural confrontation; it is the incarnation of God’s love. To proclaim Christ today means to invite, not impose; to dialogue, not dominate; to serve, not conquer.
Finally, the generational shift is crucial: young people are the face of change. If we fail to connect with their longings, questions and spiritual expressions, the Gospel risks becoming irrelevant in their view. We need creative, inclusive, deeply biblical and culturally resonant forms of mission that make sense in a world undergoing profound transformation.
In this new Chile, mission is not easier — but it is more urgent. And while the ground may appear more challenging, it also presents new and unexpected opportunities for bearing witness to a living, liberating, authentic faith centred on Jesus Christ.
In conclusion, the findings of this census remind us that we face a dual challenge today: not only to evangelise with faithfulness, but also to recover the meaning of community in a society increasingly shaped by isolation, narcissism and fragmentation. In this context, we as believers are not merely critics of contemporary individualism — we are the best equipped to speak of community, because we believe in a God who is community in himself: Father, Son and Holy Spirit. In the Trinity we see a fully personal identity lived out in a relationship of mutual love. The Church, therefore, is not merely a network of like-minded individuals — it is a reflection of a relational God who calls us to live not only for ourselves, but for one another. Recovering that communal horizon is not an optional extra, but an essential part of Gospel witness today.
Soli Deo Gloria
Links for Further Reading
- Census 2024 (INE): https://censo2024.ine.gob.cl/
- Report in El Mercurio / EMOL: https://www.emol.com/noticias/Nacional/2025/06/30/1170815/censo-aumenta-promedio-escolaridad-chile.html
- CEP Survey No. 92 (2024): https://www.cepchile.cl/encuesta/encuesta-cep-n-92-2/
- Pew Research Report (2025): https://www.pewresearch.org/religion/2025/05/06/believing-in-spirits-and-life-after-death-is-common-around-the-world/
