(Table 1B) Over two-thirds of Indian and Israeli Muslims, Hindus, American born-again Christians and South Korean Christians say that being actively religious is a high priority. For Indian Muslims, the figure is over 80%.

However, fewer than 60% of Saudi Muslims, Israeli Jews, Buddhists and Russian Orthodox Christians responded that religion is a high priority. Other findings include:

• For Korean Christians, being actively religious is the highest priority of the goals presented in the survey (achieving economic security, being well-educated, learning a valuable skill, spending time with family, traveling within one's own country, traveling outside one's own country, being actively religious, doing charitable work or being active in politics).
• For all other groups, being actively religious is a lower priority than both being well-educated and spending time with family.
• For all groups except South Korean Christians and American born-again Christians, achieving economic security is more important than being actively religious.
• For everyone except South Koreans, Israeli Muslims and Saudi Muslims, learning a valuable skill is more important than being actively religious.
• Being actively religious ranks 4th in priority for American born-again Christians, 5th for Indian Muslims, 5th for Israeli Muslims, 4th for Saudi Muslims, and 5th for Hindus. In each of these cases, religion clusters with the highest preferences and is less than 15 points from the most highly rated goal. However, in the other communities surveyed, being actively religious rates considerably lower than the most highly ranked goals.
• In all cases except the Russian Orthodox Christians, being actively religious is more important than being politically active. Being politically active is the lowest or second-lowest priority for all groups except Russian Orthodox Christians.

(Table 2) A majority of Muslims, Hindus and South Korean Christians say they engage in religious practices, including worship once a week or more. For Muslims, Hindus, American born-again Christians and South Korean Christians, the figure is 84% or higher.

A minority of Peruvian Catholics (47%), South Korean Buddhists (20%), Russian Orthodox (26%), and Israeli Jews (36%) say they engage in religious worship that frequently. Over one-third of South Korean Buddhists and Israeli Jews engage in religious practices once a year or less.

(Table 3) More than 60% of American born-again Christians, American Catholics and Korean Christians, more than 80% of Peruvian Catholics and Hindus, and over 95% of all Muslims surveyed say they will suffer negative consequences if they disobey their religion. Forty-eight percent of American mainstream Protestants, 45% of South Korean Buddhists and 32% of Israeli Jews hold this position.

Twenty-five percent of South Korean Buddhists, 28% of American Catholics, 31% of American mainstream Protestants and 40% of Israeli Jews are sure there are no consequences for religious disobedience.

(Table 4) In all the religious communities surveyed, parents unquestionably are the most important source of religious instruction within families. For Russian Orthodox Christians, grandparents are as important as parents.

Outside the family, 61% of South Korean Christians regard religious leaders as their primary source of religious instruction. A substantial minority of American Protestants and American Catholics also regard leaders as the most important source of religious instruction outside the family. For South Korean Buddhists, Saudi Muslims and Russian Orthodox Christians, friends are the most important source of religious instruction outside the family. Among Peruvian Catholics, Indian and Israeli Muslims, Hindus and Israeli Jews, teachers are the most important source outside the family.

Among Israeli Jews, 26% say no one outside their family is a source of religious instruction, and 28% of Russian Orthodox Christians could not identify a source of religious instruction outside their family.

For Saudi Muslims, 41% report that friends are the most important source of religious instruction outside the family.

(Tables 6 and 7) A majority of ten of the 12 groups surveyed hold non-exclusivist views about religion. They acknowledge the possibility of multiple paths to religious truth and the equality of practitioners of other religions. Among South Korean Christians and Saudi Muslims, this is a minority position.

(Tables 6 and 7) American Catholics and mainstream Protestants are the most flexible and accepting on these measures. Ninety-five percent of Catholics and 92% of mainstream Protestants regard people of other religions as equal to them. Sixty-three percent of Catholics and 61% of mainstream Protestants say their religion is but one of many paths to God.

(Table 8) The views on religious exclusivism do not correlate with attitudes on interfaith marriage. A majority of South Korean Christians, Hindus and Israeli Jews and Muslims disapprove of marriage outside their religion. American Catholics and all Protestants, and Peruvian Catholics massively approve of interfaith marriage.

A majority of those surveyed associated violence within their own country with politics rather than religion. Israeli Jews and Hindus are most likely to see a relationship between unrest and religion, but their position is still a minority view.

(Table 11) Except for South Korean Buddhists, a majority of all respondents say that a more religious society would help their country.