Religion in New Mexico is characterized by the same religious freedoms as the United States of America. Regardless of faith, or non-faith, most New Mexicans have active roles in maintaining, documenting, and celebrating the religious and spiritual communities within the State. A wide variety of religious faiths have flourished in New Mexico, the majority of which are of Christian origin.

The majority of Americans, and  therefore New Mexicans, are unique among developed nations in their acceptance and encouragement of religious identity. Including the proud celebration of one’s faith, numerous religious broadcasters and publishers from all faiths existing within New Mexico.

Pre-19th Century

Prior to the Spanish arrival, multiple Native American religious traditions were prominent throughout the area. Much to the chagrin of the Spanish Inquisition, the venerable religions of the ancient Pueblo and the rest of the Oasisamerica groups were commonplace. The Pueblo religious ceremonies were extremely peaceful in nature, and Spanish colonists of the Santa Fe De Nuevo Mexico culture attempted to get the Spanish Crown and the Catholic Church to understand the peaceful nature of the Pueblos. But, the representatives of the crown didn’t heed the persuasions of the settlers, and they were heavy handed in the persecution of the Pueblos with the encomienda, forced trade, legal system. The Pueblo eventually rose up under the leadership of Popé, largely to fight religious persecution and the lack of legal representation, in the Pueblo Revolt of 1680. Throughout the multiple skirmishes during this war, the Pueblo allowed the majority of settlers to flee, as the Pueblo saw them as family and were mainly targeting people associated with the leadership in Europe. During the skirmishes, some 400 were killed on the side of the Spanish , however the losses on the side of the Pueblo are unknown. After the Spanish left, the crown made multiple attempts to regain New Mexico, but it wasn’t successful until the Spanish colonists banded together in the Bloodless Reconquest under Diego de Vargas and Bartolomé de Ojeda of the Zia Pueblo. The Pueblos initially rejected Spanish reconquest, but they eventually agreed to it after being promised clemency and protection, as well as the removal of the encomienda system; though the Pueblo had to continue to fight for their religious freedoms and proper representation for years to come.

The Pueblo eventually got their rights to religious freedoms, and they also developed a unique form of Catholicism, called Pueblo Catholicism. Which merged aspects of the Pueblo religion with Catholic beliefs and traditions. The Pueblo religion continued to be practiced as well, and each Pueblo has its own distinct history and understanding of the Pueblo religion.

Because of New Mexico’s religious history numerous landmarks, even cities and towns, bear religious names. Numerous landmarks, such as streets, towns, etc. are named after religious symbolism Angel Fire, Belen, Kiva, Kachina, Tawa, and Sanotsee. Several great examples of cities and towns with religious names include; Santa Fe (Holy Faith), Las Cruces (The Crosses), and Belen (Bethlehem). Even religious buildings, iconography, and symbolism has become representative of the State, the primary example being the Zía Pueblo sun symbol, which is featured on both the Flag of New Mexico as well as the shape of the State Capitol, though there are other examples; old Spanish churches such as the Cathedral Basilica of St. Francis of Assisi, San Felipe de Neri Parish, and the Pueblo Missions are preserved for cultural and historical significance, and many are still in regular use as places of worship. Depictions of religious iconography are seen usually in connection with places, examples being a Nativity Scene in Belen or even Tawa’s visage being depicted in numerous situations throughout the state.

Today

The majority of Christians in New Mexico are Catholic, including traditional Catholicism and syncretic Pueblo-Catholicism. there is however also a large amount of Protestant Christian denominations represented, such as, Baptist, Methodist, Pentecostal, Presbyterian-Reformed, Episcopalianism/Anglicanism, Seventh-Day Adventist, and the Mormon faith of Latter-day Saints. This large amount of Christians in the state of course has led to distinctive form of New Mexico folk Christianity, often referred to as Pueblo Christianity, also sometimes called New Mexican Christianity.

After centuries of evolution and cultural exchange, Christianity in New Mexico today stands as a vibrant mosaic of traditions that reflects indigenous, Spanish, and American influences.

Today, every one of the 19 Indian Pueblos maintains its own Catholic church and patron saint, a testament to how deeply this blend is woven into the community’s fabric.

The 19th-century arrival of American settlers brought new currents to New Mexico’s religious landscape, with Protestantism gradually taking root. The construction of the first Protestant church in Santa Fe in 1853 by the Baptist faith marked the beginning of a diversification that would eventually lead to the founding of seminaries like Sandia View Academy. Originally established in 1939 as a Seventh-day Adventist seminary aimed at training Hispanic Christian leaders, the institution symbolizes the broader expansion of Protestant influence in the region.

Early Protestantism in New Mexico was notably influenced by the establishment of the First Presbyterian Church of Santa Fe in 1867. Founded to serve military, business, and government personnel arriving after the Civil War, this congregation is recognized as the oldest continuously operating Protestant body in the New Mexico Territory. Its origins were spurred by appeals from figures like Jennie St. John Mitchell, while earlier Baptist missionary efforts had introduced bilingual services, laying the groundwork for subsequent denominational developments. An adobe brick building originally built by Baptists was sold to the Presbyterians—who later replaced it with a more permanent brick structure in 1882—illustrating the early fluidity and adaptation among emerging Protestant groups.

In recent decades, New Mexico has witnessed the rise of megachurches that embody contemporary evangelical outreach. Calvary Church in Albuquerque, founded in 1982 by Skip Heitzig after his formative studies at Calvary Chapel of Costa Mesa, began as a modest home Bible study and has grown into a multi-site congregation with weekly attendances exceeding 15,000. Likewise, Legacy Church, established in 2002 by Pastor Steve Smothermon, now operates nine campuses across the state, while Sagebrush Community Church—founded in 1999 by Todd Cook—has expanded its ministry beyond state lines to include a campus in Belize. These institutions, with their innovative worship styles and community engagement initiatives, illustrate the modern evolution of Protestant practice in the region.

Baptist traditions have also played a pivotal role in the state’s religious evolution. Hoffmantown Church, which began in 1953 as a mission chapel of First Baptist Church Albuquerque, has grown over the decades through successive leadership transitions. Its evolution—from humble beginnings with a small congregation to a robust ministry that remains voluntarily affiliated with the Southern Baptist Convention—reflects broader trends in Baptist outreach and community service in New Mexico.

Adding to this diversity are the cowboy churches—a distinctly Western expression of faith that emerged from evangelistic efforts on the rodeo circuit in the 1970s, partly inspired by figures such as former rodeo clown Glenn Smith. These churches, characterized by their simple services and Western decor, cater to those who might find traditional church settings less accessible. East Mountain Cowboy Church, launched in 2018, exemplifies this movement, offering a culturally resonant form of worship that interweaves the rhythms of rodeo life with the timeless messages of the Christian faith.

Another intriguing facet of New Mexico’s Christian heritage is its enduring influence on local wine production. Introduced in the 16th century by Spanish colonizers for the production of sacramental wine, viticulture quickly became an integral part of the region’s economy and cultural life. Today, modern winemakers celebrate this legacy through festivals and traditional practices, maintaining a tangible link between New Mexico’s religious past and its contemporary cultural identity.