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Utilizing the Social Media in Evangelizing the Youth

A Thesis Presented to

The Faculty

One Cainta College

By:

Concept Squad

Leader: Ablang, Ronalyn

Members: Cayang, Patricia

Barawed, Ara Daish

Elgo, Manra Nhae

Roaring, Angelica

April 6, 2021

Date of Submission
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The Abstract

The purpose of this study is to examine how to utilize social media in evangelizing the

youth. It investigates the use of social media among youth. To find out what social media they are

using and how to utilize it to share their faith. It explores the questions of the use of social media

among youth helps them actively in the use of their faith. A survey of 5 people residing in Cainta,

Rizal who uses social media gave their responses or insights if social media can be utilized to

evangelize the youth. It was conducted using social media Facebook messenger due to

pandemic. The results show most of the respondents use social media with Facebook emerging

as the leading source. The results suggest that the youth mostly use and access social media

and can also use it for faith. Limitations of the research and suggestions for further research are

provided.

Keywords: evangelization, social media, faith-participation, Facebook

Table of Contents
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The Abstract 2
Table of Contents 3
Chapter 1 4
Introduction 4
Statement of the Problem 8
Scope and Delimitation of the Study 9
Significance of the Study 9
Definition of Terms 10
Chapter 2 11
Review of Related Literature 11
Social media in the Catholic Church 11
Celebration of 500th year of Christianism in the Philippines 15
New medias as tools for evangelization towards developing effective communication strategy in
the Catholic Church 17
New Media in Evangelization 18
Chapter 3 21
Data Collection 21
Chapter 4 22
Data Analysis 22
Structured Questions for the interview of Respondents 22
Unstructured Questions for the Focused Group Discussion 26
Chapter 5 31
Conclusions and Recommendations 31
Conclusions 31
Recommendation 32
References 33
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Chapter 1

This chapter includes the introduction, statement of the problem, scope and delimitation,

significance of the study and the definition of terms used.

Introduction

This introduction part focuses on the background of evangelization, social media, the start

of Christianism in the Philippines, the celebration of Christianization in the Philippines and

utilization of social media in evangelizing the youth. This study will provide a primary source of

data for understanding the use of social media, how it is used, and which type is used more

among the youth in faith participation in three different types of religions such as Iglesia ni Cristo,

Catholic and Christian. The study was conducted in Cainta, Rizal, as this was our professor in a

Purposive Communication request for our respondents should only be located at. In our group,

we pick the specific research topic which is “Utilizing the Social Media in Evangelizing the Youth”

because it is appropriate in this time of pandemic where a lot of people including the youth need

the word of God as their strength in their everyday life and with the use of social media and the

religion, we, people and part of the youth can strive even though we have a lot of problems and

struggles in life. We will be enlightened and will be inspired with the wisdom from the words of

God.

The study should serve as an aid for the respondents and also the youth to be more

responsible human beings and will help their future to be better and brighter. It will also help

churches and religions to see how the use of social media could be a convenient place to help

reach out to the youth who are spending a great deal of their time online.

Finally, with this study, we will be able to prove that social media can be utilized and is a

great tool to unite, connect and share the word of God since it is readily available and at the

fingertips with such a large audience, it will be reach out to those young people like us who will

benefit in this evangelization.

Christianity is the most widely practiced religion in the world, with more than 2 billion

followers. The Christian faith centers on beliefs regarding the birth, life, death and resurrection of

Jesus Christ. While it started with a small group of adherents, many historians regard the spread
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and adoption of Christianity throughout the world as one of the most successful spiritual missions

in human history. (History.com Editors, 2019, par. 1).

According to Miller (n.d.) the Philippines is the only Christian nation in Asia. More than 86

percent of the population is Roman Catholic, 6 percent belong to various nationalized Christian

cults, and another 2 percent belong to well over 100 Protestant denominations. Spain introduced

Christianity to the Philippines in 1565 with the arrival of Miguel Lopez de Legaspi, it changed the

beliefs of Filipinos from supernatural beliefs to believing in God and going to church to attend the

mass. It’s now become part of the culture of Filipino and was being sent to the next generations.

According to Hoh (2018) on Easter Sunday in March 1521, Magellan arrived at Limasawa,

an island west of Homonhon Island, where Magellan’s missionaries conducted the first mass on

Philippine soil. Participating in the mass were two ruling brothers: Rajah Colambu, ruler of

Limasawa, and Rajah Siagu, ruler of Butuan in Northern Mindanao. Both rajahs kissed the cross

and prayed with the crew, making them the first Filipinos to encounter Christianity. Afterwards,

Magellan and his crew decided to sail to Cebu to convert more Filipinos to Catholicism. The first

recorded conversion in the Philippines took place on this island on Sunday, April 14, 1521 when

the King and Queen of Cebu and their subjects embraced the Catholic faith during the Sunday

mass. On that day alone, according to one account, Magellan’s priests baptized up to eight

hundred Cebuanos. Within twenty-five years of the first conversion on Cebu, about a quarter of a

million Filipinos—half of the entire population of the archipelago at the time—converted to

Christianity. The rapid rate of baptism was aided by books on catechism published by monastic

presses, such as the “Doctrina Christiana,” (Christian Doctrine) which was published in Tagalog

and Spanish in xylography type in 1593. Over time, religious works were also published in other

Filipino languages, such as “Pagduao sa santisimo sacramento sa altar, cag sa mahal na Virgen”

(Visit of the Sacred Sacrament in the altar of the blessed Virgin of San Alfonso Maria de Ligorio)

(1886) in Hiligaynon. (Hoh, 2018, par. 4)

This year marks the 500 years of Christianity in our country. The year-long celebration will

formally begin on April 4, 2021 – Easter Sunday – and end on April 22, 2022. The Catholic

Bishops Conference of the Philippines (CBCP) is spearheading the celebration, and has been

working on it for the last nine years. Among the events to be commemorated are the first Easter

Mass in the country on the island of Limasawa, and the first baptism in Cebu. More than 500
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“Jubilee churches” have also been identified for the celebration. Pilgrims who visit one of these

churches any time until April 22, 2022 may receive plenary indulgences according to the February

25 decree issued by Pope Francis to the CBCP. Many Filipino Catholics also tuned in to the

Pope’s March 14 mass, which was dedicated to the 500-year anniversary of Christianity in the

Philippines (Santos, 2021).

Celebrating or even remembering the arrival of Christianity in the Philippines, however, is

complex and wrought with controversy. For one thing, the evangelization of the Philippines is

understandably tied up with the reality of Spanish colonialism. The phrase “the Sword and the

Cross” is commonly used in discussing the Spanish conquest of the Philippine islands in the 16th

century. With Christianity sometimes described by some historians and educators as an

instrument of colonialism, it shares some blame for the violence, abuses, and oppression that

Filipinos experienced at the hands of Spain (Santos, 2021). Social media is emerging as a most

vital tool of different kinds of communication, which is equipped with ability to share information,

mold opinion, connecting individuals and communities and tools of active participation (Bala,

2014, p. 2). According to Kitzman (2011), Social media is “a group of internet-based applications

that are built on the ideological foundation of web 2.0, which allow the creation and exchange of

user generated content.” While Facebook is a social networking website that connects people

with common interests, it enables its users to keep up to date on one another’s activities. Users

can send messages to one another and share pictures, videos and interesting websites or

articles. It was founded by Mark Zuckerberg, a student at Harvard University in 2004 in his dorm

room. Four other students Chris Hughes, Andrew McCollum, Dustin Moskovitz and Eduardo

Severin also helped in the creation of a website (Funk & Wagnalls, 2014).

It is true that social media is mediated communication that differs from face-to face

communication, not by being less meaningful, but enabling other forms of disclosing practices,

hence having an influence on the character of social ties and networks (Luders, 2009, p. 202).

Faith is a new social tie, and with it the youth can build networks with each other. Therefore,

today there is a new dimension that has the potential to reshape personal spirituality, particularly

among the younger generation. The advent of the internet and, more recently, social media have

significantly changed personal habits. The first and last thing most people do every day is check

their cell phones. When they want to know any answer to a

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question, they “google it” (Mfumbusa, 2014, par. 5). Scrolling through Facebook, Instagram and

Twitter feeds has become a fixture of leisure activity. Millennials use these outlets also when it

comes to their faith experiences and practices (Barna group, 2013, par. 1). There is some

research done with regards to the use of social media in evangelizing the youth. The research

and literature available from some website and google has given a new light for our research to

be done. This research needs to be developed by other scholars in the future.

One study that we’ve found online was done by a PhD Student, Miriam Western about

Social Media in the New Evangelization. In her research social Networking has become the

popular phrase this year. New networks are springing up with exponential growth. The networks

facilitate the sharing of spiritual and liturgical resources, helping people to pray with a greater

sense of closeness to those who share the same faith. This supports the fact that social media is

available for spreading the issues of faith.

In order for this research to be accomplished, we have divided it into five chapters. We’re

done with the first chapter which includes the introduction of our study, it covers the meaning of

social media, christianity, utilization of social media in evangelizing the youth, and also the 500

years of Christianism in the Philippines. It also covers statement of the problem of our study,

the scope and delimitation of the study, significance of the study and lastly the definition of

terms. The next four chapters will help answer the research questions. Chapter two reviews the

available literature, beginning with the deeper meaning of social media, evangelism, utilization of

social media in evangelizing the youth, and also the 500 years celebration of Christianization in

the Philippines. Chapter three focuses on the data collection, the method that we used for data

collection is interview questions containing the structured questions while for the focused group

discussion we have used the unstructured questions for more insight from our respondents.

Chapter fours deals with the data analysis and interpretation of our respondents responses.

Chapter five analyses the result and discussion, limitations and future research.

Statement of the Problem

Major Problem: This study aims to examine how to utilize social media in evangelizing the youth.

Specific Problems: Specifically, it seeks answers to the following questions:

1. What social media does youth usually use?

2. What do the youth usually do in social media?

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3. What religious family do the youth belong to or identify most close to?

4. Do the youth usually attend to their religious services or ceremonies at their place of worship?

5. How can social media be used to evangelize the youth?

6. What are the effects of evangelizing the youth with the use of social media in terms of:

a. Family relationships

b. Building of self-esteem

c. Perception in life

d. Attitude

e. Physical and mental health

f. Communication

g. Career Choice

Scope and Delimitation of the Study

This study covers the utilizing of social media in evangelizing the youth. This study will

focus on the netizens of Cainta with the age range of 21 years old up to 59 years old plus with the

religion of Catholic, Christian and Iglesia ni Cristo. This will also focus on the perspective of

respondents on how to utilize social media to evangelize the youth. To limit the study, regardless

of their age and religion, the respondent should be engaged on social media or either known how

to use social media. The researchers have decided that the data will be gathered from the

participants in Cainta, Rizal.

Significance of the Study

This study will benefit the respondent themselves, considering that the researchers will

make a group discussion including the respondents who have different religions and by that they

can be more knowledgeable about different beliefs and cultures. The findings of this study will

discuss how social media helps to evangelize the youth and why social media is important in

evangelizing the youth in this time of pandemic.

Future will probably benefit from this study because a new study will be conducted by the

researchers, and it can be their guide to come up with the new studies conducted. They will also

have a new idea about the research and information that the researchers gathered.
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Definition of Terms

The following terms and definitions are explained in relation to the current study:

1. Catholic - a person who belongs to the universal Christian church.

2. Christianism - the religious system, tenets, or practices of Christians.

3. Evangelization - to preach the gospel or convert to Christianity.

4. Iglesia ni Cristo - a Christian religion whose primary purpose is to serve and worship the Almighty

God based on His teachings recorded in the Bible.

5. Religion - the service and worship of God or the supernatural, commitment or devotion to

religious faith or observance

6. Social media - refers to websites and applications that are designed to allow people to share

content quickly, efficiently, and in real-time.

7. Utilize - make practical and effective use of.

8. Youth - the period between childhood and adult age.

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Chapter 2

Review of Related Literature

The following literature review focuses on the review of social media in the Catholic

Church, how they use it for evangelism, how social media was used by most of the youth, and

also the general topic which focuses on celebration of the 500th year of Christianism in the

Philippines. This review is helpful as it explains and gives the meaning to the research through

Church documents, such as councils, online resources and apostolic exhortations of various

Popes. It has also made use of the available secular literature to enrich the study. With social

media, there are opportunities and challenges addressed at the end of the chapter. In a nutshell,

the available literature review from all walks of life has helped the focus on utilizing the social

media, to see how the youth avail themselves for faith sharing in response to these various

studies.

Social media in the Catholic Church

Based on an article by Grosso (2018), it is for these very reasons that faithful Catholics

must take our message of love of and trust in Jesus Christ to social media. Social media allows

us to communicate with hundreds of thousands of people with one click -- so what better place to

spread this message of hope and love than Facebook (or Twitter or Instagram)? Using social

media to witness to Christ, and hopefully, to evangelize in his name, starts by treating social

media as an end in itself, not just a means to an end. Pope Francis, in his 2016 message for

World Communications Day, alluded to this: "Emails, text messages, social networks and chats

can also be fully human forms of communication. It is not technology that determines whether or

not communication is authentic, but rather the human heart and our capacity to use wisely the

means at our disposal.”

Grosso (2018) also mentioned that it is extremely important to use our social media outlets

to invite people to mass, adoration, confession and Catholic events, but we can't only use our

social media in this way. Rather, we must acknowledge that our Facebook friends, or the

accounts following our parish's Twitter account, are communities themselves. That means we

must use social media to minister to and feed these communities by offering them content that

will help them encounter Jesus in some way. Whether it is an inspiring or comforting quote from
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Scripture, live streaming Masses or events, or catechetical videos that share the richness of our

Catholic tradition, we need to offer something of substance to our friends and followers. If we

share meaningful content, we can use social media to bring people into an encounter with Christ

every single day. Meaningful content is two things: authentic and vulnerable. Likewise, parishes

that use their social media to highlight their parishioners, share words of wisdom from their

pastor, and provide prayer and reflection resources to the faithful are all authentically using social

media for the betterment of their parishioners. The conversation has become particularly fractured

in the Catholic community whether or not Catholics ought to take an active role in shaping our

online culture is taken up in countless articles, op-eds, and debates. the Internet can so easily

turn into a negative space, it’s been important for us to foster a positive environment and genuine

friendship for our followers. panelists were well known “Twitter Catholics” who addressed

questions concerning virtue, relationship, and personal expression. Based on Rev. Nwachukwu

(2019, November), bearing a witness to Christ through exemplary life in the family, in society, at

work, and in the Church and offering to God your sufferings, uniting them to the sufferings of

Christ for the salvation of souls. The Church down the years, in fact, has already self-defined on

many occasions as itself being “evangelization” or “communication”. Most people today

understand media to refer only to the press, radio, newspapers, television, social media and other

technical means of communication. However, the means of human communication that can

enhance evangelization actually go well beyond these technical means.

The communications future that we were promised long ago is here right now. But often

they can't make donations to their parishes or to our national collections. It's difficult to find a

social network online to share their faith. The challenges of this moment in communications

technology are a boundless opportunity for evangelization, if we are willing to speak… and listen

(USCCB, 2018).

This year’s message from Pope Benedict XVI for the “World Day of Communications”

highlighted the importance of social networking. As an example, in some geographical and

cultural contexts where Christians feel isolated, social networks can reinforce their sense of real

unity with the worldwide community of believers. Facebook has become a multi-purpose tool for

evangelization. It is a free multi-use network sharing platform. A global perspective shows that
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many countries employ social media with these added recommendations. It is clear that social

media networking is crucial for modern day evangelization (Westen, M., & Th, M. A., 2013).

The Internet is a communication tool to the young people which the Church can use to

better present its activities, its mission, and its vision in society. By adopting new forms of

communication and by utilizing new media in proclaiming the Gospel, we may be able to reach

the younger generation in a way that is adequate for them. This is why the Church’s online

presence in the digital world is extremely important for believers Časni (2019) p. 94.

The Church has a great opportunity here “to bring a soul to the fabric of communications

that makes up the Web” and to whisper that “God is near; that in Christ we all belong to one

another” It allows everyone to upload pictures of all the parish related activities. It’s the perfect

place to evangelize and spread the Good News. for example, to double the youth group, to

double the Sunday Mass attendance, to start a Parish Mom Club, to assist the homebound, to

promote an event and to attract more parishioners to confession. Based on USCCB a social

media account is a useful evangelization tool for communities in the increasing digital world,

setting up an account in social media is a natural step in evangelization efforts. Facebook and

Twitter accounts are a great way to connect with your parishioners and the wider community

about the events in your parish, as well as to evangelize and teach about the faith. Effective

communications strategies recognize the expectations and preferences of the community and

develop messages suited to those expectations and preferences USCCB (2018).

Evangelicals have appropriated the range of types of mainstream society in America and

common business rehearses for evangelizing vehicles. He also stated that evangelizing utilization

of media has moved another empowering passage into the public talk and development of

contemporary Christian music (Gormly, 2013). As the social media is growing fast and it can be

used in evangelization, social media is a help to the diocese to interact with the youth, and can

also be used as communication to the youth to remind them of Sunday's obligations. According

also to him that social media can bring challenges and opportunities to the Church (Faustine,

2016). Social media can be used to connect with many people, because many people use social

media now in their daily life and Church using social media in spreading the Gospel is an

advantage (Dr. White, Tella & M.D Ampofo, 2016). The use of social media is a powerful tool for

evangelizing, sharing about Church news, that the Church accomplished in acquiring the new
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media for evangelism. According to her, Churches also uses printed media, radio, and television

for spreading the Gospel message (Casni, n.d). Since youth are always present and active in

social media, the social media can be used in evangelization, they can help and influence one

another. She concluded also that texting and Instagram can be used in attaining the ability in

reaching teens accomplishing the goals of youth ministry in evangelization (Shell, 2019). The

truths of Faith now powered through the prosperity of the new communication media. Facebook,

YouTube.com, Godtube.com, and XT3.com, are the types of media that the Church can use in

delivering evangelization to the world (Westen, M., & Th, M. A., 2013).

There is no doubt that social media has gained wider acceptability and usability and it is

also becoming probably the most important communication tools among people across all levels

of life. The Church can be simply explained as a particular Christian denomination or group of

Christian believers (Buckingham & David, 2000).

Although the rise of online social networking appears to represent a new challenge to

religious individuals and institutions, Verschoor-Kirss (2012:1) opines that it is wrong to assume

that the interaction between religion and technology is always adversarial (Verschoor-Kirss,

2012).

One study from Tarimo (2016) analyzed proselytizing in the Catholic Diocese of Moshi in

the appearance of online media in the 21st century. It researches the utilization of online media

among youth to discover what web-based media youngsters are utilizing and how they are

utilizing it to share their confidence. It investigates whether or not the utilization of online media

among youth causes them to effectively utilize their confidence. A review of 220 youth was

directed across four Vicariates of the Catholic Diocese of Moshi. The outcomes show the majority

of the inspected populace utilize online media with Facebook (ie, 84.44%) arising as the main

source. Cell phones were the most mainstream gadget utilized by youth (ie, 96%). The outcomes

recommend that the young people of the Diocese of Moshi access online media routinely and are

utilizing it for confidence sharing (ie, 90%). Aside from confidence sharing, the young overviewed

communicate with loved ones to investigate governmental issues, business, diversion and

schooling.
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Celebration of 500th year of Christianism in the Philippines

Catholicism in the Philippines is believed to have arrived in 1521 when renowned

Portuguese explorer Ferdinand Magellan first set foot in what is now Cebu province. The 65-year

old bishop urged Catholics in the archdiocese to continue the “expansion” of the mission “Ad

gentes”, making known to others that Jesus is Lord. This mission, he said, should urge us to

come out of the “maintenance mode” of being just “antiques, museums and artefacts” in our

comfort zones, and go out in “missionary mode”, in order to reach out to the peripheries in need

of the light of the Gospel. Speaking about the pandemic and its repercussions on the poor, he

urged Catholics to prioritize evangelizing those in the peripheries, reaching out to the needy. He

commended the charity outreach of the archdiocese, which he said, has brought the faithful

closer together. Bishop Pabillo also urged all, including the elderly, to use digital and social media

to reach out to people with the message of the Gospel. (Gomes, n.d, para. 3). Meanwhile,

Borongan Diocese in Samar province will launch its commemorations on March 17 with a lecture

about Christianity’s arrival, its spread to the province and how it grew there and beyond. People

from Samar were among the first Filipinos to meet the renowned Portuguese explorer Ferdinand

Magellan shortly before he was killed in a skirmish on April 27, 1521 (Gomes, n.d, para. 4).

In the Philippines, Christians stay to be the lion's share with 86.8 million Filipinos—or 93

percent of a complete populace of 100 million. Assessed to be 81 percent are Catholic, 11

percent Protestant and one percent have a place with other Christian gatherings. The excess

seven percent of the Philippine populace is non-Christian.1 Filipinos even feel pleased with being

the solitary "Christian country in Asia." It appears to be that being a Christian and being a Filipino

is the equivalent. Christianity is acknowledged uncritically as a constitutive part of the Filipino

public character (Aguilan, 2020). As the Philippines is nearing its 500 Years of Christianization,

catholic Filipinos are waiting to attend this celebration.

Based on an article by Israel (2021) the public event will open in April, and 300 people can

only attend this event and those who want to participate have to do it online due to COVID-19,

according to Church officials. Fr. Jonathan Rubin, content manager of the social media sites of

the archdiocese, others can join through internet platforms like Facebook, Twitter, Instagram and

YouTube. Each of the four social media sites were assigned teams from the archdiocese who will

be responsible for creating and posting videos, announcements and even reflections. The sites

will also be showing Masses. Cebu Archbishop Jose Palma said the

social media sites and the new website will continue to operate even after the end of the

celebration of the 500 Years of Christianity (500 YOC).

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Based on an article by Manahan (2021) the Archdiocese of Manila will launch the

celebration for the 500th anniversary of Christianity's establishment in the country on Saturday,

highlighting the contribution of Manila to the faith's continuity in the country. In a statement, the

Archdiocese said on Friday it also celebrated the 442nd year of its establishment as the first

diocese in the country. The celebration was inspired by the first Mass that took place in Limasawa

and the first baptism held in Cebu, they explained. "It is important for us to celebrate because

mission does not end in the time of pandemic; in fact, missionary work is given more significance

in times of difficulties," the Archdiocese added.

The celebration will also feature the wearing of the 500 years "Mission Cross" bearing the

name of Jesus that is inscribed in Roman characters and ancient Baybayin script. Such a cross

will serve as an invitation to the public to wear it, describing it as a "sign of our faith in Jesus, of

protection from God, and most importantly, as a badge of our missionary work." A ceremonial

wearing and giving of the Mission Cross will also happen for the local chief executives and

community representatives from the Archdiocese's chosen pilgrimage churches. "This symbolizes

the encounter of the faith from Western missionaries and our own

culture and life, resulting in a colorful and vibrant Filipino faith that now becomes our contribution

to the universal Church," they said.

New medias as tools for evangelization towards developing effective communication

strategy in the Catholic Church

The media have gone through a great deal of changes lately (Fiddler, 1997). These

progressions have prompted the meeting up of various media in an advancement alluded to as

media combination (Jenkins, 2006). This advancement results from movement in the

improvement of new innovations. The meeting up of advanced, mechanized, or network data and

correspondence advances has come to be known as new media (Flew, 2008). The development

of the new media has changed the manner in which a ton of things are being done and

surprisingly saw. At the focal point of the combining media is the Internet (Atkin, Jeffres, and

Neuendorf, 1998). As employments of the Internet develop, different types of the old media like

TV, radio, and papers are compelled to change into the universe of the new media or endure

decay. In actuality, the Internet, a vital device of the new media, is changing the manner in which
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correspondence is done. Expressing a case, Wellman (2004) noticed that "the pages of Wired

magazine shrank 25% from 240 pages in September 1996 to 180 pages in September 2001, but

another 17% to 148 pages in September 2003: a decay of 38% since 1996, (p. 123). With the

progressing ascend in new correspondence advancements, numerous conventional ideas in

broad communications correspondence are being 7 re-imagined, improved, and rethought

(Kiousis, 2002). The new media carry with them a specific interest for change or change. As the

media climate changes around us, and with the development of the new media, questions

emerge about the significance, accessibility and utilization of media in everyday life (Livingstone

and Bovil, 2003). It is not necessarily the case that the old media are being supplanted totally. As

per Jenkins (2006), old media are not being supplanted and won't be supplanted. Or maybe, their

capacities and status are moved by the presentation of new innovations.

New Media in Evangelization

By proselytizing "the congregation implies most essentially the announcement of the

fundamental Christian message: salvation through Jesus Christ" (Nodar, 2000). The congregation

has focused on the significance of proselytizing in the cutting edge world (Paul VI, 1975), and the

need to build up a totally different methodology in declaring the Good News of Christ in a world

that has gone through is as yet going through change (John Paul II, 1991). The difficulties that

face the congregation today call for more profound evaluation and enthusiasm for new ways to

deal with proselytizing. What's going on now is that youngsters are befuddled about ethics and

inexperienced with strict practice; the worldwide youth culture has gotten pluralistic and

relativistic, and the stores of strict custom are 16 diminishing (Marty, 1996). Surveys report that

religion is losing its hold on western culture and developing quantities of individuals are

discovering the congregation unimportant (Duin, 2002). The vast majority actually consider

religion to be essential to their lives, yet the pace of chapel participation is declining. In 2001, 59%

of Americans said religion is vital in their lives, yet just 42% said they are in chapel on Sundays

(Duin, 2002). Phone studies from Gallup surveys have reliably shown that congregation

participation is over 40% in the United States for all groups (Who Really Attends Church, 1993).

In any case, a genuine head check by humanist Kirk Hadaway questions these outcomes.

Hadaway, Marler, and Chaves (1993) announced that just roughly 20% of Protestants and 28 %

of Catholics go to chapel in a given week. One probable justification for the high numbers
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introduced by Gallup surveys could originate from respondents' "social attractive quality"

predisposition (Reimer, referred to in Marty, 1996), which sees church-going as a friendly action

that one needs to relate to. An examination by Chaves and Cavendish (1994) upheld the

consequences of Hadaway, Maler and Chaves (1993). They likewise found that except for two

sees, church participation among Catholics altogether Catholic bishoprics of the United States

runs about 26.7 %. More Catholics in America, for example, distinguish themselves as Catholics

than really go to venerate or are enrolled individuals from the congregation (Menendez, 1993). It

might be said, there are more mysterious Catholics than there are real church individuals. The

Office of Evangelization, Catholic see of Cleveland (n.d.), detailed that 40%, which is more than

80 million of the United States populace, have no congregation association. This number

incorporates 17 million idle or estranged Catholics. A study by the National 17 Conference of

Catholic Bishops in the United States tracked down that 33% to one portion of enrolled

parishioners who were submersed Catholics are idle (Office of Evangelization, Catholic Diocese

of Cleveland, n.d.). The test for proselytizing in the congregation today isn't the 'need' to do it, yet

'how' to do it: how to win the spirit of the cutting edge age. In view of this, Pope John Paul II

focused on the thought of "New Evangelization" which was advocated in the encyclical of Pope

Paul VI "Evangeli Nuntiandi" as a reaction to the new difficulties that the contemporary world

makes for the mission of the congregation (referred to in Nodar, 2000). Pope Benedict XVI

(2009c) concurred that one of the manners in which that proselytizing can be encouraged in this

age and time is using the new media which the new advances have brought to the world. In his

directive for the 2009 World Communications Day, Benedict XVI (2009c) urged the young to bring

into the way of life of this new climate of correspondences and data innovation the qualities on

which they have assembled their lives. The Church throughout the years has focused on the

significance of media in all its years and service. It accepts that its undertaking includes utilizing

the methods for social correspondence to report the uplifting news of salvation, and to show

individuals how to utilize the media appropriately (Second Vatican Council, 1963). The

congregation accepts that media, if appropriately utilized, will contribute in no little path to the

broadening and improvement of men's psyches and could advance the proliferation and

combination of the realm of God (Second Vatican Council, 1963). The Catholic Church

unequivocally accepts that alongside conventional methods like observer of life, catechetics,

individual contact, mainstream 18 devotion, the ceremony and comparative festivals, the
 18
utilization of media is presently fundamental in proselytizing and catechesis. The Second Vatican

Council's announcement on the methods for social correspondence (1963) expressed, "It is the

Church's inheritance to utilize and possess any of these media which are important or valuable for

the development of Christians and for peaceful action." The media of social interchanges can and

ought to be instruments in the Church's program of re-proselytizing and new proselytizing in the

contemporary world (Pontifical Council for Social Communications, 1992). The Church's

perspectives on the media, repeated by the numerous archives on friendly correspondence—

Communio et Progressio (Pontifical Commission for the Means of Social Communications, 1992)

and Inter Mirifica (Second Vatican Council, 1963)— are appropriated to the Internet too. The

peaceful guidance on the Church and Internet (Pontifical Council for Social Communications,

2002c) repeated the congregation's position when it cites Communio et Progressio (Pontifical

Commission for the Means of Social Communication, 1971), subsequently: "The Church sees

these media as 'endowments of God' which, as per his fortunate plan, join men in fellowship thus

assist them with helping out his arrangement for their salvation." The archive added, "This

remains part of our view, and it is the view we take of the Internet" (Pontifical Council for Social

Communications, 2002c). The archive from the Pontifical Council for Social Communications,

'Morals in the Internet' (2002), expressed, "The Catholic Church, alongside other strict bodies,

ought to have an obvious, dynamic presence on the Internet and be an accomplice in the public

exchange about its turn of events." It is the comprehension of the Catholic Church that this

innovation can be a method for taking care of human issues, 19 advancing the essential

improvement of people, and making a world represented by equity and harmony, love.

Chapter 3

Data Collection

The researchers will get consent from the professor of Purposive Communication named

Mrs. Tereista Carey on doing the study in the use of social media and interviewing the
 19
respondent. After the approval of the professor, the researchers will make simple up to difficult

questions for the interview that they will answer. Then researchers will do the data gathering on

the participants chosen but first, researchers must ask permission before interviewing them. The

questionnaires will be consulted by the research professor to see if the are any errors and or

should be changed in the questionnaire.

After that, the researchers will be doing an interview using social media on another set of

participants to see if the questionnaires from the researchers are capable of being answered by

the participants. The interview protocol will consist of six (6) questions for each of the participants

and these questions will be arranged from easiest to moderate and difficult. The researchers will

do the interview through phone calls, voice messages or text based interviews. When the

interview is done, transcription of the recorded data will be done.

Chapter 4

Data Analysis

This chapter deals with analysis and discussion of the study findings. This is the core of

the study. Based on our respondents, it shows that youth mostly use social media, which means it

can be utilized to evangelize them. Facebook is the leading social media used by the surveyed

respondents. It is clear that at some point they have already used social media to share faith.
 20
In this study the researchers used structured questions for the interview of respondents

with the use of Facebook Messenger and unstructured questions for the focused group

discussion that was done with the use of Facebook Messenger as well but via group chat.

Structured Questions for the interview of Respondents

1. Do you use social media everyday? What do you usually do with your account?

Most of the respondents responded that they use social media everyday with the follow up

question of what are the usual things that they do with their account was to browse, communicate

with their family and to watch videos online.

2. What social media applications are you usually using?

In question #2, the social media applications that they usually use are Facebook and

Twitter from the options from Facebook, Twitter, Instagram, Tumblr, and YouTube.

3. What are your religious preferences?

In question #3, two of the respondents are Catholic, the other two are Christians and one

Iglesia ni Cristo as their religious preferences.

4. Do you usually attend your religious services or ceremonies at your place of

worship?

In question #4, most of them usually attend their religious services or ceremonies at their

place of worship, some of them respond not necessarily due to pandemic.

5. Do you think social media can be an alternative and convenient place to share the

word of God?

In question #5, they all responded that social media can be an alternative and convenient

place to share the word of God.

6. Do you plan on joining evangelism when it will take place in social media?

In question #6, 3 of them plan on joining evangelism when it will take place in social media,

while the other two responded with sometimes and no to the question.

7. Do you agree in evangelizing through social media? Why?

 21
In question #7, they all agree in evangelizing through social media. Their responses are

that due to pandemic, social media is a safe and alternative place to hold the faith-participation.

8. Is there a difference in sharing or preaching the word of God through face-to-face

and on social media?

In question #8, 4 out of 5 agreed that there’s a difference in sharing or preaching the word

of God through face-to-face and on social media. Their response is that face-to-face, you will be

physically connected to other people and also will feel the connection with God. Also, reading

messages online can be interpreted differently than hearing messages face to face. Because in

face-to-face or in actual, we can express more ourselves on what we want to show and what we

want to tell and if there's no connection or electricity it will cut off the whole mass. The one

respondent’s reason why he disagreed is because for as long as the sincerity on what you're

doing is there, it'll be the same.

9. Do you think it will benefit a lot of youth when evangelism takes place in social

media?

In question #9, 4 out of 5 agreed as well that it will benefit a lot of youth when evangelism

takes place in social media. Their common response is that youth are the ones who frequently

use social media. They are more focused on it that's why it will benefit them when evangelism

takes place in it. For example more youth will be able to attend or join evangelism since they have

easy access to this kind of worship. It will also prevent them from getting the virus. The one who

disagreed said that it is better to have evangelism in the Lord's place which is church.

10. What could be the effects of evangelism through social media in terms of:

Lastly in question #10, their common responses regarding the effects of evangelism

through social media in terms of family relationships is that they can treasure their family more

and it will benefit their family because they are together in the house and it will help them to be

more connected if they will join evangelism through social media.

In building self-esteem, they responded that they can realize their worth more often. It will

also help me to build their self-esteem because on that platform there is someone who will

understand and comfort them. They will not feel outcasted if they join that platform because they
 22
know that they join to listen and also share the word of God. One of them responded that in the

middle of the pandemic, she lost her confidence to the point that everything she does is worthless

and useless, but as time goes by, she continuously pushes herself to build my confidence and my

identity as well.

In perception in life, they responded that it broadens their perspectives that life is really

important more than anything else. It makes her realize that it is really indeed that money can't

buy anything if you are in this pandemic. The other responded that it will help them to look and

see the good in life since the people in that platform will also understand them if they are going

through some hardships in life, they will be able to help one another. One responded that they will

be certain that they have purpose in life.

In attitude, they responded that they will be motivated to be kinder to everyone. It will also

benefit in terms of attitude as it will correct their wrong doings. While the other one said she’s

learning how to keep herself in control despite the virus.

In terms of physical and mental health, one of them responded that she continuously

pushes herself to have a healthy living; eating healthy foods, doing physical exercises, and

regarding her mental health, she always evaluates herself, and has at least one person that is

willing to listen to what's running in her mind. One of them responded that it will benefit her

physical and mental health because she doesn't have to risk her life in going to a crowded place

since there's a pandemic. Some of them responded that they can have a more stable mental

health and an extra care of our physical health as an effect of using social media in

evangelization.

In terms of communication, one of them responded that they can be truthful to others by

communicating with them of what's really within their hearts and minds. Others responded that it

will help me to be connected to God, also to those people who are close to me since the worship

or evangelism will now take place in social media which is available in our home. One of them

also responded that the pandemic helps her to improve her communication with other people,

since she knows that they really need someone to make a conversation.

In terms of career choice, one of them responded that it will help me to take the right path

since she knows that people who will join evangelism in social media have the same goal as her
 23
which is to seek guidance from God to take and go the right way. Also with the use of social

media as evangelism, they can be sure that God already fixed and prepared their future.

Unstructured Questions for the Focused Group Discussion

1. Tell me about your way of faith during this pandemic?

One of them responded that she consistently prays, does her devotion and attends online

church services, since she knows and she believes that He will strengthen her especially during

this pandemic. Some of them who can’t go outside just pray inside their home due to the

pandemic or practice their faith through reading the bible every day, and praying every time they

are worried or feel to do it, as much as they can. One responded that her faith became stronger in

this pandemic considering that everything is messed up and it calms her to say her worries to

God and let Him resolve the things. One respondent also responded that her way of faith is

through silent prayer. She always makes sure that she still has time to spend praying for

everyone.

2. Describe the present situation of your way of faith?

One of the respondent’s responses is that she still has time to serve the Lord by attending

mass services every Saturday and serve Him by singing. The other said it hasn't changed. She

still becomes stronger day by day. One said her way of faith is a bit challenging right now, while

the other said it’s hard for now. But same as the earlier respondent, it strengthens her faith more,

specifically her personal relationship with Him. The other responded that she always prays since

this time of pandemic, she doesn't know what could happen next.

3. Describe your present situation during this pandemic in terms of:

In terms of family relationships, their responses are mostly that due to quarantine or

lockdown, they have an opportunity to know more about their every member of the family and get

closer to it.

In terms of building self-esteem, their responses are that, during this pandemic she lost her

confidence to the point that everything she does is worthless and useless, but as the time goes

by, she continuously pushes herself to build her confidence and her identity as well. The other

one thinks she was able to build her self esteem even though she doesn't go out that much. The
 24
other said she was trying to gain confidence to boost herself and do better in things. The other

responded as well that due to this pandemic now it helps her to build her self esteem considering

that she always stays at her house, she has a lot of time to discover and realize a lot things.

In terms of perception in life, their responses are that it broadens her perspectives that life

is really important more than anything else. It makes her realize that it is really indeed that money

can't buy anything if they are in this pandemic. The other said more positivity in life, and that they

can be more smarter and have better perception. The other said that she appreciates life more

and realized that it is an everyday blessing. Lastly the other said she was able to see the good in

the situation even though there's a lot of challenges and crises that we are experiencing right

now, I think all these things happen for a reason.

In terms of attitude, their responses are that they are learning how to keep themselves in

control despite the virus. That they were able to cope with their family and deal with them in a

good way since one of them responded that he’s the father and he needs to have a lot of patience

for my kids. One of them responded that she must have an attitude that will benefit her own

growth and the well-being of the people around me. The other said I tend to build where I am

uncontrollable, like anger issues, I make sure that I'll work on that each day that passes. Lastly,

one said she needs to strive harder as she never knows what will happen next.

In physical and mental health, they responded that she continuously pushes herself to

have a healthy living; eating healthy foods, doing physical exercises, and regarding her mental

health, she always evaluates herself, and has at least one person that is willing to listen to what's

running in her mind. One responded that it may not be good at all times because she needs to

fight. The other responded that her physical health became more active considering that she has

a lot of time to do, like her home workouts but her mental health has worsened, because she

always worries when this pandemic will be over. One said her physical health is not as healthy as

it was before the pandemic, and taking care of her mental health is more challenging because of

its instability at some points. Lastly the remaining one said even in the middle of a pandemic she

was physically fit and mentally fit to cope and live a good life since if she did not take care of

herself, she didn't know what will happen to her family and she needs to be strong for them.

In terms of communication, one responded that due to the pandemic, it helps her to

improve her communication with other people, since she knows that she really needs someone to

make conversation with. The other said he was able to communicate well with his family,
 25
especially when they’re always together, they were able to bond a lot even though he worked as

a tailor. The other said as well that this pandemic brought good communication with her family

and friends, through online or physical. While the other one said that there is no changes when it

comes to communication because she can still connect with her friends through social media

In terms of career choice, one of the respondent’s responded that she’s doing well. The

other said the pandemic was such a big help in choosing her career because she had a lot of time

to critically think what path she really wanted. The other said she’s currently exploring and

evaluating herself regarding it. The other responded that she always takes the right path since

she knows that God is with her and she needs to work for her family and herself to live a happy

and contented life. Just like the other respondent, this one was able to contemplate, assess and

evaluate her career choice, considering the Pros and Cons of it during this pandemic.

4. Tell me about your experience using social media and seeing some religion use this

platform to share their faith?

Their responses to this question are that it’s convenient and accessible to all, also aside

from it's free they also need it for spiritual strength. Also it’s been a great way in reminding them

of their faith as it gives online services. One of the responses is that it's actually good as other

people can still hear the word of God even at home.

5. Do you think it would be an effective place to hold the sharing or preaching of the word of

God?

4 of the respondents responded “Yes” to this question because it's available within their

home and they don't have to walk that long and risk their health to go to a crowded place to join

the mass, while the other once disagreed because there will be too many distractions online and

she will not feel the connection or the truthfulness of the faith.

6. Why do you think it would be an effective place to hold the sharing or preaching of the

word of God?

The responses to this question are that it will be effective so long as they have the option

of sharing the word of God by means of all access, one said because a lot of people are using

social media and it will reach many people. And because people don't want to risk their health
 26
and the sake of their family just to go to church since they can just join the mass which is held in

social media and lastly because the environment is big enough to share the word of God. It

highly suggests that use of social media would be possible for faith-participation or evangelization

as this reaches out to all especially those youth who need to hear the word of God and join the

faith-participation.

7. Why do you think it would not be an effective place to hold the sharing or preaching of the

word of God?

2 out of 5 of them did not respond to this question since they agreed that social media

would be an effective place to hold the sharing or preaching of the word of God. The other three

responded that it would not be an effective place to hold the sharing or preaching of the word of

God because there will be too many distractions online, the other said because not all of them

can access the internet. While the other one responded that it may not be effective for others due

to distraction. She added that it depends on the people who'll listen to the word of God. It

suggests that it may not be accessible to all but if there’s an opportunity to join, then it’s more

likely that social media is still an effective and safe environment for faith-participation.

According to the findings, we found out that Facebook is the priority and most usable

application to reach out the youth based on the responses of the respondents as well who have

their own family members who are part of the youth. Youth in today’s generation greatly suggest

that they have used social media in issues of faith. This has given a new outlook for the churches

especially to preach the Gospel and to reach out the youth for them to be evangelized. The

research has answered the question of how we can utilize social media to evangelize the youth,

which they are already accustomed to using. Social media has become a common phenomenon.

It is a pivot towards contributing knowledge to the stakeholders for both the local Church and the

universal Church. Finally, it acts as a primary source and can be used as a reference point to

future researchers who are interested in media studies.

 27

Chapter 5

Conclusions and Recommendations

Conclusions

Since everybody is now using different social media platforms for more than four hours a

day, it is inevitable for the netizens to not encounter the word of God online, given that one of the

purposes of people on using social media is to spread the Gospel and also for entertainment.

Majority of the netizens encounter the word of God which influences them to react, comment, and

share because most of them find it the one that people need to see and read. Using social media

platforms, the good news can reach out to people who are looking for the meaning of life. In

today’s globalized world of mass media, the Internet and social media/networks are being opened

for the Church. Social media can be an effective tool for evangelizing the youth, as the youth

grow and spend their time in technology. Social media can be an effective way for sharing news

about the Church events, and a tool for developing relationships between the believers and the

society, as the Church’s online presence in the digital world is important and as the social

networks can be a two way communications.

 28
In connection to this, people also tend to encounter the word of God often. They always

encounter the word of God on Facebook, Twitter, and on Instagram. And people can also

encounter a video of the mass or the replay of the mass in Church at YouTube. And at this time of

the pandemic social media can be a tool to spread the word of God where people need the word

of God as their strength in everyday life. As social media is everywhere, the word of God can

reach many people and to get inspired with the wisdom from the Gospel. And as the youth are

spending most of their time in social media platforms it can be a convenient place to evangelize

the youth. And it shows that social media can be utilized and used as a tool to connect and share

the word of God, since social media is always available at the fingertips of people and also the

youth. It may be different to a face-to-face communication at the Church. It’s not being less

meaningful when we use social media in evangelizing or spreading the word of God as long as

we have the same faith in God. And it shows that there is much progress and development in

using social media in Evangelizing the youth and in the life and activities of the Church.

Recommendation

Based on the stated findings and conclusion drawn, the following recommendations are

suggested.

1. Since the research study found out that most of the people are able to use social

media, it is recommended that the Church should create a website or a page to

spread the word of God. Through this, a greater number of social media users will

be informed, and word of God can be easily discussed to people or to the youth

online.

2. The research study can be even used and presented to strengthen the objective of

spreading the word of God to the youth. Through this, it can make an impact not

only for the social media field but also for prior and significant discussions among

the people.

3. The research study can be helpful to different social media pages that aim to

engage the youth about the Gospel.

4. The recommendation to use social media as a medium for an effective engagement

may be considered.
 29
5. The researchers also recommend conducting a future study about creating an

online page that will showcase the word of God that could help in engaging the

youth to the Church. Through this, there will be an alternative way to evangelize the

youth through the form of social media.

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