Project – Social Media Evangelism and Youth Participation in Christian Activities: A Study of Selected Pentecostal Churches in Nigeria

CHAPTER ONE

INTRODUCTION

1.1 Background to the Study

Religion has historically played a significant role in shaping the moral values, social relationships, identity and worldview of individuals and communities. Within Christianity, evangelism constitutes a central responsibility of the Church because the Christian faith places emphasis on communicating the gospel and making disciples. The biblical mandate to communicate the Christian message is reflected in the Great Commission, where Jesus instructed his disciples to “go and make disciples of all nations” (Matthew 28:19–20, New International Version). Although the fundamental objective of evangelism remains unchanged, the methods through which the Christian message is communicated have evolved in response to changes in society, culture and communication technology.

Historically, Christian evangelism relied heavily on face-to-face preaching, missionary journeys, printed literature, radio, television, crusades, house-to-house evangelism and organised church programmes. The emergence of the internet and social media has, however, introduced new possibilities for communicating religious messages. Social media platforms such as Facebook, WhatsApp, YouTube, Instagram, TikTok and X have transformed communication from a predominantly one-way process into an interactive and participatory activity. Individuals can now create, share, comment on and respond to religious content almost instantaneously. This transformation has significant implications for the ways in which churches communicate with their members and particularly with young people.

Social media can broadly be understood as internet-based platforms that enable users to create, distribute and interact with content and with other users. Unlike traditional mass media, social media allows audiences to become content producers and active participants. Kaplan and Haenlein (2010) describe social media as a group of internet-based applications built upon the ideological and technological foundations of Web 2.0 that facilitate the creation and exchange of user-generated content. Kietzmann et al. (2011) similarly explain that social media consists of interactive platforms characterised by identity, conversations, sharing, presence, relationships, reputation and groups.

The participatory character of social media is particularly relevant to Christian evangelism. Rather than merely listening to a sermon delivered in a physical church, an individual can watch a sermon online, share a Bible verse with friends, comment on a religious discussion, participate in a prayer session, ask questions about Christianity or invite another person to a church programme. Evangelism can therefore extend beyond the physical boundaries of the congregation.

The development of digital religion has consequently generated scholarly interest in the relationship between religious practices and digital technologies. Campbell (2013) argues that digital religion involves the ways in which religious beliefs, practices and communities are negotiated through digital media. Digital technologies do not simply provide another communication channel; they can influence how religious communities understand participation, authority, identity and community. Campbell (2017) further observes that the study of digital religion requires attention to the interaction between online and offline religious practices rather than treating the two as completely separate worlds.

The relevance of digital communication to religion became especially visible during the COVID-19 pandemic. Restrictions on physical gatherings compelled many religious organisations to move activities online or significantly expand their digital presence. Aduragba et al. (2022) examined religion and spirituality on social media during the aftermath of the pandemic and demonstrated how religious activities and conversations increasingly took place within digital environments. The pandemic therefore accelerated the adoption of online religious communication and demonstrated that digital platforms could support religious interaction when physical gatherings were restricted.

The significance of social media to religion is not limited to institutional communication. It has also created opportunities for individual believers to become participants in evangelistic activities. A young Christian can share a Bible passage, post a testimony, recommend a sermon, create a Christian video, participate in an online prayer meeting or respond to questions about Christianity. Evangelism can consequently become decentralised, with ordinary members contributing to the communication of the gospel alongside ordained ministers and church communication departments.

This development is particularly important for youth ministry. Young people constitute one of the most active demographic groups in the digital environment. Their social interactions increasingly occur through smartphones, messaging applications, social networking sites, video platforms and other digital media. Consequently, churches seeking to engage young people need to understand the communication environments in which young people spend substantial amounts of their time.

Research on religion and electronic media demonstrates that online religious engagement can complement traditional religious participation. The Pew Research Center (2014), for example, found that people who frequently attended religious services were also more likely to engage in electronic forms of religious activity. The study reported that 20% of American adults surveyed had shared their faith online during the previous week and that young adults were particularly likely to encounter religious content through social media. Although the study was conducted in the United States and cannot be directly generalised to Nigeria, it demonstrates that online religious engagement can coexist with conventional religious participation.

The Nigerian context provides an especially important setting for studying this phenomenon because Christianity occupies a prominent position in the country’s social and religious landscape. Nigeria has a large Christian population, with Pentecostal and charismatic Christianity constituting a particularly influential component of contemporary Christian life. Pentecostal churches are often characterised by energetic worship, evangelistic emphasis, youth-oriented programmes, media engagement and the use of contemporary communication technologies.

Pentecostalism has expanded substantially in Nigeria and has developed sophisticated approaches to communicating religious messages through mass media and digital technologies. Hackett (1998) notes the importance of media technologies in the development of Nigerian Pentecostalism, while Ukah (2008) demonstrates how Nigerian Pentecostal churches have increasingly engaged with modern media, branding and communication strategies. These developments created a foundation for the subsequent adoption of social media as an instrument for religious communication.

The contemporary Pentecostal church therefore operates within both physical and digital spaces. Churches may livestream worship services, upload sermons to YouTube, circulate devotional materials through WhatsApp, publish short videos on Instagram and TikTok, announce programmes through Facebook and use social media to interact with members. Such activities allow churches to maintain communication with young people throughout the week rather than limiting interaction to scheduled physical services.

Afolabi and Oderinde (2024) provide particularly relevant evidence concerning this development. Their study, published in Social Compass, examined how Pentecostal churches in Nigeria use mass media to target young people. They found that online media have become significant within Nigerian Pentecostal religious communication and that Pentecostal organisations use internet-based strategies to engage youth who are increasingly comfortable with digital environments. Their findings are important because they demonstrate that digital communication is not merely a peripheral activity but has become part of the contemporary Pentecostal approach to reaching young people.

The use of social media for evangelism can take several forms. Churches may post short biblical teachings, motivational Christian messages, testimonies, worship clips, sermons, prayer sessions, evangelistic videos, apologetic content and invitations to church programmes. Youth ministries may also create discussion groups where young people can interact with ministers and other young Christians. These activities can potentially create opportunities for religious learning and fellowship outside the traditional church environment.

One important characteristic of social media evangelism is interactivity. Traditional preaching often involves a preacher communicating to an audience, while social media enables audiences to respond immediately. Young people can comment on sermons, ask questions, share testimonies, participate in polls, send direct messages and discuss biblical issues with other users. This interactive dimension could increase the sense of participation among young church members.

Another important characteristic is accessibility. A young person who misses a physical church service may watch the sermon online. A student living away from home may participate in a church’s WhatsApp prayer group. A young person who is hesitant to ask a question publicly may communicate privately with a youth pastor through a messaging platform. Social media can therefore provide alternative pathways for religious engagement.

Social media also provides opportunities for peer-to-peer evangelism. Youth are not merely recipients of church-produced content; they can become active communicators of Christian messages. A young person may share a sermon or testimony with hundreds of contacts with minimal effort. The networked nature of social media can therefore extend the reach of individual evangelistic activities beyond the immediate congregation.

However, the relationship between social media evangelism and youth participation in Christian activities should not be assumed to be automatically positive. Digital engagement may create the appearance of participation without necessarily producing deeper involvement in Christian community life. A young person may watch a sermon online but never attend a physical service, participate in a youth fellowship or engage in church-based service activities. This raises an important distinction between digital religious engagement and active participation in Christian activities.

Participation in Christian activities encompasses more than exposure to religious information. It may include attendance at worship services, Bible study, Sunday school, youth fellowship, prayer meetings, evangelism, discipleship programmes, Christian conferences, community outreach and voluntary service within the church. Genuine participation may therefore involve behavioural, social and spiritual dimensions.

The question of whether social media strengthens or weakens these forms of participation is consequently important. Social media could serve as a bridge that connects young people to church activities, provides information about programmes and strengthens relationships among members. Conversely, excessive dependence on digital religious content could potentially encourage passive consumption and reduce the motivation for physical participation.

This issue is particularly relevant because young people may encounter a wide range of religious and non-religious messages online. Social media exposes users to competing worldviews, lifestyles, ideologies and moral perspectives. Christian youth can encounter sermons and devotional content alongside secular entertainment, alternative religious teachings, misinformation and content that may conflict with Christian values. Churches therefore face the challenge of competing for young people’s attention within a highly crowded digital environment.

The concept of religious socialisation is useful in understanding this situation. Religious socialisation refers to the processes through which individuals acquire religious beliefs, values, practices and identities through interaction with family, religious institutions, peers and broader society. For young Christians, the church, family and peer group have traditionally played major roles in religious socialisation. Social media has introduced another environment in which religious ideas and identities can be formed and negotiated.

Digital platforms may therefore affect youth religious identity in complex ways. Young people can encounter Christian role models, pastors, worship leaders and other believers from different geographical locations. They may discover new forms of Christian teaching and worship and develop relationships beyond their local congregations. At the same time, exposure to competing interpretations of Christianity may create confusion concerning doctrine, authority and religious identity.

The issue of religious authority is particularly significant within Pentecostal Christianity. Traditionally, pastors and church leaders have occupied prominent positions as interpreters and communicators of Christian teaching. Social media, however, gives young people access to numerous pastors, preachers, Christian influencers and independent religious content creators. A young person can therefore listen to a preacher who belongs to another denomination or country without necessarily having a direct relationship with that person’s local church.

This transformation can create opportunities for learning but may also challenge established forms of church authority. Campbell (2013) observes that digital religion can reshape relationships between religious institutions, religious leaders and participants. In the Nigerian Pentecostal context, the implications are significant because young people may increasingly navigate multiple sources of Christian teaching through digital platforms.

The uses and gratifications perspective also provides a useful way of understanding social media evangelism. Katz, Blumler and Gurevitch (1973) argue that media audiences actively select media to satisfy particular needs. Applied to Christian social media use, young people may seek religious content because they desire spiritual encouragement, entertainment, knowledge, prayer, social connection, personal guidance or answers to questions about faith. Their motivations for using social media may therefore influence whether online religious content contributes to meaningful Christian participation.

Social media evangelism may also satisfy young people’s need for belonging. Christian youth can participate in online communities, exchange prayer requests, encourage one another and share experiences. Such interactions may strengthen social bonds and create a sense of belonging, particularly for young people who may feel isolated within their physical environments.

At the same time, online communities may not completely replace face-to-face fellowship. Christian activities often involve interpersonal relationships, collective worship, mentorship, service and accountability. These dimensions can be difficult to reproduce fully through digital communication. Therefore, the most important question may not be whether social media should replace physical Christian activities, but whether it can complement and strengthen them.

Evidence from research on religious communication supports this possibility. The Pew Research Center (2014) found that electronic religious activities generally complemented rather than replaced traditional religious participation among its respondents. This finding provides a useful basis for examining whether a similar pattern exists among Pentecostal youth in Nigeria.

Nigeria’s rapidly expanding digital environment further strengthens the relevance of the subject. Young Nigerians increasingly use smartphones and internet-based platforms for communication, entertainment, education, business and social interaction. Social media has consequently become embedded in everyday youth culture. For churches seeking to maintain meaningful relationships with younger generations, social media is increasingly difficult to ignore.

However, the growth of social media evangelism also raises questions concerning content quality and authenticity. Not every Christian message encountered online is necessarily doctrinally sound or produced by a credible religious authority. Young people may encounter sensational messages, prosperity-oriented teachings, manipulated testimonies or misleading interpretations of Scripture. Churches therefore have a responsibility to develop strategies that provide accurate, contextually relevant and engaging Christian content.

Another concern is digital distraction. Social media platforms are designed to maximise user engagement, and religious content competes with music, entertainment, comedy, sports, celebrity content and other forms of digital material. A church may therefore produce high-quality evangelistic material without necessarily capturing or retaining the attention of young people. The effectiveness of social media evangelism depends partly on whether Christian content is presented in ways that resonate with young people’s communication habits without compromising theological integrity.

There is also the issue of passive consumption. Watching a sermon, liking a Christian post or following a church account does not necessarily mean that a young person has experienced spiritual transformation or become more involved in church activities. Participation should therefore be evaluated through meaningful indicators such as attendance, involvement in youth programmes, Bible study, prayer, evangelism, volunteering and other forms of Christian service.

The relationship between online and offline participation is consequently an important empirical question. It is possible that young people who regularly engage with their churches online may also participate more actively in physical church activities because social media keeps them informed and connected. It is equally possible that some young people may substitute online engagement for physical participation. Determining which of these patterns is more prevalent among Nigerian Pentecostal youth requires systematic investigation.

This question is especially important for Pentecostal churches because youth constitute an important part of their present and future membership. The sustainability of many churches depends partly on their capacity to disciple young people, develop future leaders and maintain intergenerational continuity. Effective youth engagement is therefore not simply a matter of increasing attendance; it is connected with discipleship, leadership development, spiritual formation and long-term church sustainability.

Afolabi and Oderinde (2024) demonstrate that Nigerian Pentecostal churches are already using online media to target young people. However, the existence of social media strategies does not automatically demonstrate their effectiveness in encouraging actual participation in Christian activities. This creates a significant research problem: churches may invest considerable resources in social media evangelism without sufficient empirical evidence concerning whether such efforts translate into meaningful youth involvement.

There is therefore a need to examine the relationship between social media evangelism and youth participation in Christian activities in the Nigerian Pentecostal context. Such a study can help determine whether social media is functioning primarily as a communication channel, an evangelistic instrument, a discipleship resource, a community-building mechanism or a combination of these functions.

The present study is designed to address this issue by examining Social Media Evangelism and Youth Participation in Christian Activities: A Study of Selected Pentecostal Churches in Nigeria. The study will investigate the extent of social media evangelism, the platforms and forms of content used by Pentecostal churches, the level of youth engagement with online Christian content and the relationship between social media evangelism and participation in Christian activities.

1.2 Statement of the Problem

Youth participation is central to the continuity and effectiveness of Christian ministry. Pentecostal churches in Nigeria invest significant attention and resources in youth ministries, evangelistic programmes, worship services, Bible studies, prayer meetings, conferences, outreach activities and leadership-development initiatives. However, the communication environment within which young people live has changed substantially because of the rapid expansion of social media.

Young people increasingly interact, communicate and obtain information through digital platforms. This development presents Pentecostal churches with an important opportunity to reach young people beyond the physical boundaries of the church. Through WhatsApp, Facebook, Instagram, YouTube, TikTok and other platforms, churches can distribute sermons, devotionals, Bible teachings, testimonies, prayer materials and evangelistic messages. Afolabi and Oderinde (2024) confirm that Pentecostal churches in Nigeria increasingly use online media as a means of targeting young people.

Despite this growing digital presence, however, a major problem remains: it is not sufficiently clear whether social media evangelism actually translates into increased participation by young people in Christian activities.

A young person may follow a church on Instagram, watch its sermons on YouTube, receive daily Bible verses through WhatsApp or like Christian posts without attending worship services, participating in Bible study, joining youth fellowship, engaging in evangelism or becoming involved in church service. Consequently, high levels of online engagement may not necessarily indicate high levels of Christian participation.

This creates a distinction between online exposure and actual participation. Social media may successfully expose young people to Christian messages without necessarily producing behavioural involvement in church activities. The extent to which social media evangelism moves young people from merely consuming religious content to actively participating in Christian activities remains insufficiently established.

A further problem is that social media has created an increasingly competitive communication environment. Pentecostal churches are not communicating with young people in isolation. Christian messages compete for attention with entertainment, celebrity culture, music, comedy, political content, secular lifestyles and other religious perspectives. Young people can move rapidly between different types of content. Consequently, the ability of churches to post Christian content does not necessarily mean that the content will produce meaningful engagement.

Another problem concerns the quality and credibility of online religious content. The democratisation of digital communication means that virtually anyone can create and distribute religious messages. Young people may therefore encounter teachings that differ significantly from the doctrines of their local churches. Without adequate digital and theological literacy, some youths may have difficulty distinguishing between credible Christian teaching and misleading or sensational religious content.

The problem is also connected with passive digital participation. Social media metrics such as views, likes, comments, shares and followers are often used to measure the success of online campaigns. However, these indicators do not necessarily demonstrate spiritual growth or active church participation. A post can receive thousands of views without producing corresponding increases in Bible study attendance, youth fellowship participation, evangelistic activity or Christian service.

There is also a concern that excessive digital engagement may potentially weaken face-to-face Christian fellowship. Christian participation traditionally involves physical interaction, communal worship, mentoring, accountability and service. Although social media can complement these activities, it may also encourage some users to remain within individualised digital experiences. The question of whether online religious engagement strengthens or substitutes for physical participation is therefore important.

The problem becomes more significant when considering the changing religious communication preferences of young people. Traditional methods of evangelism may not always reach young people as effectively as digital communication. However, simply transferring traditional sermons to social media may not be sufficient. Young people may respond differently to short videos, interactive discussions, testimonies, live sessions, podcasts and other digital formats. Churches therefore need evidence concerning which forms of social media evangelism are associated with meaningful youth participation.

Although research has increasingly examined digital religion, there remains a contextual gap concerning Nigerian Pentecostal youth. Existing literature has established that digital technologies are becoming important to religious communication, while Afolabi and Oderinde (2024) specifically document the use of online media by Pentecostal churches in Nigeria. However, more empirical attention is needed to determine whether the social media activities of Pentecostal churches are associated with actual participation in Christian activities among their youth.

There is also a geographical and institutional gap. Studies conducted in other countries may not adequately explain the Nigerian Pentecostal experience because religious culture, church structures, youth demographics and patterns of social media use differ across contexts. Similarly, findings from one denomination or congregation cannot necessarily be generalised to all Pentecostal churches in Nigeria.

A further problem is that social media evangelism can have both positive and negative implications. On the positive side, it can increase access to Christian teaching, facilitate communication, create online fellowship, support evangelistic outreach and keep young people connected to church activities. On the negative side, it can encourage superficial engagement, expose youth to questionable teachings, create distraction and potentially reduce dependence on local church structures.

The COVID-19 experience further demonstrated the importance of digital religious engagement. During periods when physical gatherings were restricted, churches relied heavily on online platforms to maintain worship, teaching and communication. Aduragba et al. (2022) show that religious activities increasingly moved into digital spaces during and after the pandemic. However, the long-term implications of this shift for youth participation in physical Christian activities require further investigation.

Another important issue is that youth participation itself is multidimensional. Participation may involve church attendance, Bible study, prayer, evangelism, youth fellowship, discipleship, volunteering, community service and leadership activities. Social media may influence some of these dimensions more strongly than others. For example, online announcements may increase attendance at youth programmes, while online Bible discussions may encourage personal Bible study. These possible relationships need empirical examination.

The central problem is therefore that Pentecostal churches in Nigeria are increasingly using social media for evangelism and youth engagement, yet there is insufficient empirical evidence establishing whether and to what extent this digital evangelistic activity contributes to young people’s actual participation in Christian activities.

Without such evidence, church leaders may find it difficult to determine whether investments in social media evangelism are achieving their intended objectives. Churches may record high numbers of followers and online interactions while experiencing limited involvement of young people in physical worship, discipleship, evangelism and service. Conversely, social media may be functioning as an important bridge that encourages young people to become more actively involved in church life, but this potential contribution may remain underrecognised without systematic research.

It is against this background that this study seeks to investigate Social Media Evangelism and Youth Participation in Christian Activities: A Study of Selected Pentecostal Churches in Nigeria. The study will provide empirical evidence on the relationship between social media evangelism and youth participation and contribute to the understanding of how Pentecostal churches can utilise digital communication to strengthen meaningful Christian engagement among young people.

1.3 Aim of the Study

The main aim of this study is to examine the relationship between social media evangelism and youth participation in Christian activities in selected Pentecostal churches in Nigeria.

The specific objectives are to:

1. examine the extent to which selected Pentecostal churches in Nigeria use social media for evangelistic activities;
2. identify the major social media platforms used by selected Pentecostal churches for evangelism;
3. examine the forms of Christian and evangelistic content disseminated through social media by selected Pentecostal churches;
4. assess the level of youth participation in Christian activities in the selected Pentecostal churches; and
5. determine whether a significant relationship exists between social media evangelism and youth participation in Christian activities.

1.4 Research Questions

The following research questions will guide the study:

1. To what extent do selected Pentecostal churches in Nigeria use social media for evangelistic activities?
2. What social media platforms are commonly used by selected Pentecostal churches for evangelism?
3. What forms of Christian and evangelistic content are disseminated through social media by selected Pentecostal churches?
4. What is the level of youth participation in Christian activities in the selected Pentecostal churches?
5. What relationship exists between social media evangelism and youth participation in Christian activities?

1.5 Research Hypothesis

The following null hypothesis will be tested at 0.05 level of significance:

H₀: There is no significant relationship between social media evangelism and youth participation in Christian activities in selected Pentecostal churches in Nigeria.

1.6 Significance of the Study

The study will be significant to Pentecostal church leaders, youth pastors and ministers, Christian youths, church communication departments, Christian educators, theological institutions, researchers and policymakers.

Pentecostal Church Leaders

The findings will provide church leaders with empirical evidence concerning the effectiveness of social media as an evangelistic and youth-engagement tool. This may help church leaders develop more effective digital ministry strategies.

Youth Pastors and Ministers

Youth pastors may use the findings to understand the ways in which social media can be integrated into youth ministry. The study may help them develop online activities that complement Bible study, discipleship, prayer, evangelism and physical fellowship.

Christian Youths

The study may help young Christians become more conscious of the opportunities and challenges associated with social media. It may encourage them to use social media not only for entertainment but also for Christian learning, evangelism, fellowship and spiritual development.

Church Communication Departments

The findings may assist media and communication teams in evaluating the effectiveness of different forms of online Christian content. This could help churches move beyond simply accumulating followers and focus on meaningful engagement and participation.

Theological Institutions

The study may provide useful material for theological education, particularly in areas relating to contemporary evangelism, digital ministry, youth ministry and Christian communication.

Researchers

The study will contribute to the growing body of literature on digital religion, social media evangelism and youth participation in Christianity. It may also provide a foundation for further research involving particular denominations, geographical locations, social media platforms or aspects of youth ministry.

1.7 Scope of the Study

The study focuses on Social Media Evangelism and Youth Participation in Christian Activities, with particular attention to selected Pentecostal churches in Nigeria.

The conceptual scope covers social media evangelism, social media platforms, Christian content, online preaching, digital Bible teaching, prayer and devotional content, online interaction and youth participation in Christian activities.

Youth participation will be examined in relation to activities such as:

• worship-service attendance;
• youth fellowship;
• Bible study;
• prayer meetings;
• evangelism;
• discipleship programmes;
• Christian conferences;
• volunteering and church service; and
• other approved church activities.

The geographical scope will be limited to selected Pentecostal churches in Nigeria. The specific churches and geographical area will be determined by the sampling framework adopted in Chapter Three.

The study focuses specifically on Pentecostal churches and therefore does not seek to generalise its findings to all Christian denominations in Nigeria.

1.8 Operational Definition of Terms

Christian Activities: Organised religious activities undertaken by Christians, including worship, prayer, Bible study, evangelism, discipleship, fellowship, Christian service and community outreach.

Digital Evangelism: The use of digital technologies and online platforms to communicate the Christian gospel, facilitate discipleship and engage people with Christian teachings.

Evangelism: The intentional communication of the Christian gospel with the aim of introducing people to the Christian faith and encouraging them to respond to its message.

Pentecostal Churches: Christian churches that emphasise the work and gifts of the Holy Spirit, including spiritual gifts, healing, prayer, charismatic worship and evangelistic activities.

Social Media: Internet-based platforms that enable users to create, share, distribute and interact with content and with other users.

Social Media Evangelism: The use of social networking and digital media platforms to communicate Christian teachings, biblical messages, testimonies, sermons, invitations and other evangelistic content.

Youth: Young people within the age range adopted by the selected Pentecostal churches for their youth ministry programmes.

Youth Participation: The extent to which young people actively engage in Christian activities such as worship, Bible study, prayer, evangelism, fellowship, discipleship and church service.

Online Christian Content: Digital material relating to Christianity, including sermons, Bible teachings, devotionals, worship videos, testimonies, prayer materials and evangelistic messages.

Digital Religious Engagement: Interaction with religious content, communities or activities through digital and social media platforms.

1.9 Organisation of the Study

The study will be organised into five chapters.

Chapter One presents the introduction, comprising the background to the study, statement of the problem, aim and objectives, research questions, research hypothesis, significance of the study, scope of the study, operational definition of terms and organisation of the study.

Chapter Two will review relevant literature under conceptual review, theoretical review, empirical review and summary of the reviewed literature. The chapter will examine social media, digital religion, evangelism, Pentecostalism, youth participation and relevant theories explaining media use and religious engagement.

Chapter Three will present the methodology of the study. It will cover the research design, population, sample size, sampling technique, research instrument, validity and reliability, data collection procedure and methods of data analysis.

Chapter Four will present the analysis and interpretation of data collected from respondents. The research questions will be answered, while the hypothesis will be tested at the 0.05 level of significance.

Chapter Five will present the summary of findings, conclusion and recommendations. The chapter will also provide suggestions for further studies.

Project – Social Media Evangelism and Youth Participation in Christian Activities: A Study of Selected Pentecostal Churches in Nigeria