Project – Digital Christianity and the Transformation of Christian Discipleship among Young Adults: A Study of Selected Pentecostal Churches in Ikeja Local Government Area, Lagos State

CHAPTER ONE

INTRODUCTION

1.1 Background of the Study

Christianity is fundamentally a faith concerned with the transformation of human beings through a relationship with Jesus Christ and continuous obedience to His teachings. At the centre of this transformational process is Christian discipleship, which involves teaching believers to understand the Christian faith, practise its values, develop spiritual maturity and participate actively in the mission of the Church. The Great Commission in Matthew 28:19–20 presents discipleship as a continuing responsibility of the Christian community, indicating that those who become followers of Christ are expected to be taught and nurtured in the faith. Discipleship therefore extends beyond initial conversion and church attendance to include learning, spiritual formation, fellowship, service, evangelism and the development of Christ-like character (Bonhoeffer, 2003).

Historically, Christian discipleship has largely been practised through face-to-face relationships and congregational structures. Churches have used worship services, Bible studies, Sunday schools, prayer meetings, fellowship groups, mentoring relationships and pastoral counselling to facilitate the spiritual development of believers. These practices create environments where Christians can learn Scripture, ask questions, receive correction, develop relationships and practise their faith within a community. Wilhoit (2008) explains that Christian spiritual formation involves a process of becoming increasingly conformed to the character of Christ through participation in the life of the Christian community and through spiritual disciplines. Thus, effective discipleship traditionally depends not only on the transfer of religious information but also on relationships, practices and accountability.

The contemporary social environment, however, has introduced significant changes into the ways individuals communicate, acquire information and maintain relationships. The development of the internet, smartphones, social networking platforms, video-sharing applications, messaging services, podcasts and livestreaming technologies has transformed communication from a predominantly physical activity into an increasingly networked and digital experience. Castells (2010) describes contemporary society as increasingly organised around networks facilitated by information and communication technologies. This transformation has affected major social institutions, including education, politics, business and religion, creating new spaces through which individuals encounter information and participate in communities.

Religion has increasingly become part of this digital transformation. The field of digital religion examines the interaction between religious beliefs, practices, communities and digital technologies. Campbell (2012) argues that digital media have created new environments in which religious practices and identities are negotiated, experienced and expressed. Digital religion should therefore not simply be understood as traditional religion being transferred to the internet; rather, it involves the interaction between online and offline religious life. This perspective is important for Christianity because many believers now combine physical church attendance with online sermons, social media discussions, livestreamed worship, digital Bible study and other technology-mediated religious practices.

The development of digital Christianity represents an important dimension of this transformation. Digital Christianity may be understood as the use of digital technologies and online platforms for Christian worship, evangelism, teaching, fellowship, prayer, pastoral communication, biblical instruction and spiritual formation. Digital platforms have created opportunities for Christian messages to be accessed across geographical and temporal boundaries. Campbell and Bellar (2021) note that digital religion involves practices such as networked communities, convergent religious practices, shifting authority and new forms of religious identity. These characteristics demonstrate that digital media can influence not only how religious information is distributed but also how believers understand and practise their faith.

The significance of digital Christianity is particularly evident in the lives of young adults. Young adults increasingly use digital technologies for education, communication, entertainment, social interaction and information seeking. Consequently, their encounters with Christianity can occur through both physical churches and digital platforms. A young adult may attend a Pentecostal worship service on Sunday, listen to a sermon on YouTube during the week, participate in a WhatsApp Bible study, follow a Christian preacher on Instagram and listen to a Christian podcast while commuting. Campbell (2013) argues that the relationship between religion and digital media must be understood in terms of the ways people integrate online religious practices into their wider everyday lives.

In Nigeria, the relationship between Christianity and digital communication is particularly significant because of the prominent role of Pentecostal and Charismatic Christianity in the country’s religious landscape. Pentecostal churches have historically demonstrated a willingness to adopt contemporary communication technologies for evangelism and religious communication. Chiluwa (2012), in his study of online religion in Nigeria, examined seven major and rapidly growing churches and found that the internet was being used to disseminate Christian messages, attract members, facilitate fellowship and support online worship. His study also identified the emergence of an “Internet church,” demonstrating that digital religious participation was already becoming significant within Nigerian Christianity.

The Nigerian experience of digital Christianity has continued to develop beyond the early internet church. The expansion of social media platforms has created additional opportunities for Pentecostal churches to communicate with members and reach wider audiences. Unlike traditional mass media, social media allows audiences to respond to religious content, share messages, ask questions, participate in discussions and generate their own religious materials. Hutchings (2017) observes that digital media can reshape religious participation by allowing believers to engage in religious activities through networked and interactive environments. This makes social media particularly relevant to young adults whose everyday communication is strongly influenced by digital platforms.

Digital platforms can potentially provide significant opportunities for Christian discipleship. Sermons, Bible lessons, devotional materials, Christian books, theological lectures and prayer resources can be accessed at any time. This can make Christian education more flexible and accessible, particularly for young adults whose work, education or other responsibilities may make regular participation in physical programmes difficult. Campbell (2012) explains that digital environments can provide new forms of religious engagement and access to religious resources, thereby expanding the spaces in which religious practices can take place.

Digital Christianity can also strengthen communication between church leaders and young adults. Through WhatsApp groups, Telegram channels, Facebook groups, Instagram pages and other platforms, pastors and youth leaders can distribute Bible passages, prayer points, announcements, devotional materials and teaching resources. These platforms can maintain communication between formal church gatherings and potentially create a sense of continuity in discipleship. Hutchings (2017) argues that online religious communities can develop forms of interaction and participation that complement offline religious communities, suggesting that digital environments may become extensions of rather than complete replacements for conventional religious communities.

Another important dimension is digital evangelism. The internet allows Christian messages to reach people who may never enter a traditional church building. Sermons, testimonies, worship music, short Christian videos and evangelistic messages can be shared across social networks and accessed by people outside the immediate geographical boundaries of a congregation. Chiluwa (2012) found that Nigerian churches were already using the internet to disseminate Christian messages and attract membership beyond their immediate locations.

The use of digital technologies for Christian worship is also becoming increasingly visible among Nigerian Pentecostal youths. Folarin, Otunla and Atowoju (2024), in a study of youths in the Redeemed Christian Church of God Youth Province 12 in Osun State, found substantial use of platforms such as WhatsApp, Facebook and YouTube for religious engagement. Their study showed that digital technologies were increasingly connected with youth worship experiences and spiritual activities, while also identifying the need for more effective and diversified use of digital platforms for meaningful worship engagement.

The increasing use of digital media among Pentecostal youths also has implications for the way young people learn Christianity. Afolabi and Oderinde (2024) examined the use of mass media by youths in Nigerian Pentecostal churches and found that online media have become important tools through which Pentecostal churches target young people. Their study also highlighted the commercialisation of religious communication and the consumption of spiritual products through online platforms. This suggests that digital Christianity provides opportunities for discipleship while simultaneously creating questions concerning religious consumption and the motives behind online religious communication.

Despite these opportunities, digital Christianity may also present challenges to Christian discipleship. One major concern is the difference between access to Christian information and actual spiritual transformation. A young adult may watch numerous sermons, Christian videos and devotional programmes without necessarily developing a stronger prayer life, deeper knowledge of Scripture, Christian character, commitment to service or accountability to a local Christian community. Wilhoit (2008) emphasises that spiritual formation involves transformation of the whole person rather than merely acquiring religious information. Consequently, high levels of digital religious consumption cannot automatically be interpreted as evidence of effective discipleship.

Another concern is the possibility of fragmented Christian teaching. Digital platforms expose young adults to thousands of Christian teachers and religious personalities from different denominational and theological backgrounds. Although such diversity can provide opportunities for learning, it can also make it difficult for inexperienced believers to distinguish sound biblical teaching from questionable interpretations. Campbell (2012) identifies authority as one of the significant issues in the study of digital religion because digital environments can alter the traditional structures through which religious knowledge and authority are established.

The question of religious authority is particularly important within Pentecostal Christianity. In the traditional church environment, pastors, elders and other recognised leaders operate within institutional and relational structures that can provide some degree of accountability. Online platforms, however, enable religious personalities to communicate directly with large audiences regardless of their formal theological training or institutional accountability. Campbell and Bellar (2021) identify shifting authority as one of the major characteristics of digital religion, suggesting that digital media can alter how religious authority is established and experienced.

Digital Christianity may also contribute to the emergence of religious celebrity culture. Social media metrics such as followers, likes, shares, views and subscribers can influence perceptions of popularity and authority. A preacher with millions of followers may appear more influential than a pastor with a smaller congregation, even though popularity does not necessarily demonstrate theological accuracy, spiritual maturity or moral credibility. Afolabi and Oderinde (2024) draw attention to the commercial and consumer dimensions of online Pentecostal religious communication in Nigeria, showing that digital platforms can become spaces where religious programmes and spiritual products are promoted to young audiences.

Another important issue concerns the relationship between online and offline Christian fellowship. Christianity is inherently communal, and discipleship involves relationships through which believers encourage, teach, correct and support one another. Digital communities can facilitate communication and prayer, but they may not provide all the relational and embodied dimensions of physical fellowship. Chiluwa (2012) specifically raised concerns about the possibility that exclusive online worship could weaken aspects of offline church life, including house fellowship, and noted the potential for deception and divided loyalty among exclusive online worshippers.

Digital Christianity may nevertheless complement traditional church-based discipleship when deliberately integrated into congregational life. Rather than viewing online and physical Christianity as competing alternatives, churches may use digital platforms to reinforce Bible study, prayer, mentoring, evangelism and communication while maintaining face-to-face relationships. Campbell (2012) emphasises the interconnected nature of online and offline religious practices, making this integrated approach particularly relevant to understanding contemporary Christian discipleship.

The issue is therefore not whether digital Christianity is good or bad in itself but how it is used and what consequences it produces for Christian discipleship. Digital platforms can make Christian resources more accessible, support continuous communication, facilitate evangelism and create new communities of faith. At the same time, they can encourage superficial religious consumption, expose young adults to questionable teachings, weaken accountability and intensify the commercialisation of religious communication. Hutchings (2017) argues that online religious practices need to be examined in relation to the wider religious and social contexts in which they occur.

The Nigerian context makes this issue particularly worthy of investigation. Existing research has demonstrated that Nigerian churches have been using digital platforms for worship, evangelism and religious communication for more than a decade. Chiluwa’s (2012) study established the early emergence of online religion and internet churches in Nigeria, while more recent research has shown continued growth in digital media use among Pentecostal youths. However, there is still a need to examine specifically whether and how digital Christianity is transforming Christian discipleship, rather than simply documenting the use of digital technologies.

Ikeja Local Government Area provides an appropriate urban context for such an investigation. As part of Lagos State’s metropolitan environment, Ikeja contains churches, businesses, educational institutions and a population that interacts extensively with contemporary communication technologies. Pentecostal churches operating in such an environment have opportunities to combine conventional congregational activities with social media, livestreaming, messaging applications, online sermons and other digital practices. The wider Nigerian evidence on Pentecostal youth media engagement makes it reasonable to investigate how these developments are experienced within a specific Lagos context rather than assuming that findings from other locations automatically apply to Ikeja (Afolabi & Oderinde, 2024).

Young adults in selected Pentecostal churches in Ikeja may consequently experience discipleship across multiple environments. Their Christian formation may occur during physical worship services, Bible study meetings and youth fellowships while simultaneously taking place through WhatsApp groups, YouTube sermons, Instagram content, online prayer meetings and Christian podcasts. Campbell and Bellar (2021) describe such developments in terms of convergent practices and multisite religious realities, where religious participation can occur across interconnected physical and digital spaces.

The central concern of this study is therefore the extent to which digital Christianity is transforming the substance and practice of Christian discipleship among young adults. The study is interested not simply in whether young adults use digital platforms, but whether such use influences their Bible study, prayer, worship, fellowship, evangelism, Christian service, spiritual growth and commitment to church-based discipleship. This focus is consistent with Wilhoit’s (2008) understanding of discipleship as a process involving intentional spiritual transformation rather than mere exposure to religious information.

It is against this background that this study investigates Digital Christianity and the Transformation of Christian Discipleship among Young Adults: A Study of Selected Pentecostal Churches in Ikeja Local Government Area, Lagos State. The study seeks to understand the forms of digital Christian engagement among young adults, determine how digital Christianity influences their discipleship practices, identify the benefits and challenges associated with digital discipleship and examine the relationship between digital Christian engagement and participation in conventional church-based discipleship.

1.2 Statement of the Problem

Christian discipleship is central to the mission of the Church because Christianity requires believers not merely to identify as Christians but to grow in their knowledge, faith, character and practical obedience to Christ. The biblical command to make disciples requires continuous teaching and spiritual development (Matthew 28:19–20). Traditionally, Pentecostal churches have facilitated this process through sermons, Bible studies, prayer meetings, youth fellowships, mentoring, evangelism and other face-to-face activities. Bonhoeffer (2003) emphasises that discipleship involves a costly commitment to following Christ rather than merely accepting religious information.

However, the environment in which young adults encounter Christianity has changed significantly. Digital technologies have created new avenues through which Christian messages are accessed, discussed and practised. Young adults can now listen to sermons, join online prayer meetings, follow pastors, participate in Christian discussion groups and obtain devotional materials without being physically present in a church building. Chiluwa (2012) demonstrated that Nigerian churches were already using internet technologies for worship, fellowship and the dissemination of Christian messages, indicating that digital Christianity has become part of Nigeria’s religious environment.

The problem is that greater access to Christian content does not necessarily mean greater effectiveness of Christian discipleship. Digital platforms can provide thousands of sermons and Christian resources, but it remains unclear whether regular exposure to such content produces measurable changes in prayer, Bible study, moral behaviour, fellowship, Christian service and evangelistic commitment. Wilhoit (2008) stresses that spiritual formation involves transformation of the person, creating a need to distinguish between religious content consumption and genuine discipleship.

A related problem is the possibility of passive digital Christianity. Young adults may watch sermons, share Bible verses, like Christian posts and listen to worship music without actively participating in Christian service or developing meaningful relationships with mature believers. Digital engagement may therefore create an appearance of religious involvement while leaving some of the relational and practical dimensions of discipleship underdeveloped. Campbell (2012) notes that digital religion changes the forms through which people participate in religious life, making it important to investigate what such participation actually means for spiritual practice.

Another problem concerns the quality and diversity of Christian teachings available online. Young adults can access teachings from numerous pastors, prophets, evangelists and Christian influencers. Some materials may be biblically sound and educational, while others may contain questionable interpretations, exaggerated spiritual claims or teachings that conflict with the doctrines of the local church. The decentralisation of religious authority in digital environments creates difficulties for young Christians who may not have sufficient theological knowledge to evaluate everything they encounter online. Campbell and Bellar (2021) identify shifting authority as a major feature of digital religion.

There is also a concern about religious commercialisation. Digital Christianity provides opportunities for churches and religious personalities to promote programmes, books, conferences, spiritual products and other services. Afolabi and Oderinde (2024) found that online Pentecostal media in Nigeria are connected with the promotion and consumption of religious programmes and spiritual products among young people. This raises questions about whether young adults are being discipled primarily as followers of Christ or increasingly being positioned as consumers of religious content.

The issue of Christian community and accountability also presents a challenge. Effective discipleship involves relationships in which believers can receive guidance, correction, encouragement and mentoring. A young adult who primarily receives Christian teaching from online personalities may have little or no personal relationship with those teachers. Chiluwa (2012) warned that exclusive online religious participation could threaten aspects of offline Christian fellowship and expose worshippers to deception and divided loyalty.

Furthermore, the increasing use of digital platforms raises questions about the relationship between online participation and physical church involvement. Digital worship can provide accessibility and continuity, but excessive dependence on online participation may reduce attendance at physical services, Bible studies, youth meetings and other activities through which believers develop relationships and serve others. Conversely, digital tools may strengthen physical participation when churches intentionally use them to remind, teach, mentor and connect members. Campbell (2012) therefore provides a useful framework for considering online and offline religious practices as interconnected rather than automatically treating one as a replacement for the other.

Existing Nigerian studies have established that digital media are increasingly important to Pentecostal youth and Christian religious practice. Chiluwa (2012) documented the emergence of internet-based Christianity in Nigeria, while Folarin et al. (2024) found substantial digital engagement among youths in a Nigerian Pentecostal setting. Afolabi and Oderinde (2024) similarly examined the use of online media by Pentecostal churches to reach Nigerian youths. Nevertheless, these studies leave room for a more focused examination of the relationship between digital Christianity and Christian discipleship among young adults in a specific urban Pentecostal context.

There is therefore a contextual gap concerning young adults in selected Pentecostal churches in Ikeja Local Government Area, Lagos State. Findings from studies conducted in other Nigerian locations cannot automatically explain the experiences of young adults in Ikeja because digital access, church structures, patterns of youth participation and urban lifestyles may differ across locations. A study focused specifically on Ikeja can provide context-sensitive evidence regarding how young adults use digital Christian platforms and how those practices affect their spiritual development.

There is also a conceptual gap. Much of the discussion around digital Christianity focuses on online worship, social media use, evangelism or the dissemination of religious information. However, discipleship involves more than exposure to religious information. It involves spiritual growth, biblical understanding, prayer, fellowship, moral transformation, service and commitment to following Christ. Wilhoit (2008) therefore provides an important basis for examining whether digital religious engagement translates into broader processes of Christian spiritual formation.

The problem addressed by this study is consequently the uncertainty surrounding whether digital Christianity is strengthening or transforming Christian discipleship among young adults, or whether it is encouraging new forms of religious participation that may not necessarily produce deeper spiritual maturity. This uncertainty is particularly important for Pentecostal churches because young adults constitute an important part of contemporary Pentecostal ministry and are among the most active users of digital communication technologies (Afolabi & Oderinde, 2024).

The study therefore seeks to investigate the forms of digital Christian engagement among young adults in selected Pentecostal churches in Ikeja Local Government Area, the influence of such engagement on discipleship practices, the benefits and challenges associated with digital Christianity, and the relationship between digital engagement and participation in traditional church-based discipleship.

1.3 Aim of the Study

The main aim of this study is to examine digital Christianity and the transformation of Christian discipleship among young adults in selected Pentecostal churches in Ikeja Local Government Area, Lagos State.

The specific objectives are to:

1. examine the extent to which young adults in selected Pentecostal churches in Ikeja LGA engage with digital Christian platforms;
2. identify the major forms of digital Christianity used by young adults for Christian learning, worship, prayer and fellowship;
3. examine the influence of digital Christianity on Christian discipleship practices among young adults;
4. determine the benefits of digital Christianity to the spiritual formation of young adults;

1.4 Research Questions

The study will be guided by the following research questions:

1. To what extent do young adults in selected Pentecostal churches in Ikeja LGA engage with digital Christian platforms?
2. What are the major forms of digital Christianity used by young adults for Christian learning, worship, prayer and fellowship?
3. What influence does digital Christianity have on Christian discipleship practices among young adults?
4. What benefits does digital Christianity provide for the spiritual formation of young adults?

1.5 Research Hypothesis

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

H₀: There is no significant relationship between digital Christian engagement and Christian discipleship practices among young adults in selected Pentecostal churches in Ikeja Local Government Area, Lagos State.

1.6 Significance of the Study

The study will be significant to Pentecostal church leaders because it will provide information on how young adults interact with Christian content through digital platforms. The findings may help pastors and church administrators develop digital discipleship strategies that complement physical church activities.

The study will also be significant to youth ministers and Christian educators. It may assist them in understanding how social media, livestreaming, online Bible studies, messaging applications and other digital resources can be incorporated into discipleship programmes without compromising the relational nature of Christian formation.

The study will benefit young adults by increasing awareness of both the opportunities and challenges associated with digital Christianity. It may encourage young Christians to evaluate online religious content carefully and to combine digital engagement with personal prayer, Bible study, fellowship, Christian service and accountability.

The study will be useful to Pentecostal churches seeking to strengthen their ministries among digitally connected young adults. The findings may help churches identify appropriate digital strategies for teaching, mentoring, evangelism, communication and spiritual development.

The study may also benefit parents and guardians by helping them understand the growing role of digital platforms in the religious development of young adults. This knowledge may encourage constructive discussions about online Christian content, spiritual discernment and responsible digital engagement.

For theological institutions and Christian researchers, the study will contribute to the emerging literature on digital religion, Pentecostalism, Christian communication and discipleship in Nigeria. It may also provide a basis for further research into online worship, digital evangelism and spiritual formation.

Finally, the study will contribute to the broader Christian community by encouraging reflection on how the Church can respond effectively to technological changes while preserving biblical principles of discipleship, accountability, fellowship and spiritual transformation.

1.7 Scope of the Study

The study focuses on Digital Christianity and the Transformation of Christian Discipleship among Young Adults in Selected Pentecostal Churches in Ikeja Local Government Area, Lagos State.

Geographically, the study is restricted to selected Pentecostal churches located within Ikeja Local Government Area of Lagos State.

The study will focus on young adults between the ages of 18 and 35 years who are members or active participants in the selected Pentecostal churches.

The study will examine digital Christianity in relation to social media platforms, online sermons, livestreamed worship, Christian podcasts, digital Bible resources, WhatsApp and Telegram groups, online prayer meetings, digital evangelism and other technology-mediated Christian activities.

In terms of discipleship, the study will focus on Bible study, prayer, worship, fellowship, evangelism, Christian service, spiritual growth, moral development, mentoring and participation in church-based discipleship activities.

The study will not cover all Christian denominations in Lagos State. It is specifically limited to selected Pentecostal churches and young adults within Ikeja Local Government Area.

1.8 Operational Definition of Terms

Christian Discipleship:
The continuous process through which individuals learn, practise and live according to the teachings of Jesus Christ while developing spiritual maturity, Christian character, fellowship and commitment to Christian service.

Digital Christianity:
The expression and practice of Christian beliefs, worship, teaching, evangelism, fellowship and spiritual activities through digital technologies and online platforms.

Digital Discipleship:
The intentional use of digital technologies to facilitate Christian teaching, mentoring, spiritual formation, prayer, Bible study, fellowship and development of followers of Christ.

Young Adults:
For the purpose of this study, individuals between 18 and 35 years who are members or active participants in the selected Pentecostal churches.

Pentecostal Churches:
Christian churches that emphasise the work and gifts of the Holy Spirit, personal conversion, prayer, evangelism, divine healing and experiential forms of Christian worship.

Social Media:
Internet-based platforms that allow users to create, share and interact with content, including WhatsApp, Facebook, Instagram, YouTube, TikTok and Telegram.

Online Worship:
Worship activities accessed or conducted through digital platforms, including livestreamed church services, online prayer meetings and recorded worship programmes.

Christian Spiritual Formation:
The process through which Christians develop spiritual maturity, Christ-like character, biblical understanding and Christian practices.

Digital Evangelism:
The use of digital technologies and online platforms to communicate the Christian gospel and reach people with the message of Christ.

Christian Religious Content:
Sermons, Bible teachings, devotionals, prayers, Christian music, testimonies, theological discussions and other Christian materials communicated through digital platforms.

1.9 Theoretical Orientation of the Study

This study is anchored primarily on the Digital Religion/Mediatization perspective. Digital religion focuses on the interaction between religion and digital technologies and examines how religious practices, communities, identities and authority are shaped within digital environments. Campbell (2012) argues that digital religion should be understood through the relationship between online and offline religious practices rather than as a complete separation of digital and physical religion.

The perspective is relevant to this study because young adults increasingly encounter Christianity through both physical and digital environments. A young person may attend church physically while simultaneously receiving Christian teachings through YouTube, Instagram, WhatsApp and other digital platforms. Digital technologies can therefore influence how young adults learn, communicate, worship, develop Christian identities and participate in religious communities.

The theory also provides a basis for examining changes in religious authority. Campbell and Bellar (2021) identify shifting authority as one of the important characteristics of digital religion. This is particularly relevant to Pentecostal Christianity because young adults can now access teachings from numerous pastors and Christian personalities beyond the authority structures of their local congregations.

The theoretical orientation consequently helps the study determine whether digital Christianity merely provides additional tools for conventional discipleship or whether it is fundamentally changing the ways young adults experience, practise and develop their Christian faith.

1.10 Organisation of the Study

The study will be organised into five chapters.

Chapter One presents the introduction, background of the study, statement of the problem, aim and objectives, research questions, research hypothesis, significance of the study, scope of the study, operational definitions and theoretical orientation.

Chapter Two will review relevant literature on digital Christianity, digital religion, Pentecostalism, Christian discipleship, young adults, social media, online worship, digital evangelism and spiritual formation. It will also examine relevant theoretical perspectives and empirical studies.

Chapter Three will discuss the methodology of the study, including research design, study area, population, sample size, sampling technique, research instrument, validity, reliability, data collection procedures and methods of data analysis.

Chapter Four will present, analyse and interpret the data obtained from respondents. The research questions will be answered and the hypothesis will be tested at the 0.05 level of significance.

Chapter Five will present the summary of findings, conclusion and recommendations. Suggestions for further studies will also be provided.

Project – Digital Christianity and the Transformation of Christian Discipleship among Young Adults: A Study of Selected Pentecostal Churches in Ikeja Local Government Area, Lagos State