Project – The Influence of Social Media on Christian Faith and Religious Practices among Young Adults: A Study of Selected Churches in Port Harcourt City, Rivers State

CHAPTER ONE

INTRODUCTION

1.1 Background of the Study

Religion remains an important dimension of social life in Nigeria, shaping people’s values, identities, relationships, moral choices and understanding of everyday experiences. Christianity, in particular, occupies a significant position in Nigerian society, with churches functioning not only as places of worship but also as centres of social interaction, moral instruction, community formation and personal development. Within this environment, young adults constitute an important segment of the Christian population because they are simultaneously negotiating faith, education, employment, relationships, identity and participation in wider society. Their religious experiences are therefore influenced not only by traditional church structures but also by changing patterns of communication and social interaction.

The rapid development of digital communication has transformed the way people interact with information, institutions and one another. Social media platforms such as Facebook, WhatsApp, Instagram, YouTube, TikTok and X have become important spaces for communication, entertainment, education, self-expression and social networking. The influence of these platforms extends beyond secular activities into religious life. Religious individuals and institutions increasingly use digital platforms to disseminate sermons, Bible teachings, prayer points, worship songs, Christian motivational messages, testimonies, announcements and evangelistic materials. Consequently, religion is no longer confined to the physical church building; it is increasingly experienced within digital and networked environments.

The emergence of what scholars describe as digital or online religion has been particularly significant in Nigeria. Chiluwa (2012), in his study of online religion in Nigeria, observed that Nigerian churches had increasingly adopted the Internet for Christian communication, worship, dissemination of religious teachings and the creation of online communities. His study also identified the emergence of the “Internet church,” where individuals could participate in religious activities online in addition to their physical church membership. This development demonstrates that technological advancement has created new avenues through which Christian beliefs and practices are communicated and experienced.

The relationship between Christianity and digital media has become even more complex with the expansion of social networking platforms. Social media allows users not only to receive religious messages but also to produce, reinterpret and distribute them. A young adult can listen to a sermon from a pastor in another city, join an online prayer meeting, watch a Christian music performance, participate in a Bible discussion group, share a Scripture passage, follow Christian influencers and engage in theological debates without physically attending the church where such activities originate. This has changed the traditional direction of religious communication, in which church leaders were largely the producers and congregants were primarily the receivers of religious messages.

Nwankwo (2022) explains that the mobile phone has become increasingly integrated into the religious experience of Christians in Nigeria. His study shows that mobile technology has become part of the process through which religion is mediated, creating new possibilities as well as new dependencies and transforming religious practices. The study also identifies different attitudes among Christians towards the use of mobile phones during worship, demonstrating that technology can simultaneously be regarded as useful for religious engagement and as a possible distraction from conventional worship.

For young adults, the significance of social media is particularly pronounced because this population is highly engaged with digital communication. Young people use social media to maintain friendships, construct identities, seek information, express opinions, follow public personalities and participate in communities. Religious institutions have consequently recognised social media as an important avenue for reaching younger generations. Afolabi and Oderinde (2024), in their study of youths in Nigerian Pentecostal churches, found that online media has become closely connected with youth-oriented church communication and participation. They note that Nigerian Pentecostal churches increasingly use online media to attract and engage young people, while religious programmes and spiritual content have become part of the expanding online religious environment.

Social media therefore presents opportunities for Christian faith formation among young adults. Through online sermons and Bible teachings, young Christians can gain access to theological knowledge and biblical interpretation. Through prayer groups and Christian communities, they may experience encouragement and spiritual fellowship. Christian music and worship videos can support devotional practices, while testimonies and faith-based discussions can provide emotional and spiritual support. Social media can also facilitate evangelism because Christian messages can be shared rapidly across geographical and denominational boundaries.

The development of faith-based social media engagement is evident in recent Nigerian research. Megwas, Ihechu, Benson-Eluwa and Osuagwu (2025) examined exposure, knowledge and use of faith-based social media platforms among Christians in Southeast Nigeria. Their findings indicate that Christians increasingly use digital platforms to access church-related information, participate in virtual religious activities, engage with preaching and prayer content, and maintain religious connections. Although the study focused on Southeast Nigeria rather than Port Harcourt, its findings demonstrate the growing importance of social media in contemporary Nigerian Christian practice.

Social media can also strengthen the connection between young adults and Christian communities. A young Christian who is unable to attend a physical service because of work, school, illness, travel or other circumstances may still watch a livestream, listen to a sermon or participate in an online prayer session. Similarly, church WhatsApp groups can be used to circulate announcements, prayer requests, Bible verses and encouragement. Facebook and Instagram can provide spaces for Christian fellowship, while YouTube can provide access to sermons, worship programmes and Christian educational materials. These practices can make religious participation more flexible and accessible.

However, the influence of social media on Christian faith is not necessarily positive in every circumstance. Social media is an open environment in which religious and non-religious ideas coexist. Young adults may therefore encounter teachings that contradict Christian doctrines, lifestyles that challenge Christian moral values, religious controversies, atheistic arguments, alternative spiritualities and misleading theological interpretations. The ease with which information can be created and circulated means that users may encounter religious claims without knowing whether the claims are biblically sound, doctrinally accurate or produced by credible religious authorities.

This issue is particularly important because social media has weakened the traditional gatekeeping role of religious institutions. In the traditional church environment, sermons and theological teachings are normally delivered through recognised pastors, priests, teachers or other authorised religious leaders. In the digital environment, virtually anyone can produce religious content and present himself or herself as an authority. Young adults may therefore receive Christian teachings from pastors, musicians, influencers, motivational speakers, self-proclaimed prophets, anonymous accounts and individuals without formal theological training.

Adelakun (2023) demonstrates how social media has altered religious authority within Nigerian Pentecostalism. According to her analysis, social media has created opportunities for ordinary users to challenge established religious authorities and contest the influence of prominent pastors. Digital platforms have therefore become spaces where religious authority is both reproduced and questioned. The same technology that enables churches to disseminate their teachings also provides users with opportunities to criticise, reinterpret or reject those teachings.

This development has important implications for Christian faith among young adults. Christian faith is not simply the possession of religious information; it involves beliefs, values, practices, commitment and a relationship with God. If social media merely increases exposure to Christian messages without encouraging biblical understanding, prayer, obedience, fellowship and Christian character, its contribution to genuine faith development may be limited. Conversely, when social media is used responsibly, it can complement physical church participation and provide additional resources for spiritual growth.

The distinction between religious information and genuine religious transformation is therefore important. A young adult may follow several Christian pages, watch numerous sermons and share Bible verses online while having limited involvement in personal prayer, Bible study, Christian fellowship or practical obedience. Social media may create the appearance of religious commitment without necessarily producing corresponding changes in behaviour. The public display of faith through Christian posts, photographs, videos and status updates does not automatically demonstrate the depth of an individual’s Christian faith.

The visual character of social media further complicates this situation. Religious participation can increasingly become something that is displayed publicly. A young Christian may post worship photographs, Bible verses, prayer messages, Christian quotations or church activities. Such expressions may represent genuine faith, but they may also become forms of religious self-presentation. Adelakun (2023) argues that social media has transformed religious witnessing into practices involving sharing Bible verses, sermons, testimonies, prayers, reflections and images of religious activities. In this environment, faith can become connected with public visibility and personal branding.

The influence of social media on Christian religious practices can also be observed in worship. Online worship has made it possible for Christians to participate in religious activities without being physically present in a church building. Chiluwa (2012) identified the growth of online worship and digital religious communities in Nigeria, including claims of spiritual experiences associated with online religious participation. This development raises questions concerning whether virtual participation should be viewed primarily as a supplement to physical worship or whether it is gradually becoming an alternative form of religious participation for some Christians.

Social media also influences prayer practices. Christian prayer materials are now widely circulated through WhatsApp, Facebook, Telegram, YouTube, Instagram and other platforms. Young adults can receive daily prayer points, join online prayer meetings and watch prayer sessions conducted by religious leaders. This can encourage prayer and spiritual discipline. However, dependence on externally generated prayer materials may also discourage personal spiritual reflection if users simply reproduce prayers without developing their own understanding of prayer and their relationship with God.

Bible study has similarly been affected. Digital Bibles, Bible applications, online devotionals, Christian podcasts and social media discussions have made biblical resources more accessible. A young adult can compare Bible translations, listen to explanations of biblical passages and participate in online Bible study groups. Nevertheless, the abundance of interpretations creates the possibility of confusion. Contradictory theological interpretations can circulate alongside sound biblical teaching, requiring users to develop discernment and the ability to evaluate religious information critically.

Christian music and worship have also become deeply connected with social media. Worship songs can become popular through YouTube, TikTok, Instagram and other platforms, allowing young Christians to listen to and share worship music at virtually any time. Music can support personal devotion, encourage emotional expression and strengthen a sense of Christian identity. At the same time, the popularity-based nature of social media may encourage Christians to evaluate religious music according to entertainment value, popularity, appearance or celebrity status rather than theological content and spiritual significance.

The role of Christian influencers and prominent religious personalities is another important dimension. Social media has created new forms of religious celebrity in which pastors, gospel musicians, motivational speakers and Christian content creators can develop large audiences. Their messages can influence the beliefs, language, lifestyles and religious preferences of young adults. While such influence may encourage Christian commitment, it can also produce excessive personality-centred Christianity in which followers become more attached to particular religious personalities than to biblical principles.

The commercialisation of religion is another issue requiring attention. Afolabi, Ojo and Oderinde (2024) argue that religion in Nigeria has increasingly been presented through marketing, branding and competition for public attention. They observe that Pentecostal religious activities can become associated with the promotion of religious services and the pursuit of mass appeal. In the digital environment, this can encourage churches and religious personalities to compete for followers, views, likes, shares and online visibility.

Such competition may influence the nature of Christian messages presented online. Content that is emotionally powerful, controversial, sensational or entertaining may attract more attention than content requiring careful theological reflection. Young adults may consequently encounter religious messages selected partly for their ability to generate engagement. This raises questions about the relationship between online popularity and spiritual authenticity.

Social media also creates new possibilities for religious debate and accountability. Young adults can question church practices, discuss theological issues, challenge religious leaders and compare teachings from different churches. This can contribute to critical thinking and greater awareness. However, it can also lead to religious fragmentation, online hostility, disrespect for religious authority and the rapid spread of controversies. Adelakun (2023) demonstrates that social media has become a major arena for contests over Pentecostal authority in Nigeria, showing that the digital environment can reshape relationships between religious leaders and followers.

Furthermore, the influence of social media cannot be separated from the broader social circumstances of young adults in Nigeria. Young people face unemployment, economic uncertainty, educational pressures, relationship challenges and questions concerning their future. Religious messages encountered online may influence how they interpret these experiences. Christian content that provides hope, moral direction and encouragement can be beneficial, but religious messages that promote unrealistic expectations, materialism or simplistic explanations of complex social problems may also create difficulties.

The Nigerian context is particularly significant because Christianity is deeply embedded in public and private life. Young Nigerians often encounter religious messages not only within churches but also through family, schools, workplaces, music, television and social media. Contemporary youth therefore inhabit a hybrid environment in which physical and digital religious practices overlap. The church is no longer simply a physical institution; it increasingly exists across physical and digital spaces.

Port Harcourt City provides an important setting for examining these developments. As a major urban centre in Rivers State, Port Harcourt contains diverse Christian denominations and churches, including Pentecostal, evangelical, mainline and independent congregations. The city’s urban character, educational institutions, businesses, employment opportunities and extensive use of digital communication make it an appropriate setting for investigating the interaction between social media and Christian religious life.

Young adults in selected churches in Port Harcourt City may use social media in different ways. Some may use it to listen to sermons, follow church accounts, join prayer groups and access Bible teachings. Others may use it primarily for entertainment and social interaction, with religious content forming only a small part of their online experience. Some may combine online and physical religious participation, while others may increasingly depend on online religious materials. These differences make it necessary to investigate how social media actually influences Christian faith and religious practices among young adults rather than assuming that digital participation automatically produces spiritual growth.

Although existing studies have examined online religion, mobile technology, Pentecostal youth and faith-based social media use in Nigeria, there remains a need for context-specific research focusing on young adults in churches within Port Harcourt City. Chiluwa (2012) examined online religion in Nigeria broadly, while Nwankwo (2022) examined the role of mobile phones in Christian religious experience. Afolabi and Oderinde (2024) focused on mass-media use among youths in Pentecostal churches, and Megwas et al. (2025) examined digital Christianity among Christians in Southeast Nigeria. These studies provide important foundations, but they do not specifically establish how social media influences both Christian faith and religious practices among young adults attending selected churches in Port Harcourt City.

The present study therefore seeks to examine the influence of social media on Christian faith and religious practices among young adults in selected churches in Port Harcourt City, Rivers State. The study is particularly concerned with how social media affects Christian beliefs, prayer, Bible study, worship, fellowship, evangelism, religious participation and general commitment to Christian living. By examining both the opportunities and challenges associated with social media use, the study seeks to contribute to a better understanding of contemporary Christian life among young adults in an increasingly digital Nigerian society.

1.2 Statement of the Problem

The rapid growth of social media has created significant changes in the way young adults communicate, obtain information and participate in social institutions. Christianity has not been excluded from this transformation. Young adults can now access sermons, Bible teachings, worship songs, prayers, testimonies and Christian discussions through social media platforms without necessarily being physically present in a church. While this development provides opportunities for evangelism, religious education and spiritual encouragement, it also raises questions concerning the quality, direction and depth of Christian faith in the digital age.

One major problem is that increased exposure to Christian content on social media does not necessarily mean increased Christian commitment. Young adults may follow numerous Christian accounts, watch sermons and share religious messages while having limited personal engagement with Scripture, prayer and Christian fellowship. The ease of liking, sharing or reposting religious content can create a form of passive participation that may not translate into practical Christian living. Consequently, it becomes necessary to determine whether social media contributes meaningfully to Christian faith or merely increases exposure to religious information.

A second problem concerns the reliability and quality of religious information available on social media. Unlike traditional church settings where religious teaching is normally subject to some level of institutional oversight, social media allows virtually anyone to produce and distribute religious messages. Young adults may therefore encounter conflicting biblical interpretations, controversial teachings, exaggerated claims, false prophecies and unverified theological information. The challenge is particularly serious when users lack the theological knowledge necessary to distinguish between sound Christian teaching and misleading religious content.

A third problem is the possibility of social media encouraging a personality-centred approach to Christianity. Young adults may develop strong attachments to particular pastors, gospel musicians, motivational speakers or Christian influencers whose online personalities become more influential than their local church or biblical teaching. Adelakun (2023) shows that social media has become a major arena for contesting and negotiating religious authority in Nigeria. While this can encourage critical engagement, it can also fragment religious authority and make personal popularity an important measure of religious influence.

Another problem relates to the changing nature of religious practices. Prayer, worship, Bible study, fellowship and evangelism have traditionally involved significant physical and communal participation. Social media has introduced virtual alternatives to some of these activities. Young adults can participate in online prayer meetings, watch recorded services and interact with Christian communities without physically attending church. Although such practices may complement conventional religious participation, excessive dependence on online activities could potentially weaken physical fellowship and participation in the local church.

There is also the problem of distraction. Social media platforms are designed to provide continuous streams of information and entertainment. A young Christian may open a social media application to listen to a sermon but quickly become distracted by entertainment, celebrity content, advertisements, political arguments or other forms of communication. Nwankwo (2022) demonstrates that mobile technology has become deeply integrated into Nigerian Christian religious experience while also creating different attitudes concerning its use during worship. This suggests that digital technology can simultaneously support and disrupt religious engagement.

The issue of religious commercialisation further complicates the relationship between social media and Christian faith. Religious leaders and churches can use digital platforms to promote programmes, products, books, conferences, fundraising campaigns and other activities. Although such practices are not necessarily inappropriate, the commercial character of online religious communication can make it difficult for young adults to distinguish between genuine spiritual instruction and content primarily designed to attract attention, generate financial support or build personal brands. Afolabi et al. (2024) draw attention to the increasing marketing and commodification of Pentecostal religious activities in Nigeria.

Furthermore, social media exposes young adults to competing worldviews. Christian teachings are presented alongside secular lifestyles, alternative religions, atheism, materialism, sexual content, celebrity culture and other forms of social influence. The young Christian therefore operates within an environment in which Christian values constantly interact with competing values. This can produce opportunities for critical reflection, but it may also create confusion, compromise or gradual weakening of religious commitment.

The public nature of social media also creates a problem concerning the authenticity of Christian expression. Young adults can publicly present themselves as committed Christians through posts, pictures, Bible quotations and religious declarations. However, online religious visibility may not necessarily correspond to private Christian conduct. A person may regularly post Christian messages while failing to demonstrate Christian values in relationships, workplace behaviour, financial conduct, sexual morality or other areas of life. This raises an important question concerning whether social media strengthens genuine Christian faith or merely encourages the public performance of religious identity.

Another concern is the possible reduction of Christian fellowship to digital interaction. Christianity has traditionally emphasised community, mutual encouragement, accountability and collective worship. Social media can provide connection, but digital interaction may not fully reproduce the relational depth of physical Christian fellowship. If young adults increasingly substitute online interaction for participation in the local church, they may experience a form of Christianity characterised by individual consumption of religious content rather than active membership and service.

At the same time, it would be inappropriate to assume that social media is entirely harmful to Christian faith. Digital platforms can provide substantial benefits. They can help young adults access biblical materials, remain connected with church communities, receive spiritual encouragement and participate in evangelism. Recent research on Christians in Southeast Nigeria demonstrates substantial engagement with faith-based social media platforms for preaching, prayer, church information and virtual religious activities (Megwas et al., 2025). The problem, therefore, is not simply whether young adults use social media but how such use influences their beliefs, practices and commitment to Christianity.

Existing Nigerian scholarship has established that the Internet and mobile technologies are increasingly integrated into Christian religious life (Chiluwa, 2012; Nwankwo, 2022). Research has also demonstrated the growing importance of online media for youth engagement in Pentecostal churches (Afolabi & Oderinde, 2024). However, there is still insufficient empirical attention to how these developments specifically affect Christian faith and religious practices among young adults in Port Harcourt City.

The absence of sufficient localised evidence creates a practical problem for churches, pastors, youth leaders, parents and Christian educators. Without empirical knowledge of how young adults actually use social media for religious purposes, church leaders may either underestimate its importance or adopt approaches that fail to address the realities of contemporary youth culture. There is therefore a need to investigate whether social media strengthens or weakens Christian faith, whether it encourages or discourages religious practices, and what factors determine its influence.

It is against this background that this study investigates the influence of social media on Christian faith and religious practices among young adults: a study of selected churches in Port Harcourt City, Rivers State. The study seeks to provide empirical evidence on the relationship between social media engagement and contemporary Christian religious life among young adults in the study area.

1.3 Purpose of the Study

The main purpose of this study is to examine the influence of social media on Christian faith and religious practices among young adults in selected churches in Port Harcourt City, Rivers State.

Specifically, the study seeks to:

1. examine the extent to which young adults in selected churches in Port Harcourt City use social media for Christian-related activities;
2. determine the influence of social media on the Christian faith of young adults;
3. examine the influence of social media on Bible reading and study among young adults;
4. determine the influence of social media on prayer practices among young adults

1.4 Research Questions

The following research questions will guide the study:

1. To what extent do young adults in selected churches in Port Harcourt City use social media for Christian-related activities?
2. What influence does social media have on the Christian faith of young adults?
3. What influence does social media have on Bible reading and study among young adults?
4. What influence does social media have on prayer practices among 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 social media use and Christian faith and religious practices among young adults in selected churches in Port Harcourt City, Rivers State.

1.6 Significance of the Study

This study will be significant to young adults, church leaders, youth ministers, parents, Christian educators, churches and future researchers.

Young Adults

The study will help young adults understand how their social media habits may influence their Christian beliefs and religious practices. It may encourage them to become more intentional in evaluating religious content and distinguishing between information that promotes genuine Christian growth and content that may weaken their faith.

Pastors and Church Leaders

The findings will provide pastors and church leaders with useful information concerning the digital behaviour of young adults. Such knowledge may help churches develop appropriate strategies for using social media for evangelism, discipleship, Bible teaching, prayer, counselling and youth development.

Youth Leaders

Youth leaders will benefit from a better understanding of the opportunities and challenges created by social media. The findings may help them design youth programmes that integrate responsible digital engagement with physical fellowship and Christian discipleship.

Parents and Guardians

The study will provide parents and guardians with information concerning the religious influence of social media on young adults. This may assist them in providing appropriate guidance and encouraging responsible use of digital platforms.

Christian Educators and Theological Institutions

The study may contribute to discussions concerning Christian education in the digital age. It can provide useful material for theological educators seeking to understand how young Christians obtain religious information and develop religious identities in contemporary society.

Churches and Christian Organisations

Churches and Christian organisations may use the findings to improve their digital communication strategies. Rather than viewing social media only as a means of advertising programmes, churches may be encouraged to use it more intentionally for discipleship, spiritual formation, evangelism and Christian community building.

Researchers

The study will contribute to the growing literature on digital religion, Christianity and youth culture in Nigeria. It may provide a foundation for further studies on social media and religious identity, digital evangelism, online worship, Christian youth culture and the changing nature of religious authority.

Future Researchers

The study will serve as a useful reference for researchers who may wish to conduct related studies in other cities, denominations, age groups or religious contexts.

1.7 Scope of the Study

The study focuses on the influence of social media on Christian faith and religious practices among young adults in selected churches in Port Harcourt City, Rivers State.

Geographically, the study is limited to selected churches within Port Harcourt City, Rivers State. The study will focus on young adults who are active members or participants in the selected churches.

Thematically, the study will examine social media use in relation to Christian faith and religious practices. Specific areas of religious practice to be considered include Bible reading and study, prayer, worship, church attendance and participation, Christian fellowship, evangelism, sharing of Christian messages and interaction with Christian leaders and communities online.

The study will also consider both positive and negative dimensions of social media use. Positive dimensions may include access to Christian teachings, spiritual encouragement, evangelism, fellowship and religious education, while negative dimensions may include distraction, exposure to conflicting teachings, misinformation, excessive dependence on online personalities, reduced physical participation and exposure to values that conflict with Christian beliefs.

The study does not seek to examine every aspect of social media or every dimension of Christianity. It is specifically concerned with the relationship between social media and Christian faith and religious practices among young adults in the selected churches.

1.8 Operational Definition of Terms

Social Media

Social media refers to Internet-based digital platforms that allow users to create, share, receive and interact with content and with other users. In this study, it includes platforms such as WhatsApp, Facebook, Instagram, YouTube, TikTok and X.

Christian Faith

Christian faith refers to an individual’s belief, trust, commitment and relationship with God as understood within the Christian tradition and expressed through Christian beliefs, values and conduct.

Religious Practices

Religious practices refer to activities through which Christians express and practise their faith. In this study, these include prayer, Bible study, worship, church participation, fellowship, evangelism and sharing of Christian messages.

Young Adults

Young adults refer to individuals within the age range adopted by the researcher for the study who are members or participants in the selected churches in Port Harcourt City.

Social Media Use

Social media use refers to the frequency, duration, purpose and manner in which young adults interact with social media platforms for personal, social, educational, entertainment or religious purposes.

Digital Christianity

Digital Christianity refers to forms of Christian communication, participation, expression and religious practice mediated through digital technologies and online platforms.

Online Worship

Online worship refers to participation in Christian worship through Internet-based platforms such as livestreamed church services, recorded worship programmes and virtual prayer meetings.

Christian Fellowship

Christian fellowship refers to interaction, relationship, mutual encouragement and participation among Christians for the purpose of strengthening faith and Christian community.

Evangelism

Evangelism refers to the communication and sharing of the Christian message with the intention of introducing others to the Christian faith and encouraging commitment to Jesus Christ.

Christian Religious Content

Christian religious content refers to sermons, Bible teachings, Bible verses, prayers, testimonies, worship songs, Christian discussions, devotional materials and other messages related to Christianity that are distributed through social media.

Religious Authority

Religious authority refers to the recognised influence or legitimacy exercised by pastors, ministers, teachers, churches and other religious leaders in interpreting and communicating Christian teachings.

1.9 Organisation of the Study

The study will be organised into five chapters.

Chapter One presents the introduction to the study. It contains the background of the study, statement of the problem, purpose of the study, 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 related to social media, Christian faith, religious practices and young adults. It will include conceptual review, theoretical review, empirical review and the gap in the literature.

Chapter Three will present the methodology adopted for the study. It will discuss the research design, study area, population of the study, sample size, sampling technique, research instrument, validity and reliability of the instrument, method of data collection and method of data analysis.

Chapter Four will present and analyse the data collected from respondents. The research questions will be answered and the hypothesis will be tested using an appropriate statistical technique.

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

Project – The Influence of Social Media on Christian Faith and Religious Practices among Young Adults: A Study of Selected Churches in Port Harcourt City, Rivers State