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Chapter I

THE PROBLEM

Introduction

Millennials are taking over the world. With the older generations

retiring as each year passes, more and more millennials are taking their

place in the work force. This has been one of the reasons that have

launched an assault of researches and studies aimed at understanding the

nature and characteristics of this so-called “Generation Me” (The

Time.com Website, 2013). But the possible effects of the millennials on the

work place are not the only issue that has been raised by researchers. In

2010 the Pew Research Center, an independent survey institute in the

United States, found that religiosity and spirituality is significantly lower

among the millennial generation compared to the previous generations

Generation X and the Baby Boomers (The Pewforum.org Website). Other

related studies done by different researchers on different places in the

United States have found the same result.

In the aforementioned survey conducted by the Pew Research

Center, it was found that in the United States the level of religiosity of

millennials is significantly lower than those of the previous generations.

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This aversion and disinterest in religion and spirituality is found to be

generationally unique among the millennial generation (Huffingtonpost.com

Website, 2015). Still focusing in the United States, it was revealed that

millennials are less likely to report that they pray daily or to describe their

religious beliefs as “strong”. Furthermore, it was shown that among

millennials, only 40 percent states that religions are very important to them

and only 27 percent believes that the bible is the literal word of a god, both

figures a record low (Bigthink.com Website, N.D.). Even the National

Geographic Society, one of the world’s largest non-profit scientific

institutions has delved into this rise of irreligiosity. In an online article

published by the National Geographic, it was stated that not only is the

number of people unaffiliated with religion—or religious “nones”—rising,

but it is also the second largest religious group, if it can be called that, in

North America and most of Europe (Bullard, 2016). In fact, in 2013 it was

found out that 23 percent of American adults have forsaken religion

altogether (Shermer, 2018).

Other studies have also revealed that in Asian countries where a

large number of various religions such as Buddhism, Hinduism,

Zoroastrianism and Shinto coexist with major religions groups such as

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Christianity and Islam, it was revealed that religion is losing its influence on

the Asian Millennials (Han and Nasir, 2016). In China, one of Asia’s most

irreligious countries, atheism has been attributed mostly to its communist

government. The same is true for North Korea. In Japan, however, where

48 percent of the populations are irreligious, and 39 percent of that are

atheists, the advent of the modern age was found to be the culprit in the

rise of atheism (Kiprop, 2017). In Singapore, a Department of Statistics’

General Household Survey showed that among those surveyed, 18.5

percent said that they had no religious affiliation, more than the 17 percent

recorded in the 2010 survey (Zaccheus et al., 2016). In South Korea, North

Korea’s democratic neighbor, Statistics Korea, a government body, have

revealed in a 2015 census that South Koreans who identify as having no

religion have overtaken religious South Koreans at 56 percent. In a Gallup

Korea poll on the same year, results showed that only 36 percent of South

Koreans in their 20s identify as religious, a decline from 46 percent 10

years ago (Borowiec, S., 2016).

In the Philippine context, the only Catholic country in all of Asia, this

rise in religiosity is yet to be found. In fact, it was found by The National

Filipino Catholic Youth Study 2014 that 9 out of 10 respondents, four fifths
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of whom were aged 13-22 and can thus be classified as millennials, stated

that they put great importance on religion. However, there may be bias in

the study’s result as the majority of the respondents have Catholic parents

and the study was commissioned by the Catholics Bishops Conference of

the Philippines. But despite the country’s predominantly Christian society,

there have been a rise in the number of Filipinos revealing themselves to

be atheists as shown by Japan’s Dentsu Communication Institute’s which

showed that 11 percent of the Philippine population is irreligious (Galang

and Fernando, 2015).

The present study has yielded four constructs which would be used

in analyzing the data found in the study. The first construct, millennials,

focused on the nature and characteristics of the millennial generation and

its members. The second construct centered on religious beliefs, with

discussions on theism and atheism. The third construct which focused on

framework of psychological development of millennials are the stages of

development that a person learns to satisfy one’s deficiency needs in the

cultural framework of existence. The fourth and final construct gave a clear

definition of lived experiences and its relevance in undertaking qualitative

researches.
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The present study uses as its legal foundation the Frank R. Wolf

International Religious Freedom Act which amended the International

Religious Freedom Act of 1998. This law, named after Republican

congressman for Virginia Frank Wolf, protects theistic and non-theistic

beliefs as well as the right to not profess any religion. Signed into law by

former United States president Barack Obama on December 2016, the

Frank R. Wolf Act is seen by atheists, agnostics, and other secular groups

as a major step towards acceptance of non-believers (Johnson, 2016).The

act, which was an amendment to the International Religious Freedom Act

of 1998 which established the International Religious Freedom Office in

the United States alongside with the United States Commission on

International Religious Freedom, was made to address not only to ensure

religious freedom for both theistic and atheistic communities, but also to

address and combat “entities of particular concern”, or non-government

threats such as the Islamic State and Boko Haram (Christianitytoday.com

Website; Hawkins, 2016).

Concerning local legal basis, however, the present study uses Article

3 Section 5 of the 1987 Constitution which prohibits the passage of any

law respecting an establishment of religion or prohibiting the free exercise

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thereof. The said law also guarantees the free exercise and enjoyment of

religious profession and worship, without discrimination or preference

(Officialgazette.org Website, N.D.). The Philippine constitution’s guarantee

of religious freedom is similar to the United States’ First Amendment which

states that “congress shall make no law respecting an establishment of

religion, or prohibiting the free exercise thereof; or abridging the freedom of

speech, or of the press; or the right of the people peaceably to assemble,

and to petition the government for a redress of grievances”

(Law.cornell.edu Website, N.D.).

The present study utilizes the theories of William Strauss and Neil

Howe and of Karl Mannheim which state that the previous generations and

major historical events influence the preceding generation in a repetitive

cycle of generations.

Seeing the lack of focus and literature on the religiosity of the

Filipino Millennials, the present study seeks to make contribution to this

and give a clearer and more definitive explanation regarding the apparent

paradigm shift in terms of religiosity among millennials in Western

countries and whether this also applies to the Philippine setting.

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Having stated these, the present study aims to analyze the religious

beliefs of millennials and whether these religious beliefs shift toward

theism or, as in the West, atheism.

Statement of the Problem

The present study endeavors to know the religious beliefs of

millennials and their demographic profiles. Specifically, it seeks to answer

the following:

1. What are the characteristics of millennials with regards to their views on

religion?

2. What recurring themes may be described from the lived experiences of

millennials when it comes to their religious beliefs?

3. In what ways can the results of the study be used as a framework for

further studies regarding the psychological development of millennials?

Significance of the Study

The results of this study may be significant to the following:

The University. The results of this research would help and

contribute to the university in its mission objective of knowledge

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dissemination and utilization through innovative education and

multidisciplinary research.

The College of Arts and Sciences. This study may help in the

College’s goal of providing students with humanistic education geared to

enhance their commitment to professional growth and social

transformation.

The Faculty Members of the Bachelor of Science in Psychology.

This study will help the faculty members of College of Arts and Sciences

gaining a better understanding of the psychological development of

millennials. The results of the present study may also be used as input to

the development of additional Instructional materials in teaching

developmental psychology, especially in the topic of birth cohorts as it

deals with those born within a certain generation.

The Students of the Bachelor of Science in Psychology. This

may give the students a clear perception about nature and characteristics

of the millennial generation particularly their religious belief. The students

will understand how to identify and describe the attitudes and beliefs held

by individuals in the millennial generation.

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The Millennials. The results of this study may help individuals who

are members of the millennial generation understand what and how

various factors influence and shape their religious beliefs and give them a

better understanding and tolerance of differing religious beliefs.

The Researchers. The results of the present study may help the

researchers in understanding the nature of millennials and what affects

their religious beliefs. This knowledge would give the researchers a

broader understanding of their own beliefs as they, too, are part of the

millennial generation.

The Future Researchers. The results of the present study may be

used as frame of reference by future researchers when they conduct

researches on the same or related topic.

Scope, Delimitation and Limitations of the Study

The present study seeks to know what the religious beliefs of

millennials are; the characteristics of millennials regarding their religious

beliefs; the recurring themes in the lived experiences of millennials

concerning their religious beliefs; and in what ways the results of this study

may be used as a framework for the further study of the psychological

development of millennials.
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This study would also utilize a qualitative phenomenological

research design and use purposive sampling as the sampling method. The

study’s respondents would consist of at least 6 Filipino millennials who

meets at least 1 of the following criteria: an out of school youth; a student

from a private educational institution; a student from a public educational

institution; have a close affiliation with a religious organization;

incarcerated; and/or openly atheistic, and is born between the years 1993-

2000 or aged between 18-25 years old and is currently residing within

Nasugbu, Batangas. The study would use only interview schedules and

equipment needed to record the interview sessions to gather whatever

necessary data needed.

Furthermore, the present study would focus solely on the

characteristics of millennials with regards to their religious beliefs,

specifically if they are theistic or atheistic. Being a member of specific

religious sects and denominations such as Roman Catholic, Iglesia Ni

Cristo, or Born Again Christian sects will not have any bearing on the study

except for sampling purposes.

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Chapter II

REVIEW OF RELATED LITERATURE

This chapter presents the review of conceptual and research

literatures with the end view of identifying the constructs of the study.

Likewise, the synthesis of the literatures reviewed the theoretical and

conceptual frameworks as well as the conceptual and the operational

definitions of term were involved.

Conceptual Literature

The review of conceptual literature yields four types of constructs,

which are used in the analysis of the data in the study. These constructs

include millennials, religious belief, lived experience and framework for

psychological development of millennials.

Millennials. There have been various definitions given by

sociologists and experts from related fields regarding millennials, each

definition varying in their included years. Lewine (2016) states that those

born between the years 1980 and the late 1990s are considered as

millennials. Smola and Sutton (2002), however, gave a slightly different

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timeline for the millennial generation; they suggest that individuals born

between 1979 and 1994 are those who can be considered as millennials.

General descriptions regarding members of this generation have

garnered with less than desirable results. There have been a number of

researches regarding the millennial generation which suggests that they

are overly self-confident and self-absorbed (Pew Research Center, 2007).

They also have been represented as lacking in loyalty and work ethic

(Marston, 2009). Being the new lifeblood of the workforce, there are some

concerns about how Millennials’ preference and behaviors including their

communication orientations and skills will affect other organizational

members. These concerns focus mostly on the millennials’ abilities to

create functional work relationships with older employees and to enhance

organizational performance (McGuire et al., 2007). Adding to these

concerns, there is also a popular perception that Millennials are impatient,

self-important, and disloyal, among other qualities frowned upon as

unappealing from an organizational standpoint (Howe and Strauss, 2007;

Jacobson, 2007; Hill, 2008). To deal with this, some organizations believe

that they may need to adjust their rules and policies in order to let

millennials bloom and fully utilize their unique abilities (Gursoy et al.,
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2008). However, general perceptions regarding millennials are not entirely

negative. There also are popular representations of Millennials’ purposed

admirable aspect from organizations’ perspectives, including beliefs that

they are more accepting of diversity than were past generations, have

capabilities with advanced communication and information technologies,

have the ability to see problems and opportunities from fresh perspectives,

and are more comfortable working in teams than were past generations

(Howe and Strauss 2000; Gorman et al., 2004; Tapscott 1998; Zemke et

al., 2000). As Millennials enter the workplace, like generations before

them, the first significant difficulty they encounter is their socialization into

the organization (Chao et al., 1994; Van Maanen and Schein, 1979).

Newcomers learn about tasks and social norm expectations through

socialization processes, as well as how to adapt to and negotiate their

roles.

Millennials are the people born between 1977 and 1997, will account

for nearly half the employees in the world. In some companies, they

already establish a majority. The Millennials did want a consistent current

of feedback and were in a hurry for success, but their expectations were

not as outsized as many assume. This is good news for organizations

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wondering just who will mentor this rising generation. Millennials view work

as a key part of life, not a separate activity that needs to be balanced by it.

For that reason, they place a strong attention on finding work that is

personally fulfilling. They want work to afford them the opportunity to make

new friends, learn new skills, and connect to a larger purpose. That sense

of purpose is a key factor in their job satisfaction. They are the most

socially conscious generation since the 1960s. Millennials have high

expectations of their employers, but they also set high standards for

themselves. They are used to overachieving academically and to making

strong personal commitments to community service and keep them

committed. However, they want a road map to success, and they expect

their companies to provide it.

Meet the Millennials, a new generation rising born in or after 1982.

As a group, they are unlike any other youth generation in living memory.

They are more numerous, more affluent, better educated, and more

ethnically diverse. More important, they are beginning to manifest a wide

batch of positive social habits that older Americans no longer associate

with youth, including a new focus on teamwork, achievement, modesty,

and good conduct. Over the next decade, the millennial generation will
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entirely recast the image of youth from downbeat and disaffected to upbeat

and engaged with potentially seismic consequences for America. There

are the dramatic changes now unfolding in the attitudes and behaviors of

today’s youth, the 18 and under of the year 2000. There’s a revolution

under way among today’s kids, a good news revolution. This generation is

going to rebel by behaving not worse, but better. Their life mission will not

be to tear down old institutions that do not work, but to build up new ones

that do. They are optimists, and they are more upbeat about the world in

which they are growing up. Nine in ten describe themselves as happy,

confident, and positive.

On the millennial generation, who make up the vast majority of

today’s traditional OD students suggest that technology usage both in the

classroom and through online applications are one of the best ways to

connect with students. The literature absolutely supports technology in the

classroom and curricula delivery, but with a constantly connected student

body, and researchers question the implications technology has on

students’ abilities to manage themselves and others effectively in the

workplace. Scholars recognize that because millennials are so comfortable

in learning and adapting to technological change, they are lacking in soft

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skills (Hershatter and Epstein, 2010; Jackson and Chapman, 2012; Meyers

and Sadaghiani, 2010; Navarro, 2008; Hartman and McCambridge, 2011).

The emergence of social networking sites such as Facebook, LinkedIn,

Instagram, and Twitter creates an even more connected millennial

generation. A recent study suggests that 96 percent of the millennial

generation belong to at least one social network. Millennials expect

technology to play a large role in the learning process by allowing access

to vast areas of informational sources to be incorporated into the actual

delivery of knowledge through multimedia modes with an emphasis on

entertainment during the learning process (Franz, 1998; Gardner, 2006;

Chelliah and Clarke, 2011).

Each generation has characteristics that make it unique. The

“Millennial” generation is set to make an impact in the workplace, and firms

should be aware of this generation’s particular skills and desires in order to

incorporate them into the profession successfully. Millennials were born

between 1980 and 1992, but other studies use ranges anywhere from the

mid-1970s through the early 2000s. They are also known as Generation Y,

are more technologically savvy, better educated, and more ethnically

diverse than any previous generation. Millennials are poised to be powerful

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drivers of the economy, both as employees and as consumers. They will

change today’s workplace, and businesses, from mom-and-pops to

multinational corporations and need to understand what this future

workforce will look like in order to tap its potential. The characteristics of

Millennials may appear to clash with the existing traditional work

environment. Millennials are often characterized as tech-savvy, a quality

observed in many aspects of their lives. They grew up untethered with

wireless devices, workplace mobility, and texting and remain connected

with friends via social networks. According to the Pew survey, about

seventy-five of Millennials are members of an online social network. They

are tending to prefer less formal meetings and more open, flexible work

environments. They expect to have access to technology and prefer

mobile and portable technologies and they are expected to demand that an

employer have a strong technology platform.

Religious Belief. One of the most common misconceptions about

religious beliefs is that it requires a belief in a god or a supreme being, but

such feature would be too narrow as it excludes the polytheistic religions

that do not recognize a supreme being. In fact, the aforementioned belief

cannot include the concept of god or gods at all since some religious
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beliefs such as Brahmin Hinduism and Theravada Buddhism are literally

atheistic. The notion that religious beliefs are exclusively only beliefs that

induce worship or worship related activities also defeated by non-

worshiping religious beliefs such as the examples previously given. The

same holds true for a number of ancient Greeks such as Aristotle and the

Epicureans who reasoned that since the gods neither knew nor cared

about humans, to worship them is folly and thus did not do so (Carter,

2014). Zulueta (2010), however, states that religious beliefs assert the

presence of a heavenly or powerful being and helps to organize an

individual’s perception of the world and, to some extent, guides his

behavior. Zulueta further explains that a religion is a fundamental set of

beliefs and practices agreed upon by a given group of people.

In the Philippines, a number of varying religions, such as Roman

Catholicism and Islam, coexist. Each of the different faiths has their own

differing beliefs. The Roman Catholics, the predominant religious group in

the Philippines, believe in a supreme deity or god that exists in three

forms: The Father, the Son, and the Holy Spirit, usually referred to as the

Holy Trinity. Catholics also believe that their god, as the Father, incarnated
 19

itself as Jesus of Nazareth, the Son, and died to save humanity from its

sins.

On the other hand, followers of Islam, the second largest religious

group in the country, believe in only one god, Allah, whom they believe to

have revealed his message through his prophet Mohammed. Muslims

adhere strictly to a religious code or principle: the Shahada, Salat, Zakat,

and Ramadan. Various other religious sects can be found in the

Philippines such as the Jehovah’s Witnesses, Latter Day Saints,

Assemblies of God, and Seventh-Day Adventists, with some of the groups

being started as local churches while some are introduced by foreign

missionaries (Anthony, 2017).

Within the concept of religious beliefs, as indicated by Carter (2014),

the paradigms of theism and atheism can be found. Theism supports the

thesis that there exists a supreme being or a god that is credited as having

created everything in existence and is usually portrayed as incorporeal or a

spirit, omnipresent, omnipotent, omniscient, perfectly good, and a

necessary being. In this sense, all three major world religions, Christianity,

Islam, and Judaism, are theistic. Religious philosophers recognize two

basic groups of monotheistic beliefs; one that supports the existence of a

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personal, omnipotent, omniscient, perfectly good being and one that does

not. The former group or those that believe in a personal god are further

divided by philosophers of religion into three sub-categories with respect to

their understanding of their god’s ability to interfere in earthly affairs. The

first is the process theist who believes in a god that has all possible powers

but does not believe that it has the capacity to bring about any state of

affairs on its own. The second is the theological determinists. Theological

determinists do not oppose the view that a god created the world, this

world, that contains individuals with the capability to exercise voluntary

choice, and that these choices are the immediate cause for much that

occurs in the world. Lastly are the freewill theists who disagree with both

process theists and theological determinists (Basinger, 2010). Possibly the

most widely accepted form of monotheism, Anselmian theism posits that

since a god is a being than which no greater can be conceived, it entails

that that god is an omniscient, omnipotent, and omnibenevolent being.

In contrast to the multitude of readily available literature regarding

religion, religiosity, and theistic belief, Bainbridge (2005) as cited by

Lundberg (2017) laments that its counterpart, the lack of religion and

religious belief and atheism has been largely neglected in researches.

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Generally defined as the critique or non-belief in one or all deities

(Britannica.com Website, 2017), atheism has been given different

definitions by various authors and researchers and among atheists

themselves. Bainbridge as cited by Greksa (2015) gives a two-fold

definition to atheism, one for a monotheistic setting and another for a

polytheistic one. In a monotheistic society, Bainbridge characterizes an

atheist as simply someone who does not believe in god while in a

polytheistic society, a person who does not believe in enough gods may

already be considered as an atheist. Draper (2017), on the other hand,

explains atheism in terms of theism. Understanding that theism is the

belief, by which Draper means the psychological state of believing

something, that god or gods exist, he argues that atheism is not the

absence of this psychological state. Rather, Draper states that the “a“ in

atheism is to be understood as a negation of theism, and as a

philosophical proposition that god or gods do not exist. Bullivant (2013), in

his book The Oxford Handbook of Atheism gives a specific meaning to

atheism as the absence of belief in the existence of god or gods but also

admits the large and varied number of definitions of atheism that makes
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atheism more of an “umbrella concept” with a number of further

subdivisions.

Within the context of atheism, a subdivision of strong and weak

atheism is generally recognized. Strong atheism, sometimes called hard or

positive atheism is usually defined as the belief that there is no god or

gods as opposed to the weak atheism’s--or sometimes referred to as soft

or negative atheism--simple disbelief in a god or gods

(Allaboutphilosophy.org Website, 2018). Similar to this dual view of

atheism is the implicit and explicit atheism. First coined by American

author George H. Smith in 1979, implicit atheism is the lack of belief in a

god or gods without consciously rejecting it while explicit atheism is

completely and consciously rejecting theistic beliefs

(Newworldencyclopedia.org Website, 2016). Oftentimes weak atheism and

implicit atheism are confused with agnosticism or the proposition that belief

in a god or gods is neither true nor false as the existence of such can

neither be proven nor disproven. Agnosticism, however, is neither theistic

nor atheistic, but rather it is just the psychological state of being agnostic

(Draper, 2017). In contrast, both strong and explicit atheists hold a wholly

divergent view of classical theism in that they completely reject theistic

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beliefs and believe that there is no god or gods. However, there have been

a lot of criticisms regarding the stance of strong and explicit atheism,

because as in the case of gnostic theism, strong and explicit atheism

makes a knowledge claim or claim to know with certainty the god or gods

does not and cannot exist and knowledge claims comes with the burden of

proof (Cline, 2017).

Lived Experience. Lived experiences pertain to individuals’

experiential account of their lives with regard to certain phenomena. It is

how people make sense of their various everyday experiences and the

meanings that they attach to these (Cassidy et al., 2011) and an

individual’s personal knowledge of a given phenomenon gleaned from a

first-hand experience of it (Chandler and Munday, 2011). As such,

McCrory (2014) states that studying the lived experiences of individuals is

of great importance in qualitative researches as it improves the

researcher’s understanding of a particular phenomenon and how the

people who experience the phenomenon deal with it in their everyday

lives. McCrory further explains that not only does the study of individuals’

lived experiences hold practical relevance, but it also has a theoretical

applicability in that it provides the researcher valuable insights necessary

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to critique existing literature and thus create a broader understanding of

certain subjects.

Organizations are made up of people, who bring with them attitudes,

knowledge, values, beliefs, motivations, hopes, worries, discrimination,

spiritualties, politics, standpoints and other characteristics that mark their

lives and ultimately affect their performance, both as individuals and within

groups in the workplace. Qualitative method offers the best possibility for

understanding how individuals both make sense of and present their social

and organizational worlds, while recalling that enactment is first and

foremost about action in the world, and not about conceptual pictures of

the world (Weick, 1995). Objectives for the development of co-operation

were to direct higher education towards the needs of working life and to

develop vocational education with its theoretical and practical knowledge.

Professional requirements and demands have also supported an increase

in interaction, co-operation and a closer collaboration between the

university and working life (Tynja¨la¨ et al., 2003). Mamchur and Myrick

(2003) explored the nature of the conflict in supervision experiences of

students and supervising mentors in teaching, nursing and social care

education.
 25

According to Wilt and Smucker (2001), they define spirituality as “the

recognition or experiences of a dimension of life that is invisible and both

within us yet beyond our material world, providing a sense of

connectedness and interrelatedness with the universe”. Others have said

spiritual care is not limited to activities emphasizing religion but is any

activity that “touches the spirit of another” (Carson, 1989). Spiritual distress

disrupts core principles, such as meaning and purpose in life, faith or trust

in someone or something beyond us, hope, love, and forgiveness. Persons

experience spiritual distress when they face cancer, traumatic injury, or

chronic disease (Lemmer, 2002; Raholm, 2002). Nurses in qualitative

studies described how they connected at a deep and intimate transcendent

level with their patients in the experience of giving spiritual care (Bailey,

Moran, and Graham, 2009; Van Dover and Bacon, 2001). They

experienced connecting to a higher power, both for themselves

(Kociszewski, 2003) and for their patients (Van Dover and Bacon, 2001).

The experience of giving spiritual care was powerful, full of meaning, highly

individual for both the nurse and the patient, and had positive benefits,

such as creating healing and meaning (Kociszewski, 2003; Van Dover and

Bacon, 2001).
 26

The Landscape Survey confirms that religion is important to most

Americans. A majority of adults fifty-six, say religion is very important in

their lives, and more than eight-in-ten eighty-two, say it is at least

somewhat important. Only about one-in-six adults sixteen, say religion is

not too or not at all important in their lives. The groups most likely to say

religion is very important in their lives include members of historically black

and evangelical Protestant churches, as well as Jehovah’s Witnesses,

Mormons and Muslims. Slightly more than half of Catholics and members

of mainline Protestant churches say religion is very important in their lives.

By contrast, only about a third of Jews and Buddhists say religion is very

important in their lives.

Based on other researches, lived experience provides an opportunity

to better understand how religious practitioners live their faiths and

consequently, a fuller knowledge of religion in society. Callahan (2008)

points out that the significance of everyday life experience is frequently

dismissed in studying religion for the very fact that it is “mundane”; this

dismissal is based on dualistic thinking which places lived experience in

the realm of the “profane” while that which is considered extraordinary—or

religious—is purely “sacred”. However, religion is lived through daily

 27

experiences and by focusing on these experiences dualities and typologies

is deposed. Moving away from dualities and rigid applications of religious

types involves inter subjective processes and expands understandings of

the workings of religions. Also, Alcoff (2000) points out that lived

experience and inter subjectivity go hand-in hand. Furthermore, because it

always exists in the world rather than separate from the world, “lived

experience is open-ended, plural, fragmented, and shifting not because of

the limitations of language, but because of the nature of embodied,

temporal existence” (Lane, 2014).

Framework for Psychological Development of Millennials. The

Millennial generation refers to those who were born in 1980 to 1995, which

has been variously classified as “Generation Y”, the “Net Generation”,

“Nexters” and “Generation Me” (Twenge, 2010). The term appeared to

differentiate them from the earlier generations of “Veteran” (1925-1945),

“Baby Boomers” (1946-1964), and “Generation X” (1965-1979), which in

each generation individuals are believed to have different personalities,

values and worldviews including reactions to work and careers (Ng, Lyons

and Schweitzer, 2012; Sheahan, 2005). This generation is looking for

companies that provide defined career development track and applicable

 28

training opportunities. Focus on career flexibility and a faster rate of career

development than other generations, as Millennials, they want to quickly

progress up the career ladder, either within their own company or with an

organization offering this opportunity (Sheahan, 2005; Twenge, 2010). The

Millennial generation is important from the point of view of New Economic

Model (NEM) of Malaysia because of their variety in skills and leadership

contributions are expected by employers in the next decade and beyond

2020 in the Malaysian context (Lowyat.net, 2013) Cultural influences

shaped the beliefs and values of a generation which is important to

workforce or organizational development. However, researchers have

overlooked the instrumental processes and elements that lead to positive

career outcome or result, suggested “career goals” of the Millennials.

Knowing the career goals of Millennials is important for employers as it

determines the Millennials’ work preferences throughout their careers

(Colakoglu and Caliguiri, 2012).

According to Hazen et al. (2008), adolescence is a complex

developmental process that varies substantially both individually and

culturally. Over the past 2 decades, advances in the neurosciences have

shed new light on this process, with dramatic biologic changes in the brain
 29

underlying dynamic cognitive and psychological shifts that occur during

this time. Continued work in this area likely will yield greater understanding

of adolescent development. When adolescent development is successful,

the result is a biologically mature individual equipped with a sense of an

independent self, the capacity to form close peer and group relationships,

and the cognitive and psychological resources to face the challenges of

adult life. Although many discussions of development end with the

completion of adolescence, the young adult emerging from adolescence is

not a finished product. Rather, modern developmental theorists generally

view development as a process that continues throughout life. Change

may not be as rapid in adult life, but young adulthood presents a new set

of developmental tasks, such as the capacity to form stable, intimate

relationships and the search for a fulfilling career. In the healthy individual,

adolescent development sets the stage for the additional growth that lies

ahead.

The authentic leadership process begins with developing reliability,

or being true to the self, and is accomplished through self-awareness, self-

acceptance, and authentic actions and relationships (Gardner et al., 2005).

Authentic leadership is a root construct, meaning it underlies the basis for

 30

what constitutes other forms of positive leadership (Avolio and Gardner,

2005) When a leader’s actions are genuine and focused on the

development of the self and others, the effectiveness of participative,

achievement-oriented, transactional, supportive, and other forms of

leadership are likely enhanced (Avolio and Gardner, 2005). Teaching

leadership at the collegiate level is challenging in that teachers find

themselves explaining abstract concepts and theories to students

(Halpern, 2000; Williams and McClure, 2010), thus making exploring new,

contemporary ways of teaching leadership important for classroom delivery

(Williams and McClure, 2010). Today’s traditional-aged college students

are not like previous generations. Known as Millennials, these individuals

are technologically intelligent (Kaiser Family Foundation, 2005), and

welcome variability in the classroom including teamwork, experiential

learning activities, structure, entertainment, and technology (Raines,

2002). Authentic leadership development should be a significant

component of a collegiate-level leadership program (Pennington, 2006).

However, Barrett recognizes that the levels of consciousness,

wherein the Seven Levels Model could also be used as a framework for

mapping the stages of psychological development. From the mid-twenties

 31

onwards, individuals move into the adult stages of psychological

development that is individuating, self-actualizing, integrating and serving.

During these stages of psychological development, an individual learns to

satisfy what Abraham Maslow referred to as their growth needs. Another

stage of psychological development that involved is ego development.

Around 20-25 years of age, individuals pass through these stages—

surviving, conforming and differentiating. What they learn during these

stages of development is how to become a viable independent adult.

These are the stages of development where they learn to satisfy their

deficiency needs in their cultural framework of existence. The last two

stages of psychological development are evolutionary in nature. These are

the stages where individuals experience the full emergence of their “soul”.

The first of these stages is the integrating stage; the second is the serving

stage. What they learn during these two stages of development is

maximizing the use of their talents by cooperating or collaborating with

like-minded people to make a positive and larger difference in the world

than you could on your own and how to lead a life of self-less service using

their accumulated experience and wisdom, as well as their access to “soul

consciousness”, to serve the needs of others and humanity in general.

 32

Research Literature

The following studies were reviewed because they contain findings

that are relevant to the present study.

A study by Puffer (2017) sought to evaluate religiously committed

Protestant Millennials in order to discover social personality traits that

predict their doubting practices and develop proactive and practical

relational strategies for local church leaders. The study, which lasted three

years, used 532 undergraduates of varying ethnic affiliation, religiosity, and

with an average age of 20 years who were enrolled in a Christian

university as participants. The study took place in the Midwest United

States. Results of the study showed three personality traits that predict the

doubt phenomena: intolerance, dependence, and non-conformity. The

study also gave possible strategies in dealing with Protestant Millennials

who doubt. Church leaders were encouraged to prioritize understanding

first and then seeking to be understood. In order to do this, five possible

responses were postulated: pursue, empathize, validate, self-disclose, and

probe.

As stated by James et al. (2016), this study attempts to shed more

light on the relationship between religious beliefs and unethical behavior,

 33

with a focus on millennial college students. The initial sample size was

306, because this study was intended to focus on college students’

perceptions and behavior from the Millennial Generation born between the

years 1982 and 2012, 37 students older than 27 were dropped from the

study. Furthermore, missing data on either independent or dependent

study variables netted a final sample size of 256. Thus the target

population was college students between the ages of 18 and 27. The

results of this study indicate that religiosity but not spirituality is a predictor

of students’ attitudes toward cheating and cheating behavior.

The study of Vaughn (2016) investigated spiritual wounds through

exclusion from the Church, Millennials attitudes towards the Church, and

the critique that the Church lacks authenticity. The study used qualitative

data that was collected across multiple focus groups ranging from 4-10

participants per group that discussed questions on Millennials views of the

Church, religion, institutions, authenticity, and spiritual wounds. This data

was analyzed and coded and used to provide a clearer perspective on the

views Millennials hold towards these issues. The study concluded that

millennials leave their faith due to a disagreement in theological doctrine,

because they view the institution of the Church as being inauthentic, too
 34

political, too powerful, hypocritical, too judgmental, and too exclusive and

they do not view the Church as welcoming, accepting, or as a necessary

source of community. Throughout, the focus groups of their discussions of

exclusions, it paralleled the Public Religion Research Institute’s research

that millennials are leaving the Church are following into the “Rejectionists”

or “Apatheists” category (Jones, Cox, Cooper, and Lienesch, 2016).

Another study which still focuses on millennials is that of Willmott

(2014) which sought to assess the impact of age and strength of religious

affiliation on American’s opinions regarding environment issues, abortion,

homosexuality, and the government. The study used a dataset called

General Social Survey: 2012 and used bivariate correlations to compare all

variables with each other to see if there would be relationships between

them. Results of the study revealed that regarding homosexuality, younger

Americans tend to be more accepting because they are more educated.

On the issue of abortion, however, both young and old Americans hold

similar views. The study further reveals that a growing number of young

Americans consider themselves religious but do not associate with any

particular faith. It is also shown in the study that younger Americans and
 35

those with weaker religious affiliations have more liberal views regarding

environmental issues.

In a similar study, Degenaro (2013) undertook a study which aimed

to explore the relationship between religious ideology and political

ideology. This study used quantitative research and use statistics as the

basis of analysis. Through both methods, the sample consisted of students

between the ages of 18 and 30 because this age group has been identified

as the Millennial generation. The total sample size for the analysis was

380. In conclusion all hypotheses have been confirmed and it can be

observed that at the University of Central Florida millennial’s religiosity

affect their political ideology regardless of the political ideology they may

identify with. This research shows that religious Millennials are more

conservative than non-religious Millennials. It will be important to observe

the factors that may determine Millennials’ political ideology because

Millennials are the political future of the United States of America.

Understanding the effects of religiosity on political views is one step closer

to understanding what affects Millennials’ political ideology, and possibly

understanding the political behaviors they may pursue in the future.

 36

The paper of Gay and Lynxwiler (2013) examined the cohort

comparisons of subjective spirituality and religiosity in two ways. First, Gay

and Lynxwiler addressed cohort variations in spirituality and religiosity

using four birth cohorts in the analysis: (1) the Millennials, (2) Generation

X, (3) the Baby Boomers, and (4) the Silent Generation. Second, they

included socio-demographic variables to see whether they affect the

relationship between cohort and spirituality, and religiosity. They used a

cross sectional design and the results of this analysis indicate Generation

X is the most likely cohort to be spiritual but not religious (SBNR). Maybe

Generation X is a unique birth cohort with respect to spirituality and

religiosity. Flory and Miller contend that Generation X religion emphasizes

sensual and expressive aspects of religious beliefs more so than other

generations. They also contend that Gen X religion is creative in their

attempts to locate opportunities to exercise their lifestyle interests. Once

again, it is possible this description of Gen X religion is what people now

call as being “spiritual but not religious.”

Chase’ study (2013) used cross-sectional survey data from the 2012

and 2014 General Social Survey to examine the gender differences in

religiosity for Millennials, Generation X, and Baby Boomers. The findings

 37

show significant gender and demographic results for attendance at

religious services, frequency of prayer, belief in the Bible as the word of

God, and belief in life after death for all three generations. Baby Boomers

and Millennial women attend religious services more than men, but there is

no gender difference for Generation X. However, Women from all

generations pray more than men. For belief in the Bible as the word of

God, only Baby Boomer women believe more than men. Finally, millennial

women and Generation X women believe in life after death more than

men, whereas there is no gender difference in belief for Baby Boomers.

Synthesis

The review of related literature has provided the present study with

some constructs that helped build up the conceptual framework of the

study. These constructs were drawn from the theories, concepts, and

ideas of researchers, scholars, and critics. From these insights, the

researchers drew out four general concepts which, in themselves, were

constructs such as millennials, religious beliefs, lived experiences and

framework for psychological development.

With regards to the first construct of the millennials, the works of

Lewine and Smola and Sutton provided the present study with a working
 38

framework with regards to the timeline when considering who millennials

are and who they are not. The works of the aforementioned authors also

gave the present study valuable and necessary insights on the

characteristics of the members of the millennial generation and how other

generations perceive them.

The second construct, religious belief, have drawn on Carter’s,

Anthony’s, Zulueta’s, and Barret’s and Lanman’s studies on the topic of

religion to gain a concrete understanding of the different religious belief of

various cultures. These studies have given the present study significant

insights on the intricate nature of religious beliefs and the various sub-

beliefs and denominations within it.

The third construct is the lived experience where McCrory (2014)

further explains that the study of individuals’ lived experiences holds not

only practical relevance, but also the theoretical applicability in that it

provides the researchers valuable insights necessary to critique existing

literature and thus create a broader understanding of certain subjects. In

addition, Landscape Survey stated that they confirm that religion is still

important among most Americans.

 39

The fourth and last construct, is the framework for psychological

development. Barrett recognized that the levels of consciousness, such as

the Seven Levels Model could also be used as a framework for mapping

the stages of psychological development. From the mid-twenties onwards,

adult stages of psychological development follow, that is individuating, self-

actualizing, integrating and serving. During these stages of psychological

development, people learn to satisfy what Abraham Maslow referred to as

growth needs. Another stage of psychological development is ego

development. Somewhere between 20-25 years of age, people pass

through stages of surviving, conforming and differentiating.

The study by Puffer (2017) bears semblance with the present study

in its focus on Millennials. However, they differ because the previous study

focused on Protestant millennials who doubts and how church leaders

should deal with such while the present study underscores millennials’

religious belief and whether it shifts towards theism or atheism.

The report pf Nelson et al. (2016) bears similarities with the present

study in the sense that both dealt with religiosity and members of the

millennial generation. However, they differ because the previous study did

not focus solely on religiosity and millennials, but also included the
 40

relationship between religiosity and unethical behavior while the present

study focused on the religious beliefs of millennials and whether it shifts

towards theism or atheism.

Still focusing on millennials, Vaughn’s (2016) study is somewhat

parallels the present study not only because of the focus on millennials but

also due to the fact that both studies highlight the attitude of millennials

towards the Church, and indirectly, religion. However, Vaughn’s study

differs from the present study as his has a prerequisite of church exclusion

and critiques the Church’s lack of authenticity. The present study, on the

other hand, centers on millennials and their religious beliefs without any

pre-required factors.

Similar to the present study, Willmott’s (2014) study highlighted the

religiosity of millennials. However, it differs from the present study because

Willmott’s study also employed older non-millennial Americans as

respondents and their opinions on social issues while the present study

focuses only on millennials and their religious beliefs.

The work of Degenaro (2013) bears similarities with the present

study as both evaluates religious ideas and centers on millennials.

However, they differ because the previous study focuses on the

 41

relationship between religious ideologies and political ideologies of

millennials while the present study puts emphasis on the religious belief of

millennials and whether it shifts towards theism or atheism.

Another research by Gay and Lynxwiler (2013) bears a resemblance

to the present study in its concentration on religiosity and birth cohorts.

However, it diverges from the present study as the present study seeks

only to analyze the religious belief of one birth cohort, the millennials.

The work of Chase (2013) mirrors the present study on its aim of

examining differences in religiosity. However, unlike Chase’s study which

examines the gender differences in the religiosity of Millennials,

Generation X, and Baby Boomers, the present study aims to analyze the

religious belief only of millennials.

The researches reviewed tend to point out that that all of them are

related in as many ways with the present study and outlook. In the light of

differences among the theses/dissertation reviewed, it can be concluded

safely that this study does not on any way duplicate earlier researches.

Theoretical Framework

The present study utilizes a unified Strauss-Howe Generational

Theory put forth by American playwright, theatre director, lecturer, and

 42

coauthor of Generations: The History of America's Future, 1584 to

2069 (Censamm.org Website, N.D.) William Strauss and his colleague, the

American historian, economist, and coauthor of Generations, 13th Gen,

and The Fourth Turning (Penguinrandomhouse.com Website, 2018), Neil

Howe, and Mannheim’s Theory of Generations proposed by Karl

Mannheim, a Hungarian-born sociologist, one of the founding fathers of

classical sociology, and the father of “sociology of knowledge”, or the study

of the relationship between human thought and the social context

(Newworldencyclopedia.com Website, 2018; Inquiriesjournal.com Website,

2018)

The Strauss-Howe Generational Theory is a sociological theory

which purports that historical generational changes are cyclical. These

changes have been called by Howe as “turnings”, which according to

Galland (2009) as cited by Inquiriesjournal.com Website, has been

explained as the previous generation’s turning into a corner “and to some

extent it compensates for the excesses and mistakes of the midlife

generation that is in charge when they come of age” (Inquiriesjournal.org

Website, 2018). In the Strauss-Howe theory, four archetypes of

generations have been named: the heroes, artists, prophets, and nomads;
 43

each succeeding another in a cycle of archetypes. These archetypes are

born in the cyclical “turnings” of generations: a high, an awakening, an

unraveling, and a crisis, each of which lasts about 20 years.

The Strauss-Howe theory, however, have often been criticized for

neglecting the effects of major historical events in shaping generations.

And in this criticism enters Mannheim’s Theory of Generations. In this

theory, Mannheim does not use a cyclical structure to demonstrate the

changes in generations, rather, he theorizes that major historical events,

such as the World Wars and 9/11, changes and molds society in a quicker,

more direct, and linear way. Mannheim’s theory, like the Strauss-Howe

theory, supports the notion that previous generations are influenced by

preceding generations and they in turn influence the succeeding ones, but

a much slower pace (Inquiriesjournal.com Website, 2018).

The complementary nature of the two theories makes a unified

theory suitable for explaining the characteristics and nature of the

millennial generation. The Strauss-Howe theory supports the idea that the

parenting style of the previous generation, Generation X, has influenced

their children, the succeeding Millennial Generation, while Mannheim’s

theory upholds the belief that major historical events such as the 9/11 and
 44

the advent of the Internet and the digital age have also had a great impact

on the development of millennials.

This unified two-fold theory serves as the present study’s theoretical

framework and would give the necessary foundation in building a

framework for the further study in the psychological development of

millennials, particularly regarding their religious beliefs.

Conceptual Framework

The conceptual framework of the study used the Systems Approach

with Input-Thru-Put-Output as framework of the study.

Input Thru-Put Output

- Characteristics of a Gathering of Data

Millennial with
regards to their - Interview
religious beliefs
Analysis of Data
- Factors that
Interpretation of A framework for
influences the
Data further study on the
millennials’ religious
psychological
beliefs Presentation of development of
Data millennials.
- Recurring themes in
the lived experiences
of millennials with
regards to their
religious beliefs

Figure 1. Conceptual Paradigm

 45

The conceptual paradigm of the study illustrates the input, the thru-

put or the processes involved in the gathering and assessment of the data

gathered in the study, and the expected output or result of the study.

The first frame shows the input of the study. The input includes the

characteristics of millennials, factors that influences millennials’ religious

beliefs and the themes from the lived experiences of the millennials.

The second frame demonstrates the thru-put or process. This

includes gathering data through the use of interviews. Also included in the

thru-put are analysis, interpretation, and presentation of the data gathered.

The third and last frame presents the expected output of the study: a

framework for the further study on the psychological development of

millennials.

Definition of Terms

The following terms have been defined conceptually and/or

operationally for clarification:

Atheism. The conceptual definition of atheism in this study is the

absence of belief in the existence of a god or gods (Bullivant, 2013).

Operationally, atheism in this study is the lack of belief in one or more

 46

gods, or a complete and conscious denial of the existence of a god or

gods.

Atheist. The conceptual definition of the term atheist in this study is

a person who does not believe in God (Gresksa, 2015). The word atheist

in this study is defined operationally as a person who does not believe in

supernatural deity or deities regardless of whether he is a religious

practitioner or not.

Baby Boomers. The present study’s conceptual definition of the

term Baby Boomers is any individual belonging to the group of people born

between the years 1946 and 1964 (Gilles, 2018).

Generation X. The conceptual definition of the term Generation X in

this study is the generation that succeeded the Baby Boomer generation.

Individuals belonging in the Generation X are those born between the

years 1964 and 1980 (McKay, 2018).

Generation Y. This term has been conceptually defined in this study

as another term used to pertain to the millennial generation.

Generation. The conceptual definition of the term “generation” given

here is the average interval of parents and the birth of their offspring. Its
 47

operational definition, however, is a set group of years in which individuals

born under those would be considered members of that generation.

God or Gods. The term god or gods has been defined operationally

as an incorporeal being which possesses the attributes of Omnipotence,

Omniscience, and Omni-benevolence (Morley, N.D). Operationally in this

study, it refers to any supernatural deity or deities worshipped by any

group of individuals.

Millennials. The conceptual definition of millennials used in this

study is sociologists Howe’s and Strauss’ definition which includes those

born between 1982 and 2004. The operational definition given to the term

millennials in the present study is any individual born between the years

1994 and 2000, and would thus be between the ages of 18 to 25.

Phenomenological Research. This term is defined conceptually as

a research approach that focuses on the commonality of a lived

experience within a particular group (Chambers, 2013).

Psychological Development of Millennials. This has been

conceptually defined as the continuous and growth and development of an

individual’s cognitive, affective, and social aspect which starts from infancy

to old age (Encyclopædia Britannica Website, 2019). It has been

 48

operationally defined as the development of the cognitive, emotional,

social, and spiritual functioning of individuals which can be influenced by

various internal and external factors.

Religious Belief. The conceptual definition of religious belief in this

study is the belief in the presence of a heavenly request, and that people

play a part in the order of things (Zulueta, 2015). In this study, religious

belief is used to imply not just the belief in the actuality of supernatural

metaphysical entities but also any and all belief that follows a set doctrine.

Theism. The conceptual definition of theism in this study is the belief

in a God with most of the following properties: omnipresent, omnipotent,

omniscient, and omnibenevolent (Philosophybasics.com Website, N.D.).

Operationally, theism is defined in this study as any and all belief in a

supernatural deity, monotheistic or otherwise.

Theist. The term theist has been conceptually defined here as those

who believe in an omnipotent, omniscient, and omnibenevolent God.

(Cline, 2019) This term is operationally defined as a person who believes

in the existence of a supernatural deity or deities regardless of whether

that person is a religious practitioner or not.

 49

Chapter III

RESEARCH METHODOLOGY

This chapter presents the research methodology in terms of the

research design, sampling design, respondents of the study, data-

gathering procedure and statistical treatment of data.

Research Design

The present study used a qualitative type of research design,

specifically a phenomenological research design. This research design

best suited the present study as it allowed a deeper understanding of the

respondents of the study’s thoughts and personal insights that would

otherwise have been neglected or inaccessible by a purely quantitative

research design. Furthermore, the qualitative type of research is an

exploratory research that is primarily used to gain an understanding of

underlying reasons, opinions, and motivations that provides insights into

the problem or helps to develop ideas at the same time to uncover

thoughts that dives deeper into the problem (DeFranzo, 2011).

 50

Going into specifics, a phenomenological type of research is a

research which highlights the common traits and features of a given

phenomenon and the way in which it is experienced by a given group, the

goal of which is to know the underlying principles and the nature of the

said phenomenon. By using this process, a deeper and broader

understanding of a certain phenomenon may be derived, and glimpse it

through the eyes and perspective of those who have lived through that

particular phenomenon (Creswell, 2013).

Respondents of the Study

The respondents of the study were composed of six (6) purposively

chosen Filipino millennials aged between18-25 and currently residing in

Nasugbu, Batangas which were drawn from the millennial population of the

said municipality. The participants were one out of school youth; one

student currently enrolled in a public school; one student currently enrolled

in a private school; one incarcerated; one closely affiliated with a religious

sect; and one openly atheistic Filipino millennial. Purposive sampling was

used to gather the needed participants for the study.

Data Gathering Instrument

 51

The study was done using a self-made, semi-structured interview

questionnaire and a sound recorder as the main data gathering

instruments to collect data and information substantial to the study. The

data gathering instrument was designed in a way that the respondents

were at ease on answering it.

Construction. The self-made interview guide was the main

instrument used in gathering data and consisted of items that were

personally constructed by the researchers through the gathered

information for the research.

Validation. The researchers drafted a set of interview questions

and presented these to three experts in the fields related to the present

study: one registered psychometrician, and two Philosophy instructors who

also majored in Philosophy. These experts evaluated the drafted questions

and gave comments and suggestions to improve the questions, which the

researchers incorporated into the finalized interview guide approved by the

expert validators.

Administration. An informed consent was provided to ensure that

the respondents have agreed to participate in the research. All the

information that were gathered are kept private and confidential to ensure
 52

the anonymity and confidentiality of all information gathered in the present

study.

Interview Schedule. This was the main instrument used in

gathering data. It was self-made by the researchers.

Data Gathering Procedure

The present study gathered and used substantial data from books,

journals, and internet sources in order to gain necessary background

information for the study. From the data gathered, an interview guide was

constructed that served as the main instrument in gathering the data

needed in the study. A draft of the guide was given to experts in the fields

of psychology and philosophy or religion for validation. All the comments,

suggestions, and corrections of the said experts were collected and

encoded to improve the interview guide and to come up with one that is

suitable for the purpose of the present study. A consent form was given to

each of the respondents to ensure that participation in the study is

completely voluntary and that the respondents have been fully briefed

regarding the nature of the study. Likewise, the respondents were asked

for their consent to have the interview recorded with a voice recorder and
 53

to have photographs of the interview taken. Integration of data proceeded

after all of the respondents were interviewed. The length of the interviews

varied among the respondents. The recorded conversations were studied

in order to identify relevant themes and meanings that show significance to

the present study. All the data were transcribed, analyzed, and interpreted.

Data Analysis Commented [v1]: This part should include Qualitative Data
Analysis Technique you have used in the study

The respondents of the study were six (6) purposively chosen Did you use, phenomenological data analysis technique? If yes,
mention it and discuss the process you have undergone to analyze
your data using the said technique
individuals. A self-made interview guide validated by experts on the fields

of psychology and philosophy or religion was used on the respondents.

The present study is a qualitative phenomenological type of research and

used purposive sampling to meet the preselected criteria of respondents.

The answers of the respondents were transcribed, reviewed, and analyzed

to find relevant themes that were used in the study. The researchers

utilized a qualitative research design as it gives “people who are often

studied but seldom heard” a chance to be heard by the scientific

community (Ferguson et al., 1992b, p.14). A qualitative framework was

also used in order to gain a more in-depth understanding and a more

thorough analysis of the subjective interpretation of the participants of the

phenomenon being studied, and how the participants incorporates this

 54

phenomenon into their view of the world and the way that they interact with

other people (Giorgi and Giorgi, 2003). IPA involves a two-stage

interpretation process or a double hermeneutic (Palmer, 1969).

CHAPTER IV

PRESENTATION, ANALYSIS, AND INTERPRETATION OF DATA

This chapter present the presentation, analysis, and interpretation of

problems discussed in Chapter I.

1. The characteristics of millennials with regards to their views on

religion.

Millennials, or the generation born between the years 1980 to the

late 1990s (Lewine, 2016), have often been the subject of researches from

across different topics, one of which is the level of religiosity. The result of

one such survey conducted by the Pew Research Center in America found

that the millennials’ level of religiosity is significantly lower relative to that of

the generations preceding it (Pewforum.org Website, 2010). Several other

researches and surveys done in various countries around the world found

similar results.
 55

In contrast with these, a research made by the National Filipino

Catholic Youth study found that 9 out of 10 respondents stated that they

still put a lot of importance to religion. Despite this, however, a study by

Japan’s Dentsu Communication Institute indicates that there is a rise in the

level of religiosity in the Philippines (Galang and Fernando, 2015).

It is this paradigm shift in terms of religiosity in the West that has

prompted the present study in one of its aims to know the characteristics of

millennials regarding their views on religion.

1.1 Millennials are tolerant of religious diversity

The following are identified subthemes concerning the common

answers of the respondents which show that millennials are tolerant of

religious diversity.

“…sa Roman Catholic every Sunday may

mass tapos yung sa iba naman every
Sunday din may mass pero ibang way kung
paano nila isinasagawa.”
(“…in the Roman Catholic church there is a
mass every Sunday just like the others also
have a Sunday mass but have a different
way of doing it.”)
Respondent 1

The next statement also shows that the respondent acknowledges

other religions but further states that the respondent has no objections with

it.
 56

“…okay lang naman po yun gawa kasi ang

mga bawat tao may mga sari-sariling pag-
iisip eh para sa’kin lang naman po yun eh
iba po yung para sa kanila parang para sa
okay sa kanila okay sa akin okay din naman
po parang hindi ko lang ina-adopt.”

(“…It’s okay because people have their own

viewpoints, for me if it’s okay with them then
it’s okay with me, but I don’t adopt what they
do.”)
Respondent 1

In connection with this, the statement below is in consonance with

the previous statement

“Parang hahayaan mo na lang yung tao na

maging Katoliko kung depende sa kanya
kung paano nya… ili-live ang buhay niya sa
pagiging Katoliko…”

(“Like, you’ll just let the person be a

Catholic, it depends on him how he… will
live his life as a Catholic…”)
Respondent 1
In the same line of thought, the respondent also claims that

“…hanga’t naman po masaya sila at mabuti

yung intensiyon nila sa ibang tao okay lang
po…”
(“…as long as they’re happy with it and they
have good intentions towards other people
then it’s okay…”)
Respondent 1

The statement below from another respondent corresponds with the

previous statements.

“…may kanya-kanya po kasing

paniniwala…”
(“…we have different beliefs…”)
 57

Respondent 4

The next statement concurs with the preceding statements…

“...magkaiba ang paniniwala sa Katoliko at

tsaka sa Baptist…”
(“…there are differences in the beliefs of
Catholics and Baptists…”)
Respondent 4

Similar to this, the next statement likewise expresses the

respondent’s tolerance of others’ beliefs.

“…it’s just a matter of respect kasi…

although magkakaiba kayo ng religion
there’s always respect between each and
every individual…”
(“…it’s just a matter of respect because…
although you have different religions there’s
always respect between each and every
individual…”)
Respondent 5

The next statement supplements the previous one…

“…it’s your own will kung ano yung gusto

mong paniwalaan gaya ng sabi ko sa inyo
kanina… it’s your own will…”
(“…it’s your own will if you will believe in
what want just like what I told you earlier…
it’s your own will…”)
Respondent 5

The same respondent gives an example of what the preceding

statements imply.

“…meron naman talaga tayong mga…

Roman Catholics… pero sumisimba sa mga
Born Again Christians… wala namang
bearing or wala namang epekto yun…”
 58

(“…there are actually… Roman Catholics…

but worships with Born Again Christians…
those don’t have any bearing or effect…”)
Respondent 5

The next statement corresponds with the previous statement.

“…Hindi ko alam kung may religion ba na

gan’to… pero… kung sa’kin lang… you
should respect everything.”
(“…I don’t know if there’s a religion like
this… but… for me… you should respect
everything.”)
Respondent 6

The last statement is in accordance with the preceding statements in

its focus on tolerance.

“…respect every life… kasi may sarili rin

silang buhay… may sarili silang
kagustuhan… parang irerespeto mo pa rin
s’ya kasi may sarili siyang isip, may sarili
siyang pananaw.”
(“…respect every life… because they also
have their own lives… their own desires…
like, you would respect them because they
also their own minds, their own
perspectives.”)
Respondent 6

Summarizing the points of the statements above, it can be safely

concluded that millennials are tolerant of the religious beliefs of other

people. It can also be seen in the responses that the respondents do not

mind that other people hold differing beliefs and in fact respects it.
 59

This concurs with the findings of Howe and Strauss (2000), Gorman

et al. (2004), Tapscott (1998), and Zemke et al. (2000) that millennials,

aside from being more diverse than preceding generations, are also more

accepting of diversity.

1.2 Millennials are Giving Less Emphasis on Religion

Several researches and studies conducted both in Western and

Eastern countries have found that compared to previous generations,

millennials are significantly less religious (Pewforum.org Website, 2010).

The following are subthemes gleaned from the answers of the

respondents regarding the apparent decrease in the emphasis of

millennials on religion.

“…hindi po naman masyadong mahalaga

ang relihiyon.”
(“…religion is not that important.”)
Respondent 1

In support of the statement above, Respondent 1 adds that:

“…may iba po kasing ginagawa ang

Katoliko na hindi ko ginagawa.”
(“…there are certain Catholic practices that I
do not practice.”)
Respondent 1
In connection with this:

“…kahit po naman wala kang religion

hanga’t mabuti ka…”
 60

(“…even if you don’t have a religion as long

as you’re a good person…”)

Respondent 1

Similar to the statements above, Respondent 2 states:

“…dito kasi hindi religion ang pinag-

uusapan… kahit anong religion mo basta
may relationship ka kay God…”
(“…religion is not discussed here…
whatever your religion is as long as you
have a relationship with God…”)
Respondent 3

The next statement somewhat parallels the previous one.

“…hindi naman po basehan ang relihiyon

para maligtas ka…”
(“…religion is not a basis for salvation…”)

Respondent 4
Related to this:

“…religious is different from spirituality…

when you are religious you’re just after the
religious matters… when you are under the
spirituality… meron kang sinseridad…”
(“…being religious is different from
spirituality… when you are religious you’re
just after the religious matters… when you
are under the spirituality… you have
sincerity…”)
Respondent 5

In connection with the statement above, Respondent 5 believes that:

“…it doesn’t mean na sumisimba ka uhm

you’re uhm makakapunta ka na sa Kingdom
of God…”
(“…it doesn’t mean that just because you’re
attending mass uhm you’re uhm bound to
enter the Kingdom of God…”)
Respondent 5
 61

In a somewhat farther but related note, Respondent 6 states that

religion is:

“…illogical tsaka andaming backdoor…”

(“…illogical and has a lot of backdoor…”)
Respondent 6

Clarifying the above statement, Respondent 6 states:

“…karaniwan fantasy, inconsistent yung mga

nakasulat sa bible…”
(“…what’s written in the bible most of the
time is fantasy and inconsistent…”)
Respondent 6

In summary, the above statements show that millennials are indeed

giving less emphasis on religion. This can be seen in the way that

millennials do not practice all the traditional religious practices of their

religion and their belief that having a specific religion is not necessary for

salvation. They are also differentiating religiosity from spirituality and at

times even view religion as illogical.

This corresponds with several findings of studies which show that

millennials are comparably less religious than previous generations

(Huffingtonpost.com Website, 2015) and that less half of the millennials, at

least in the United States, claims that religion is very important to them

(Bigthink.com Website, N.D.).

 62

1.3 Millennials are Appreciative of Religious Freedom

The following are subthemes obtained from the responses of the

respondents which show that millennials are appreciative of religious

freedom.

“…dito sa Catholic parang free ka…”

(“…in the Catholic [religion], you’re free…”)
Respondent 1

Supporting this, Respondent 1 states that:

“…parang sa Katoliko hinahayaan nila ang

mga tao na walang masyadong mga inire-
require.”
(“…like in the Catholic [religion], they allow
people without having a lot of
requirements.”)
Respondent 1
Connected to this:

“…hahayaan mo yung tao na maging

Katoliko… depende sa kanya kung paano
niya… ili-live ang buhay niya…”
(“…let people be Catholic [if they want] … it
depends on them how they… will live their
lives…”)
Respondent 1

The next statement concurs with the previous one:

“… mabuti po na Roman Catholic ako… kasi

nagagawa ko yung… dapat kong gawin sa
sarili kong paraan.”
(“…it’s fortunate that I’m a Roman Catholic…
because it allows me to… do things my own
way.”)
Respondent 1
 63

The statement of Respondent 2 is in accordance with the statements

of the previous respondent.

“…it’s your own will kung ano yung gusto

mong paniwalaan…”
(“…it’s your own will, what you want to
believe…”)
Respondent 5

Similar to the earlier statements, Respondent 6 states:

“…sa akin lang… you should… respect

everything…”
(“…for me… you should… respect
everything…”)
Respondent 6

In summary, the statements above show that millennials appreciate

religious freedom which can be seen in their preference of a religion which

does not impose many restrictions on its followers. The respondents also

state an individual’s right to believe in what he or she wants, and that

people should respect everything.

This corresponds with the findings of a survey by The Fund for

American Studies which shows that 9 out of 10 or 93 percent of

millennials, at least in the United States, support religious freedom (The

Fund for American Studies Website, 2017).

1.4 Millennials are Perceiving Religion as Different Systems of Belief

 64

The following are subthemes formulated from the respondents’

answers that showed that millennials are perceiving religion as different

systems of belief.

“…relihiyon po ay… mga… iba’t-ibang mga

pinaniniwalaan ng mga… tao.”
(“…religion is… are… the different beliefs
of… people.”)
Respondent 1

Similar to the statement above:

“…iba’t-iba po yung perception ng mga

tao… kaya po may iba’t-ibang relihiyon.”
(“…people have different perceptions…
that’s why there are different religions.”)
Respondent 1

Another respondent’s answer reflects this

“…may kanya-kanya po kasing

paniniwala…”
(“...[people] have different beliefs…”)
Respondent 4

The next respondent’s statement concurs with the previous one:

“…it’s always the beliefs o yung paniniwala

natin ang center ng isang religion…”
(“…it’s always the beliefs that is at the
center of religion…”)
Respondent 5

Somewhat in contrast yet supporting the previous statements:

“…yun lang naman yung pagkakaiba kasi

halos magkakatulad lang naman sila ng
pinaniniwalaan nila.”
(“…that’s all the difference, but all religions
almost have the same beliefs.”)
 65

Respondents 5

In summary, the statements above show that millennials are viewing

religion more as different sets of belief. This can be seen in the

respondents’ statements which show that they perceive religion as

different beliefs and that these various beliefs are the reasons why there

are also various religions. Despite, or because, of this, the respondents

give more importance to personal beliefs and cite that all religions have

almost the same beliefs.

This is supported by the findings of Peck (2013) which shows that

millennials are moving away from religion and towards spirituality, and that

they define spirituality with words like personal belief and perception.

1.5 Millennials are Perceiving Religion as a Relationship with a

Supreme Being

The following are subthemes formulated from the respondents’

answers which showed that millennials are perceiving religion as a

relationship with a supreme being.

“…pag nakikinig ako sa homily parang

kinakausap ako ni Lord…”
(“…when I listen to the homily it’s like the
Lord is talking to me…”)
Respondent 1
Another respondent’s statement reflects this:
 66

“…ah… pakikisama sa Panginoon”

(“…ah… getting along with the Lord.)
Respondent 2

The next statement more clearly expresses the millennials

perception of having a relationship with a supreme being:

“…kahit anong relihiyon pa yan basta may

relationship ka kay God yun yon.”
(“…whatever religion that may be as long as
you have a relationship with God then that’s
it.”)
Respondent 3
Supporting this is another statement below:

“…doon ko lang nalaman na… hindi pala

talaga relihiyon ang pinag-uusapan ‘yong
relasyon nga kay God.”
(“…that’s where I learned that… it’s not
really about the religion rather it’s the
relationship with God.”
Respondent 3

Still in connection with the previous statements:

“…kahit ano ka maliligtas ka basta may

relasyon ka kay God.”
(“…whatever you are you will still be saved
so long as you have a relationship with
God.”)
Respondent 3

The same respondent’s next statement is a concise run-down of the

previous ones:

“…ito pala na relihiyon na ito ay hindi pala

relihiyon kung hindi relationship kay God…”
(“…this religion is not actually a religion but
rather it’s a relationship with God…”)
 67

Respondent 3

Another respondent’s answer runs in accordance with the prior

statements:

“…basta po meron kang connection with

God… masasabi mo na pong nananalig ka
sa Diyos.”
(“…so long as you have a connection with
God… it can be said that you are faithful to
God.”)
Respondent 4

The next statement directly supports the preceding statements:

“…ang relihiyon it is the connection… natin

between God… it is the… how human
connect to God… or the God’s way to
human…”
(“…religion is the connection… between us
and God… it is the… how human connect to
God… or the God’s way to human…”
Respondent 5

In connection with the statement above, Respondent 5 states that:

“…tinuturuan… ng religion tayo kung pa’no

tayo makaka-connect kay God…”
(“…taught… by religion about how we can
connect with God…”)
Respondent 5

In summary, the statements above show that millennials perceive

religion to be a personal relationship with a Supreme Being. This is shown

in the responses of the respondents which show that they can feel being in

a personal conversation and having a personal connection and relationship

 68

with their deity. Other respondent stated that whatever they are as long as

they have a relationship with God they will be saved.

1.6 Millennials are Perceiving Religion as a Key Part in Preparation

for a Life After Death

The following are subthemes yielded by the answers of the

respondents showing that millennials are perceiving religion as a key part

in preparation for a life after death.

“…ikaw ang magdedesisyon kung… after

life ano ba ang mangyayari sa’yo kung
mapupunta ka ba sa Hell or sa Heaven.”
(“…it’s you who will decide… what would
happen to you after life if you would go to
Hell or Heaven.”)
Respondent 1

Similar to the statement above, another respondent states that:

“…hangat’ maaga dapat kinikilala nila

yung… relihiyon na kung saan pag namatay
sila ililigtas sila…”
(“…they should know early on the… religion
that could save them when they die…”)
Respondent 4
The next statement parallels the one above:

“…when you are sincere in worshiping God

you can enter the Kingdom of God.”
Respondent 5
Inversely supporting the statement above:
 69

“…how they can enter the Kingdom of God

without their religion is the… question na
pwede kong itanong…”
(“…how they can enter the Kingdom of God
without their religion is the… question that I
could ask them…”)
Respondent 5

In summary, the statements above show that millennials view

religion as a key part in preparing for a life after death. This can be seen in

the answers of the respondents showing belief in a concept of afterlife,

wherein people go to either Heaven or Hell when they die according to

their religious belief or sincerity in these beliefs. Also, one respondent

stated that if someone is sincere in worshiping in God they can enter the

Kingdom of God.

This supports the findings of Mamas (2016) when he stated that

people create their own unique heaven or hell. Though state of mind is

cultivated throughout one’s life the moment of transition is also important.

So in preparation for death, it is wise to come to peace with all things.

2. Recurring themes from the Lived Experiences of Millennials with

Regards to their Religious Beliefs

There have been a number of studies that looked into the religious

belief of members of the millennial generation. Studies which show

millennials in Western countries are less religious than previous

 70

generations (Pewforum.org Website, 2010) and that even those in Asian

countries are becoming less religious (Borowiec, 2016; Zaccheus et al.

2016) are at odds with the National Filipino Catholic Youth Study 2014’s

findings that 9 out of 10 Filipino respondents, four fifths of whom were

millennials, still puts a great deal of importance on religion. Factors that

affect an individual’s religiosity, such as personality traits (Puffer, 2017),

personal experiences (Vaughn, 2016), age (Willmott, 2014), and political

ideology (Degenaro, 2013), were taken into consideration on various

studies in trying to explain the paradigm shift in the religiosity of the

millennial generation.

The present study sought to find out the various experiences that

have shaped the religious beliefs of millennials. The results of the study

also show how millennials feel about their religion and religion in general.

Millennials regard religion as a way of connecting with a supreme being

and that religion helped them grow as a person. They are also aware that

their religious beliefs have been influenced by their social environment and

they feel that religion is oppressive and is waning in its influence.

2.1 Religion is a Way of Connecting with a Supreme Being

2.1.1 Religion is Perceived as Belief in a Supreme Being

 71

The following are subthemes derived from the answers of the

respondents which purport that religion is viewed by millennials belief in a

Supreme Being.

“…so for me po relihiyon ay… group of

people… na may magkakaparehas na…
kinikilalang Diyos.”
(“So for me religion is… a group of people…
with a common… god.”)
Respondent 1

The next statement reaffirms the previous one:

“…mas lalong tumibay ang… pananalangin

namin mas nakilala ho naming Siya ng…
husto.”
(“…as we prayed more fervently we get to
know Him more.”
Respondent 2

Somewhat similar to the statement above is the statement from

another respondent:

“…naisip-isip ko gusto kong magpatuloy sa

relihiyon na ito… kasi dito ko nakilala ang
Diyos.”
(“…I think I wanted to continue in this
religion… because this is where I got to
know God.”
Respondent 3

Another respondent’s statement emphasizes the connection to a

Supreme Being:

“…basta po meron kang kaugnayan sa

Panginoong Diyos… masasabi mo na pong
nananalig ka sa Diyos.”
 72

(“…as long as you have a connection with

the Lord God… you could say that you have
a faith in God.”)

Respondent 4

Similarly stating the importance of belief in a Supreme Being:

“…[religion] is really an important thing

kasi… when you believe in God, you can
enter the Kingdom of God.”
(“…[religion] is really an important thing
because… when you believe in God, you
can enter the Kingdom of God.”)
Respondent 5

Somewhat deviating from the emphasis of religion’s importance in

an individual’s belief:

“…wala namang bearing ang religion mo,

it’s always the faith in God…”
(“…your religion does not have any bearing,
it’s always the faith in God…”)
Respondent 5

The next statement again shows the belief that religion is a way of

connecting with a Supreme Being.

“…tinuturuan ng religion tayo kung pa’no

makaka-connect kay God… how we seek
God…”
(“…religion teaches us how we can connect
with God… how we seek God…”)
Respondent 5

In summary, the statements above show that the respondents are

perceiving religion as having a belief in a supreme being which they are

 73

being enabled to know better or be closer with by religion. The responses

of the subjects indicate that they hold religion as being synonymous with

having a belief in a deity and that this belief in a supreme being is more

important than the religion itself.

2.1.2 Religion is Perceived as Relationship with a Supreme Being

The following are subthemes extracted from the responses of the

respondents which portrays religion as a having a relationship with a

Supreme Being.

“…pag po nakikinig ako sa homily parang

kinakausap ako ni Lord…”
(“…when I listen to the homily it’s like the
Lord is talking to me…”)
Respondent 1

In connection with this, another respondent stated that religion is:

“…pakikisama sa Panginoon.”
(“…getting along with the Lord.”)
Respondent 2

In line with the previous statements, the next one points to having a

relationship with a Supreme Being.

“Ang relihiyon kasi… kahit anong relihiyon

pa yan basta may relationship ka kay
God…”
(“Religion is… whatever religion that may
be, as long as you have a relationship with
God…”)
Respondent 3
Expounding on the statement above:
 74

“…doon ko lang nalaman… na hindi pala

relihiyon talaga ang pinag-uusapan ‘yong
relasyon nga kay God.”
(“…it was there that I learned… that it isn’t
really about religion but about your
relationship with God.”)
Respondent 3

Connected to the statement above:

“…dito ko nalaman na… ito pala na

relihiyon na ito ay hindi pala relihiyon kung
hindi relationship kay God…”
(“…this is where I have learned that… this
religion is not a religion but a relationship
with God…”)
Respondent 3
Similar to the statement above:

“…hindi naman po relihiyon ang

makakaligtas basta may kaugnayan ka po
sa Panginoon…”
(“…religion is not necessary to save you as
long as you have a connection with the
Lord…”)
Respondent 4

The next statement is in the same line of thought as the previous

one.

“…ang relihiyon it is the connection…

natin… between God… it is the uhm how
human connect to God…”
(“…religion is our connection between
God… it is how human connect to God…”)
Respondent 5

Summing up these statements, it can be concluded that the

respondents perceive religion as having a relationship with a supreme

being and that this personal relationship is ultimately more important that
 75

being in a specific religion. It was further indicated in the statements of the

respondents that it is this relationship, and not the religion, that would save

a person.

On the findings of Patterson (2016), having a relationship with God

is one of the most unique and important things in a person’s life. At one

point in one’s life, it will go through a hard time. Prayer is one of things that

can help an individual cope with it and having a personal relationship with

God can be guide that nurtures a person’s growth.

2.2 Religion Fuels Personal Growth

2.2.1 Religion Helps People Lead a Good Life

The following are subthemes drawn from the answers of the

respondents which show that religion, in the lived experience of

millennials, has aided them in leading a good life.

“…sinasabi lang ‘yong kung ano ang dapat

mong gawin para maging meaningful ang
life mo.”
(“…it just tells what you should do to make
your life meaningful.”)
Respondent 1

The next statement similarly indicates that religion has helped the

respondent lead a better life.

“…nakaapekto siya sa uri ko ng

pamumuhay na kailangan kong irespeto
ang kapwa ko… also kailangan kong alamin
 76

what is wrong and what is right… at iwasan

yung mali at gawin yung tama…”
(“…it affected my way of life in that I need to
respect other people… and know what is
right from wrong… and avoid doing what is
wrong and do what is wright…”)
Respondent 5

Another respondent’s answer parallels the previous statement.

“…nana-nullify niya yung… mga tao na

gumawa ng… mga mali talaga as in
sobrang mali talaga… bawal kang
magnakaw… bawal kang pumatay…”
(“…it prevents… people from doing…
wrongful, like, extremely wrongful things…
you cannot steal… you cannot kill…”)
Respondent 6

Summarizing the statements above, the respondents perceive that

religion has helped them and other people in leading a good and upright

life. The subjects also view religion as aiding people by giving them

directions about what is right and wrong.

The findings of Hertzenberg (N.D.) reveal that religion puts emphasis

on being grateful. Grateful people are more likely to succeed in their

careers, have higher self-esteem and have higher energy levels. From

increasing their gratitude for the many good things in their life to

lengthening their life span, religion can completely change a person’s life.

2.2.2 Religion Changes a Person

 77

The following are subthemes gleaned from the respondent’s

answers which show that religion changes a person.

“…dito ako nabago kung ano ako dati…

dati, naging poser ako… pinatawad ako ng
Diyos…”
(“…this is where I changed my old ways… I
used to be a poser… God forgave me…”)
Respondent 3

In connection with the previous statement:

“…dati po bakla po ako… dito ko lang sa

relihiyon na ito… nalaman na ang Diyos
pala ang ginawa lang ay lalaki at babae,
bakit ako nagpupumilit maging isang
babae…”
(“…I used to be gay… [but] in this religion…
I learned that God only created male and
female, why would I insist on becoming a
female…”)
Respondent 3

In summary, the statements above show how the subjects were

personally changed by their religion. As stated by one respondent, when

he changed religion, his sexual orientation changed because he realized

that God only created male and female and there is no need to insist on

something that is impossible in the first place. The other respondent

claimed that his current religion changed his personality.

2.2.3 Religion Gives People a Sense of Fulfillment

 78

The following are subthemes derived from the answers of

respondents which show that religion has given people a sense of

fulfillment.

“…masaya naman po ako sa religion ko

kasi madami po akong nakikilala madami po
akong natutulungan…”
(“…I’m happy with my religion because I
meet a lot of people and I’m also helping
lots of people…”)
Respondent 1
Similar to the previous statement:

“…no’ng una oo nahirapan ako hanggang

sa natangap ko na sa sarili na isa akong
anak ng Diyos at isa akong Born Again…”
(“…at first I found it hard but I eventually
accepted myself as a child of God and that I
am a Born Again…”)
Respondent 3
In connection with the previous statement:

“…naramdaman ko din po na ito ay ano

tugma po sa akin…”
(“…I also felt that this is right for me…”)
Respondent 4

These statements indicate that the respondents have found their

religions to be personally fulfilling. Respondent stated that she happy with

her religion because she meets a lot of people and also helps other people

too. Their religion gives them a sense of fulfilment and they feel that their

religion is right for them.

2.2.4 Religion Gives People a Feeling of Acceptance

 79

The following are subthemes drawn from the answers of the

respondents which show that religion has given them a feeling of

acceptance.

“…kahit gaano po ako katagal na mawala

parang may babalikan po ako parang
welcome pa din po ako… basta po kung
pag pumunta ka parang welcome ka na
uli…”
(“…no matter how long I was gone I can still
go back and feel welcomed… just by going
there you would feel that you are
welcomed…”)

Respondent 1

Supporting the above statement:

“…alam mo na may sasamahan ka po sa

paniniwala mo… alam mong may karamay
ka sa relihiyon…”
(“…you know that you will have company in
what you believe in… that you will have a
companion in your religion…”)
Respondent 1

The next statement is similar to the previous one.

“…mas okay ako dito dahil tinanggap nila

ako.”
(“…this [religion] is better for me because
they accepted me.”)

Respondent 3

In relation to the previous statement:

 80

“…nagkakapatiran dito kahit hindi mo

kaano-ano… higit sa lahat tanggap ka nila
kung ano ka…”
(“…there’s camaraderie here even if you are
not related… most of all they will accept you
for who you are…”)
Respondent 3

In summary, the statements above indicate that the respondents

have found a feeling of acceptance in their respective religions. The

respondents claim having a feeling of camaraderie and belongingness in

their religion.

2.2.5 Religion Makes a Person Better

The following are subthemes derived from the answers of the

respondents which show that religion, in their experience, makes a person

better.

“…itinuturo tungkol lang din po sa

kabutihang asal… parang sinasabi lang
yung kung ano ang dapat mong gawin para
maging meaningful ang life mo.”
(“…it teaches about good values… it tells
what you could do to make your life
meaningful.”)
Respondent 1

Another response supports the statement above:

“…yung pastor po naming nagsasalita ng

ganun para tamaan tayo hindi para saktan
ang damdamin natin kundi para bumangon
tayo at matuto…”
(“…the pastor preaches that way not to
intentionally hurt our feelings but to urge us
to rise up and be wiser…”)
 81

Respondent 4

In summary, the statements above show that religion has affected

the lives of the respondents and, in their personal experience, made them

better persons.

2.2.6 Lack of Religion Gave Way to Self-Acceptance

The following are subthemes extracted from the answers of a

respondent which shows that not having a religion gave more self-

acceptance.

“…kung alam mo naman sa sarili mo na

mabait ka… dapat ano narereach mo na
yung expectations na isa kang mabuting
tao…”
(“…if you know in yourself that you are a
good person… you should be able to reach
your own expectations that you are a good
person…”)

Respondent 6

In connection with this:

“…mas nabigyan ko ng importance ang

sarili ko…”
(“…I gave myself more importance…”)

Respondent 6

The next statement reaffirms the previous one.

“…mas naniwala ako sa sarili ko na,

nagawa ko ‘to kasi tao lang ako… parang
sa sarili ko mas minahal ko yung sarili ko sa
kung ano ako… minahal ko na kung sino
 82

ako, hindi yung minahal ko kasi nasusunod

ko yung book…”
(“…I believed in myself more, that I was
able to do this although I am only a
human… I loved myself as to who I am… I
loved myself because of who I am, not
because I was able to follow a certain
book…”)
Respondent 6

Reiterating the previous statement:

“…mas natututunan nating mahalin yung

sarili natin sa kung ano tayo.”
(…we learn how to love ourselves as to who
we are.”)
Respondent 6

In contrast with the previous subthemes wherein the respondents

stated finding acceptance and fulfillment thru religion, the statements

above of the respondent indicate otherwise. The subject’s statements

indicate finding self-acceptance even without religion and giving more

importance to himself because of this lack of religion.

2.3 Religious Affiliation is influenced by an Individual’s Social

Environment

2.3.1 Peers Influenced Religion and Views on Religion

The following are subthemes derived from the answers of the

respondents which show that their religion and/or views on religion were

influenced by their peers.

 83

“…close po kami nung mga parang

seminarista na parang kinukwentuhan nila
kami kung anong mga ginagawa ng iba’t-
iba… kinukwento nila sa amin yung
kaibahan nung ginagawa namin sa
ginagawa ng ibang relihiyon…”
(“…we are close to seminarians who tell us
about various… they tell us about the
differences between what we do and what
other religions do…)
Respondent 1
Somewhat similar to the previous statement:

“…napakinggan ko sa yun nga noong nag-

Iglesia ako…”
(“…I heard about that when I joined the
Iglesia…”)
Respondent 2
Related to this:

“…kase ako naanuhan na kasi ako ng

Iglesia ni Cristo…”
(“I was influenced by the Iglesia ni Cristo…”)
Respondent 2

The next statement also shows that the respondent was influenced

by peers.

“…dito nga sa church na ito sa City of

God… dito ko lang talaga nalaman na yun
nga iisa lang talaga ang Diyos na sinasamba
natin…”
(“…in this church, the City of God… this is
where I learned that people worship the
same god…”)
Respondent 3

In summary, the statements above point out that peer influence have

helped shape the religion and/or religious views of the respondents. It is

also indicated by the responses of the subjects that these peers are in a
 84

position of higher authority than the subjects and this could have

contributed in their influence on the subject.

This finding is in consonance with the study of Lofland and Stark

(1965) that religion is socially acquired and fixed and that social networks

may influence the affiliation and beliefs of a person. Moreover, the findings

of Kandel (1978) reveal that through socialization, religion of friends can

influence an individual.

2.3.2 Familial Influence Shaped Religion and/or Views on Religion

The following are subthemes gleaned from the answers of the

respondents which show that family influence plays a role in the shaping of

the religion and/or religious views of millennials.

“…yung family ko po yung lola ko lalo na

parang talagang religious ganyan parang
nadevelop na yung foundation ko na
pagiging Katoliko ay isang blessing…”
(“…my family, my grandmother especially,
is very religious which helped strengthened
my foundation that my being a Catholic is a
blessing…”)
Respondent 1

Similar to the statement above:

“…sa magulang naming nakuha yung pag

ano [pili] namin ng relihiyon…”
(“…we inherited from our parents our
chosen religion…”)
Respondent 2
Connected to this:
 85

“…kaya kinagisnan na namin na kami ay

bata pa lang hanggang sa lumaki kami,
magkaroon ng pamilya yan pa rin kami yun
pa rin ang aming relihiyon.”
(“…what we were raised as children until we
grew up, and when we have our own
families it will still be our religion.”)
Respondent 2

The next statement shows familial influence on why the respondent

remained in a certain religion.

“…siyempre ang nanay ko Katolika eh

alangan mag-iba pa ako ng relihiyon ‘di
baka magalit pa sa akin ang magulang
ko…”
(“…my mother is a Catholic so why would I
change religion and risk having my parents
become mad at me…”)
Respondent 2

Parallel to the previous statement:

“..ang nakaimpluwensya po sa akin ay ang

tatay ko.”
(“My father is the one who influenced me.”)
Respondent 4
Connected to this:

“…no’ng una po lahat kami ay Katoliko

tapos no’ng nag-ibang bansa po ang tatay
ko, tapos nakakilala po s’ya doon [ng
bagong relihiyon], no’ng pag-uwi niya po
dito sinama niya po kami doon.”
(“We used to be Catholic but when my
father went abroad, he was influenced there
[by another religion], when he returned
home he made us go with him there.”)
Respondent 4
Comparable to the statement above:
 86

“…nag-baptize po ako na hindi ko po

gusto dahil ginusto lang ng magulang
ko…”
(“…I was baptized against my own will
because it was what my parents
wanted…”)
Respondent 4

In relation to the previous statement:

“…hindi ko nga po gusto kasi napilitan lang

ako ng tatay ko… sinasabi ko po sa nanay
ko, sabi wala tayong magagawa kasi tatay
mo ang nagdesisyon…”
(“…I did not want it but was forced because
of my father… I told my mother, she said we
cannot do anything because it was my
father’s decision…”)
Respondent 4

The next statement from another respondent is similar to the

statement above.

“…wala naman akong choice pa… di ko pa

kayang buhayin yung sarili ko, parang
nagre-rely pa ako sa parents ko…”
(“…I do not have a choice yet… I still cannot
support myself, I am still relying on my
parents…”)
Respondent 6

In summary, the statements above show that familial influence has

played a role shaping the religion and/or religious views of the

respondents. These influence manifested mainly due to the subjects’

 87

avoidance of conflict with a family member, and the subjects often have no

choice regarding the matter.

This parallels Stott’s (1988) study which found that the belief of

parents influences the belief and practices of their offspring.

2.3.3 Education Influenced the Religion and/or Views on Religion

The following are subthemes drawn from the answers of the

respondents which indicate that, in their experience, education has an

influence on religion and/or views on religion.

“…since grade 12 meron kaming subject na

Introduction to World Religion and Belief
System…”
(“…since grade 12 we have an Introduction
to World Religion and Belief System
subject…”)
Respondent 5

In connection with the previous statement:

“…kasi nga sabi ko sa inyo this is part of

our subject maybe naimpluwensyahan kami
yung perspective ko naimpluwensyahan
kami ng mga teachers…”
(“…as I have told you this is a part of our
subject, maybe we were influenced, our
perspectives were influenced by the
teachers…”)
Respondent 5
Related to this:

“…sabi nga nila—dun sa’ming klase sa

aming Religion class…”
(“…like they said—in our Religion class…”)
Respondent 5
 88

Another respondent’s statement shows educational influence but

from a different perspective.

“…hindi kapani-paniwala lang… pa’no niyo

mahahati yung ano, yung dagat sa gitna,
pa’no nakalakad sa tubig… parang
hallucination lang lahat ng mga nilista na
parang fantasy lang yung pagkakagawa sa
ano, sa bible ganun, yung ahas
nakakapagsalita tapos dalawang tao na
nagsimula yung ano sa dalawang tao, kay
Adan at Eba, na siyempre proven naman sa
science na pag nakipagtalik ka sa
halimbawa kapamilya mo may tsansa na
madaming ano abnormalities yung magiging
anak nyo na may tsansa pang hindi siya …
mabuhay…”
(“…it’s unbelievable… how would you part
the sea, how would you walk on water… it’s
like hallucination, like what’s written in the
bible is fantasy; a talking snake and two
people as the progenitor [of humanity],
Adam and Eve, but it’s proven by science
that if you have sexual intercourse with your
relative there’s a chance that your child
would have a lot of abnormalities and
there’s a chance that the child will not…
live…”
Respondent 6

In connection to the previous statement:

“…nowadays napu-prove na ng science

lahat ng mga nangyayari, technology,
knowledge, parang, yung mga bata
ngayon… madaming tanong kung bakit
gan’to yung nakasulat sa book, bakit mali
yung mga important keynotes dun sa ano
sa bible, bakit inconsistent, bakit maniniwala
pa do’n eh ngayon na-prove na ng science
yung mga nangyayaring phenomenon…”
 89

(“…nowadays science is proving everything

that happens, technology, knowledge, the
young people today… question the bible,
why the bible is erroneous, why it is
inconsistent, and why people would still
believe in it when science is proving
everything that is happening…”)
Respondent 6

In summary, the statements above show the influence of education

on the respondents’ religion and/or views on religion. These statements

indicate that the subject’s religious views were altered by the courses in his

educational institution and scientific knowledge gained through other

subjects.

The finding is consonance with the concept of Smith (2011), the

effects of education on religion are not simple measured by increases or

decreases; in many ways, effects will vary based on how a person defines

religion. Also, among the study findings, education had a strong and

positive effect on religious participation and following of religious activities.

2.3.4 Millennials Did Not Have a Choice in Choosing Their Religion

The following are subthemes drawn from the answers of the

respondents which show that they did not have a choice regarding the

religion they are in.

“…yung family ko po ay yung lola ko po lalo

na parang talagang religious gan’yan
 90

parang na-develop na yung foundation

ko…”
(“…my family, especially my grandmother,
is very religious, which helped develop a
foundation in me…”)
Respondent 1

The next statement indicates more directly the imposition of religion.

“Kasi hindi naman totally kami ang namili ng

relihiyon namin eh…”
(“We didn’t really choose our religion…”)
Respondent 2

Similar to the statement above:

“…noon nagpa-baptize po ako na hindi ko

po gusto dahil ginusto lang ng magulang
ko…”
(“…I was baptized before against my will
because it was what my parents wanted…”)
Respondent 4

Parallel to the previous statement:

“…wala naman akong choice pa…

nagrerely pa ako sa parents ko…”
(“…I do not have a choice yet… I still rely on
my parents…”)
Respondent 6

In summary, the statements above indicate that the respondents did

not have a choice in choosing a religion. Rather, the subjects’ immediate

family is the main influencer of their religion and the subjects are often

indoctrinated at a young age. They are also disinclined to leave or change

their childhood religion out of fear of having conflicts with their families.
 91

2.4 Religion is perceived as Oppressive

2.4.1 Religion is perceived to be Dividing People

The following are subthemes derived from the answers of the

respondents which show that religion is perceived as divisive.

“…meron talagang mga parang rivalry

between religions…”
(“…there is an existing rivalry between
religions…”)
Respondent 5

The next statement pertains more to the division between religious

and non-religious people.

“…nagiging judgmental yung mga tao,

especially yung mga matatanda…”
(“…people become judgmental, especially
the old ones…”)
Respondent 6

The next statement more clearly shows that the respondent

perceives that religion divides people.

“…diba sa world natin, different race na

nga tapos nagka-religion pa, parang mas
lalo nyang hinati.”
(“…our world already has different races;
religion just causes more division.”)
Respondent 6

In summary, the statements above show that the respondents

perceive that religion causes division among people. This was indicated by

the respondents’ statement that organized religions are often rivalling with
 92

other organized religions. This makes people be judgmental to others

especially to the unbeliever and/or non-religious people and that these

different religions serve as just another way for people to be pitted against

each other.

2.4.2 Religion Is Perceived as Controlling People

The following are subthemes derived from the answers of the

respondents which show that religion, in their experience, controls people.

“…ang daming bawal… hindi po pwedeng

mag-fiesta pumunta sa fiesta… bawal
aabsent tuwing sisimba…”
(“…there is a lot of restrictions… you cannot
celebrate feast days or go to feast days…
you cannot be absent during services…”)
Respondent 4

Supporting the previous statement:

“…gusto ko pa rin po sumimba sa

Katoliko… no’n sa simbang gabi gustong
gusto ko pero di ko magawa kasi bawal
nga…”
(“…I wanted to attend the Catholic night
mass, I really wanted to but I cannot
because it is prohibited…”)
Respondent 4

The next statement shows that religion controls people, but in a

somewhat positive way.

“…kailangan daw to attain the salvation…

kailangan puma-follow ka sa 10
commandments and kailangan minamahal
mo si God more than yourself and
 93

minamahal mo… yung kapwa mo just like

kung pa’no mo mahalin yung sarili mo…”
(“…in order to attain salvation… you need to
follow the 10 commandments and you need
to love God more than yourself and love
your fellow men as you love yourself…”)
Respondent 5

The next statement more directly indicates that religion negatively

controls people.

“…sa religion na pag hindi ka sumunod na

hindi ka gumawa ng tama, hindi mo
nasunod yung rules ng religion niyo… may
mga consequences na maaari kang
mapunta sa impyerno…”
(“…in religions if you do not follow in doing
what is right, if you do not follow the rules of
your religion… there are consequences like
you could go to hell…”)
Respondent 6

In connection with the previous statement:

“…hindi mo pwedeng sundin yung…

kagustuhan mo para sa sarili mo… may set
of specific rules dun na dapat kang
sundin…”
(“…you cannot do… what you want for
yourself… there is a specific set of rules that
you have to follow…”)
Respondent 6

Related to this:

“…hindi mo na ma-express yung sarili

mo…”
(“…you cannot express yourself…”)
Respondent 6
 94

The next statement similarly shows that the respondent perceive

religion to be controlling people.

“Parang ano lang din, yung sa mga

government na ano, kaya parang
magkapareho lang sila na yung, different
approach lang yung ginamit sa pag ano,
pag control ng tao…”
(“Just like a government, they are similar,
they just have different approaches in
controlling people…”)
Respondent 6

Reiterating the previous statements point:

“…ayaw ko nung religion kasi nga parang

kino-control lang niya yung mga tao…”
(“…I do not like religion because it seems
that it is just controlling people…”)
Respondent 6

In connection with the previous statement:

“…simula pa lang na planado na agad na

ma-control ka na kaagad… wala ka nang
choice sa sarili mo kung gusto mo bang
sundin yung mga teachings… kung gusto
mo bang maging part ng kanilang
religion…”
(“…early on it is already trying to control
you… you do not have a choice whether
you wanted to follow their teachings…
whether you wanted to be part of their
religion…”)
Respondent 6

In summary, the statements above show that the respondents, in

their personal experiences, have felt that religion is somewhat controlling

them or other people. The responses of the subjects indicate that they felt
 95

religion as too restricting and limits what they can and cannot do. The

subjects also feel that followers of religions often have no choice on

whether they want to be part of a certain religion or not.

2.5 Religion is Waning

2.5.1 Millennials Acknowledge that Followers of Religion Are Unable

to Follow the Dictums of Their Religion

The following are subthemes drawn from the answers of the

respondents which show that followers of religion are seen as unable to

follow the mandates of their religion.

“…hindi siya napa-practice pero maganda

yung turo… ang may problema is tao kasi
mostly hindi nati nasusunod lahat ng
pinapatupad ng Roman Catholic.”
(“…it’s not being practiced but the teachings
are good… the problem is the followers
because they are unable to follow the
mandates of the Roman Catholic.”)
Respondent 5

In connection with the previous statement:

“…kasi hindi naman lahat yun ay
sumusunod sa mga practices… hindi na
talaga ganun kaayos ang mga tao…”
(“…not all of them follows the practices…
the people are no longer that obedient…”)
Respondent 5
Related to the statement above:

“…simula pa lang dati yung mga Catholic

priest, di na talaga nila maiwasan yung ano,
may mga bisyo sila kahit mga bishop sila…”
 96

(“…even back then, Catholic priests cannot

avoid having vices even the bishops…”)
Respondent 6
Connected to this:

“…mismo yung tao nagpi-preach… parang

hindi niya maiwasan na gumawa ng
kasalanan, na sundin yung urge ng sarili
niya …”
(“…the preacher himself… cannot refrain
from doing wrong, from following his own
urges…”)
Respondent 6

In summary, the statements above show that followers of religion

cannot follow the directives of their religion. Even the leaders of the church

cannot refrain themselves from doing wrong. The subjects’ answers also

indicate both resigned acceptance of and derision towards the inability of

religious followers to abide by the dictums of their religion.

2.5.2 Millennials Have Changed or Considered Changing Their

Religion

The following are subthemes derived from the answers of the

respondents which show that they have experienced and/or considered

changing their religion.

“…dati po akong Katoliko tapos ngayon

lumipat po ako sa Baptist…”
(“…I used to be a Catholic but I became a
Baptist…”)
Respondent 4
 97

The next statement shows that the respondent wanted to leave his

religion.

“Iwanan lang [yung religion], iwanan

lang…”
(“Just leave it [the religion], just leave it…”)
Respondent 6

In summary, the statements above show that the respondents have

changed their religion or have considered changing it.

This inference corresponds with that of Jones et al.’s (2016) study in

the United States that nearly one in five or 19 percent of young adult

Americans switched from their childhood religion and disaffiliated with any

religious organization as adults. However, the changing of the religion of

the subjects is often not of their own volition, but rather that of their

parents’.

2.5.3 Millennials Have Experienced Uncertainty in Their Religious

Beliefs

The following are subthemes extracted from the answers of the

respondents which show that they have experienced uncertainty regarding

religion.

“Hindi ko po alam [kung gaano

kaimportante ang relihiyon] …”
(“I am not sure [of how important religion is]
…”)
Respondent 1
 98

Another respondent’s statement shows uncertainty towards religion.

“…nung una po di po ako naniniwala na

bakit iba-iba ang relihiyon…”
(“…at first I was sceptic of why there is a
need for different religions…”)
Respondent 4
Similar to the previous statement:

“…nung una hindi po ako naniniwala na

may impyerno…”
(“…at first I did not believe in Hell…”)
Respondent 4

The next statement shows the respondent’s reason for doubting.

“…nag-doubt kasi ako sa mga nakalagay

sa Bible… parang contradicting, ang
daming mga contradicting story sa bible…”
(“…I doubted what is in the bible… it seems
contradicting, there are a lot of contradicting
stories in the bible…”)
Respondent 6

In connection with the previous statement:

“…ba’t ka maniniwala na maliligtas ka pag

sinunod mo to, yung mga bagay na
nakasulat sa ano [bible] …”
(“…why would you believe that you will be
saved if you follow this, the things that are
written there [in the bible] …”)
Respondent 6
Further stating doubt:

“…bakit pa maniniwala sa mga teachings

nila, kung sila mismo… hindi man lang
napigilan yung sarili nila na gawin yung mga
nakalagay na bawal daw dun sa ano [bible]
…”
(“…why would you believe in their teachings
when they themselves cannot hold back
 99

from doing things that are wrong according

to that [bible] …”)
Respondent 6

The next statement shows that the respondent also doubts the

existence of a supreme being.

“…kay God ako talaga ano eh hindi

naniniwala…”
(“…I do not believe in God…”)
Respondent 6

In summary, the statements above show that the respondents have

experienced doubt regarding their religion.

This concurs with the findings of Puffer (2017) that millennials,

especially Protestant millennials, are doubting religion and as many as 59

to 70 percent of them have stopped attending churches altogether.

2.5.4 Millennials Have Unorthodox Beliefs Regarding Religion

The following are subthemes drawn from the answers of the

respondents which show that they have unorthodox beliefs regarding

religion.

“…kahit po naman wala kang religion

hangga’t mabuti ka… ang religion din po ay
parang group of people ng isang
paniniwala…”
(“…even if you don’t have a religion as long
as you are good… religion is just like a
group of people with a shared belief…”)
Respondent 1
 100

The next statement shows disbelief in one of the core concepts of

religion.

“…nung una hindi po ako naniniwala na

may impyerno…”
(“…at first I did not believe in the existence
of Hell…”)
Respondent 4

Another statement shows disregard for established religious

standards.

“…it doesn’t matter who do you believe,

anong pangalan ng god niyo, what matters
is how do you believe…”
(“…it does not matter whom you believe in,
or who your god is, what matters is how you
believe…”)
Respondent 5

The next statement indicates that the respondent perceives

religiosity as superficial.

“…religious is different from spirituality…

when you are religious you’re just after the
religious matters but when you are under
the spirituality… you’re sincere in, or meron
kang sinseridad…”
(“…religious is different from spirituality…
when you are religious you’re just after the
religious matters but when you are
spiritual… you are sincere, or you have
sincerity…”)
Respondent 5

The next statement likewise indicates that the respondent believes

that established religions can be disregarded.

 101

“…it’s your own will kung ano yung gusto

mong paniwalaan… it will always end up na
pa’no ka maniwala… ga’no ka ka-sincere
kay God…”
(“…it is your own will to believe in what you
want to believe in… it always boils down to
how you believe… how sincere you are with
God…”)
Respondent 5

The same respondent further states that:

“…lahat naman ng religion meron silang

sari-sariling fault; meron silang sari-sariling
loopholes…”
(“…all religion has their own faults; they all
have loopholes…”)
Respondent 5

Another respondent’s statement suggests that religion is an early

form of law.

“Religion… para sakin gan’to lang…

siyempre dati wala pa namang mga laws…
hindi pa nila napipigilan yung mga tao na
gumawa ng mali…”
(“Religion… for me it is like this… back then
there were no laws yet… they were unable
to prevent the people from doing wrong…”)
Respondent 6

The next statement shows that the respondent believes that religion

takes away a person’s personal freedom.

“…sa religion… parang hindi mo pwedeng

sundin yung ano, yung kagustuhan mo para
sa sarili mo…”
(“…in a religion… you cannot do what you
want for yourself…”)
Respondent 6
 102

Another statement shows the respondent’s opinion on religion.

“…yung religion kasi… napaka-illogical…”

(“…religion is… very illogical…”)
Respondent 6

In connection with the previous statement:

“…bad din siya in a way na nagiging

judgmental yung mga ano… sila na yung
nagsisimba sila pa yung mga judgmental…”
(“…it is also bad in a way that its followers
become judgmental… they are the ones
who go to churches yet they are also the
ones that are judgmental…”)
Respondent 6

Another statement shows that the respondent likens religion to a

government that controls people.

“Parang ano lang din, yung sa mga

government na ano, kaya parang
magkapareho lang sila na, yung, different
approach lang yung ginamit nila sa pag ano,
pag control ng tao…”
(“Just like a government, they are similar
but have different approaches in how they
control people…”)
Respondent 6

The same respondent’s next statement shows belief that religion

divides people.

“…sa world natin, different race na nga

tapos nagka-religion pa, parang mas lalo
niyang hinati.”
(“…we already have different races in our
world, then religion comes along, it just
adds more division.”)
Respondent 6
 103

In summary, the statements above show the respondents’

unorthodox beliefs regarding religion. According to them, religion is

unnecessary as long as a person is good and that belief in something

varies from one person to the next, the more important aspect is how one

practices his or her belief, especially that there is no perfect church or

religion.

This concurs with the findings of the National Research Study of

Effective Ministry Models (2015) that while millennials may believe in

religious teachings, they do not practice it in the traditional church context.

2.5.5 Millennials Values Faith and Sincerity More than Obedience to

Religion

The following are subthemes derived from the answers of the

respondents which show that they value faith and sincerity towards a

supreme being more than obedience to religion.

“…yung paniniwala natin ang centre ng

isang religion, it doesn’t matter who do you
believe, anong pangalan ng god niyo, what
matters is how do you believe o paano ka
maniwala sa kanila…”
(“…our beliefs are the centre of religions, it
does not matter whom you believe in, or
what your god’s name is, what matters is
how you believe in them…”)
Respondent 5
 104

The next statement further emphasizes the importance of

sincerity of belief.

“…when you’re religious you are just after

the after the religious matters, but when you
are spiritual… you’re sincere in, or meron
kang sinseridad…”
(“…when you are religious you are just after
the religious matters, but when you are
spiritual… you are sincere, or you have
sincerity…”)
Respondent 5
In connection with this:

“…it doesn’t mean na sumisimba ka…

makakapunta ka na sa Kingdom of God but
then… when you are sincere worshiping
God you can enter the Kingdom of God.”
(“…going to churches does not guarantee
that… you will be able to enter the Kingdom
of God but then… if you are sincere in
worshiping God then you can enter the
Kingdom of God.”)
Respondent 5
Similar to the previous statement:

“…regardless of your religion it’s always it

will always end up na pa’no ka maniwala,
ga’no ka ka-sincere kay God…”
(“…regardless of your religion, it will always
end up to how you believe, or how sincere
you are towards God…”)
Respondent 5

Related to the previous statement:

“…it’s always what’s inside in you or ano

yung nararamdaman mo or ga’no ka ka-
sincere sa pag-face kay god mo regardless
sa kung pa’no ka naimpluwensyahan ng
ibang religion…”
 105

(“…it is always what is inside you or how

you feel or how sincere you are in facing
your god regardless of how other religions
might have influenced you…”)
Respondent 5

In summary, the statements above indicate that the respondent

places more importance on faith and sincerity of belief than obedience to

religion. It was emphasized in the statements of the respondents that

sincere belief in a supreme being alone can save a person even without

religious affiliation.

2.6 Millennials Believe in a Concept of Salvation

The following are subthemes gleaned from the answers of the

respondents which show that they believe in a concept of salvation.

“…ikaw ang magdedesisyon kung after life

ano ba ang mangyayari sayo ay kung
mapupunta ka ba sa Heaven or Hell…”
(“…it’s you who will decide what will happen
after life whether you will go to Heaven or
Hell…”)
Respondent 1

The next statement shows that the respondent believes that

humanity was saved from its sins.

“…yung Panginoong Diyos na siya ang

tumubos ng mga kasalanan nating lahat…”
(“…the Lord God saved us from sins…”)
Respondent 2

Similar to the previous statement:

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“…binibigyan po ako ng paniniwala na may

Diyos tayo na magliligtas sa atin.”
(“…it makes me believe in a God that will
save us.”)
Respondent 4

The next statement likewise shows that the respondent believes in a

concept of salvation.

“…hindi naman po basehan ang relihiyon

para maligtas ka…”
(“…religion is not a basis of salvation…”)
Respondent 4

Similar to the previous statement:

“…it doesn’t mean na sumisimba ka uhm

makakapunta ka na sa Kingdom of God…”
(“…just because you go to church does not
mean that you can enter the Kingdom of
God…”)
Respondent 5
In connection with this:

“…when you believe in God, you can enter

the Kingdom of God…”
Respondent 5

In summary, the statements above show that the respondents

believe in a concept of salvation.

This is supported by the findings of the Pew Research Institute in

2010 that nearly three in ten or 29 percent of young people aged between

18 to 29 are more likely to view their religion as a path to salvation.

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3. Framework for Further Studies of the Psychological Development

of Millennials

From the results of the present study, a framework for the

further study of the religious beliefs of millennials is developed.

Social Factors:
- Familial Personal Experiences
- Peer
- Educational

Religion and Religious

Beliefs of Millennials

Millennials’
Psychological
Development

Figure 4.1 Framework of the Psychological Development of Millennials

The diagram above shows how millennials form their own beliefs

regarding religion from the integration of various social influences and their

personal experiences, and how their religion and religious beliefs affect

their psychological development and vice versa.

 108

Building on the theories of Strauss and Howe and Mannheim, it can

be proposed that the parenting style of the millennials’ parents, the

Generation X, has greatly affected the development of millennials

especially with regards to their self-esteem and self-efficacy. Millennials,

having been raised from a young age to believe that they are meant for

something greater than them, have been doted on by “helicopter” parents

who made sure that the needs of their children would be met. This

assurance of having what they need when they need it and being made to

believe from a young age that they are unique and special have instilled

self-confidence in millennials and thus made them more reliant on

themselves rather than external institutions. But aside from the effect of the

way they are raised, the influence of the millennials’ parents extends up to

the way they perceive religion and the religion that they are in. Not only do

the parents of millennials often impose their religion on their children, but

they also become a source of conflict when millennials leave that religion.

This results in the millennials’ reluctance to leave their childhood religion to

avoid conflict with their parents.

Peer influence also plays a role in the development of the

millennials’ religious beliefs, especially if these peers are perceived as

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having somewhat more authority regarding religious matters as has been

shown in some of the respondents’ statements. The insights and opinions

of these “authority figure” peers can influence how millennials think of their

religion or religious views, familial influence notwithstanding. Often,

millennials get their knowledge of their religion from these peers who are

perceived as being more knowledgeable than them regarding religion, and

these peers also serve as external validators of the millennials’ own

religious views.

Educational institutions also help in shaping the religious beliefs of

millennials. These institutions provide millennials with information about

various religions and belief systems through formal education, which the

millennials value. Millennials also see the course instructors of religion

related courses as figures of authority in the subject of religion and thus

place great importance on what these instructors teach. The knowledge

gained in other non-religious courses and information regarding religion

acquired from informal learning settings such as online forums and

discussions also contributes to the formation of the millennials’ religious

beliefs by either reaffirming or disaffirming these beliefs.

 110

These social influences, however, are all tempered by the millennials

own personal experiences with each of these influencers. Millennials

frequently cross references what they know or have been taught regarding

religion with what they have experienced. The personal experiences of

millennials serve as an internal and final validator of whether certain beliefs

are actually true or if these beliefs are just misconceptions of a different

reality. Though millennials may have been taught to believe certain things

about religion or hold certain religious beliefs, if these teachings or beliefs

are seen as far from being the same in abstract and in a real world setting,

millennials would be disinclined to believe these and may be more likely to

view these as false teachings.

These two, the social factors and personal experiences, are

integrated by millennials and becomes the basis of the formation of their

religious beliefs, regardless of the religion they belong to. These resulting

religious beliefs, in turn, also affect the millennials’ spiritual and moral

aspect of psychological development. Holding these beliefs give

millennials a guidance to follow which they believe to be leading them to a

morally upright life. The religious beliefs that remain after the integration of

social factors and personal experiences becomes the lens through which
 111

millennials see and judge what is right and wrong. Being able to adhere to

these beliefs which they perceive to be true also gives millennials a sense

of fulfillment and the sense that they are becoming better persons. In this

sense, the religious beliefs of millennials serve as the foundation on which

their spiritual and moral developments are built.

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CHAPTER V

SUMMARY OF FINDINGS, CONCLUSION AND RECOMMENDATION

The chapter presents the general summary of findings, conclusion,

and recommendation of the study.

General Summary

The present study aimed to know the religious beliefs of millennials

living in Nasugbu, Batangas, and whether it shifts towards theism or

atheism.

Specifically, this study sought to answer the following:

1. What are the characteristics of millennials with regards to their views on

religion?

2. What recurring themes may be described from the lived experiences of

millennials when it comes to their religious beliefs?

3. In what ways can the results of the study be used as a framework for

further studies regarding the psychological development of millennials?

The present study utilized a phenomenological type of qualitative research

design and used a self-made interview guide to gather necessary data

from the respondents. The self-made interview guide used in data

 113

gathering was checked by the researchers’ thesis adviser and validated by

experts in the fields related to the study, a Philosophy instructor from the

University of the Philippines Diliman, a Philosophy and World Religions

and Belief Systems instructor from the Senior High School Within Nasugbu

East Elementary School, and a registered psychometrician from the New

Era University Quezon City. The respondents of the study were composed

of six (6) purposively selected millennials: one (1) with religious affiliation,

one (1) atheist, one (1) currently enrolled in a public educational institution,

one (1) currently enrolled in a private educational institution, one (1) out of

school youth, and one (1) incarcerated. The researcher used Interpretative

Phenomenological Analysis (IPA) in analyzing the data gathered from the

respondents and in the presentation of the results of the study.

Summary of Findings

The present study has yielded the following findings:

1. Characteristics of Millennials with Regards to their Views on

Religion.

Millennials, being appreciative of religious freedom, are also

tolerant of religious diversity and are giving less emphasis on

religion, which they perceive as little more than different systems

 114

of belief. In relation to this, millennials view religion more as a

relationship with a Supreme Being and a key part in preparing for

a life after death.

2. Recurring themes that may be described from the lived

experience of millennials when it comes to their religious beliefs.

Millennials regard their religious beliefs as a connection with a

Supreme Being. However, they also have little to no choice in

choosing their religion as they are most of the time shaped by

different factors such as familial, peer, and educational influence.

Despite this, however, millennials have found that religion gives

them a sense of self-acceptance and fulfillment, and that religion

helps them lead a better life. In fact, millennials believe that

religion has changed them for the better.

3. Proposed framework for further studies of the psychological

development of millennials. A framework of reference is proposed

for the further study of the religious beliefs of millennials. The

religious beliefs of millennials are largely conceived from the

integration of various external factors such as familial, peer, and

educational influence and their own personal experiences.

 115

Conclusions

From the findings of the study, the following conclusions are drawn:

1. That millennials, albeit being tolerant of religious diversity and

appreciative of religious freedom, gives less emphasis on religion and

regards is as more of different systems of belief and a part of preparation

for a life after death. They also place greater importance on having a

relationship with a Supreme Being than religion itself.

2. That the religion and views on religion of millennials have been

largely shaped and influenced by their families, peers, and the education

they receive and that they feel that religion helps people lead better lives

and have in fact been changed by religion for the better and have also

been given by it a sense of fulfillment and acceptance.

3. That the religious beliefs of millennials are a result of the integration of

various external factors such as familial, peer, and educational influence

and their personal experiences.

Recommendations

Based on the findings and conclusion of the study, the following

recommendations are endorsed:

 116

1. Universities, colleges, and other educational institutions of

Nasugbu, Batangas should have a required separate course on

World Religions and Belief Systems and/or Introduction to Theology

in addition to Introduction to Philosophy in the general education

courses.

2. Acceptance of various theistic as well as atheistic beliefs should

be fostered in universities, colleges, and other educational

institutions within Nasugbu, Batangas and within its community as

well.

3. Future researches regarding the same or a similar subject matter

as the present study’s should take into consideration for population

sampling purposes the various other Abrahamic and non-Abrahamic

religions such as Islam, Judaism, Hinduism, Buddhism, Shintoism,

etc. in their choice of participants or respondents

4. Future researches regarding the same or a similar subject matter

as the present study’s should conduct the study on a larger scale

and provide additional quantitative data to substantiate the results

garnered from the qualitative analysis.

 117

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APPENDIX A
LETTERS TO THE VALIDATORS

BATANGAS STATE UNIVERSITY

ARASOF- Nasugbu, Batangas
COLLEGE OF ARTS AND SCIENCES

September 18, 2018

Mr. Arvin D. Alcoriza

Instructor
Senior High School Within Nasugbu East Central School

Sir:

Greetings!

We, the undersigned, are fourth year psychology students currently enrolled in RES
102- Thesis Writing 2. An essential part of our research is the validation of the
instrument for gathering the necessary information and data for our study. The research
topic is entitled “Godless Generation? A Descriptive Analysis of the Religious
Beliefs of the Millennials”.

In line with this, we would like to submit to you our self-made interview questionnaires
for your comments and validation.
We are grateful for being given your precious time. Thank you.

Respectfully yours,

SEAN DANIEL M. MANALO MIKEE I. BAUTISTA AILA MARIE T. CABALAG

 128

Approved by:

CHIN CHIN H. DIAZ, RPm

Thesis Adviser
OIC – Program Chairperson, Bachelor of Science in Psychology

Approved by:

Mr. Arvin D. Alcoriza

Instructor
Senior High School Within Nasugbu East Central School
 129

BATANGAS STATE UNIVERSITY

ARASOF- Nasugbu, Batangas
COLLEGE OF ARTS AND SCIENCES

September 18, 2018

Mr. ALEXANDER ATRIO L. LOPEZ

Instructor
Department of Philosophy, University of the Philippines Diliman

Sir:

Greetings!

We, the undersigned, are fourth year psychology students currently enrolled in RES
102- Thesis Writing 2. An essential part of our research is the validation of the
instrument for gathering the necessary information and data for our study. The research
topic is entitled “Godless Generation? A Descriptive Analysis of the Religious
Beliefs of the Millennials”.

In line with this, we would like to submit to you our self-made interview questionnaires
for your comments and validation.
We are grateful for being given your precious time. Thank you.

Respectfully yours,

SEAN DANIEL M. MANALO MIKEE I. BAUTISTA AILA MARIE T. CABALAG

 130

Approved by:

CHIN CHIN H. DIAZ, RPm

Thesis Adviser
OIC – Program Chairperson, Bachelor of Science in Psychology

Approved by:

Mr. ALEXANDER ATRIO L. LOPEZ

Instructor
Department of Philosophy, University of the Philippines Diliman
 131

BATANGAS STATE UNIVERSITY

ARASOF- Nasugbu, Batangas
COLLEGE OF ARTS AND SCIENCES

September 18, 2018

Mr. MELENCIO MARCOS, JR., RPm

Director, Office of Student Affairs and Services
New Era University - Quezon

Sir:

Greetings!

We, the undersigned, are fourth year psychology students currently enrolled in RES
102- Thesis Writing 2. An essential part of our research is the validation of the
instrument for gathering the necessary information and data for our study. The research
topic is entitled “Godless Generation? A Descriptive Analysis of the Religious
Beliefs of the Millennials”.

In line with this, we would like to submit to you our self-made interview questionnaires
for your comments and validation.
We are grateful for being given your precious time. Thank you.
 132

Respectfully yours,

SEAN DANIEL M. MANALO MIKEE I. BAUTISTA AILA MARIE T. CABALAG

Approved by:

CHIN CHIN H. DIAZ, RPm

Thesis Adviser
OIC – Program Chairperson, Bachelor of Science in Psychology

Approved by:

Mr. MELENCIO MARCOS, JR., RPm

Director, Office of Student Affairs and Services
New Era University – Quezon
 133

Appendix B

Table of Themes and Subthemes

SOP 1

Subthemes:

Millennials are tolerant of religious diversity

Millennials are giving less emphasis on religion

Millennials are appreciative of religious freedom

Milllennials are perceiving religion as different systems of belief

Millennials are perceiving religion as a relationship with a supreme being

Millennials perceive religion as a key part in preparation for a life after

death

SOP 2

Themes: Religion is a way of connecting with a supreme being

Subthemes:

1.1.1 Millennials are perceiving religion as a relationship with a supreme

being

2.1.2 Millennials are perceiving religion as belief in a supreme being

Themes: Religion fuels personal growth

Subthemes:

2.1.1 Religion helps people lead a good life

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2.1.2 Religion changes a person

2.1.3 Religion gives people a sense of fulfilment

2.1.4 Religion gives people a feeling of acceptance

2.1.5 Religion makes a person better

2.1.6 Lack of Religion gave way to Self-Acceptance

Themes: Religious affiliation is influenced by an individual's social

environment

Subthemes:

3.1.1 Peers Influenced religion and views on religion

3.1.2 Familial Influenced Shaped Religion and/or views on Religion

3.1.3 Educational Influenced the Religion and/or views on Religion

3.1.4 Millennials did not have a choice in choosing Religion

Themes: Religion is perceived as oppressive

Subthemes:

4.1.1 Religion is perceived to be dividing people

4.1.2 Religion is perceived as Controlling people

Themes: Religion is Waning

Subthemes:

5.1.1 Millennials acknowledge that members of religion are unable to follow

the dictums of the religion

5.1.2 Millennials have changed or considered changing their religion

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5.1.3 Millennials have experienced uncertainty in their religious beliefs

5.1.4 Millennials have unorthodox beliefs regarding religion

5.1.5 Millennials values faith more than obedience to religion

Themes: Religion is the road to salvation

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Appendix C

Curriculum Vitaes

Brgy. Talangan, Nasugbu, Batangas

Mobile: 0915-821-4358
E-mail Address: deansanielmm@gmail.com

Sean Daniel M. Manalo

OBJECTIVE
To work in an organization that would allow me to use my knowledge,
skills, and abilities in making a better and brighter tomorrow for future
generations.

PERSONAL DATA

Date of Birth: July 22, 1997

Place of Birth: Luntal, Tuy, Batangas
Civil Status: Single
Nationality: Filipino
Religion: None
Sex: Male
Height: 169 cm
Weight: 47 kg
Father’s Name: Silvano U. Manalo
Mother’s Name: Alona M. Manalo

SOFT SKILLS HARD SKILLS

Creative Computer Literate
Flexible Proficient in Microsoft Office
Fast Learner Creative and Technical Writing Skills
Intrinsically Motivated
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EDUCATIONAL BACKGROUND

Tertiary Bachelor of Science in Psychology

Batangas State University ARASOF-Nasugbu Campus
Brgy. Bucana, Nasugbu, Batangas
Academic Year 2015-present

Secondary Batangas State University ARASOF-Nasugbu Campus

Brgy. Bucana, Nasugbu, Batangas
Academic Year 2010-2014

Primary Gregorio Paradero Elementary School

Rizal St., Poblacion, Tuy, Batangas
Academic Year 2004-2010

SEMINARS AND TRAINING ATTENDED

September 24, 2016 Seminar on “High Notes”

March 28, 2017 Training for Basic Filipino Sign Language
October 21, 2017 Ako at Naega: Kulturang Pilipino sa Panahonng
K-Pop
November 19, 2017 Financial Literacy
February 22, 2018 Psy-Fi: Truth or Fiction
October 06, 2018 Henerasyong Millenial at ang Sikolohiyang
Pilipino
November 24, 2018 A life Behind the Scenes : Seminar and
Workshop on Communication and Multimedia
Arts
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CHARACTER REFERENCES:

Chin Chin H. Diaz, RPm

OIC-Chairperson, Bachelor of Science in Psychology
Batangas State University ARASOF-Nasugbu Campus
0905-522-4238

Aleli A. Dadayan, MAEd

Head, Student Publication Office
Batangas State University ARASOF-Nasugbu Campus
0917-512-9596

I hereby certify that the above information’s are true and correct to the best
of my knowledge and belief.

Applicant’s Signature
 139

D. Limon St. Brgy.1 Lian, Batangas

Mobile: 0917-921-4107
E-mail: bautistamikee37@gmail.com

Mikee I. Bautista

OBJECTIVE
To obtain an internship position in an organization in the field of Clinical in
psychology.

PERSONAL DATA

Date of Birth: December 18, 1998

Place of Birth: Lian, Batangas
Civil Status: Single
Nationality: Filipino
Religion: Christian
Sex: Female
Height: 5’1”
Weight: 44 kg.
Father’s Name: Danilo L. Bautista
Mother’s Name: Julia I. Bautista

SOFT SKILLS HARD SKILLS

Persistent Passionate Microsoft Office
Hardworking Organized
Diligent

EDUCATIONAL BACKGROUND

Tertiary Bachelor of Science in Psychology

Batangas State University ARASOF-Nasugbu Campus
Brgy. Bucana, Nasugbu, Batangas
Academic Year 2015-present
 140

Secondary Lian National High School

Lian, Batangas
Academic Year 2011-2015

Primary Lian Central School

Lian, Batangas
Academic Year 2004-2011

SEMINARS AND TRAINING ATTENDED

October 3, 2015 Personality Development of First Year BS-

Psychology of the College of Arts and Sciences
October 10, 2015 Relationship between Personality and Mental
Health: A Subjective Well-Being
September 24, 2016 Seminar on “High Notes”
March 28, 2017 Training for Basic Filipino Sign Language
October 21, 2017 Ako at Naega: Kulturang Pilipino sa Panahonng
K-Pop
November 19, 2017 Financial Literacy
November 25, 2017 Building Camaraderie and Leadership through
Teamwork and Unity
February 22, 2018 Psy-Fi: Truth or Fiction
October 06, 2018 Henerasyong Millenial at ang Sikolohiyang
Pilipino
November 24, 2018 A life Behind the Scenes : Seminar and
Workshop on Communication and Multimedia
Arts
 141

CHARACTER REFERENCES:

 Chin Chin H. Diaz

Chairperson, Bachelor of Science in Psychology Program
Batangas State University ARASOF Nasugbu
Nasugbu, Batangas
09055224238

 Lucky M. Baculo
Former Instructor, Bachelor of Science in Psychology
Batangas State University ARASOF Nasugbu
Nasugbu, Batangas
09568051141

I hereby certify that the above information’s are true and correct to the best
of my knowledge and belief.

Applicant’s
Signature
142