Footprints of the faith among Filipino youth: five hundred years and moving forward

By Robert Z. Cortes and Veronica E. Ramirez

Abstract

This article examines Filipino youth’s perspectives on faith and religion in relation to their readiness to undertake an “evangelizing mission” in both strict and broad senses. The study is contextualized within the quincentennial commemoration of Christianity in the Philippines and the country’s identity as the oldest Christian nation in the Asia-Pacific region - a status described by successive Popes as one of “evangelizing responsibility.” Survey findings indicate that Filipino youth are generally theistic, prayer-oriented, and, among Christian respondents, engaged or at least open to Scripture. Catholic participants demonstrate sacramental awareness. Nevertheless, the data reveal limitations in doctrinal formation and catechetical depth, suggesting that their potential as agents of evangelization requires further development in theological literacy and faith coherence on key issues addressed in the study.

1. Introduction

The Philippines is Southeast Asia’s oldest Christian nation, having embraced Catholicism over 500 years ago in 1521 (Manalo Citation2021). Until Timor-Leste’s independence in 1975, it was the only predominantly Catholic nation in Asia. At the turn of the second millennium, more than half of the Catholics in Asia were Filipinos (CBCP Citation2000). Today, nearly 79% of the Philippines’ 118.2 million population is Roman Catholic (Central Intelligence Agency Citation2024a) making it the third largest Catholic population worldwide, following Brazil and Mexico (World Population Review Citation2024).

Τhe substantial size of the Filipino Catholic population, moreover, is made more significant by its diffusion, prompted by the phenomenon of ‘Filipinos in diaspora’ consisting of migrants and ‘overseas Filipino workers’ or OFWs (Recepción Citation2022). In 2018, these OFWs were present in 193 countries (Digal Citation2018) and a recent survey reports 2.16 million OFWs working abroad (Philippine Statistics Authority Citation2024). To be sure, not all are Catholics or even Christians, but it is reasonable to presume that the majority of them are (Asia Missions Association Citation2018). It was to a group of these ‘Filipinos in diaspora,’ who gathered in St. Peter’s Basilica to celebrate the quincentennial of the Filipinos’ reception of the Christian faith, that Pope Francis expressed his praise of Filipinos’ ‘joy… evident in your people… with which you bring your faith to other lands…(and) to the whole world’ and exhorted them ‘to persevere in the work of evangelization’ (Pope Francis Citation2021).

These words of the present Pope are the latest among the many papal statements addressed down the centuries to Filipinos as a people (Pope Leo XIII 1903; Pope Pius XI 1939; Pope Paul VI 1965). They indicate the extent to which the Catholic Church sees the Philippines as a vital force in Her global evangelization mission. The vitality is kept alive by the Philippines’ relatively young population. The median age in the country is 25.4 (Philippine Statistics Authority 2022), and more than 75% of OFWs are below 45 years old (Philippine Statistics Authority Citation2024). Acknowledging this reality in the context of the Philippines’ unique Christian identity in Asia, Pope John Paul II (Citation1995) entrusted the Filipino Catholic youth with the responsibility of spreading the faith in the ‘largest mission land of the world,’ referring to Asia and nearby islands.

The Filipino youth population is considered to be those between 15 and 30 years old (National Youth Commission Citation1995) and as of 2020, they were approximately 31.4 million (Philippine Statistics Authority 2022). If we assume, for the sake of argument, that the percentage of Catholics in this youth population is the same as that in this study’s sample (67%), we will then have an estimated 21 million Filipino Catholic youth. This considerable number underscores the importance of their role in the life of the Church, especially in her missional action.

1.1. Significance of the study

The above facts hint at one important reason that this present study on faith, religion, and the youth is significant both to the Philippines as ‘Asia’s bastion of Christianity’ (AFP Citation2017) and to the authors of this article as well. On the one hand, as professionals who take their Christian commitments seriously, the authors agree with the over-all message of Pope Francis in his 2013 Apostolic Exhortation ‘Evangelii Gadium,’ that affirms mission not as a matter of winning new members to the Church (especially in the context of haemorrhaging from its members) but rather as the ‘source of authentic personal fulfilment,’ that is, as integral to being Christian. On the other hand, as professionals who work with Filipino youth, most of whom are Christians, they take a keen interest in how this meaning of mission figures in today’s Filipino youth.

The study and its results hold potential answers to the following key question: ‘Are the Filipino youth of today in a position to effectively carry out the evangelizing mission being entrusted to them by the Church?’ Specifically: 1) Are they properly equipped with the proper knowledge and understanding of their faith? 2) Do they possess the values and dispositions needed for the missional action being entrusted to them by the Church? This is the illuminative significance of the study.

The second reason that this study is important to the Philippines is inextricably linked to the first. The insights offered by the study and its results may potentially enable pastors, parents, teachers, and other concerned faithful who have the task or desire to form the youth to be more effective. The findings of this study can reveal where the Filipino youth now stand in terms of readiness in their evangelizing mission. Having this crucial knowledge, they can be better equipped to nurture the positive attitudes and dispositions identified in the study and effectively address the negative ones. This can lead to enhancing the necessary knowledge and skills necessary for training the youth to be able to deal with the challenges that they will face, now and in the future, as bearers of the Gospel. This is the directive significance of the study.

In closing this subsection, we put in a few words on inclusion. The presence of non-Christian religions in the Philippines notwithstanding, the writers of this article believe that this apparently Christian framing of ‘evangelizing mission’ is not exclusionary because the call to ‘spread the Gospel of Christ’ (what evangelization is) can be understood in a broad sense (especially by non-Christians) as a call to spread the values that Christ taught and which he embodied. These values that build up persons and society – e.g., peace, kindness, justice, charity, etc. – are universal and accessible to all men and women of good will, whether they be a formal follower of Christ, which means that every man and woman of good will is a potential evangelizer in the broad sense.

This was the lesson that Jesus himself taught the disciples when they tried to stop someone from doing good because he did not belong to their group. Jesus’s reply to them was ‘Whoever is not against us is for us’ (Mk 9:40). In the context of this century’s problems all hands are needed on deck to help avert the ‘great danger in today’s world, pervaded as it is by consumerism,’ which are ‘the desolation and anguish born of a complacent yet covetous heart, the feverish pursuit of frivolous pleasures, and a blunted conscience’ (Pope Francis Citation2013b).

1.2. Theoretical framework and research questions

Readiness for evangelizing mission and missional action is proportional to the extent that a person’s faith permeates their deepest convictions, becoming the driving force that molds and sustains behavioral and life choices, especially in moral and religious spheres (cf. Shea and University of Mary 2020). This demands the commitment of the entire person as formed by their religious faith. Religion, therefore, is not merely an externally imposed ‘system of belief, rites, and morals that…do not freely elicit a moral commitment on its proponents,’ but rather ‘an affirmative answer to God’s call that manifests itself in one’s life and behavior’ (González Gaitano et al. Citation2025).

Another aspect adopted in this study is that religion orients one’s view of the world and shapes one’s way of determining oneself, individual identity, and, ultimately, personhood (Peterson Citation2001). In the Philippines, the cultural worldview influenced by religion is evident in its linguistic heritage. Proverbs offer a reliable linguistic window into a people’s culture (Bahromjon Qizi and Turgunovna 2024; Caup Citation2023). A study on Filipino proverbs reveals that ‘the robust worth of family relationship and friendships’ is a pervasive theme, and that ‘Filipinos tend to believe in Heaven, Life and Death, and Evil’ (Cedar and Kongsirirat Citation2023, 15). Thus, faith and religion are viewed in this study as both a manifestation of the human person and an orienting ‘force’ in their formation (Figure 1).

This framework implies that, when evaluating the state of the Filipino youth’s faith and religion, we interpret the data as suggestive of elements that collectively provide a good – though not necessarily complete – picture of their knowledge of personal faith and religion, commitment to future missional action, and worldview orientation.

It is important to present a working ‘definition-description’ of the term ‘person’ for the purposes of this paper, focused on the ‘committed person’ (i.e., one committed to evangelize). Considering how commonplace the term has become, even to the point of confusion in contexts like woke culture (Mering Citation2021), we adopt the definition proposed by Burgos (Citation2022):

The person is a being worthy in himself but needs to give himself to others to achieve his perfection; he is dynamic and active, capable of transforming the world and reaching the truth; he is spiritual and bodily, possessing a freedom that allows him to determine himself and deciding in part not only his future but his way of being; is rooted in the world of affectivity and is a bearer of and is destined for a transcendent end (pp. 28–29). (Italics are by this article’s authors.)

This is a more explicit and updated articulation of the definition of the human person that follows the tradition of Wojtyła (Citation2008) and echoed as well by other 20th-century personalist philosophers in the same tradition, such as Dietrich von Hildebrand (CosbyCitation2007) and Jacques Maritain (BurgosCitation2022). This definition of ‘person’ best aligns with the idea of ‘commitment to evangelizing action’ as suggested by the exhortation of the Popes for the Filipino people. The correspondence is especially evident in the above italicized phrases of Burgos’s definition.

Moreover, this definition is reflected in the four Research Questions (RQ) in this paper, which are parsed from the key question: Are the Filipino youth of today in a position to effectively carry out the evangelizing mission entrusted to them by the Church, in the sense that: 1) they are properly equipped with the knowledge and understanding of their faith, and 2) they possess the values and dispositions needed for the missional action entrusted to them?

• RQ 1: How can the Filipino youth’s spirituality, faith, and religion be described?

• RQ 2: What are the Filipino youth’s views and understanding of God?

• RQ 3: How do faith and religion influence their personal life choices and human relationships?

• RQ 4: How do young Filipino Catholics understand the relationship between faith and the Church (e.g., in the sacraments, life of prayer, and Holy Scripture as interpreted by Church Magisterium)?
  

The table below shows the key phrases of the definition of the human person (letters) adopted for this paper that correspond to each research question (number). The reason for showing this correspondence is to justify the authors’ choice of Burgos’s definition of person over those of others (Table 1).

Table 1: Research questions and key phrases from the definition of ‘person’.

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2. Review of related literature

2.1. Filipino youth vis-à-vis spirituality, faith, and religion

Studies on Filipinos, particularly the youth, consistently highlight their strong inclination toward transcendence, often associated with spirituality, faith, or religion (Cacho and del Castillo Citation2022; CBCP-ECY and CEAP Citation2014; Del Castillo et al. Citation2020; Yabut Citation2017). Resurreccion and Mansukhani (Citation2009) cite surveys between 1996 and 2003 that indicate over 90% of Filipino youth believe in God, sin, heaven, and life after death. Moreover, significant percentages identified as religious, regularly attended religious services, and practiced personal and family prayer.

A decade later, the Catholic Bishops’ Conference of the Philippines (CBCP) and its Episcopal Commission on Youth (ECY), in collaboration with the Catholic Educational Association of the Philippines (CEAP), conducted a follow-up study. Despite media portrayals of diminished faith – e.g., a 2003 survey noting that 44.9% of Filipino youth were ‘nominal Catholics’ (Araneta Citation2003) – the CBCP study affirmed the ‘steadiness’ of Filipino Catholic youth’s (FCY) religiosity, highlighting their consistent self-rated religiosity, strong identification with Catholic tradition, positive religious behaviors, and a commitment to values and meaning drawn from their religion (CBCP-ECY and CEAP Citation2014).

One key factor contributing to this steadfast religiosity is familial influence (Agoncillo Citation2015). The 2003 CBCP-ECY survey reported that 78.4% of FCY attributed their faith development to family members (Araneta Citation2003). In a seminal qualitative study on Catholic Filipino youth, Cornelio (Citation2016) affirms that many of the young people in his study credit their parents as ‘being a big influence on their religious upbringing’ (111). A 1996 Social Weather Stations (SWS) study found that 85.58% of Filipino youth reported being raised in very religious households, while another SWS survey in 1997 revealed that 95.3% of youth deemed religion important (Resurreccion and Mansukhani Citation2009; Social Weather Stations Citation2006). Youth from Catholic families were found to be more religious than their peers (CBCP-ECY and CEAP Citation2014).

This trend aligns with global findings. A Pew-Templeton study reported that highly religious countries often exhibit rapid population growth (Pew Research Center Citation2022). As the second-fastest-growing nation in Southeast Asia, the Philippines mirrors this pattern (Central Intelligence Agency 2024b). Alongside familial influence, other factors like gender, educational background, socioeconomic status, and fathers’ education also shape religiosity. Females, students from Catholic schools, and those with educated fathers exhibited higher levels of religiosity (CBCP-ECY and CEAP Citation2014; Tabora et al. Citation2016).

Despite the persistence of the ‘grand narrative that Christianity is dying among young people’ (Cornelio Citation2016, 6), many studies challenge it. Many FCY continue to affirm their Catholic identity, albeit through what Cornelio calls ‘creative Catholicism.’ This form of faith departs from traditional practices, focusing instead on personal spirituality and social engagement, such as aiding the poor and experiencing God personally. Creative Catholicism prioritizes sincerity over strict adherence to institutional doctrines, a shift from the orthodox Catholicism practiced by older generations. In this sense, Cornelio affirms ‘young Filipino Catholics are not losing their faith, but they are embracing the faith in a way that concerns them more’ (Chambon Citation2022).

This generational shift has drawn mixed reactions. While FCY’s commitment to helping the poor is celebrated, their limited theological knowledge—e.g., understanding the Blessed Trinity as central to the Catholic faith—has raised concerns among Catholic leaders (Araneta Citation2003). A recent survey of Filipino Christian youth (not exclusively Catholic) revealed that only 51% identified as ‘committed Christians,’ while 43% considered themselves ‘nominal’ (Barna Group Citation2022a, 43). Nonetheless, Cornelio (Citation2016) emphasizes that creative Catholics, while less orthodox, remain deeply connected to their faith through a self-defined spiritual identity. We can glean the explanation for this diminution of orthodoxy and the rise of a more personal spirituality from the same author in a later work in which he affirms that youth feel that ‘their leaders are not in touch with realities on the ground’ (Cornelio Citation2020).

Filipino youth’s religiosity may not fit neatly into the dichotomy of orthodoxy versus creativity. Studies suggest that a mix of traditional and personal expressions of faith coexists among FCY. For example, Baring et al. (Citation2018) found that FCY exhibit a blend of belief in religious institutions, emotional connection to God, and behavior reflecting their faith. This synthesis of orthodoxy and creativity highlights the complexity of modern Catholicism among Filipino youth.

2.2. Filipino youth and their belief in God

Filipinos, particularly the youth, exhibit strong belief in God and spirituality. From a global survey conducted between 1991 and 2008, the Philippines topped the list, with 93.5% affirming, ‘I believe in God now and always have,’ and only 0.7% expressing disbelief (Smith Citation2012). Among Filipino youth specifically, 90.4% believed in a God who personally engages with every individual. This represents only a slight decline from a 2003 Philippine Social Science Council (PSSC) report, indicating that 99.6% of young Filipinos affirmed belief in God’s existence (Resurreccion and Mansukhani Citation2009).

These findings underscore the enduring influence of the Philippines’ 500-year Christian heritage, deeply rooted in strong traditions and spiritual experiences. Several studies further highlight the significant role of faith in shaping Filipino Catholic youth’s (FCY) moral perspectives, coping mechanisms, and daily lives. Agoncillo (Citation2015) observed that many FCY feel ‘very close to God,’ fostering a sense of connection with fellow Catholics and a spiritual solidarity that transcends ritual, reflecting a lived faith.

During the COVID-19 pandemic, Filipino youth demonstrated the profound impact of their faith. Faced with greater challenges of economic insecurity and healthcare limitations than many of its Asian neighbors (Ipsos Citation2020; Tee et al. Citation2020), many found solace in their belief in God’s ‘benevolent love’ (kagandahang-loob) (Cacho and del Castillo Citation2022). God’s presence, interpreted as both ‘faithful and merciful,’ inspired hope, particularly through the support of family and community.

Moreover, prayer emerged as a central coping mechanism, providing both spiritual and emotional benefits. As described by Del Castillo, Del Castillo, and Koenig (Citation2023), prayer offered a space for gratitude, guidance, and psychological comfort, serving as both a spiritual practice and a mental health strategy. For many Filipino youth, faith remains a vital source of resilience, purpose, and connection in their lives.

2.3. Filipino youth and the Church

A decade-old survey, the ‘National Filipino Catholic Youth Study, affirmed that religion remains highly important to Filipino Catholic youth (FCY). This commitment is reflected in regular religious practices such as weekly Mass attendance, daily prayer, and participation in church-based organizations (CBCP-ECY and CEAP Citation2014). These practices indicate the Church’s enduring influence in shaping FCY’s moral outlook and behavior.

However, studies reveal nuances in how FCY engage with their faith. Agoncillo (Citation2015) found that FCY possess only moderate knowledge of Catholicism and exhibit beliefs that moderately align with Church teachings. Similarly, earlier studies reported limited understanding of the faith and minimal influence on lifestyle. This led some Church authorities to observe that many FCY practice an ‘individualist’ or ‘personalist’ faith, where religiosity is disconnected from institutional involvement (Araneta Citation2003). Such observations have fuelled concerns about a perceived decline in Catholic religiosity, prompting questions such as Cornelio’s (Citation2014): ‘Are we losing faith?’

Contrary to this concern, Cornelio maintains that Filipino youth are not losing their faith but are instead seeking ‘authentic expressions of faith’ beyond conventional practices. He described this phenomenon in his book, tellingly entitled ‘Being Catholic in the Contemporary Philippines: Young People Reinterpreting Religion’ (Cornelio Citation2016). The study categorized FCY as either ‘orthodox’ or ‘creative’ Catholics. Orthodox Catholics emphasize traditional practices, such as sacraments and devotion to saints, viewing these as central to their faith. Creative Catholics, in contrast, focus on subjective and self-defined spiritual practices, prioritizing elements of Catholicism that resonate with them personally (Cornelio Citation2016).

Cornelio observed that both groups display a form of religious maturity. Orthodox Catholics, while deeply involved in traditional practices, engage with their faith thoughtfully and critically, understanding the rationale behind their beliefs. Meanwhile, creative Catholics exhibit intrinsic motivation in their faith, finding personal meaning in practices that align with their values. They emphasize having a personal relationship with God, right living, and addressing social issues, even if they de-emphasize sacraments or doctrinal conformity. These attitudes, while sometimes viewed as problematic, reflect a growing sense of responsibility and ownership over their faith (Cornelio Citation2016).

Despite this shift, not all FCY demonstrate the maturity described by Cornelio. A 2018 study of Catholic high school students in northern Philippines found that many engage in religious activities for less mature reasons, such as guilt, obligation, or social pressure (Abun and Cajindos Citation2014). These findings suggest a need for deeper catechesis and spiritual formation to foster intrinsic motivation.

The evolving relationship between Filipino youth and the Church reflects broader trends in contemporary spirituality. Baring et al. (Citation2018) described this shift as a ‘more diffused and relaxed appreciation’ of religiosity. Orthodox Catholic youth prioritize institutional practices, such as sacraments and devotions, while creative Catholics focus on personal experiences of God and social outreach. These differences reflect a diversification of how faith is expressed among young Catholics.

Historically, creative Catholicism has been criticized as ‘selective, à la carte, smorgasbord or split-level’ where individuals pick and choose which aspects of faith to emphasize (Cornelio Citation2016, 17). However, in the context of Pope Francis’ call for a ‘Church that wants to move forward together by listening, dialogue and constant discernment of the Lord’s will’ (Pope Francis Citation2024), such labels may be less helpful. Instead, the focus should be on accompanying young people on their unique journeys toward deeper commitment to Christ within the Catholic Church.

2.4. Filipino youth on faith and religious belief shaping human behavior and life

Religion, understood as an ‘orienting worldview’ (Peterson Citation2001, 5), instills values and beliefs that shape individual behavior and community life. In the Philippines, for example, traditional veneration of saints has fostered a religious culture rooted in dependence on divine intervention. This is reflected in common expressions like ‘May awa ang Diyos’ (God is merciful) and its counterpart, ‘Why hast thou forsaken me?’ when prayers seem unanswered. Beyond individual belief, religious rituals and celebrations also encourage community engagement and socialization.

The socializing effect of religiosity is well-documented. Studies link higher religiosity with positive psychosocial attributes and prosocial behaviors, such as helping, giving, and sharing (Crone and Achterberg Citation2022). Agoncillo (Citation2015) notes that Filipino Catholic youth (FCY) with higher religiosity also exhibit traits like agency, initiative, and lower risk behaviors, along with stronger sociopolitical participation and positive cultural beliefs. This connection underscores religion’s role in both individual and community development.

The COVID-19 pandemic further highlighted the intersection of faith and social action. The rise of community pantries in the Philippines during this period exemplified the spirituality of ‘Alay Kapwa’ (offering to others), which emphasizes solidarity and collective responsibility in times of crisis (Canete, Rocha, and Dolosa Citation2022). This demonstrates how religious values can inspire moral behavior (e.g., compassion and selflessness) and broader social action. Moreover, Baring et al. (Citation2022) argue that religiosity contributes to forming global mindsets valuing diversity, solidarity, and social and environmental justice—values critical to the FCY’s evangelizing mission in the Asia-Pacific region.

While religion’s role in promoting morality is evident in many cultures, debates persist about its necessity. Some argue that the relationship between religion and morality is neither universal nor straightforward. McKay and Whitehouse (Citation2015) contend that equating religion and morality as monolithic entities is ‘facile or circular.’ Similarly, a 2007 Pew Research Center survey across 47 nations found that in secular countries like those in Europe, Japan, and Israel, the majority believe God is not essential for morality. However, the opposite holds true in regions like the United States, Africa, and much of Asia, where faith in God is seen as fundamental to discerning right from wrong (Pew Research Center Citation2007). In these more religious societies, spirituality is viewed as a moral compass that provides clear rules, values, and norms to guide behavior. Without this framework, individuals may prioritize self-interest and rationalize harmful actions without regard for broader societal consequences. In the Philippine context, this view is supported by studies highlighting the positive connection between religion and morality among young people in northern regions (Abun and Cajindos Citation2014).

Developmental psychology also supports the link between religion and advanced moral reasoning. Religious self-regulation reflects higher stages of moral reasoning, as described in Thomas Lickona’s adaptation of Lawrence Kohlberg’s Stages of Moral Development. Lower stages focus on self-interest or social approval, while higher stages connect morality to fulfilling responsibilities within a value system that respects every person’s dignity (Lickona Citation2012). This progression fosters genuine convictions to act on principles of human rights and communal well-being. In the Philippine setting, religiosity aligns with this higher stage of moral reasoning, as it fosters values like solidarity, respect, and responsibility. Religious practices and teachings encourage individuals to move beyond personal motives toward a broader commitment to community and social justice. These values are crucial for building societies that protect human dignity and nurture collective well-being.

3. Methodology

The article of González-Gaitano et al. (2025), entitled ‘An International Survey about Young People, Faith and Religion: Framework of the Research and Overall Results’ (found in this issue), describes in detail the methodology used in the larger study conducted from November 16 to December 11, 2023 among 4,889 young people coming from eight countries representing five continents: Italy, Spain, and the United Kingdom (Europe); Argentina and Brazil (South America); Mexico (North America); Kenya (Africa); and the Philippines (Asia). The research focused on youth beliefs and attitudes to faith and religion and is the first phase of a multi-year, multi-phase project on youth values called ‘Footprints.’

The 2025 article describes the sampling technique, data collection process, distribution channels, survey tools, and survey reliability, among others. From the general global data collected for the entire Footprints project, disaggregated data on the Philippine participants were collected and analyzed for initial interpretation. The data gathered from the Filipinos is the basis of this paper. The questions and their corresponding data were first grouped according to the following areas of investigation which, among others, the bigger ‘Footprints’ project was interested in exploring: 1) values most important to the youth; 2) rationales behind their decisions; 3) religious experiences that shape them; 4) perceptions of the Church; 5) role models who influence them; 6) societal ideals they envision. These were then analyzed using thematic analysis – the themes being the topics of the research questions – substantiated by related literature and theories. Findings were used to draw out implications about the Filipino youth’s faith and religious beliefs and practices, and insights that would contribute ultimately to answering the research questions, as well as the overarching question of the Filipino youth’s capability to carry out the evangelizing mission that has been entrusted to them. Recommendations are made based on the findings.

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