BUENAS NOCHES FACEBOOK FAMILIA: HOW SOCIAL MEDIA IS REDEFINING THE NOTION OF THE CHRISTIAN COMMUNITY AMONG HISPANICS/LATINOS IN THE U.S.

BUENAS NOCHES FACEBOOK FAMILIA:
HOW SOCIAL MEDIA IS REDEFINING THE NOTION OF THE CHRISTIAN
COMMUNITY AMONG HISPANICS/LATINOS IN THE U.S.
BY
PATRICIA JIMÉNEZ
B.S., San Diego State University, 1999
MAMMC, MTS, Franciscan School of Theology, 2003
THESIS-PROJECT
SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS
FOR THE DEGREE OF DOCTOR OF MINISTRY
IN THE DEPARTMENT OF THEOLOGY and PHILOSOPHY
AT BARRY UNIVERSITY
MIAMI SHORES
2014

DEDICATION
I dedicate this work to my mother, who instilled in me a
desire to learn, a passion for reading, and the drive to purse
my dreams. Although your dream of a higher education
never came to fruition, know that I would not have
accomplished this dream without your love, support, and
belief in me. I am the woman that I am today because of
you and all that you have invested in me. This doctorate is
your doctorate.

ACKNOWLEDGEMENTS
Cesar Chavez once said, “You are never strong enough that you don’t need help.” There
have been so many who have supported, helped, and inspired this project that need to be
acknowledged and thanked. First and foremost, I am grateful to God my creator, whose
spirit led me down this path of exploration and creation. Second, I am thankful to my
husband, Vince Olea, for providing a space for me to focus full-time on this project.
Most important, I value his wisdom, resources, hours of discussions, and his patient love
throughout this process. It has been incredibly meaningful and a true blessing to have
him as my student reader. It’s been amazing to see how our research, gifts, and projects
interweave and support each other.
I want to acknowledge Rev. Jorge Presmanes, OP, my thesis director and mentor.
I am so grateful for the many ways that he supported my ministry and academic
endeavors. His insights and critique truly helped shape this work. I thank him for
listening to me, especially during difficult times and for continually encouraging and
pushing me to get it done. I am also grateful to Dr. Alicia Marill, my second reader and
advisor. I give her my gracias for the time she dedicated to reading my work. Most
important, I value her instruction on methodology for ministry. I especially thank Dr.
Elsie Miranda for her analysis and suggestions during the thesis proposal stage. I am
grateful to all of them because they have all modeled for me a true spirit of
acompañamiento.
I am incredibly appreciative of the Marie V. Gendron Estate for their generous
donation to the Gendron scholarship which made it possible for me to pursue my studies
at Barry University. I also recognize, Most Rev. John T. Steinbock, who was wise

enough to imagine that I could manage such a large position at the Diocese of Fresno, but
who also supported my academic pursuits. I thank him for his financial support and
spiritual example. He is greatly missed and left us too soon, yet his joy remains in the
lives of all who knew him. I also am grateful to the many people who supported,
encouraged, or participated in the local survey. Their contribution is incredibly valuable
to the mission of the Church and our evangelizing efforts.
Last, I recognize eight women who spiritually accompanied me through this
process-Jennifer, Darlene, Christina, Amy, Julie, Angela, Karin, and Kerstin. After 13
years of journeying together as women of faith, our “Estrogen Encounters” are my sanity.
It has been through the use of new media that we continue to laugh, cry, share
frustrations, and celebrate the ups and downs of life. I carry their prayers and support in
my heart.
To each of you, I say thank you!

i
TABLE OF CONTENTS
ABSTRACT....................................................................................................................... v
INTRODUCTION ............................................................................................................ 1
U.S. Hispanics/Latinos and Social Media................................................................... 3
Hispanic or Latino? ...................................................................................................... 6
Methodology.................................................................................................................. 7
CHAPTER 1 VER: SOCIAL NETWORKING AND U.S. HISPANIC/LATINO
CATHOLICS .................................................................................................................... 9
A Digital Immigrant Crosses the Digital Border..................................................... 12
National Findings on U.S. Hispanics'/Latinos' use of Social Media....................... 16
Catholic Usage of Social Media ................................................................................. 18
A local study on Social Media Use by U.S. Hispanic/Latino Catholics.................. 19
Survey Methodology and Implementation ........................................................... 21
Hispanic/Latino Survey Participant Demographics.............................................. 23
Language .................................................................................................. 23
U.S. Nationality......................................................................................... 26
Gender ...................................................................................................... 26
Age ............................................................................................................ 27
Income....................................................................................................... 27
Educational Attainment ............................................................................ 28
Catholic Education ................................................................................... 29
Deaneries, City, and Parish Type............................................................. 30
Roman Catholic Identity........................................................................... 31
Social Media Usage .............................................................................................. 32
Comfort with Social Media....................................................................... 32
Modes of Access to the Internet ................................................................ 33
Social Media Sites Used ........................................................................... 33
Frequency of Visits to Most used Social Media Site................................. 34
Social Media and Community .............................................................................. 35
Virtual Transborder Connections............................................................. 37
General Trends in Social Media Usage ................................................................ 38
Christian Trends in Social Media Usage .............................................................. 38
Familiarity and Usage of Parish Website and Facebook Pages.............. 41
Perceptions of the Catholic Church and Social Media ............................ 43
Hispanic Ministry Leadership and Social Media.................................................. 43
Leadership Formation .............................................................................. 45
Social Media Ministry............................................................................... 46
Trends in Facebook Uses for Ministry ..................................................... 47
Conclusion ................................................................................................................... 49

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CHAPTER 2 JUZGAR: THE ANTHROPOLOGY OF A U.S. HISPANIC/LATINO
CATHOLIC SOCIAL NETWORKING COMMUNITY........................................... 50
Jewish Notion of Kinship- Ruth 1:16-18................................................................... 51
Covenant towards a Binding Relationship............................................................ 53
The Subversive Nature of the Book of Ruth......................................................... 63
Community as the Peaceable Kingdom................................................................ 66
Christian Notion of Community and Kinship.......................................................... 66
Prevalent Aspects of Culture in the Early Church................................................ 67
Historical Ecclesiology......................................................................................... 69
Communities in Acts of the Apostles ................................................................... 70
Communities in the Gospel of Matthew............................................................... 71
Pauline Communities............................................................................................ 72
A Hispanic/Latino Notion of Relationality and Kinship......................................... 73
Social Media as Community ...................................................................................... 76
Cyber Anthropology ............................................................................................. 77
Community in the Field of Communications ....................................................... 80
Social Media: A Pathway to Strengthening Covenant Relationships and
Community in a Cyber Locus.................................................................................... 82
Virtually Redefining Nosotros.............................................................................. 82
Conclusion ................................................................................................................... 87
CHAPTER 3 SOCIAL NETWORKING AS NARRATIVE THEOLOGY............. 88
U.S. Hispanic/Latino Social Media: An Expression of the Sensus Fidelium......... 89
A Communal Anthropology ................................................................................. 90
The Material and the Spiritual .............................................................................. 91
The Public Nature of Social Media....................................................................... 92
Life and Death ...................................................................................................... 92
Lo Cotidiano ......................................................................................................... 93
Innovative Leadership Roles ................................................................................ 94
Hispanics/Latinos and Vanquishment ...................................................................... 96
Sensus Fidelium and Social Media ............................................................................ 98
New Media’s impact on Social and Church Structures- ¡Si Se Puede!................ 99
Social Media as Narrative Theology in the Techno Barrios............................... 106
Christian Identity and Social Media....................................................................... 109
Conclusion ................................................................................................................. 112
CHAPTER 4 JUDGE: THE CHURCH’S VISION OF SOCIAL NETWORKING
AND NEW MEDIA ...................................................................................................... 113
The Second Vatican Council and Social Communication..................................... 113
Communication as Creative Power..................................................................... 114
Building of Human Fellowship and Community................................................ 115
Training of Communicators and Recipients ....................................................... 116
Los Encuentros and New Media .............................................................................. 117
Pope Benedict XVI and Social Media ..................................................................... 119
The Priest in the Digital World........................................................................... 120

iii
Truth and Authenticity........................................................................................ 121
Silence and Social Media.................................................................................... 122
Social Media as New Spaces for Evangelization................................................ 123
Pope Francis and Social Media................................................................................ 125
USCCB Guidelines.................................................................................................... 128
Visibility ............................................................................................................. 129
Community ......................................................................................................... 129
Accountability..................................................................................................... 130
Recommendations for Ministry .......................................................................... 130
Social Networking with Minors.......................................................................... 132
Technology Guidelines for Pastoral Work with Young People............................ 133
Social Networking Websites............................................................................... 133
A Restorative Justice Approach to Social Media................................................... 135
Conclusion ................................................................................................................. 138
CHAPTER 5 ACTUAR: PRAXIS II NEW MEDIA AS A NEW MODE FOR
EVANGELIZATION AMONG U.S. HISPANICS/LATINOS................................. 139
Mission for a Hispanic/Latino New Media Ministry............................................. 140
Vision for a Hispanic/Latino New Media Ministry................................................ 140
Priorities for a Hispanic/Latino New Media Ministry .......................................... 140
1. Implement a Ministry in a Spirit of Pastoral en Conjunto............................. 141
2. Create Contextualized New Media Guidelines.............................................. 142
3. Prioritize Training and Formation of Pastoral Leaders in New Media.......... 142
4. Build Digital Christian Communities Appropriate to the Local Context ...... 144
5. Consider Language when using New Media ................................................. 145
6. Incorporate and Celebrate a Hispanic/Latino Mística or Spirituality............ 146
7. Develop Curriculum for Catechetical and Formation Programs ................... 146
Further Research...................................................................................................... 147
Conclusion ................................................................................................................. 147
CONCLUSION: REVALUAR Y CELEBRAR............................................................ 149
APPENDICES............................................................................................................... 152
Appendix A: Survey.................................................................................................. 152
Appendix B: Cover Letter........................................................................................ 163
Appendix C: Cities in which Hispanic/Latino Survey Participants Live ............ 165
BIBLIOGRAPHY......................................................................................................... 166

iv
FIGURES
Figure 1 Language Survey Completed In………………………………………………..23
Figure 2: Language Fluency……………………………………………………………..24
Figure 3: Language Preference…………………………………………………………..24
Figure 4: Language Preference for Spiritual Life………………………………………..24
Figure 5: Spiritual Language Ages 13-23………………………………………………..25
Figure 6: Spiritual Language Ages 24 and Over………………………………………...25
Figure 7: Born in the U.S…………………………………………………...……………26
Figure 8: Gender…………………………………………………………………………26
Figure 9: Age of Participants…………………………………………………………….27
Figure 10: Family Annual Income……………………………………………………….28
Figure 11: Educational Attainment………………………………………………………28
Figure 12: Access to Catholic Education……………………………………………...…29
Figure 13: Represented Deaneries……………………………………………………….30
Figure 14: Type of City in which the Parish is Located…...…………………………….30
Figure 15: Roman Catholic Identity……………………………………………………..31
Figure 16: Participation in the Sacramental Life of the Church…………………………31
Figure 17: Comfort Level with Facebook, Twitter, and YouTube………………………32
Figure 18: Modes of Access to the Internet……………………………………………...33
Figure 19: Utilized Social Media Sites…………………………………………………..34
Figure 20: Most Used Social Media Site……………...…………………………………34
Figure 21: Frequency of Visits to Most used Social Media Site………………………...34
Figure 22: Does Social Media Create Community?..........................................................35
Figure 23: How Social Media Creates Community…………………………...…………35
Figure 24: Social Media Used to Connect with Family Outside the U.S………………..37
Figure 25: Frequency of usage to Connect with Family outside the U.S..........................38
Figure 26: Top Reasons for Using Social Media………………………………………...38
Figure 27: Christian Trends in Social Media Usage……………………………………..40
Figure 28: Online Tools Used for General Usage and to Share the Faith……………….41
Figure 29: Familiarity with Parish Website and Parish Facebook Pages………………..42
Figure 30: Frequency of Visits to Parish Website or Parish Facebook Page……………43
Figure 31: Church and Social Media Communication…………………………………..43
Figure 32: Church and Community on Social Media……………………………………43
Figure 33: Percentage of Leaders in the Study…………………………………………..44
Figure 34: Ministries Represented by Leadership.............................................................44
Figure 35: Level of Formation of Leaders……………………………………………….45
Figure 36: Frequency of Usage of On-line Tools for Evangelization………………...…46
Figure 37: Percentage of Leaders who Manage a Personal Website………….…………46
Figure 38: Types of Facebook Posts by Parish Leaders…………………………………47
Figure 39: Types of Facebook Pages Leaders Manage……………………………….…48
Figure 40: Language Used to Post on Facebook Pages………………………………….48

v
ABSTRACT
The objective of this thesis-project is to explore how social media is impacting the notion
of the Christian community among U.S. Hispanic/Latino Roman Catholics. For this
purpose, the practical theology method I used was “See-Judge-Act-Evaluate-Celebrate”
which is the method most often utilized by Hispanic Ministry pastoral agents. The main
hypothesis proposes that social media is a theological locus. Moreover, the thesis claims
that when they share their popular piety and beliefs on social media it facilitates, affirms
faith, and nurtures the religious imagination of U.S. Hispanics/Latinos.
A quantitative study was conducted in the Diocese of Fresno through an
anonymous on-line survey. A total of 147 Hispanic/Latino participants and 6 non-
Hispanic/Latino ministerial leaders ages 13 and older detailed their social media usage
and views of social media and community. Seventy leaders identified levels of social
media usage within ecclesial ministry. The research points to a rich and extensive use of
social media by practicing Hispanic/Latino Roman Catholics that expresses a spirituality
that is less formalized than traditional ecclesial expressions and is expressed outside of
parish structures.
Qualitative research explored the notion of the Christian community and kinship
in light of technological and communication advances by drawing from three sources:
scripture, ecclesiology, and U.S. Hispanic theology. These three sources are juxtaposed
with research from the fields of cyber anthropology and communications, which indicate
that social networking sites are not communities, but function as locations for
communities to form. The thesis project further explored how social networking sites
provide the means for U.S. Hispanics/Latinos to express the “sense of the faithful”
through a narrative theology approach, one deeply infused with popular piety and a
communal anthropology. The project also examines the Church’s understanding of social
media as a gift from God to create, build community, and to evangelize. The renewed
praxis offers practical applications for a Hispanic/Latino New Media Ministry in the
Diocese of Fresno

1
INTRODUCTION
The world is waiting and listening in the virtual sphere.
Will the Church remain silent, or will her voice be
proclaimed from the rooftops (and the laptops)? Will she
plunge the message of Christ into Facebook feeds, blog
posts, podcasts, and text messages, or will she be digitally
impotent?1
“Buenas Noches Facebook Family!” I often read this post late at night on my Facebook
newsfeed. It is a post frequently used by my Hispanic/Latino Facebook friends. We are
not blood relatives. Many of us however, were youth leaders at our parish in San Diego,
CA., or elementary and high school friends. How then can they consider me family?
Many of us grew up together, share many stories of joy, pain, failures and achievements
from our childhood and through adolescence. Living in Central California, I haven’t seen
many of them in years. Is this a real relationship? Are we really a family? Is Facebook a
community?
My interest in this project initially stemmed from comparing Facebook posts of
Hispanics/Latinos and non-Hispanics/Latinos. In a non-qualitative manner, I have
observed that for Hispanics/Latinos, there seems to be little separation between the
spiritual and everyday life on Facebook. For example, my Hispanic/Latino friends and
family on Facebook regularly ask for prayers, post bible quotes and religious images and
sign off at night with a blessing. At times quotes are inspirational or uplifting with no
particular religious tradition being presented. My intuition has led me to hypothesize that
1
Brandon Vogt, “The Digital Continent” in The Church and New Media: Blogging Converts, Online
Activists and Bishops who Tweet (Huntignton: Our Sunday Visitor), 21.

2
social media and social networking sites are providing new locations for spiritual
expressions, particularly those that can be identified as popular Catholicism.
I contend that the Church’s evangelization efforts should prepare those in
leadership to use “new media” to serve the communities with which they work, through
extended virtual communities. In terms of neglect, ethicists Karen Lebacqz and Joseph
Driskill note, “Neglect is not simply a matter of failing to do good. It can also be a
matter of harming.”2
If Church leadership is not using social media as a tool for
evangelization, forming community, and outreach, then we are neglecting and harming a
generation by not using their mediums of communicating and meeting them where they
are. We are also failing to heed the call of the Second Vatican Council’s Gaudiem Et
Spes, The Constitution on the Church in the Modern World, of reading the “signs of the
times.”3
As I see it, the “signs of the times” indicate that the Church has an ethical
responsibility to preach the gospel through the means of communication that mark the
technological society in which it lives.
Pope Francis, during his homily at the Waterfront of Copacabana, Rio de Janeiro,
spoke to World Youth Day participants of our role in evangelization,
Where does Jesus send us? There are no borders, no limits:
he sends us to everyone. The Gospel is for everyone, not
just for some. It is not only for those who seem closer to us,
more receptive, more welcoming. It is for everyone. Do not
be afraid to go and to bring Christ into every area of life, to
the fringes of society, even to those who seem farthest
away, most indifferent. The Lord seeks all, he wants
everyone to feel the warmth of his mercy and his love.4
2
Karen Lebacqz and Joseph Driskill, Ethics and Spiritual Care: A Guide for Pastors, Chaplains, and
Spiritual Directors (Abingdon Press: Nashville, 2000), 103.
3
Austin Flannery, ed. “Dogmatic Constitution on the Church.” Lumen Gentium, Vatican Council II.
Northort: Costello Publishing Company, 1998, 905.
4
Pope Francis, “Homily at Youth Day Mass”, (Apostolic Journey to Rio de Janeiro on the Occasion of the
Waterfront of Copacabana, Rio de Janeiro, Sunday, July 28, 2013), accessed July 30, 2013
http://www.vatican.va/holy_father/francesco/homilies/2013/documents/papa-francesco_20130728

3
Pope Francis encourages our youth and all of us to preach the Gospel in every corner, and
to cast aside fear. Can social media be used as one method of fulfilling this mission?
U.S. Hispanics/Latinos and Social Media
Presently, Hispanics/Latinos account for 40% of the Catholic population in the U.S., and
they are projected to make up the majority ethnic group in the Church in a few years.5
Yet in the Diocese of Fresno, we are unaware of how technology is being utilized
amongst our lay faithful and leadership, especially among Hispanics/Latinos, since the
topic has not been explored. It may be that part of that neglect is due to how quickly
technology is advancing and the assumption that Hispanics/Latinos have limited access to
the internet or to technology. Surprisingly, Hispanic/Latino use of social media has
increased dramatically over the last few years.
The Nielson Company reported in their article on April of 2011 titled About U.S.
Hispanic’s Engagement With Media...And Why You May Have Been Wrong, noted that
Hispanics/Latinos are just as engaged in new technologies, if not more than the general
market.6
One of the reasons why the assumption that Hispanics/Latinos do not have
access to new media is being debunked is due to their access to mobile devices such as
Smartphones, Tablets and iPods that provide Hispanics/Latinos economic alternatives to
using the internet and social media sites. While computers and laptops can cost anywhere
from $300 to $2,000, smartphones, iPods, and tablets can either range from $0-$500.
Smartphones are also eliminating the use of a landline, internet connection, and at times
_celebrazione-xxviii-gmg_en.html.
5
Hosffman Ospino, ed., Hispanic Ministry in the 21st
Century: Present and Future (Miami: Convivium,
2010), 27.
6
Claudia Prado VSP, “Three Things You Thought You Knew About U.S. Hispanic’s Engagement With
Media...And Why You May Have Been Wrong,” The Nielson Company. November 2011. Available from
http://blog.nielsen.com/ nielsenwire/wp-content/uploads/2011/04/Nielsen-Hispanic-Media-US.pdf

4
computers for the home. A study published in 2012 by Zpryme Research and Consulting
found that in the U.S., “93.9% of Hispanics/Latinos own cell phones, of which 51.1%
own smartphones and “69.7% of Hispanics own laptops.”7
In December 2011 Zpryme also estimated that “adult U.S. Hispanics/Latinos
would spend $17.6 billion on mobile tech devices in 2012, a 30% increase over the
previous year and they would spend $501.1 million on mobile apps by the end of the
year.”8
Of interest, the marketing firm Lopez Negrete used the term “techno-Hispanics”
in the April 30, 2012 article, How “Techno-Hispanics” are influencing social media.
Their study states, “Techno Hispanics tend to be bicultural, younger, live in larger homes
and own more devices than the general market.”9
They conclude,
With an accelerated adoption rate, and over-indexes in
mobile and social media usage, Hispanics have narrowed
the gap of the connected population and are set to equal,
and surpass, the general market by 2015.10
Such studies demonstrate that the digital divide is non-existent since Hispanics/Latinos
are now more likely than European-Americans to go online using mobile devices. From
a global perspective, Hispanics/Latinos worldwide use social media more than any ethnic
group. In a study conducted by ComScore, findings suggest that the Latino population
around the world consumes on average, 8.1 hours per month on social media, that’s 36%
7
Zpryme Research and Consulting. “2012 Hispanic Mobile Consumer Trends.” Updated 2012, accessed
March 18, 2013, http://zpryme.com/hispanic_insights/ Hispanic_Mobile_Consumer_Trends_2012_
INFOgraphic_Zpryme_ Hispanic_Insights.png
8
Ibid.
9
Lopez Negrete. “How ‘Techno-Hispanics’ are influencing social media.” Lopez Negrete, June 2012,
accessed March 18, 2013, http://www.hispanictrending.net/2012/06/how-techno-hispanics-are-influencing-
social-media.html
10
Ibid.

5
more time on social networks than the rest of the world, which averages 5.2 hours per
month.11
Such statistics are astounding and compel us to look locally.
As Hispanics/Latinos in the U.S. become the largest ethnic group in the Catholic
Church, and the fastest growing users of social media such as Facebook,12
the Catholic
Church has begun to question the utility of such forms of new media. Traditionally, they
have addressed the subject matter as a topic of communication and evangelization. Little
has been said about community.
I contend that it is imperative for the Church to study the dynamic relationship
between Social Media and U.S. Hispanic/Latino Catholics and to ascertain the use of
social media, personally and in ministry, by Hispanic/Latino Catholics in the U.S. and
those who serve them. Therefore, it is important to ask, “Is social media redefining the
notion of the Christian community amongst Hispanic/Latino Catholics? If so, then how is
it redefining it?” What determines a Christian community? How are we as a Church
preparing to serve Hispanic/Latino Catholics who are using new media platforms as a
means of communication and with younger generations of Hispanics/Latinos not
identifying as Catholic, can social media serve as a platform for evangelizing? These
questions cannot be ignored if we are to heed the call of our Pope,
We need a Church unafraid of going forth into their night.
We need a Church capable of meeting them on their way.
We need a Church capable of entering into their
conversation. We need a Church able to dialogue with
those disciples who, having left Jerusalem behind, are
wandering aimlessly, alone, with their own disappointment,
11
Voz de América, “Los hispanos usan más las redes sociales.” Voz de América, December 26, 2012,
accessed December 26, 2013, http://www.voanoticias.com/content/eeuu-redes-sociales-facebook-latinos-
hispanos-argentina-peru-/1572679.html.
12
Hispanically Speaking News, “Hispanics Huge Facebook Users,” Hispanically Speaking News,
September 28, 2010, accessed January 18, 2011, http://www.hispanicallyspeakingnews.com/notitas-de-
noticias/details/hispanics-huge-facebook-users/2059/.

6
disillusioned by a Christianity now considered barren,
fruitless soil, incapable of generating meaning.13
The task is a large one but essential and hopeful one. Prior to taking on the task of
answering these questions, it is important to address terminology used to identify
Hispanics/Latinos.
Hispanic or Latino?
Naming is an important topic to address, as it can be incredibly personal and varies
widely. It can be a sensitive subject for some as much can be attributed to the diversity
within Hispanic/Latino Ministry in the U.S., be it a person’s nationality, generation,
language spoken, political leanings, or region they live in. For me, self-identification has
been a fluid process and one I adapt to depending on the context. In time, I have come to
agree with Maria Pilar Aquino’s position that,
Although the term ‘Hispanic’ is one that political and
religious leaders have chose to designate the Latino
communities in the United States, this term is currently the
subject of debate. While Hispanic refers historically,
geographically, and exclusively to people of Spain, the
term ‘Latina’ has sufficient breadth to include mestizas,
blacks, indigenous women, and those women of Latin
American heritage or origin, be they from the Latin
American continent or the Caribbean. For this reason,
“Latina” seems more appropriate as a name we have
chosen for ourselves.14
While this position is my own personal self-identification, it is important to note that
because of our non-monolithic reality, not everyone will identify with this term. In
Latino Catholicism, Timothy Matovina points out,
13
Pope Francis, “Address of Pope Francis Meeting with the Bishops of Brazil,” (Apostolic Journey to Rio
de Janeiro on the Occasion of the XXVIII World Youth Day. Rio de Janeiro, July 28 2013), accessed
August 1, 2013. http://www.vatican.va/holy_father/francesco/speeches/2013/july/documents/papa-
francesco_20130727_gmg-episcopato-brasile_en.html.
14
Maria Pilar Aquino, “The Challenge of Hispanic Women,” Missiology 20 (April 1992): 262.

7
‘Hispanic’ is more commonly used in official Catholic
documents and among Catholic leaders, while ‘Latino’ and
the gender inclusive ‘Latino/a’ are gaining ascendency
among scholars and activists.15
Considering all of these perspectives, in this work, I will use Hispanic/Latino as the
identifier because it is inclusive of all these realities.
Methodology
The object of this thesis is to bring awareness of the use of social media amongst
Hispanic/Latino Catholics and to explore the impact of social media on their notion of the
Christian community. This objective is pursued using a U.S. Hispanic practical theology
perspective. I will utilize the method of Ver, Juzgar, Actuar, Celebrar, Evaluar16
used in
the Hispanic Ministry Encuentro processes. I have selected the methodology for its
clarity and because it is the methodology traditionally used by Hispanic Ministry pastoral
agents. Described as a “Process of Consultation,” the U.S. Bishops present this method
that has been used since 1972 as one of,
pastoral discernment that focuses on the needs and
aspirations of the faithful, judges the reality in light of the
Scriptures and Tradition, and moves into transforming
action.17
In light of the richness of our memoria historica,18
I strive to ensure that this theological
work is grounded in a historical praxis passed down throughout the last forty years by
Hispanic/Latino pastoral leadership in the U.S.
My research is laid out in five chapters. I begin Chapter 1 describing the national
and local context and presenting national studies on social media as well as the findings
15
Timothy Matovina. Latino Catholicsim. (Princeton: Princeton University Press, 2012), ix-x.
16
See, Judge, Act, Celebrate, Re-evaluate
17
USCCB, Encuentro and Mission: A Renewed Pastoral Framework for Hispanic Ministry (Washington:
USCCB, 2002), 5.
18
Historical memory

8
from my own local study on Hispanic/Latino Catholics and Social Media in the Diocese
of Fresno. In Chapter 2, I explore the Jewish and Christian notion of community from
biblical and ecclesiological sources and introduce a Hispanic/Latino notion of kinship
and relationally. I conclude the chapter by bringing these understandings into dialogue
with the fields of cyber anthropology and communications. Moving to Chapter 3, I
concentrate on a narrative approach for Social Media as an authentic voice of the Sensus
Fidelium. I also address how social media can move us towards social action. Chapter
four highlights the Church’s Vision of Social Media and pastoral implications for
ministry. In the final chapter I identify some insights and recommendations to foster the
use of “new media” amongst U.S. Hispanic/Latino Catholics. Because U.S.
Hispanic/Latino ministry is deeply committed to serving all Catholics,19
my hope is that
this effort will not only be of service to all of those who will serve the soon to be largest
demographic in the Catholic Church, but also serve as a resource to the entire Church.
19
USCCB, Encuentro and Mission, 10.

9
CHAPTER 1
VER: SOCIAL NETWORKING AND U.S. HISPANIC/LATINO CATHOLICS
The Catholic Church is arguably one of the oldest
institutions in the world to go digital. The 21st
century
Church in the United States has a significant presence
online from popular websites, Facebook pages, widely-
followed blogs, Twitter accounts, and videos frequently
posted on YouTube. There is great hope that the Church
will be able to connect with many Catholics who are not
frequently in the pews through the use of the internet and
these new media.20
Prior to answering the question of how social media is redefining the notion of the
Christian community, we must approach the subject with what liberation theologians
Leonardo and Clodovis Boff describe as a “Living Commitment.” In order to acquire new
theological understanding on the subject matter, personal contact must take place. They
argue for a living commitment because as we commit ourselves and participate in the
process, we commit ourselves to the oppressed.21
Concurring with the insight of the Boff brothers, I suggest that in order to properly
reflect on the notion of a virtual Christian community, U.S. Hispanic/Latino ministers
should be willing to commit to some type of authentic engagement or presence via social
media. That may entail accompanying those we minister to by joining social networks,
engaging with them by contributing posts, photos, articles, and commenting on what they
share on their profiles and on ours. It will entail building and extending relationships
through new mediums of communication that we may not be comfortable with. We
20
“Catholic New Media Use in the United States,” Center for Applied Research in the Apostolate,
published November 2012, accessed December 12, 2013, http://www.usccb.org/about/communications
/upload/Catholic_New_Media_Use_in_United_States_2012.pdf
21
Clodovis and Leonardo Boff, Introducing Liberation Theology, (Maryknoll, NY: Orbis Books, 1987), 22.

10
cannot stand by as observers or lurkers who only watch what others do without an
authentic interaction, or just respond when negative comments are made about the
Church as a means of fixing the situation and as public relations approach. It must be a
genuine commitment to accompany and reflect on the virtual communal experience that
many U.S. Hispanics/Latinos and Catholics experience on a daily basis. This communal
experience will be addressed in chapters 2 and 3 as well as recommendations for pastoral
ministry in chapter 5.
This chapter’s aim seeks to address the first component of the methodology, “SEE,”
used by U.S Hispanic/Latino Ministers to begin reflecting on a ministerial question.
From their inception, the National Encuentros have consisted in a process of consultation.
In Encuentro and Mission, The U.S. Bishops described the methodology used as,
…pastoral discernment that focuses on the needs and
aspirations of the faithful, judges that reality in light of the
Scriptures and Tradition, and moves into transforming
action. This methodology, known as SEE—JUDGE—
ACT—CELEBRATE—EVALUATE, has generated
critical thinking and a strong commitment on the part of the
leadership to the mission of the Church.22
The Hispanic Ministry pastoral plans that surfaced from the reflections of the National
Encuentros were developed as a response to the needs and reality of the Hispanic/Latino
community in the United States. The National Pastoral Plan for Hispanic Ministry
published in 1987 described the various elements of pastoral planning. It begins with an
initial step- “SEE,” identified as an “analysis of the reality wherein the Church must carry
out her mission.”23
The “SEE” step entails a thorough reflection on the reality of the
22
USCCB, Encuentro and Mission, 5.
23
National Conference of Catholic Bishops, National Pastoral Plan for Hispanic Ministry (Washington,
DC: NCCB, 1988), 2.

11
people that we serve. Practical theologians Alicia Marill and Fr. Jorge Presmanes, OP
describe the importance of this initial step for the Encuentro process,
from its emergent stages, the primary concern of the
Encuentro processes and of the methodology of Hispanic
pastoral planning was that the ministries respond directly to
the concrete reality of Latinos/as and that the participation
of the base (the grassroots) in the pastoral process be
prioritized.24
Starting from the reality of U.S. Hispanic/Latino Catholics and their reported use of
social media is an attempt to develop what Robert Schreiter describes as a “genuinely
contextual theology.”25
For Schreiter, in order to develop a genuinely authentic
contextual theology, the method or process begins with the “opening of culture, that long
and careful listening to a culture to discover its principal values, needs, interests,
directions, and symbols.”26
True to the spirit of the Encuentros, this chapter prioritizes
the reality of U.S. Hispanics/Latinos using social media and provides their feedback,
opinions, and experiences of social media. But why is a contextual approach needed? In
his book Models of Contextual Theology, Stephen B. Bevans notes, “There is no such
thing as ‘theology’; there is only contextual theology…”27
For Bevans, the
contextualization of theology is a theological imperative28
and I begin this chapter with
this understanding.
In presenting the first step of the Process-“See”, I cannot separate the person of
the minister in describing the local context. I will begin with my narrative and interest in
the question and topic. I will then present national demographics on U.S.
24
Alicia Marill and Jorge Presmanes, OP, “Hispanic Ministry and Theology,” in Hispanic Ministry in the
21st
Century: Present and Future, ed. Hosffman Ospino (Miami, FL:Convivium Press, 2010), 89-90.
25
Robert Schreiter, Constructing Local Theologies (Maryknoll, NY: Orbis Books, 1985), 28.
26
Ibid.
27
Stephen B. Bevans, Models of Contextual Theology (Maryknoll, NY: Orbis Books, 2002), 93.
28
Ibid.

12
Hispanics/Latinos and social media and conclude by presenting the findings of a local
survey I conducted on Hispanic/Latino Catholic usage of social media in the Diocese of
Fresno.
A Digital Immigrant Crosses the Digital Border
I am a Mexican-American Catholic lay woman in my late thirties who immigrated from
Mexico at the age of five. I was the Director of the Office of Ministries for the Diocese
of Fresno from September 2007-October 2012. In that capacity, I oversaw Catechetical
Ministries, Campesino/Multicultural Ministry, Family Life Ministry, Youth and Young
Adult Ministry, Detention Ministry, Health Ministries, School of Ministry, and Social
Justice Outreach. Eleven staff under my supervision ran or supported these ministries.
My interest in this topic stemmed from my experience as the Webmaster and Facebook
moderator for the diocese as well as for the office that I directed.
As I engaged in this ministry, I had assistance from persons in my department
who also provided regular website updates. Although I have no formal training in
managing a website or in social media, I have always had a facility for learning software.
I considered it playtime and a way to express my creative side. Overseeing the diocesan
website was also a means for the diocese to save money.
I consider myself a digital immigrant as I was introduced to computers in
elementary school but did not have access to a computer at home until I was in college. I
remember a world before e-mails, smartphones, texting, Facebook, WiFi. My main
source of entertainment as a child was outdoor play, television, and Nintendo. As an
immigrant, I once again found myself crossing another border, the digital border. In

13
2001, educator Marc Pensky coined the term the digital immigrant. He describes digital
immigrants as,
Those of us who were not born into the digital world but
have, at some later point in our lives, become fascinated by
and adopted many or most aspects of the new technology
are, and always will be compared to them, Digital
Immigrants.29
Pensky explained that although digital immigrants can adapt to new environments we still
retain an accent and we continue to hold on to the past. Pensky provides examples of this
accent,
They include printing out your email (or having your
secretary print it out for you – an even “thicker” accent);
needing to print out a document written on the computer in
order to edit it (rather than just editing on the screen); and
bringing people physically into your office to see an
interesting web site (rather than just sending them the
URL)….My own favorite example is the “Did you get my
email?” phone call.30
Pensky points to one of the biggest concerns facing education is that educators are using
an outdated language, and they are struggling to teach a generation who speaks a new
language.31
Are we in Hispanic/Latino Ministry also speaking a different language than
younger generations? A U.S. Hispanic/Latino English language dominant group is
expected to grow, yet most pastoral ministers engaged in Hispanic Ministry primarily
focus on the Spanish-speaking and Bilingual Hispanics/Latinos. We hear echoes of the
need to minister to and spiritually serve the English only community, but what about
digital natives?
29
Marc Prensky, “Digital Natives, Digital Immigrants” On the Horizon 9, no. 5, (October 2001): 1-2. (1-6),
accessed December 16, 2013 http://www.marcprensky.com/writing/Prensky%20-
%20Digital%20Natives,%20Digital%20Immigrants%20-%20Part1.pdf
30
Ibid., 3.
31
Ibid.

14
Pensky titles those born into a technological world as digital natives.32
Philip
Meadows in his article Mission and Discipleship in a Digital Culture, describes digital
natives as those who “have 'grown up' in the convergence of embodied and virtual life; at
home, at work, and at Church.”33
Are we in Hispanic Ministry speaking their digital
language or are we dragging our feet? Pensky warns,
Unfortunately, no matter how much the Immigrants may
wish it, it is highly unlikely the Digital Natives will go
backwards. In the first place, it may be impossible – their
brains may already be different. It also flies in the face of
everything we know about cultural migration. Kids born
into any new culture learn the new language easily, and
forcefully resist using the old. Smart adult immigrants
accept what they don’t know about their new world and
take advantage of their kids to help them learn and
integrate. Not-so-smart (or not-so-flexible) immigrants
spend most of their time grousing about how good things
were in the “old country.34
As immigrants, Hispanics/Latinos have navigated through the challenge of language
retention. A study published in 2013 by Pew indicated that two thirds of second-
generation Hispanics/Latinos consider speaking Spanish to be very important for future
generations, and eight in ten Hispanics/Latinos report that they can converse very well or
pretty well in Spanish.35
While Hispanics/Latinos have often prioritized the retention of
their language, a technological layer requires consideration within this complex
ministerial milieu if we are to consider Pensky’s understanding of digital natives and
digital immigrants.
32
Ibid.
33
Meadows, Philip R. "Mission and Discipleship in a Digital Culture." Mission Studies: Journal Of The
International Association For Mission Studies 29, no. 2 (October 2012): 170.
34
Pensky, Digital Natives, Digital Immigrants, 3.
35
Pew Research Center, “Most Second Generation Hispanics Put Importance on Ability to Retain
Spanish,” Pew Research, March 20, 2013, accessed February 12, 2014. Available from
http://www.pewresearch.org/daily-number/most-second-generation-hispanics-put-importance-on-ability-to-
retain-spanish/

15
When we first introduced social media in the Office of Ministries, we were met
with shock and disbelief for our usage of this medium. There was resistance and anger
primarily from Directors of Religious Education that viewed this medium as dangerous
and irreverent. As the years progressed, many leaders began to ask for direction and
training as they embarked on the use of new mediums of communication. Some were
eager to engage their parish community and younger generations. I became concerned
when I realized that some of our catechetical leaders did not have an e-mail address, did
not know how to attach documents to e-mails, and were petrified of using a computer, let
alone a social media site.
In 2011, in partnership with my husband, we developed a website on U.S.
Hispanic Ministry- www.ushispanicministry.com, with the hope of serving the local
community but also having national reach. The website provides a list of resources,
organizations, formation centers, opportunities for networking, and articles and videos in
English and Spanish in the area of Hispanic Ministry in the United States. One of the
benefits of a website is its capacity to engage a broad demographic of viewers due to its
ability to reach anyone in the world. Since launching the site, we have had visits from 96
countries and 49 states in the United States. Our site is web 2.0, meaning that it is not
static, we regularly post on our blog and visitors can interact and comment via social
media. We are also in the process of launching a mobile application for the site. Since
stepping down from my position at the diocese, I have been able to dedicate more time to
the site, and we now have 18 contributors that include Hispanic Ministers and Hispanic
Theologians such as Fr. Eduardo Fernandez, SJ and Dr. Timothy Matovina. Each month
we continue adding new contributors with the hope of some day providing multiple daily

16
articles and video posts. In presenting our website at national gatherings and
conferences, pastoral agents across the nation have met this small attempt with much
excitement and support as they begin to share our articles, and comment on our site and
social media networks. Most important it is a step towards accompanying and serving
digital natives.
Prior to leaving my position, the diocese had not conducted an analysis on the use
of social media among parish leaders or the lay faithful and we did not have “new media”
diocesan guidelines/directives or training offered to leadership. Although a brief
introduction was offered to clergy, it did not entail training in the use of new media. For
that reason, I thought it was important to conduct a survey that would help understand the
current reality for the largest ethnic group within the Diocese of Fresno.
National Findings on U.S. Hispanics’/Latinos’ use of Social Media
At a national level, we have seen much interest on the topic of Hispanics and new media.
Marketing firms, the Pew Research Center and CARA have all published study findings
on the use of new media by Hispanics/Latinos in general, Catholics as a whole, and to
some degree we have some statistical information about Hispanic/Latino Catholics and
their usage of New Media. For example, the Hispanic Marketing Firm AHAA projects
that by July 1, 2050, the Hispanic/Latino population of the United States will reach 132.8
million and currently 65% of U.S. Hispanics/Latinos fall within the millennial age group
of 22-35.36
They also identified that “86 percent of U.S. Hispanics have a high-speed
36
“Hispanic Fast Facts,” AHAA, last updated September 2013, accessed December 12, 2013,
http://www.ahaa.org.

17
Internet connection in their homes and 78 percent use the Internet as their main
information source, even more than television.”37
In August of 2013, a Pew Research study published that 72% of online adults are
social networking site users.38
The same study identified that Hispanics/Latinos were
more likely to use social media than other ethnic groups (Hispanics/Latinos 80%, Black
non-Hispanic 75%, White non-Hispanic, 75%).39
Current new media studies indicate that
Latino/Hispanic internet users are more likely than white internet users to go online using
mobile devices (76% Hispanics/Latinos, 60% White, 73% African American).40
It is
important to consider that internet access for Hispanics/Latinos has greatly shifted due to
the use, accessibility, and affordability of mobile devices. According to a study titled
Media, Technology, and Reading in Hispanic Families that was published on December
of 2013 by the National Survey Center on Media and Human Development at
Northwestern University and the National Center for Families Learning,
Access to new mobile media devices among Hispanic
families is widespread. Three out of four (76 percent)
Hispanic families with children ages 8 and under own at
least one of the following mobile devices: a smartphone (72
percent), an iPod Touch or similar device (23 percent), or a
tablet computer such as an iPad, Kindle Fire, or Galaxy Tab
(33 percent).41
37
Ibid.
38
Joanna Brenner and Aaron Smith, “72% of Online Adults are Social Networking Site Users,” Pew
Internet & American Life Project, August 5, 2013, accessed December 12, 2013,
http://pewinternet.org/~/media//Files/Reports/2013/PIP_Social_networking_sites_update_PDF.pdf.
39
Ibid.
40
Anna Gonzalez-Barrera and Eileen Patten, “Closing the Digital Divide: Latinos and Technology
Adoption,” Pew Research Hispanic Trends Project, March 7, 2013 accessed December 30, 2013,
http://www.pewhispanic.org/2013/03/07/closing-the-digital-divide-latinos-and-technology-adoption/.
41
“Media, Technology, and Reading in Hispanic Families,” A Report by The Center on Media and Human
Development at Northwestern University and National Center for Families Learning, Published December
2013, 2, accessed December 30, 2013, http://web5.soc.northwestern.edu/cmhd/wp-
content/uploads/2013/12/1612_1_SOC_HispanicFamiliesMedia_120313.pdf.

18
The same study also found that Hispanic/Latino children whose families owned mobile
devices and computers use them more than non-Hispanic/Latino White children
averaging 11 more minutes a day on tablets, 13 more on a computer, and 16 minutes
more on smartphones. Hispanic/Latino parents are also supportive of digital and
computer literacy with 66% supporting the idea that their children need computer and
tablet skills in order to be successful in life.42
When it comes to social networking sites, Pew Research indicates that 84% of
Latino/Hispanic internet users between the ages of 18-29 use social networking sites like
Facebook and Twitter. For older Hispanics/Latinos age 65 and above, only 27% use
social networking sites. When it comes to language, 60% of Latino social networking
users post mostly or only in English while 29% mostly or only post in Spanish and a
mere 11% post in both languages. Those born in the U.S. are more likely to post mostly
or only in English (86%).43
Using USCCB estimates we can guess that 68% of those
included in these studies are Roman Catholic. 44
Catholic Usage of Social Media
Studies have also investigated internet and social media use of Catholics. A news release
from 2012 by the United States Catholic Conference of Bishops (USCCB) claimed that
over 80% of Catholics under the age of 30 are social media users and nearly 3 million
Catholics in the U.S. follow Catholic blogs.45
Although national studies point to an
42
Ibid.
43
Gonzalez-Barrera and Patten, “Closing the Digital Divide.”
44
USCCB, “Hispanics in the United States and the Catholic Church,” USCCB Office of Media Relations,
Backgrounder Papal Transition 2013, published 2013, accessed February 12, 2013,
http://www.usccb.org/about/leadership/holy-see/benedict-xvi/upload/Papal-Transition-2013-Hispanics.pdf.
45
“Report Finds Catholics Active In Social Media, Room To Grow For Church’s Online Presence,”
USCCB News Release, published November 11, 2012 accessed on December 28, 2013,
http://www.usccb.org/news/2012/12-191.cfm.

19
increased usage of internet and social media sites by Hispanics/Latinos, print media
continues to be an important source for the Hispanic/Latino Catholic community. In a
poll conducted in 2012 by CARA (Center for Applied Research in the Apostolate), they
showed that young Catholics rely more on print media and newspapers for religious and
spiritual content46
indicating that traditional media continues to be a valuable method of
reaching young Catholics. CARA also found that Hispanic/Latino Catholics spend less
time on line (2 hours and 33 minutes vs. 3 hours and 3 minutes) than non-
Hispanics/Latinos. CARA also looked into religious identity within social media sites
and found that Hispanic/Latinos were more likely to specify their religion as Catholic
(57% vs. 42%). This increased to 63% among those who were surveyed in Spanish.
Millenials were also more likely (57%) to identify as Catholic than other age groups.47
These numbers are incredible, but how do these trends then compare with the local
Hispanic/Latino Catholic community in the Diocese of Fresno?
A local study on Social Media Use by U.S. Hispanic/Latino Catholics
The Diocese of Fresno is one of the larger dioceses in the nation, covering over 35,000
square miles in an eight county area. Its 87 parishes, 41 missions, 9 Stations,48
and 22
Catholic Schools serve a population of over 1.2 million Catholic faithful. The
membership of the diocese is diverse. An indicator of this diversity is the fact that in
order to adequately serve its membership, its annual Congress offers workshops in six
46
Center for Applied Research in the Apostolate, “Cara Catholic Poll: A National Omnibus Survey of
Adult Catholics in the U.S.,” published 2012, accessed December 30, 2013,
http://cara.georgetown.edu/CARAServices/CCP.pdf.
47
Mark M. Gray and Mary L. Gautier, Catholic New Media Use in the United States, 2012 (Washington,
DC: CARA, 2012), 44, accessed December 30, 2013, http://www.usccb.org/about/communications/upload/
Catholic_New_Media_Use_in_United_States_2012.pdf.
48
Stations are territorial areas within a diocese. These areas are usually remote and often serve Catholics at
National Parks.

20
different languages. In 2008, the Chancery office estimated that approximately 75% of
the faithful in the diocese was Hispanic/Latino.49
Such a large percentage is palpable in
that 80 of its 87 parishes offer Mass in Spanish. Two of the parishes that do not offer
Mass in Spanish are parishes that only serve Vietnamese and Chinese Catholic
communities. The remaining five parishes indicated that Hispanics/Latinos attend Mass
and pastoral programs in English or that there are Hispanics/Latinos living within the
geographic borders but they provide no intentional Hispanic Ministry program or
services. One parish indicated that they once offered Mass in Spanish but the
Hispanic/Latino community preferred to attend in English and chose to celebrate the
Feast of Our Lady of Guadalupe in English.
The Roman Catholic Diocese of Fresno serves five counties in the San Joaquin
Valley that have been identified as one of six regions in the United States with the highest
level of childhood poverty. Its poverty rate is two to three times greater than the national
average.50
According to the 2011 U.S. Census Bureau, two of the largest Metropolitan
cities in the diocese, Bakersfield and Fresno, rank as one of the top four most
impoverished metro areas in California.51
Bearing in mind these statistics, does poverty
impact one’s ability to access the internet and social media sites?
Due to a lack of local data, I felt it beneficial to survey the local community in the
hopes of understanding the current reality and use of Social Media amongst
Hispanic/Latino Catholics in the Diocese of Fresno, and to report how social media is
49
Estimates were determined by our previous Chancellor, Rev. Mr. Jesse Avila who used U.S. Census
data- 2008 State and County estimates and base population figures.
50
Wendy Nagel and Shirley Sagawa, “America’s Forgotten Children: Child Poverty in Rural America,”
Save the Children, June 2002, accessed December 2008, available from http://eric.ed.gov/?id=ED467475.
51
Kurtis Alexander, “Census: Fresno among poorest large metro areas” The Fresno Bee, September 19,
2012, accessed September 19, 2012, http://www.fresnobee.com/2012/09/19/2999148/census-shows-that-
fresno-is-among.html#storylink=cpy.

21
impacting ministry and the notion of Christian community. This in turn may help the
local Church in Fresno to better serve and evangelize through the use of social media.
This study may also be beneficial to those already utilizing new media for the purpose of
evangelization.
Survey Methodology and Implementation
From May 23, 2013 to September 7, 2013, I conducted an anonymous online survey
focusing on the use of social media, personally and in ministry, by Hispanic/Latino
Catholics and those who serve them in the Diocese of Fresno, California. The study
surveyed Catholics ages 13 and up who may or may not use social media. The study
hoped to include practicing and non-practicing lay faithful. Participants included the
diverse realities of Hispanics/Latinos, which range from recent immigrants who may only
speak Spanish, to Hispanics/Latinos who are bilingual and bicultural, to 3rd and 4th
generation U.S. born Hispanics/Latinos who may only speak English. A total of 34
questions were asked of participants (see Appendix A) of which 10 inquired about basic
demographic information such as age, gender, ethnicity, annual household income,
country of origin, language preference, and religious affiliation. The remaining questions
inquired about Church participation and social media usage and opinions. Those who
identified as a leader within their parish or the diocese were asked to answer 11
additional questions to ascertain how they are using social media to serve
Hispanic/Latino Catholics.
Permission was granted by the Bishop of the Diocese of Fresno, to recruit
participants via my Facebook Pages, which included contacts for leadership (lay and
clergy) and lay faithful representing parishes in all five deaneries in the Diocese. The

22
Facebook invitation (See Addendix B) included a link where prospective study
participants could choose the language they preferred to answer the survey. They read
the cover letter inviting them and then checked their consent for participation in the
study. Once they read the cover letter and agreed to participate, they completed the form
via SurveyMonkey.
The hope was to obtain the participation of 30 minors and 90 adults for a total of
120 survey participants. Facebook’s terms dictate that all users must be 13 years of age.
For that reason, participants had to be at least 13 years of age to participate in the study.
Minors had to obtain verbal parental consent to participate. Once they read the cover
letter and agreed to participate, they checked the box indicating, “I am a minor and I have
parental consent to accept” and proceeded to complete the survey online via
SurveyMonkey.
A total of 153 qualifying surveys were completed of which 28 were minors. It was
very difficult to obtain the participation of minors via Facebook posts, as this process
relied on Youth Ministers and parents to encourage participation. A total of 8 surveys
submitted were not included in the 153, as they did not qualify for the study because they
were not baptized Roman Catholics, or they lived outside the geographic boundaries of
the Diocese of Fresno. Only 6 of the 153 participants were not of Hispanic/Latino
descent. The title of the survey, Social Media amongst Hispanics in the Diocese of
Fresno, may have discouraged non-Hispanics/Latinos from participating in the study. I
had hoped to obtain at least 25% non-Hispanic/Latino participants to mirror the
percentage of non-Hispanic/Latino present in the local Catholic population. With only
4% completing the survey, drawing comparisons would not offer much insight. Most of

23
the data presented is solely of Hispanic/Latino respondents. Non-Hispanics/Latinos were
included in data outlining those in leadership positions who serve Hispanic/Latino
Catholics.
The survey took approximately 20-30 minutes to complete and all information that
was provided was anonymous, that is, no names or other identifiers were collected that
would disclose their identity. All participants were free to skip any question that they
were not comfortable answering and each question in the survey included the option
“prefer not to answer.” Upon completion of the study, data was downloaded onto my
personal computer and imported into SPSS software for analysis.
Hispanic/Latino Survey Participant Demographics
Language
The majority of Hispanic/Latino survey
respondents, 88.0% (see figure 1),
completed the survey in English, yet 72%
are fluent in both English and Spanish
(see figure 2). Only six percent indicated
that they were only fluent in Spanish
while 21% indicated they were only fluent in English. For language preference, 46.3%
Figure 1 Language Survey Completed In
88%
Language Survey Completed in
English Spanish

24
indicated that they prefer to speak in both English and Spanish, 45.6% prefer to speak in
English, while only 7.48% prefer to speak in Spanish (see figure 3). This number could
reflect the low number of Spanish-speaking respondents (see Figure 2). It is unclear why
so few completed the survey in Spanish. Out of those who completed the survey in
Spanish, 62.5% prefer to speak in Spanish versus in both in English and Spanish. Five
survey participants indicated that they are fluent in a third language, which includes
American Sign language-1, French-2, Chinese-1, and Portuguese-1.
In exploring language preferences for their spiritual life, the largest percentage
(38.8%) of Hispanic/Latino respondents still prefer to attend Mass or pray in Spanish,
followed closely by English only (31.3%)
while 29.3% prefer to pray in both languages.
See Figure 4. From this data we can conclude
that the younger they are, the more likely they
are to prefer to pray in both languages or in
English only. However, when analyzing the
data for digital natives 13-23 years of age, only 12.5% were born outside of the U.S. yet
English
Only;
21.1%
Spanish
Only;
6.1%
Bil;
72%
Language Fluency
English Only Spanish Only
Bilingual Unknown
46.3%45.6%
7.5%
0.7%
Language Preference
Both English
and Spanish
English
Spanish
Unknown
Figure 3: Language PreferenceFigure 2: Language Fluency
Figure 4: Language Preference for Spiritual Life
29.3%
31.3%
38.8%
0.7%
Language Preference
Spirituality
Both
English
Spanish
Uknown

25
51.1% still prefer to pray in or go to Mass in Spanish. See Figure 5. This indicates that
their spirituality is still being transmitted and expressed in their parent’s native language.
Another possibility we can draw is that at their age, they are still actively engaged in a
parish youth or young adult group that primarily expresses prayers and participates in the
sacramental life of the Church in Spanish. The CARA national study looked at
Millennials ages 18-30 and concluded, “Because some still live with their parents, their
religious practice is often closely related to that of their families of origin.”52
As local
Hispanic/Latino Catholics get married or go away to college, it is possible that they may
be less connected to their parent’s and parish community practices as well as the
language their parents prefer to pray in or attend Mass. The majority of Hispanic/Latino
participants (61.4%) ages 24 and older prefer to pray in or attend Mass in English. See
Figure 6.
Figure 5: Spiritual Language Ages 13-23 Figure 6: Spiritual Language Ages 24 and Over
52
Gray and Gautier, Catholic New Media, 14.
33.0%
15.9%
51.1%
Spiritual Language
Ages 13-23
Both
English
Spanish
29.8%
61.4%
8.8%
Spiritual Language
Ages 24+
Both
English
Spanish

26
U.S. Nationality
Nearly eighty percent of survey respondents
were born in the U.S. meaning they have been
raised and most likely studied in the U.S. See
Figure 7. This may explain why respondents
were more likely to complete the survey in
English. Out of the 29 born outside of the
U.S., one was born in Guatemala, nineteen in
Mexico, and nine did not indicate. Survey
participants were not asked which country their ancestors were born in or to identify their
generation.
Gender
More than half (69%) of Hispanic/Latino
respondents were female while 31% were
male. We can deduce three possibilities or a
combination of these; 1) more females are
actively engaged in Social Media, 2) females
are more engaged in Catholic social media
circles in the diocese, or 3) females are more
likely to respond to a survey.
19.7%
78.9%
1.4%
Born in the U.S.
No Yes Prefer not to answer
Figure 7: Born in the U.S.
Female;
69%
Male;
31%
Gender
Female Male
Figure 8: Gender

27
Age
The majority of Hispanic/Latino survey respondents (59.9%) identified their age between
13-23 years. In looking at Spanish respondents 38.9% were between the ages of 13-23
and 27.8% were 42 years and older indicative of an older group of respondents
completing the survey in Spanish.
Income
Using the 2013 Federal Poverty line of $23,55053
for family a of four, the largest group
represented in the study most likely lives below the poverty line since 22.4% indicated
their family annual income is less than $23,999. Twenty-six and a half percent skipped
or preferred not to answer this question. It is likely that 20.4% belong to a lower middle
class, 19.7% are upper middle class, while only 10.2% reported an annual income of
$75k-$99,999. The survey failed to ask about annual income that exceeded $100,000.
53
US Department of Health Services, “2013 Poverty Guidelines,” published January 24, 2013, accessed
December 14, 2013, http://aspe.hhs.gov/poverty/13poverty.cfm.
28
60
13 11 11 10
5 6
1 2
0
10
20
30
40
50
60
70
Age of Survey Participants
Figure 9: Age of Participants

28
Figure 10: Family Annual Income
Educational Attainment
Educational attainment is low because 19.0% are between the ages of 13-17. At this age,
they are not within an age group that would have completed high school. The largest age
group represented is between the ages of 18-23, which is a plausible reason why 32%
indicated some college as their education level. The survey results note that 19% have
completed some college or higher.
Figure 11: Educational Attainment
24
15
33
30
29
15
0 5 10 15 20 25 30 35
Don't Know
Prefer not to answer
$23,999 or less
$24,000-$49,999
$50,000-$74,999
$75,000 and $99,999
Family Annual Income
1
1
3
1
22
48
34
16
12
6
1
1
1
0 10 20 30 40 50 60
PhD,Dmin
Some PhD,Dmin
MA
Some MA
BA
Some BA
High School
Some HS
Junior High
Some Junior High
Elementary
Tradeschool
Unknown
Educational Attainment

29
Catholic Education
Respondents were asked about their access to a Catholic Education. A total of 80% of
Hispanic/Latino respondents designated that they had not attended a Catholic elementary
school and only 6.1% had access to a Catholic education in elementary school. In 2011 a
CARA Catholic poll reported that 47% of Adult Catholics indicated they attended a
Catholic Elementary school.54
Locally, that number increased in high school with 91.2%
indicating that they did not attend a Catholic High School. Eight-eight point eight
percent have never attended a Catholic College or University and 91.8% have not
attended a Catholic seminary. See Figure 12. It is important to note that the Diocese of
Fresno does not have a Catholic Institution of higher education or a Catholic seminary
within its geographical boundaries. It does however have 19 Catholic elementary
schools and 2 Catholic High Schools.
54
CARA, Catholic Poll.
0
50
100
150
117
134 129 135
9 5 9 11 1 1 1
20
7 8 10
Catholic Education
No Yes Prefer nor to Answer Unknown
Figure 12: Access to Catholic Education

30
Deaneries, City, and Parish Type
The greatest percentage (39.5%) of respondents identified their city as falling under the
Tulare/Kings deanery and the Fresno Metro deanery (28.6%). Only 7.5% responded
from the Fresno Rural deanery participated, 4.8% from Merced/Mariposa, and 3.4% from
Kern/Inyo. Unfortunately, 16.3% of respondents skipped the question that identified the
city in which they lived; therefore it is possible that there is more representation from
these deaneries with low participation.
Participants were asked to identify the type of
city their parish is located in. Over half (51%
See Figure 14) selected their parish as urban
while 35% identified it as rural. Not one
respondent identified their parish or city they
lived in as desert or mountain parishes in the
diocese. For a list of cities represented in the survey, see Appendix C.
1% 13%
35%
51%
Parish City Type
No Parish Unknown Rural Urban
Figure 14: Type of City in which Parish is Located
29%
8%
3%
5%
39%
16%
Deaneries Fresno Metro
Fresno Rural
Kern/Inyo
Merced/Mariposa
Tulare/Kings
Unknown
Figure 13: Represented Deaneries

31
Roman Catholic Identity
In order to qualify for the study, survey
participants had to identify as being baptized
Roman Catholic. A follow up question was
asked to see if respondents consider
themselves Roman Catholic. The majority,
91.8% of respondents identify as Roman
Catholic with only 4.1% indicating that they
do not.
In probing further, survey participants were asked to describe their faith-life to
ascertain their level of participation in the Sacramental life of the Church. The chart
below indicates that the greater number of survey participants attend Church regularly
and are active at their parish. Twenty-eight percent of participants report irregular
attendance, have converted, or no attendance at Church. Since participants were pooled
from diocesan contacts that primarily include parish leadership, the pool would most
likely represent those highly engaged in the life of the Church.
Church Participation Frequency Percentage
I attend Church regularly and am active at my parish 104 70.7%
I attend on special days like Ash Wednesday, Easter,
Christmas, Feast Days, Weddings 21 14.3%
I rarely attend Church 10 6.8%
I no longer attend Church but consider myself spiritual 4 2.7%
I am no longer Catholic and attend another Church
denomination 1 0.7%
Other-unspecified 6 4.1%
Unknown 1 0.7%
Figure 16: Participation in the Sacramental Life of the Church
4.1%2.0%
91.8%
2.0%
Identify as Roman Catholic
No Prefer not to answer Yes Uknown
Figure 15: Roman Catholic Identity

32
Social Media Usage
Comfort with Social Media
Respondents were asked to rate their comfort level with three social media sites-
Facebook, Twitter, and YouTube. Out of the three, respondents were most familiar and
comfortable with YouTube with 93.1% designating that they are very or somewhat
comfortable using it. An 87.5% indicate that they are either very comfortable or
somewhat comfortable using Facebook. Respondents seem to be less comfortable with
Twitter with only 37.1% indicating their comfort level as “very” or “somewhat”
comfortable and 16.1% indicating that they did not know what Twitter is.
Comfort with Facebook Frequency Percentage
Very comfortable I post on Facebook regularly! 92 63.9%
Somewhat comfortable although I could learn more 34 23.6%
Not very comfortable I find it a little overwhelming 6 4.2%
Uncomfortable I feel intimidated and confused by
Facebook 2 1.4%
I don’t know what Facebook is 3 2.1%
Prefer not to answer 7 4.9%
144 100.0%
Comfort with Twitter Frequency Percentage
Very comfortable I Tweet regularly! 24 16.8%
Twitter 18 12.6%
I don’t know what Twitter is 29 20.3%
143 100.0%
Comfort with YouTube Frequency Percentage
Very comfortable I view or post Videos on YouTube
regularly! 90 62.5%
YouTube 1 0.7%
I don’t know what YouTube is 2 1.4%
144 100.0%
Figure 17: Comfort Level with Facebook, Twitter, and YouTube

33
Modes of Access to the Internet
Because this was an online survey, the study does not measure computer or internet
access. However, it is a useful tool for exploring the use of internet access by those who
have access to it. Respondents were asked to indicate the various ways in which they gain
access to the internet. The majority of respondents gain access to the internet via a
Smartphone (80.3%), followed closely by a home computer (78.2%). Those who
accessed the internet via a Smartphone, 76.3%, accessed it several times a day while only
35.0% who accessed it via a home computer accessed it several times a day. For those
who indicated that they used an iPod touch to access the internet, 100% of them were
between the ages of 13-23. A total of 15.6% respondents only access the internet via
mobile devices. Income, education, and age do not seem to be a factor. Conversely, sixty
five percent of those who only access the internet via mobile devices reside in a rural
city.
Internet Access Type Frequency Percentage
Smartphone- iPhone, Android, Blackberry 118 80.3%
Home computer- PC or Laptop 115 78.2%
Tablet- iPad, Kindle, Samsung Galaxy 42 28.6%
iPod Touch 32 21.8%
Public library or school computer 25 17.0%
Work computer 19 12.9%
No access 0 0.0%
Social Media Sites Used
Survey respondents were asked to specify which social media sites they use. Facebook
and YouTube come out on top followed by Instagram. When asked which site they used
most, Facebook was the most utilized (58.5%) followed by Instagram (13.6%).
Figure 18: Modes of Access to the Internet

34
Social Media Sites Used Frequency Percentage
Facebook 131 89.1%
YouTube 116 78.9%
Instagram 79 53.7%
Google+ 67 45.6%
Twitter 50 34.0%
Pintrest 42 28.6%
Tumblr 15 10.2%
LinkedIn 8 5.4%
Other 3 2.0%
None 2 1.4%
Others-Instapray, Vine, Yahoo
Figure 19: Utilized Social Media Sites
Most Used Social Media Site Frequency Percentage
Facebook 86 58.5%
Instagram 20 13.6%
YouTube 13 8.8%
Twitter 9 6.1%
Google+ 7 4.8%
Pintrest 1 0.7%
Tumblr 1 0.7%
Figure 20: Most Used Social Media Site
Frequency of Visits to Most used Social Media Site
Nearly 78% of survey participants who visit social media sites reported that they do so
multiple times per day. This is a huge difference when compared to 20% of the general
Catholic population in the national Catholic study conducted by CARA in 2012.55
Frequency of Most Used Social Media Site Frequency Percentage
Several times a day 108 77.7%
Several times per week 19 13.7%
Once a day 7 5.0%
Once a month 3 2.2%
Less than once a month 1 0.7%
Figure 21: Frequency of Visits to Most used Social Media Site
55
Catholic New Media Use, 45.

35
Social Media and Community
Survey participants were asked if
social media creates community.
They were not given a definition
of community, but 80.1%
indicated that social media does
create community. Out of the 14
who indicated that social media
does not create community, 11 were digital natives between the ages of 13-23, five
described their family income as below $23,999, and nearly half (6) are bilingual. Only
two were born outside the U.S., and not a single participant over the age of 30 indicated
that Social Media does not create community. Although 113 survey participants
indicated that social media creates community, only 30 answered the open-ended
question asking “How?” The following chart groups their answers into categories for
their reasons of how social media creates community.
How Does Social Media Create Community Frequency Percentage
Communication 6 20.7%
Events 6 20.7%
Group creation 5 17.2%
Sharing 5 17.2%
Support 2 6.9%
Unification 2 6.9%
Contact 1 3.4%
Information 1 3.4%
Meet new people 1 3.4%
Figure 23: How Does Social Media Create Community?
The top two reasons consist of communication and events. One respondent indicated that
Social Media facilities communication, “I communicate with friends easier.” Two
respondents noted the economic advantages for using social media to communicate with
9.9%
80.1%
9.9%
Does Social Media Create
Community?
No Yes Prefer to not answer
Figure 22: Does Social Media Create Community?

36
family. The responder writes,
Mi esperiencia(sic) es que a veces no puedo pagar una
llamada internacional y en facebook puedo comunicarme
con mis familiares y amigos que viven en Mexico y no
tengo que pagar, y a si(sic) me entero de todo lo que ellos
estan pasando y es como si estubiera (sic) cerca de ellos, a
pesar(sic) de no estarlo.56
Meanwhile, events seem to build community because they draw them into the
participation of real life events. One participant shared that community is formed by,
“Being able to create events, participate, and come together.” Another notes that these
events can be local events, Church events, or a community center event.
Second in line is group creation and sharing. Many noted the possibility of
forming group pages as a way to form community. They identified how their parish
group or college associations are able to communicate outside of their regular group
meeting times. Although one can argue that this is better described as an interest group,
rather than as community, one respondent shared that while she is away at college, she is
still able to maintain communication and support from her parish youth group, via the
group page. The ties that bind still remain even when she is away. Moreover, one survey
participant also noted what they share in their group page,
Hablamos lo que necesitamos que hablar cuando no
podemos reunir y tambien compartimos ideas, power points
para que todos miren lo que vamos a presentar en nuestro
grupo de jovenes. (sic)57
Sharing information, resources, continued discussion, all point to an extension of
community outside of the parish or physical community. This extension of community is
56
My experience is that sometimes I cannot afford an international call and with Facebook I can
communicate with my family and friends who live in Mexico and I don’t have to pay, and I hear everything
they are doing and it is as if you were near them, though you are not.
57
We share what we need to talk about when we cannot meet and also share ideas, power points for all to
look at what we will present at our youth group.

37
not limited by time and space. Youth who do not attend meetings can still view
presentations on their own time and also join in the discussion. Trans-border experiences
of community are now possible, where once families could not afford to communicate via
phone; they are now able to do so for free via social media.
Virtual Transborder Connections
Participants were asked to identify which social media sites they use to connect with
family outside of the United States. A majority (68.7%) reported that they use Facebook
to connect with family outside of the U.S. while only 17% use Skype to connect. Skype
is a paid service while Facebook is free. Skype is also a type of video conferencing
software that would require scheduling meeting times. Facebook allows you to post at
any time and respond at your convenience making it a more practical option. Only 7.5%
report that they do not have family outside the U.S. while 10.2% do not use social media
to connect with their family outside the U.S.
Social Media used to connect with family Outside
the U.S. Frequency Percentage
Facebook 101 68.7%
Skype 25 17.0%
I do not connect with family outside the United
States using Social Media 15 10.2%
I do not have family outside the United States 11 7.5%
Twitter 6 4.1%
Google+ 5 3.4%
Figure 24: Social Media Used to Connect with Family Outside the U.S.
Respondents were also asked to indicate the frequency in which they used each social
media site to connect with family outside the U.S. A sum of 49.5% indicated that they
use Facebook on a daily or weekly basis, demonstrating that nearly half who use social
media to connect with family, do so on a regular basis.

38
Site Used Daily Weekly Monthly
Several
Times a
Year Never
Daily +
Weekly
Facebook 30.7% 18.8% 27.7% 19.8% 3.0% 49.5%
Twitter 1.4% 2.7% 0.7% 1.4% 40.8% 4.1%
Skype 2.0% 4.1% 7.5% 7.5% 28.6% 6.1%
Google+ 0.7% 2.0% 2.0% 0.7% 40.8% 2.7%
Figure 25: Frequency of Use of Social Networking Sites to Connect with Family outside the U.S.
General Trends in Social Media Usage
When investigating general trends in social media usage among Hispanics/Latinos in the
Diocese of Fresno, study participants identified the many reasons why they used social
media. The top reason for using social media was to connect with friends (99.8%).
Followed closely behind were “when bored” (98.4%), and “for fun” (97.9%). Although
participants listed community in last place for their reason for using social media a great
percentage (87.3%) have used social media for the community in the last year, and 64.4%
use social media for the community on a daily and weekly basis. See Figure 26.
Usage Daily Weekly Monthly
Several
Times
per
Year Never
Percent
Used
To connect with friends 74.1% 17.8% 4.4% 1.5% 2.2% 99.8%
When I’m bored 74.8% 18.7% 3.3% 1.6% 1.6% 98.4%
For Fun 76.4% 9.3% 2.9% 8.6% 2.1% 97.9%
To connect with family 56.2% 25.5% 8.8% 4.4% 5.1% 94.9%
To learn new things 50.9% 26.3% 7.0% 5.3% 10.5% 89.5%
For the community 41.5% 22.9% 15.3% 7.6% 12.7% 87.3%
Figure 26: Top Reasons for Using Social Media
Christian Trends in Social Media Usage
To contrast general usage, survey respondents were asked regarding social media
behavior that may express Christian values or practices. At the top of the list (90.1%),
participants identified sending well wishes on a Christian holiday such as Christmas or

39
the New Year. The second reason they used (79.8%) was to respond to a friend’s or
family’s prayer requests via social media, third (73.3%) was to remember someone who
died, and fourth (72.5%) was to post a religious/spiritual picture. These top four
identified trends express a spirituality or Christian praxis that is less formalized and that
is traditionally expressed outside of the parish context. On the lower end, the least likely
used are 1) to donate to a cause (38%), 2) to evangelize (57.4%), 3) to share a Catholic
video or song (62.9%), and 4) to share a Catholic News story (63.2%). The donation
option could be at the bottom due to a large percentage of participants being between the
ages of 13-23. Many would also be in junior or high school and would not have the
financial capital, a bank or PayPal account, or a credit card to make online donations.
The more formalized expressions of Christian values (evangelization, Catholic videos
and news), the least likely they were to identify regular usage.
Surprisingly, more than half have used social media with the intentional purpose
of evangelization and 20% do so on a daily basis. Those who use social media for the
purpose of evangelization are highly active in the life of the Church (96.2%) and 57.7%
are digital natives ages 13-29 years of age. Over half (65.4%) identify themselves as
leaders in their parish who serve in the area of catechesis, youth ministry, and as lay
ecclesial ministers.
Respondents also reported a high incidence (70.9%) of social media usage to post
a social justice issue, which includes topics such as war, poverty, abortion, death penalty,
and education. In an NPR article titled Are Latinos Turning Away From Traditional
Media For Information? regular contributor Manny Ruiz explained,
Social media represents the most powerful medium Latinos
have ever had to find their voice and harness their growing

40
strength socially, economically and politically. Today no
brand, organization or political figure can ignore the fact
that if they want to win this demographic segment over,
they must engage Latinos in a full-scale way that puts
social media toward the top.58
Nearly three quarters of participants surveyed, understand the value of using social media
to share their Catholic views.
Usage Daily Weekly Monthly
Several
Times
per
Year Never
Percent
Used
To wish friends and
family a Merry
Christmas or Happy
New Year 24.0% 11.6% 6.6% 47.9% 9.9% 90.1%
To respond to
Friend's/Family's
prayer request 28.2% 25.8% 13.7% 12.1% 20.2% 79.8%
To remember someone
who died 10.3% 10.3% 13.8% 38.8% 26.7% 73.3%
To post a
religious/spiritual
picture 22.50% 20.83% 11.67% 17.50% 27.50% 72.5%
To post a social justice
issue (war, poverty,
abortion, death
penalty, education) 13.7% 17.1% 18.8% 21.4% 29.1% 70.9%
To post bible quotes 19.3% 12.6% 19.3% 18.5% 30.3% 69.7%
To fundraise for a
cause 5.7% 11.3% 10.4% 38.7% 34.0% 66.0%
To share a Catholic
News Story or article 14.5% 21.4% 12.0% 15.4% 36.8% 63.2%
To share a Catholic
video or song 13.8% 12.9% 17.2% 19.0% 37.1% 62.9%
To evangelize 20.0% 15.7% 8.7% 13.0% 42.6% 57.4%
To donate to a cause 5.0% 8.0% 12.0% 13.0% 62.0% 38.0%
Figure 27: Christian Trends in Social Media Usage
Survey participants were also asked to select the online tools they use for general
purposes and to share their faith. The chart below highlights differences and similarities.
58
Tell Me More Staff, “Are Latinos Turning Away From Traditional Media For Information?” NPR,
September 16, 2013, accessed December 28, 2013, http://www.npr.org/2013/09/16/223041493/are-latinos-
turning-away-from-traditional-media-for-information.

41
The most frequently used tool was mobile apps for smart phones. Although 52.4%
reported using them, only 21.8% used them to share their faith. It is unclear if this is
because there is a gap in the market for Catholic apps, or if respondents do not feel
comfortable using mobile apps to share their faith.
General Usage To Share Faith
Tool Frequency Percentage Frequency Percentage
Blog 11 7.5% 9 6.1%
Email
Blasts/Newsletters 60 40.8% 31 21.1%
Smartphone Apps 77 52.4% 32 21.8%
Run a website 16 10.9% 9 6.1%
Skype/Google Chat 58 39.5% 5 3.4%
Figure 28: Online Tools Used for General Usage and to Share the Faith
Of those surveyed 48.3% visit Catholic blogs. Out of those who visit Catholic blogs,
65.2% are digital natives ages 13-29. Catholic blog visitors are highly active in the daily
life of the Church (84.8%) and 69.7% are involved in a leadership position in their parish.
Of those who visit Catholic blogs, 59.1% code switch between English and Spanish,
36.4% prefer to pray and go to mass in Spanish, 34.8% in both languages, while 28.8%
prefer to do so in English. Nearly half, 41.5% read blogs in English, 26.5% in Spanish,
and only 0.7% in both. While they, may prefer to pray and go to mass in Spanish, they
prefer to read blogs online in English.
Familiarity and Usage of Parish Website and Facebook Pages
Less than half of respondents were aware that their parish had a website (44.2%) or
Facebook page (45.6%). Nearly 26-30% did not know if their parish had a website or
Facebook page. See Figure 29. These findings mirror the CARA study, which revealed

42
that the majority of U.S. Catholics do not seek out spirituality online and half of them are
not aware that the Church has an online presence.59
Figure 29: Familiarity with Parish Website and Parish Facebook Pages
When asked about the frequency in which they visit their parish website, (53.2%) visit
their parish website occasionally. Most parish websites tend to be static, not web 2.0 and
social media is usually not integrated into the site. The only items that may change are
the bulletin or calendar of events. Therefore, it makes sense that only 30.7% of
respondents visit their parish site regularly (daily, weekly, or monthly). When it comes
to Parish Facebook pages, 56.7% report visiting them on a daily or weekly basis and 6%
visit on a monthly basis. Facebook seems to provide a medium for parishes to offer up-
to-date information and daily communication with their parishioner, youth groups, and
the like.
59
Carol Zimmermann, “Study: Most Catholics aren't searching for spirituality online,” National Catholic
Reporter, Oct. 14, 2013, accessed October 14, 2013, http://ncronline.org/news/art-media/study-most-
catholics-arent-searching-spirituality-online.
44.2% 45.6%
11.6%
14.3%
29.9%
25.8%
14.3% 13.6%
0.7%
0
0.05
0.1
0.15
0.2
0.25
0.3
0.35
0.4
0.45
0.5
Parish Website Facebook
Familar with Parish Website or Facebook Pages
Yes No Don't Know Not Specified No parish

43
Daily Weekly Monthly Occasionally Never
Parish Website 8.1% 11.3% 11.3% 53.2% 16.1%
Parish Facebook Page 35.8% 20.9% 6% 26.9% 10.4%
Figure 30: Frequency of Visits to Parish Website or Parish Facebook Page
Perceptions of the Catholic Church and Social Media
Survey participants were asked if the Catholic Church communicates enough via social
media. Only 38.8% indicated yes, 25.6% specified no, and a third (33.1%) did not know.
A small percentage (2.5%) noted that it was not important to them.
Figure 31: Church and Social Media Communication Figure 32: Church and Community on Social Media
When respondents were asked if the Catholic Church formed community when using
social media, 50.4% indicated yes. Of those who indicated no, don’t know, or not
important, 70.4% had previously indicated that social media creates community. They
are either unaware of how the Church uses social media, believe social media creates
community but not when the Church uses it, or it is not of significance to them.
Hispanic Ministry Leadership and Social Media
Nearly 45% of Hispanic/Latinos surveyed designated that they hold a leadership position
in their parish or diocese. Including non-Hispanics/Latinos, a total of 70 persons
38.8%
25.6%
33.1%
2.5%
Does Catholic Church
Communicate
Enough Using Social Media?
Yes No Don't Know Not Important
50.4%
11.6%
36.4%
1.7%
Does Catholic Church Form
Community when using
Social Media?
Yes No Don't Know Not Important

44
indicated that they hold a leadership
position. The two largest ministries
represented are youth ministry and
catechesis. Sixty-eight percent noted that
their leadership was expressed through
youth ministry and 34.2% are involved in catechesis.
Figure 34: Ministries Represented by Leadership
Only five of the seventy are paid employees, meaning that 92.9% are volunteers. Out of
the paid employees, one defined himself as clergy, another as a diocesan employee, two
are catechetical, and another is a youth minister. Four out of the five are Hispanic/Latino
and four others designated their ministry as self-employed. There was very little
representation from Apostolic Movements with only two indicating they belong to the
24
48
5 7
2 4
7 6
3 3 4
1 2 1
0
10
20
30
40
50
60
Ministries
44.9%
37.4%
17.7%
Hispanic/Latino Parish
Leaders
Yes No Unknown
Figure 33: Percentage of Leaders in the Study

45
Guadalupano Society and six are prayer group leaders, who most likely belonging to the
Charismatic Renewal.
Leadership Formation
Formation of leadership is quite low, with only 18.6% having catechetical certification,
10% youth ministry certification and 4.3% have completed a Masters degree program in
theology. This raises questions regarding the content being communicated via social
media sites, as well as the content being shared in their ministry. How can those who are
not adequately formed be able to discern what content is appropriate to post on parish
Facebook pages or personal websites or blogs?
Formation Completed
In
Progress
Not
Completed Unknown
Catechetical Certification 18.6% 10.0% 38.6% 32.9%
Diocesan Lay Certification 2.9% 7.1% 42.9% 47.1%
Youth Ministry Certification 10.0% 10.0% 37.1% 42.9%
Diaconate Formation 1.4% 1.4% 44.3% 52.9%
BA in Religious Studies 1.4% 2.9% 42.9% 51.4%
MA/MDIV in
Theology/Pastoral Ministry 4.3% 2.9% 42.9% 50.0%
Doctorate in
Ministry/Theology 0.0% 2.9% 41.4% 55.7%
Figure 35: Level of Formation of Leaders
Participants were also asked to identify which online tools they employ in their ministry
for the purpose of evangelization. Facebook is the most popular tool used with 47.1%
reporting using it on a daily basis. The next most used tools are websites/blogs and
YouTube. See Figure 36.

46
Tools to
evangelize Daily Weekly Monthly Occasionally Never Unknown
% Used
Facebook 47.1% 17.1% 4.3% 20.0% 7.1% 15.7% 77.2%
Website/
Blog 11.4% 10.0% 7.1% 5.7% 22.9% 42.9%
34.2%
YouTube 10.0% 8.6% 10.0% 4.3% 24.3% 42.9% 32.8%
Online
radio/
podcast 11.4% 8.6% 4.3% 4.3% 31.4% 40.0% 28.6%
Phone
App 17.1% 5.7% 2.9% 2.9% 32.9% 38.6% 28.5%
Skype/
Google
Chat/
Facetime 0.0% 2.9% 4.3% 4.3% 40.0% 48.6% 11.4%
Tumblr 1.4% 2.9% 0.0% 2.9% 37.1% 55.7% 7.2%
Figure 36: Frequency of Usage of On-line Tools for Evangelization
It is interesting to note that 30% of the
leadership surveyed uses a personal
website in their ministry, while 50%
use the parish website for their
ministry. Survey participants were not
asked the content of their personal
websites.
Social Media Ministry
Twenty-five point six percent of parish leaders specified that their parish has at least one
Facebook page. More than half (54.2%) report having at least one Facebook page that
they personally use for ministry. A smaller percentage (8.6%) has two personal
ministerial Facebook pages and 5.7% have three personal ministerial Facebook pages.
Participants were not asked if the parish administration was aware of the usage of their
15.7%
48.6%
5.7%
30.0%
Personal Website
Unknown No Prefer not to answer Yes
Figure 37: Percentage of Leaders who Manage a
Personal Website

47
personal Facebook page for ministry, raising questions of liability, supervision and
authorization of content. Nearly one third (32.9%) of parish leaders were unaware of a
parish Facebook page and 24.3% reported that the parish did not have a Facebook page.
When exploring ministry and community, 44.2% of leaders acknowledged that Facebook
and their parish website is used as an extension of their parish community.
Trends in Facebook Uses for Ministry
Figure 38: Types of Facebook Posts by Parish Leaders
Parish leaders serving Hispanics/Latinos are most likely to post upcoming events,
inspirational quotes or images of saints, and ask for prayer. These posts draw them into
the community, express popular devotions and provide an extended support for the parish
community. They are least likely to post the Liturgical calendar, job postings, and
homilies. See Figure 37. The most frequent type of Facebook page used was for Youth
Ministry followed by the main parish Facebook page. Although parish websites seems to
post both in English (44.4%) and Spanish 51%, there is a higher incidence of posting in
English (55.3%) than in Spanish 40.4% on Facebook. See Figure 40.
31
22
18
17
16
15
14
12
11
8
4
2
1
0 5 10 15 20 25 30 35
Upcoming Events
Inspirational Quotes or Images of Saints
To ask for prayers
Catholic News
Congratulations for community and parish
achievements
Special Mass Schedule
Articles
Daily Bible Readings
Formation Program Schedule
Birthday and Anniversary Recognition
Liturgical Calendar
Homilies
Job Postings
Types of Facebook Posts

BUENAS NOCHES FACEBOOK FAMILIA: HOW SOCIAL MEDIA IS REDEFINING THE NOTION OF THE CHRISTIAN COMMUNITY AMONG HISPANICS/LATINOS IN THE U.S.

BUENAS NOCHES FACEBOOK FAMILIA: HOW SOCIAL MEDIA IS REDEFINING THE NOTION OF THE CHRISTIAN COMMUNITY AMONG HISPANICS/LATINOS IN THE U.S.

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