CHAPTER ONE

INTRODUCTION

1.1. Background to the Study

Considering the level of moral decadence which is on the high side in churches,

homes and Christian society, there is a need to consider what the problem is. The story

that is been said about the fathers and mothers in the churches of old seems to be in

contrast with the present reality. Topics like faith in God, dedication to the things of God

and respect given to anything labelled with God’s name have deteriorated seriously.

Christian norms and values have declined, with moral relativity and extreme

flexibility paving the way for the sweeping influence of worldly value systems on

members of the church.1 This is largely because worldly values continue to have a

significant impact on culture, adolescent and young adult people are born into the digital

age. In other words, they are constantly challenged by the moral crises around them and

by the pressure to participate and find expression in the world of variant culture and

norms.

The church and Christian home have witnessed a tremendous deterioration in its

moral, social, and even educational values, especially among the youths, who should

stand as light and foundation to build the world in the near future. 2 The home and church

society which should serve as a place for moral formation has become a ground for

increasing moral decadence.

1
Mark Chaves, Religion in Decline? Patterns of Change in the United States, Europe, and the
World, accessed March 23, 2023, https://blogs.lse.ac.uk/usappblog/2016/09/05/religion-is-in-decline-in-
the-west-and-america-is-no-exception/.
2

Ibid

1
 This decadence has been further worsened through the negligence of most parents

in passing over biblical sound doctrines to their offspring. The influence of parents

(home) in moulding children's character is far reaching. Ilori believes that a child's

character is the direct product, almost a direct reproduction of the way his parents treat

him.3 The home is important if not the most important factor in character formation and

personality development. The child is first made at home before he enters school. Today

the weak, irresponsible and indiscipline father have become a domestic liability of

serious social concern. The mother or house wives are traditionally and normally the

corner-stone of domestic stability, the symbol of domestic loyalty, and patient serenity,

the inspirer of domestic thrift and economy, industry and peace. In today homes, the

opposite is fast becoming the case. These have created serious moral lapse in most

families, thereby creating a state of moral decay in the society.

Therefore, the continuity of Christian values and morals across generations is a

vital concern for religious communities worldwide. The preservation of core beliefs and

ethical principles is essential for maintaining the spiritual integrity and identity of these

congregations. Obedience is also identified as one of the Christian morals and values that

the patriarchs and matriarchs in Christianity both in the bible days and in the

contemporary days upheld, just like Bonhoeffer emphasizes the importance of obedience

to God's commands as a fundamental aspect of Christian values and morals. He writes,

"Only he who believes is obedient, and only he who is obedient believes" 4. Therefore,

Obedience is a core value that must be upheld but that is fast becoming a thing of the past

in this age and time just like the times of the Israelites.
3
James Ilori, Principles And Method of Teaching Christian Religious Education In Post Primary
Institution (Kaduna: Ayodapo Printing work, 1995), 13
4

Dietrich Bonhoeffer, The Cost of Discipleship (USA: Touchstone, 1995), 76

2
 The passage in Judges 2:10-13 narrates a significant shift in the faithfulness of the

Israelites from one generation to the next. It highlights the consequences of neglecting to

pass down the knowledge of God's works and the subsequent decline into idolatry and

moral degradation. By critically examining this biblical account, parallels can be drawn

to the challenges faced by contemporary Christian communities in Ado Ekiti in

preserving their core values and moral standards across different generations. This study

will therefore aim to explore the relevance and implications of Judges 2:10-13, a passage

from the Old Testament, on the generational continuity of Christian values and morals

within the context of Christ Apostolic Church DCC Headquarters in Ado Ekiti.

The goal of is to provide valuable insights and recommendations that can aid

Christ Apostolic Church DCC Headquarters in Ado Ekiti in their efforts to maintain a

robust and unbroken legacy of Christian values and morals for future generations. By

understanding the challenges and opportunities presented in this context, church leaders

and members can also proactively nurture a spiritually vibrant and ethically grounded

community.

1.2 The Statement of the Problem

There is a need to know why some people in this present generation are not

acknowledging God in their day to day activities. What would have caused the form of

discontinuity in their view about morality and Christian values, what should be the

Christian values and morals to be passed to generations to come, will be the ground for

this research. This research will also try to consider what the book of judges 2:10-13

meant when it was talking about the generation that did not know the Lord or what He

had done for Israel. Could this have been the fault of the generation before then or it was

3
a deliberate action of the present generation to intentionally ignore the reality of the

existence of the Lord and His doings?

1.3 Objective of the Study

The main aim of this research work is carried out in order to achieve the

following purposes:

1. To critically trace Christian’s morals and values upheld by fathers and mothers of

old in Christ Apostolic Church DCC Headquarters in Ado-Ekiti, in Ekiti State, in

Nigeria.

2. To critically examine the event in Judges 2: 10-13 and how it affects generational

continuity of Christian morals and values.

3. To seek people’s view about the causes of degeneration of Christian moral and

values and the way out.

4. To show from the Bible, the role of parenting in generational continuity of

Christian Morals and Values.

5. To develop a possible model that will help in raising up younger generations with

Christian values and moral, multiplying spiritual parenting for the fulfilment of

Christ’s mission on earth

1.4 The Significance of the Study

The research work will address the reasons behind the discontinuity of Christian

values and morals in Christ Apostolic Church DCC Headquarters in Ado Ekiti. This

research will help the Christ Apostolic Church DCC Headquarters. in Ado Ekiti and all

churches to understand the possible meaning of the books of Judges 2:10-13, and will

also serve as a source material for future researchers.

4
1.5 Delimitation of the Study

The research will cover exegesis of Judges 2:10-13 and its effects on generational

continuity of Christian values and morals in Christ Apostolic Church DCC Headquarters

in Ado Ekiti, Ekiti state.

1.6 Research Procedure

The researcher adopted an exegetical descriptive method that helped in addressing the

Exegesis of Judges 2:10-13 and its Effects on Generational Continuity of Christian

Values and Morals in Christ Apostolic Churches, in Ado Ekiti, Ekiti State.

The major research instruments used for this study was questionnaire. The

research used simple sampling procedure to target 200 respondents that will be

responding to the questionnaire. The Questionnaires formed the major aspect of this

instrument. The questionnaire will be for members of the Christ Apostolic Churches in

Ado Ekiti, Ekiti State. The researcher made use of libraries to consult textbooks, journals,

articles and various materials on The Exegesis of Judges 2:10-13 and its effects on

generational continuity of Christian values and morals. Libraries that were consulted

includes LIFE Theological Seminary, Personal Library, and Internet sources. After the

coalition of data, the researcher adopted frequency and percentages in analysing

questionnaires and use interviews and literature to support the responses received.

1.7 Definition of Terms

The researcher here gives a common definition of some word that relate with the

theme and body of the work.

Exegesis:

5
 Exegesis is a careful, systematic study of the scripture and texts to discover the

original, intended meaning.5 It is an Attempt to hear the word as the original recipients

were to have heard it, to find out what was the original intent of the words of the Bible.6

CHAPTER TWO

REVIEW OF RELATED LITERATURE

5
Gordon D. Fee and Douglas Stuart, How To Read The Bible For All Its Worth (USA: Zondervan,
Grand Rapids, Michigan 2003), 23

6
Ibid.

6
 This Chapter is a review of related literature of the Concepts of Christian values

and morals, Importance of Christian values and morals, the role of parenting in continuity

of Christian values and morals, Challenges of good parenting, and Causes of

Degeneration of Christian morals and values. Herein, various scholars viewpoint on the

subject matter will be considered with adequate attention giving to the Christian

viewpoint.

2.1 Theoretical Framework for Christian Values and Morals

There are several theories that attempt to explain the continuity of Christian

morals and values in younger generations. Here are some of them:

1. Socialization Theory:

Socialization theory suggests that children learn Christian morals and values through

socialization processes, such as modelling, reinforcement, and communication 7. This

theory explains that, children learn Christian morals and values primarily from their

parents, family members, and religious communities

2. Identity Theory:

Identity theory suggests that young people are more likely to adopt Christian morals

and values if they identify strongly with their Christian identity 8. This theory emphasis

that, Christian parents and religious communities can help young people develop a strong

Christian identity by providing opportunities for religious education, participation in

Christian activities, and involvement in Christian communities.

7
John H. Westerhoff, Education for Ministry: Renewing the Vision (New York: Church
Publishing, Inc., 2009), 14

8
David P. Setran and Chris A. Kiesling, Spiritual Formation in Emerging Adulthood: A Practical
Theology for College and Young Adult Ministry (Michigan: Baker Academic, 2013), 62

7
 3. Moral Development Theory:

Moral development theory suggests that young people develop Christian morals and

values as part of their broader moral development. 9 According to this theory, young

people progress through a series of moral stages, with each stage characterized by

increasingly complex moral reasoning and understanding. Christian parents and religious

communities can support young people's moral development by providing opportunities

for moral education, reflection, and practice

4. Cultural Transmission Theory:

Cultural transmission theory suggests that Christian morals and values are transmitted

across generations through cultural processes10. Following what this theory explains,

Christian parents and religious communities play a critical role in maintaining and

transmitting Christian morals and values by passing on cultural traditions, rituals, and

beliefs.

5. Attachment Theory:

Attachment theory suggests that young people are more likely to adopt Christian

morals and values if they have secure attachments to their parents and caregivers 11.

According to this theory, Christian parents can support their children's attachment by
9
James E. Giles, “The Role of Religious Education in Moral Development.” Religious Education
Journals (Oxfordshire: Taylor and Francis Ltd, 1996), 362

10
Christian Smith and Melinda Lundquist Denton, Soul Searching: The Religious and Spiritual
Lives of American Teenagers (Oxford: Oxford University Press, 2005), 36

8
providing consistent and loving care, responding sensitively to their needs, and creating a

secure home environment. These theories provide different perspectives on how Christian

morals and values are transmitted across generations and can help inform strategies for

promoting continuity of Christian morals and values in younger generations.

For the purpose of this research, the socialization theory will be adapted as this better

suit the purpose of this research.

2.2 Concept of Christian Values and Morals

The concept of morals and values generally is based on the religion and

culture that is practiced in that particular society, making what morals and values

means to differ from society to society. Laura Schlessinger a radio host and author

noted that “It is simply impossible for people to be moral without religion or

God”.12

Another scholar also made known that,

As these predispositions constrain, rather than determine, the types of

religious systems that different cultures construct, there is enormous
cultural variability in their expression, with some traditions emphasizing
conformity of belief (orthodoxy) over conformity of practice (orthopraxy)
and vice versa.13

These susceptibilities do not completely determine the nature of religious

systems, but rather act as limitation on the types of religious beliefs and practices that

emerge within different cultural contexts. As a result, there is a great deal of cultural

11
Catherine Stonehouse and Scottie May, Listening to Children on the Spiritual Journey:
Guidance for Those Who Teach and Nurture (Michigan: Baker Academic, 2010), 79

12
Phil Zuckerman, Society without God (New York, NY: NYU Press, 2008), 45
13

Kristin Laurin, and Jason Plaks, “Religion and punishment: Opposing influences of orthopraxy
and orthodoxy on reactions to unintentional acts.” Social Psychological & Personality Science (New York:
SAGE, 2014), 835

9
variability in the way religious beliefs and practices are expressed and emphasized across

different traditions. For example, some religious traditions may prioritize conformity of

belief (orthodoxy) over conformity of practice (orthopraxy), while others may prioritize

practice over belief. Human predispositions may shape the nature of religious systems,

there is a wide range of cultural variability in the way different religious traditions

express and prioritize their beliefs and practices. It is clear that religion and culture

determines greatly the morals and values of a society.

Therefore, Christianity is a religion that emphasizes the importance of values and

morals in the lives of its follower 14. Christianity has its morals and values and it

emphasizes on it and this concept of Christian values and morals is based on the

teachings of Jesus Christ and the principles of the Bible 15. These teachings provide the

foundation for the Christian belief in the importance of values and morals in daily life.

Christians believe in the importance of upholding certain moral standards and living a life

that is reflective of those standards and are meant to guide the behaviour of Christians in

their daily lives.

According to Keller, Christian values are “those beliefs and virtues that are rooted

in and flow from the character of God as revealed in the Bible and supremely in Jesus

Christ.”16 McGrath also defines Christian values as “the principles, beliefs, and attitudes

that shape the Christian approach to life and inform Christian practice.” 17 Mouw also

14

“Christianity and Ethics”, accessed March 22, 2023, https://plato.stanford.edu/entries/christianity-

ethics/.
15
“Christian Values: A Quick Introduction”, accessed March 22, 2203,
https://www.christianity.com/wiki/christian-life/christian-values-a-quick-introduction.html.
16
Timothy Keller, The Meaning of Marriage (London, United Kingdom: Penguin Books, 2013),
40
17

10
explains Christian values as “the principles and practices that shape the lives of those

who follow Jesus Christ, including love, compassion, humility, justice, and integrity” 18.

All these definitions points to the facts that Christian values aims at building Christians

up to become what the bible says about Jesus Christ. For an individual or group of people

to be known has having a Christian values, such must have first submitted to the

teachings and laws of godly values has ascertained by Jesus Christ and the scripture.

Some of these Christian values as taught by the scripture include:

1. Love: One of the central teachings of Christianity is the importance of love; love

for God, love for oneself, and love for others. This love is characterized by

selflessness, sacrifice, and service.19 Christianity emphasizes the importance of

love and compassion for one another, following the example of Jesus, who taught

his followers to love their neighbours as themselves and even to love their

enemies.

2. Forgiveness: Another important Christian value is forgiveness. Forgiveness is

central to Christianity, and Christians are encouraged to forgive those who have

wronged them and seek reconciliation. Christians are taught to forgive others as

they have been forgiven by God. This includes forgiving those who have wronged

them, as well as asking for forgiveness when they have wronged others.20

Alister McGrath, Christian Theology: An Introduction (New Jersey, U.S.A: Wiley-Blackwell,

2010), 14
18

Richard J. Mouw, Uncommon Decency: Christian Civility in an Uncivil World (Illinois:

InterVarsity Press, 2010), 25
19

Dietrich Bonhoeffer, The Cost of Discipleship (New York, U.S.A: Touchstone, 1995), 88

20
Desmond Tutu, No Future Without Forgiveness (London, U. K: Image, 2000), 31

11
 3. Compassion: Christians are called to show compassion and empathy to those who

are suffering. This includes the poor, the sick, the marginalized, and the

oppressed. Christians are called to stand up for justice and to be a voice for the

voiceless.21

4. Humility: Following Jesus' example of humility, Christians are called to serve

others selflessly and put the needs of others before their own. This means

recognizing one's own limitations and weaknesses, and acknowledging that all

good things come from God.22

5. Honesty: Honesty is another important Christian value. Christians are called to be

truthful in all their dealings, and to avoid deceit and dishonesty. This includes

being honest with oneself, as well as with others.23

These values are not only meant to guide individual conduct but also shape the ethical

framework of Christian communities and institutions. They serve as a basis for making

moral judgments, resolving ethical dilemmas, and engaging with the wider world in

accordance with Christian principles. They form an integral part of Christian identity and

provides a moral compass for believers to navigate the complexities of life while striving

to follow the teachings of Jesus Christ.

Christians should be identified with all this values. It is the teachings of Jesus that

Christians believe that should be upheld, though it is believed that it is not the criteria for

21

Philip Yancey, What's So Amazing About Grace? (Grand Rapids, Michigan: Zondervan, 1997),
121
22

Thomas Merton, New Seeds of Contemplation (New York, U.S.A: New Directions, 1961), 13
23

Charles Lewis, Mere Christianity (California, U.SA: Harper One, 1952), 71

12
salvation but, it is believed that all this must be what must be evident after confessing

Christ as Lord and Saviour of any believer. All these beliefs show the person is a

Christian that have come to accept the finished work of Christ Jesus. While morals and

values can be related, they are not the same thing. Morals are concerned with right and

wrong, while values are concerned with what is important or desirable. In other words,

morals are concerned with behaviour, while values are concerned with priorities. Hence,

there is also a need to understand what Christian Morals are.

Stott describes Christian morals as “the ethical principles and values which are in

conformity with God's will as revealed in the Bible”. 24 Bonhoeffer also states that

Christian morals are “the ethical directives given to us by God in Christ, to be obeyed as

an expression of our love and faith in him”.25 Willard says that Christian morals are "the

specific moral demands that flow from a relationship with God through Christ and in the

power of the Holy Spirit"26. These definitions acknowledge a Supreme Being giving

codes of conduct for humans to follow. It also made clear that the Supreme wants a close

relationship with the Human Being and for this to be made feasible then the human must

follow the laid down rules of the Supreme Being to be able to have a close relationship

with the Supreme Being.

Christian morals encompass the ethical principles and standards derived from the

teachings of Jesus Christ and the Bible, as understood and interpreted by Christian

traditions. These morals serve as guidelines for Christian individuals and communities to
24
John Stott, The Contemporary Christian (U.S.A: InterVasity Press, 1992), 129
25

Dietrich Bonhoeffer, Ethics (New York, U.S.A: Touchstone, 1995), 56

26

Dallas Willard, The Spirit of the Disciplines: Understanding How God Changes Lives (U.S.A:
Harper One, 1991), 138

13
lead virtuous and righteous lives, aligning their actions and behaviours with God's will

and the teachings of Jesus. Christianity has these morals that is expected to be followed

by Christians. This Morals are listed below:

1. Sexual purity: Christianity teaches that sex is reserved for marriage between a

man and a woman. Sexual immorality is considered a sin, and Christians are

called to abstain from sexual activity outside of marriage.27

2. Respect for life: Christians believe that all life is sacred and should be treated with

respect. This includes unborn life, as well as the lives of the elderly and the

infirm. Christians are called to protect and defend life at all stages.28

3. Integrity: Integrity is an important Christian moral. This means being honest and

upright in all one's dealings, and avoiding behaviour that is dishonest or

deceitful.29

4. Modesty: Modesty is another Christian moral that emphasizes the importance of

humility and self-control. Christians are called to avoid excessive vanity,

immodest dress, and other behaviours that might be considered disrespectful or

inappropriate.30

5. Justice: Christians are called to work for justice and to stand up for the oppressed

and marginalized. This includes advocating for fair treatment of all people,

regardless of their race, ethnicity, gender, or socioeconomic status.31

27
Timothy Keller, The Meaning of Marriage (London, United Kingdom: Penguin Books, 2013),
88
28

Francis Schaeffer, Whatever Happened to the Human Race? (U.S.A: Crossway Books, 1982. 53
29

O. S. Guinness, The Call: Finding and Fulfilling the Central Purpose of Your Life (Nashville:
Thomas Nelson, 2003), 60
30
John Piper, Modesty and the Clothing of Christian Women, accessed 23 March 23, 2023,
desiringgod.org/articles/modesty-and-the-clothing-of-christian-women.
31

14
 All the Christian Morals listed above all point to the need for Christians to Love

God and love their fellow human beings. Christian’s have an obligation to God and to

their environments. It is important to note that while Christian morals are guided by

universal ethical principles, the interpretation and emphasis of certain moral issues may

vary across different Christian denominations and theological perspectives. Moreover,

the application of these morals in real-life situations can be complex and may require

discernment and wisdom. But Christians who seek to grow in their moral character

through prayer, study of the Scriptures, and reliance on the guidance of the Holy Spirit

will live a life that reflects the teachings of Christ.

2.3 Importance of Christian Values and Morals

The importance of Christian values and morals is reflected in their impact on

personal, social, and cultural spheres of life. It is worthy of note that the importance of

Christian values and morals extends beyond the Christian community. The following are

the aspect or spheres of life that the importance of Christian values and morals is

reflected.

2.3.1 Personal Importance of Christian Values and Morals

Christian values and morals have a profound impact on personal development and

well-being. These principles promote virtues such as love, compassion, honesty, humility,

and forgiveness, which are essential for building healthy relationships and a strong

character. Studies have shown that individuals who practice Christian values and morals

tend to have better mental health, lower levels of stress, and a greater sense of purpose in

Jim Wallis, The Call to Conversion: Why Faith Is Always Personal But Never Private (California,
U.S.A: HarperOne, 2006), 105

15
life.32 These values hold significance in various aspects of their lives, offering guidance,

purpose, and a moral foundation.

Christian values and morals provide a moral compass for believers, offering

clarity and direction in making ethical decisions and choices. These values act as a

guiding light in a world that often presents moral ambiguity and conflicting

perspectives.33 Embracing such Christian values has the ability to shape an individual's

identity as a follower of Christ. It can provide a sense of purpose and meaning in life,

answering fundamental questions about existence and one's role in God's plan.

A Christian living in accordance with Christian morals leads to personal growth

and spiritual development. Christians are inspired to strive for spiritual maturity, seeking

a closer relationship with God and seeking to emulate the character of Christ in their

lives. Christian morals foster peace of mind and contentment. Knowing that one is living

in accordance with God's will and principles brings a sense of assurance and inner peace.

Through Christian values, individuals can strengthen their character by cultivating virtues

such as love, compassion, forgiveness, and humility. These virtues become a part of their

character, shaping how they interact with others and respond to various life situations.

In the context of relationships, Christian values and morals play a crucial role.

Values and morals promote healthy and loving relationships within families, friendships,

and church communities.34 Unity and mutual support among believers are encouraged,

32
David B. Larson, Harold G. Koenig, and Michael McCullough, Handbook of Religion and
Health (England: Oxford University Press, 2001), 250.
33

M. Daudu (ed), Contemporary ethical issues in Christian perspective (Zaria: Adex Ventures,
2005), 53
34
Malachy Okwuezie, Ethics, Religion and Society: Biblical, Traditional and Contemporary
Perspective (Nsukka, Nigeria: Prize Publishers, 2003), 69

16
strengthening the sense of community and belonging. This lead individuals to live

ethically and uphold higher moral standards. This results in a life of honesty, integrity,

and respect for others.

According to Kant, during challenging times, Christian values provide hope and

resilience. They remind believers of God's faithfulness and promises, enabling them to

face difficulties with trust and courage.35 Christian values also remind individuals of their

eternal perspective. Focusing on eternal treasures rather than worldly pursuits becomes a

priority, aligning their priorities with God's eternal kingdom.

For believers, Christian values also bring a sense of accountability. They

understand that their actions have consequences and impact the lives of those around

them. As a result, they strive to live a life that pleases God and serves as a positive

influence on others. Christian values are intertwined with the understanding of salvation

and grace. Believers recognize their dependence on God's grace and redemption,

knowing that their adherence to values is not about achieving moral perfection but

acknowledging their need for God's saving work in their lives.

Moreover, Christian values and morals help individuals make moral decisions and

help in resisting temptations. They provide a moral compass for navigating the

complexities of life, and they offer hope and comfort during times of trials and

tribulations. For example, the value of forgiveness enables individuals to let go of

grudges and bitterness, leading to emotional healing and inner peace.36

35

Immanuel Kant, Foundation of the Metaphysics of Morals (Chicago: The Liberal Arts, 1959), 26
36
Everett Worthington, Charlotte Witvliet, et al, “Forgiveness, health, and well-being: A review of
evidence for emotional versus decisional forgiveness, dispositional forgiveness, and reduced
unforgiveness.” Journal of Behavioral Medicine (New York: Springer, 2007), 294

17
2.3.2 Social Importance of Christian Values and Morals

Christian values and morals also have a significant impact on social relationships

and interactions. These principles promote respect for human dignity, justice, fairness,

and social responsibility, which are essential for building harmonious communities and a

just society. They also promote the values of marriage, family, and children, which are

the building blocks of a healthy society. 37 Furthermore, Christian values and morals

promote social harmony and cohesion by fostering a sense of belonging and community.

They encourage individuals to care for one another, to share their resources, and to work

towards the common good. For example, the value of charity encourages individuals to

help the less fortunate, leading to social welfare and development.38

Adopting Christian values and morals helps different groups of people feel more

connected and cooperative. The cornerstone for creating harmonious relationships is love,

compassion, and forgiveness, which reduces conflicts and divisions in society. 39 Christian

morals emphasise helping others and looking out for the weak. This motivates people to

get involved in resolving societal problems and advancing the common good.

The sacredness of marriage and the family are upheld by Christian morality.

These values-based strong families offer a solid basis for raising kids and contribute to a

more wholesome society. Justice and fairness are ideals that are consistent with Christian

37

James Hunter, To Change the World: The Irony, Tragedy, and Possibility of Christianity in the
Late Modern World (England: Oxford University Press 2010), 121
38

Neal Krause, “Religious involvement, gratitude, and change in depressive symptoms over time.”
International Journal for the Psychology of Religion (Oxfordshire: Taylor & Francis, 2006), 122
39
Naomi Adamu, and Machunga Mambula, The Role of Moral and Religious Counsellor in
National Reconstruction and Reformation (Accra: The Counselling Press, 1999), 247

18
principles. Believers are inspired to fight for the rights of the disadvantaged and promote

fair treatment for everyone.40

Christian values and morals also encourage compassion and empathy for those in

need. By promoting a culture of caring and support, people who uphold these principles

are more inclined to provide a helpful hand to others in need. By encouraging believers to

actively participate in their communities and positively impact society through civic

engagement and volunteerism, Christian ideals encourage responsible citizenship. 41 The

character and values of young people are significantly shaped by Christian principles.

Early inculcation of these values can produce people who are moral, caring, and

responsible and have a positive impact on society.

Christian beliefs encourage forgiveness and reconciliation, which help

communities heal from conflict and become more peaceful and cohesive as a result.

Christians are taught to treat others with respect and dignity by Christian principles. 42

This fosters an environment of respect and acceptance between people, encouraging a

sense of inclusion and belonging for everyone.

Christian values also motivate the society to help those in need through

humanitarian endeavours including aiding in natural catastrophes, supporting refugees,

and tending to the sick and defenceless. This offers hope and fortitude in trying times,

40

Charles Lewis, Mere Christianity (San Francisco: HarperCollins, 1952), 32

41

Adamu, and Mambula, The Role of Moral and Religious Counsellor in National Reconstruction
and Reformation, 244
42
John S. Feinberg and Paul D. Feinberg, Ethics for a Brave New World (Illinois: Crossway,
1993), 42

19
giving a source of consolation and assurance that inspires people and communities to

persist through adversity.

2.3.3 Cultural Importance of Christian Values and Morals

The study of world Christianity begins with the basic premise that Christianity is,

and from its very inception has been, a cross cultural and diverse religion with no single

dominant expression. Throughout history, all Christians have lived in specific cultural

contexts, which they have, to varying degrees, embraced and rejected. Regardless of a

positive or negative attitude toward their surrounding culture, all Christians must respond

to their surrounding context.43 It is in Christians of many and various responses that

Christianity gains its unique multi-cultural and texture as a world religion.

Christians do not just live in the world as like an empty entity but seeks to impact

and affect the cultural relevance of their domain. Christian values and morals has

therefore have a significant impact on cultural development and identity. These principles

promote the values of truth, beauty, goodness, and excellence, which are essential for

creating a vibrant culture that reflects the dignity of human beings and the glory of God.

They also promote the values of creativity, innovation, and progress, which are necessary

for cultural advancement and development. 44 Moreover, Christian values and morals

provide a framework for ethical decision-making and cultural critique. They enable

individuals to discern right from wrong, to evaluate cultural practices and trends, and to

promote cultural renewal and transformation.45 For example, the value of truth enables
43

Stephen Lloyd, Christianity and the World of Cultures, accessed May 23, 2023,
https://www.bu.edu/cgcm/annual-theme/christianity-and-the-world-of-cultures/.
44
Charles Lewis, The Abolition of Man (England: Oxford University Press 1947), 26.
45

Feinberg and Feinberg, Ethics for a Brave New World (Illinois: Crossway, 1993), 45

20
individuals to expose falsehood and promote transparency, leading to social and cultural

transformation.

Christian values and morals have significantly influenced the development of

societies and shaped cultural norms throughout history. These values have had a

transformative impact on various aspects of culture, including art, literature, language,

education, and social institutions.46 Christian values have been a source of inspiration for

artists, writers, and musicians, resulting in a rich body of cultural works that reflect

biblical themes, moral messages, and spiritual insights. Iconic architectural landmarks,

such as cathedrals and churches, stand as enduring symbols of Christian cultural heritage

and artistic achievements. 47

Literary works often draw upon Christian morals and ethical dilemmas, weaving

them into stories that explore the complexities of human nature and the pursuit of higher

ideals. Christian idioms, proverbs, and expressions have become embedded in language,

shaping the way people communicate and conveying moral wisdom. Educational

institutions founded on Christian principles have played a crucial role in preserving and

transmitting these values across generations, influencing the character development of

students and contributing to the cultural fabric of societies. 48 Christian values have also

formed the basis of ethical frameworks in various fields, influencing decision-making

processes and codes of conduct in areas such as medicine, business, and politics.

46

Alvin J. Schmidt, How Christianity Changed the World (Michigan: Zondervan, 2004), 22
47

Ian O. Guinness, The Gravedigger File: Papers on the Subversion of the Modern Church
(Illinois: InterVarsity Press, 1994), 30
48
Andy Crouch, Culture Making: Recovering Our Creative Calling (Illinois: InterVarsity Press,
2013), 42

21
 Beyond influencing art, literature, and education, Christian values have sparked

social movements advocating for justice, human rights, and equality. These movements

have had a lasting impact on cultural attitudes and policies, promoting compassion and

care for the vulnerable. Christian values have motivated countless humanitarian efforts,

inspiring charity work, relief organizations, and social outreach programs that reflect a

commitment to service and love for others.

The cultural importance of Christian values and morals is evident in their

enduring influence on various aspects of society. Such values and morals like love,

honesty, and social justice have contributed to the formation of cultural norms,

worldviews, and ethical standards, leaving a lasting impact on civilization and shaping

the way people perceive the world and their place within it.

2.4 Role of Parenting in Generational Continuity of Christian Values and Morals

Research shows that parents play a crucial role in transmitting religious beliefs,

values, and practices to their children. 49 As a result, the family is considered the primary

agent of socialization for religious values and practices, including those of the Christian

faith50. Since the parents of a child is the first person the child relates with, parents then

have a great deal of influence on the child’s way of Life and it should be the greatest

responsibility of any Christian parent to ensure a continuity of what Christian beliefs and

norms in the child or children they have.

49
Annette Mahoney, “Religion in families, 1999-2004: A relational spirituality framework.”
Journal of Marriage and Family (New Jersey: Wiley-Blackwell, 2005), 1013
50

Michael Hendershot, and Scott Banghart, “The transmission of religious and spiritual values from
parents to youth.” Journal of Family Issues (New York: SAGE, 2015), 1363

22
 Gbile Akanni observes that:
There is a battle going in this world concerning young people and it is all
about influencing their greatness and glory are made when you are young.
These young people are like nurturing of the seed that will determine the
product not the hand it is being sowed.51

This shows that the home and parents in particular have a profound effect on the

eventual morals a child will exhibit when older. Christian parents must teach and model

Christian values to children. Parents must take an active role in passing along values to

their children. They must teach their children what is right and what is wrong.

Foaster and Yim admit that Godly children are the products of parents who take

their parenting job seriously, and want to raise responsible children. In this incredibly

complex, fast changing age, responsible kids are the only one that will be able to handle

the real world that awaits them.52 Children learn easily through what they hear and see

easily, it is therefore very paramount for parents to teach them how to be good and take

up their responsibility in early stage in order to be Godly children in the environment

they find themselves.

One major way parents can ascertain the passing on of Christian values is through

good and biblical home training.53 Home training is the process of promoting and

supporting the physical, emotional, social and intellectual development of a child. It

refers to the aspects of raising a child aside from the biological relationship. The training

of children at home is very dependent on the quality of the spiritual lives of the parents. If

parents are born again and has the fear of God, it will reflect in the life and character of
51

Gbile Akanni, Battle for the Young (Benin City, Nigeria: Peace House Publication 2003), 9-10
52
Foaster Cline and Jay Yim, Parenting with love and logic (India: Oasis international, 2008), 21

53
Charles H. Spurgeon, Spiritual Parenting (USA: Whitaker House, 1995), 29

23
the children. Children will thrive very well when the home they belong serve as model of

Christians virtues.

The environment of Godly parents should be role models for their children.

Dressing styles, hair do, music, drama and many more affects the morals of the children.

Many parents make negative impact on their children by the way they live and what they

buy for their children. Godly parents should train up the children to acknowledge that

God is supreme and requires a certain level of Christian living from His children.54

Adesina affirms that “God from Genesis made us to understand that God’s

purpose for us is to build a Godly home, from a Godly home to a Godly society, then a

Godly nation. It is one thing to train up that child in the fear of the lord.” 55 When parents

teach and train their children in the way of the lord, they become successful and Godly

off-springs but failure to bring them up in the way of the Lord will produce negative

effects on the family, church and society at large.

Here are some of the roles of Christian Parents to ensure a continuity of Christian

Morals and Values:

1. Teach and model Christian values: Christian parents must teach and model

Christian values to their children. As Maxwell writes in his book that, "Parents

must take an active role in passing along values to their children. They must teach

their children what is right and what is wrong"56

54
Esther O. Ayandokun, Effective Christian Education pedagogy in home ,churches and school
(Nigeria: Nigeria, 2017), 108

55
Johnson Adesina, In the School of Marriage (Nigeria: Afogglory Ventures, 2010), 26
56

John Maxwell, Raising Positive Kids in a Negative World (U.S.A: Thomas Nelson, 1994), 74

24
 2. Provide a Christian upbringing: Christian parents must provide a Christian

upbringing for their children. As Dobson wrote that "Parents are to provide a

nurturing environment for their children in which Christian values are taught,

modelled, and reinforced"57

3. Create a culture of faith in the home: Christian parents must create a culture of

faith in the home. As Evans mentioned that "Parents must create an atmosphere in

the home that is conducive to raising children who love God and follow His

ways"58

4. Pray for their children: Christian parents must pray for their children. As

Omartian writes, "Parents have the power to affect their children's lives through

prayer. Prayer is the key to unlocking God's power in their children's lives"59

5. Lead by example: Christian parents must lead by example. As Jones made known

that "Parents must model Christian behaviour for their children. Children learn

more from what their parents do than from what they say"60

The continuity of Christian values and morals across generations is dependent on the

efforts of parents to instil these values in their children. By being intentional about

modelling, communicating, and engaging in religious activities with their children,

parents can help ensure that their children maintain a strong Christian faith throughout

their lives.
57

James Dobson, The New Dare to Discipline (Illinois, U.S.A: Tyndale House Publishers, 1992), 27
58

Tony Evans, Raising Kingdom Kids (Illinois, U.S.A: Tyndale House Publishers, 2014), 29
59

Stormie Omartian, The Power of Praying for Your Adult Children (Oregon, U.S.A: Harvest House
Publishers, 2014), 39
60

Jones T. Paul, Family Ministry Field Guide (Indianapolis, U.S.A: Wesleyan Publishing House,
2011), 17

25
2.5 Types of Parenting Styles

To address the need for types of parenting styles, it is first a necessity to

understand what parenting is all about.

2.5.1 Concept of Parenting

Parenting or child rearing is the process of promoting and supporting the physical,

emotional, social and development of a child from infancy to adulthood. Parenting refers

to the aspects of raising a child aside from the biological relationship.61

The most common caretaker in parenting is the biological parent(s) of the child in

question, although others may be an older sibling, a grandparent, a legal guardian, aunt,

uncle or other family member, or a family friend.62 Governments and society may have a

role in child-rearing as well. In many cases, orphaned or abandoned children receive

parental care from non-parent blood relations. Others may be adopted, raised in foster

care, or placed in an orphanage. Parenting skills vary, and a parent with good parenting

skills may be referred to as a good parent.63

As children mature and develop, effective parenting is a dynamic process that

changes over time. It entails striking a balance between offering direction and giving kids

room to explore and gain knowledge from their experiences. Since every child is

different, it is important to be sensitive to a child distinct requirements and temperament

in order to successfully parent them. The ultimate aim of parenting is to produce

61

Jane B. Brooks, The Process of Parenting: Ninth Edition (New York: McGraw-Hill Higher
Education, 2012), 45
62
Robert Bernstein, Majority of Children Live With Two Biological Parents, accessed April 16
2023, https://web.archive.org/web/20080420053142/http://www.census.gov/Press-Release/www/releases/
archives/children/011507.html
63

Ashish Johri, 6 Steps for Parents So Your Child is Successful, accessed April 16 2023,
https://humanenrich.com/six-steps-parents-child-success/

26
emotionally stable, self-assured, and compassionate people who can make a meaningful

contribution to society and have fulfilling lives. It is a trip full of delights, difficulties,

and progress that strongly affects the future of the following generation.

2.5.1 Styles of Parenting

A parenting style is the overall emotional climate in the home. It refers to the

approaches and attitudes that parents use to raise and interact with their children.

Developmental psychologist Diana Baumrind identified three main parenting styles in

early child development: authoritative, authoritarian, and permissive.64 These parenting

styles were later expanded to four, including an uninvolved style. These four styles of

parenting involve combinations of acceptance and responsiveness on the one hand and

demand and control on the other. 65 Recent research has found that parenting style is

significantly related to children's subsequent mental health and well-being. 66 In particular,

authoritative parenting is positively related to mental health and satisfaction with life, and

authoritarian parenting is negatively related to these variables. These parenting styles

have distinct characteristics and can significantly impact a child's development and

behaviour.

Authoritative Parenting

The parenting approach known as authoritative parenting is frequently regarded as

being balanced and helpful in fostering a child's healthy development. This method

combines kindness, attentiveness, and unambiguous expectations with acceptable

64
Diana Baumrind, “Child Care Practices Anteceding Three Patterns of Preschool Behavior.”
Genetic Psychology Monographs (Virginia: Journal Press 1967), 43
65

John Santrock, A Topical Approach to Life-Span Development (New York: McGraw-Hill, 2007),
353
66

Baumrind, Child Care Practices Anteceding Three Patterns Of Preschool Behavior, 44

27
restraint and direction. In addition to establishing limits and regulations for their kids,

authoritative parents support and understand their kids' individuality and emotional

needs. This is described by Baumrind as the "just right" style, it combines a medium level

demands on the child and a medium level responsiveness from the parents.67

Authoritative parents rely on positive reinforcement and infrequent use of

punishment. Parents are more aware of a child's feelings and capabilities and support the

development of a child's autonomy within reasonable limits. There is a give-and-take

atmosphere involved in parent-child communication and both control and support are

balanced. Research shows that this style is more beneficial than the too-hard authoritarian

style or the too-soft permissive style. 68 An example of authoritative parenting would be

the parents talking to their child about their emotions.

Major characteristics and principles of authoritative parenting include:

1. Warmth and Responsiveness: Authoritative parents are emotionally available

and responsive to their children's feelings and needs. They express love and

affection, creating a secure and nurturing environment.

2. Clear Expectations and Rules: Authoritative parents establish clear and age-

appropriate expectations and rules for their children. They communicate these

expectations and explain the reasons behind the rules.

67

Baumrind, Child Care Practices Anteceding Three Patterns Of Preschool Behavior, 44

68
Gwen Dewar, The authoritative parenting style: Warmth, rationality, and high standards: An
evidence-based guide, accessed April 17, 2023, https://www.parentingscience.com/authoritative-parenting-
style.html

28
 3. Two-Way Communication: Open and respectful communication is encouraged

in authoritative parenting. Parents actively listen to their children, value their

opinions, and encourage them to express their thoughts and feelings.

4. Positive Discipline: Discipline in authoritative parenting is firm but fair.

Consequences for misbehaviour are reasonable and consistent. Punishments are

less common, and the focus is on teaching and guiding the child toward better

behaviour.

5. Encouragement of Independence: Authoritative parents promote independence

and decision-making skills in their children. They allow children to have age-

appropriate autonomy and responsibilities.

6. Consistency and Predictability: Authoritative parents maintain consistency in

their expectations and responses. This helps children understand what is expected

of them and feel secure in their environment.69

7. High Expectations: While being understanding of their children's limitations,

authoritative parents have high expectations for their child's behaviour and

achievement.70 They encourage their children to strive for excellence.

8. Emphasis on Emotional Intelligence: Authoritative parenting values emotional

intelligence and helps children recognize and manage their emotions in healthy

ways.

69
Ibid
70

Loredana Diaconu-Gherasim and Cornelia Măirean, “Perception of parenting styles and academic
achievement: The mediating role of goal orientations.” Learning and Individual Differences (Amsertdam:
Elsevier, 2016), 378

29
 9. Modelling Desired Behaviours: Authoritative parents lead by example and

model the behaviours they expect from their children, demonstrating integrity and

respect.

10. Adaptability: While authoritative parents set guidelines, they also adapt their

approach to meet the individual needs and temperaments of their children.

Authoritarian Parenting

Authoritarian parents are very rigid and strict. They place high demands on the

child, but are not responsive to the child. Parents who practice authoritarian style

parenting have a rigid set of rules and expectations that are strictly enforced and require

rigid obedience. When the rules are not followed, punishment is most often used to

promote future obedience.71 There is usually no explanation of punishment except that the

child is in trouble for breaking a rule. This parenting style is more strongly associated

with corporal punishment, such as spanking. "Because I said so" is a typical response to a

child's question of authority.72 This type of authority is used more often in working-class

families than the middle class and is often associated with a lack of warmth and

emotional responsiveness.

Characteristics and principles of authoritative parenting include:

71
Keith King, Rebecca Vidourek, and Ashley Merianos, “Authoritarian parenting and youth
depression: results from a national study.” Journal of Prevention & Intervention in the Community, 44,
(Oxfordshire: Taylor & Francis, 2016), 130
72

Diana Baumrind, “Parental Disciplinary Patterns and Social Competence in Children.” Youth &
Society (New York: SAGE, 1978), 239

30
 1. Strict Rules and Expectations: Authoritarian parents set rigid and non-

negotiable rules and expectations for their children's behaviour and achievements.

2. Emphasis on Obedience: Obedience to parental authority is highly valued in

authoritarian parenting. Children are expected to comply without questioning the

rules.

3. Low Emotional Responsiveness: Authoritarian parents may be less emotionally

expressive and responsive to their children's feelings and emotional needs.

Children raised by authoritarian parents tend to be conformist, highly obedient,

quiet, and not very happy.73

4. Punishment and Consequences: Discipline in authoritarian parenting often

involves punitive measures and strict consequences for disobedience or

misbehaviour.

5. Lack of Flexibility: Authoritarian parents may be less flexible and open to

negotiation or compromise with their children.

6. Clear Hierarchy: In authoritarian parenting, there is a clear power imbalance,

with parents holding authority over their children.

7. Little Room for Independence: Autonomy and decision-making are limited in

authoritarian parenting.74 Parents may make decisions for their children without

considering their opinions.

73
Kathleen Berger, The Developing Person Through the Lifespan (New York: Worth Publishers,
2011), 274
74

John Santrock, A topical approach to life-span development, third Ed. (New York: McGraw-Hill,
2007), 12

31
 8. Performance-Oriented: Achievement and performance are highly emphasized in

authoritarian parenting, and children may feel pressure to meet high standards set

by their parents.75

9. Limited Emotional Expression: Children may feel less comfortable expressing

their emotions openly due to fear of punishment or judgment.

10. Focus on Control: Authoritarian parents may prioritize maintaining control over

their children's behaviour and choices.

Permissive Parenting

Permissive or indulgent parenting is more popular in middle-class families than in

working-class families. In these family settings, a child's freedom and autonomy are

highly valued, and parents tend to rely mostly on reasoning and explanation. Parents are

undemanding, so there tends to be little, if any punishment or explicit rules in this style of

parenting. These parents say that their children are free from external constraints and tend

to be highly responsive to whatever the child wants at the moment. Children of

permissive parents are generally happy but sometimes show low levels of self-control and

self-reliance because they lack structure at home. An example of permissive parenting

would be the parents not disciplining their children.

Baumrind's research on pre-school children with permissive parents found that the

children were immature, lacked impulse control and were irresponsible. 76 Children of

permissive parents may tend to be more impulsive and as adolescents may engage more

75

Ibid
76
Sanford Dornbusch, et al “The Relation of Parenting Style to Adolescent School
Performance.” Child Development (New Jersey: Wiley-Blackwell, 1987), 1244

32
in misconduct such as drug use, Children never learn to control their own behaviour and

always expect to get their way. 77 But in the better cases they are emotionally secure,

independent and are willing to learn and accept defeat. They mature quickly and are able

to live life without the help of someone else.

Key characteristics and principles of permissive parenting include:

1. Low Demands and Rules: Permissive parents have few rules and may be

reluctant to enforce them strictly. They may avoid setting clear boundaries or

allowing their children to have excessive freedom.

2. High Emotional Responsiveness: Permissive parents are emotionally attuned to

their children and may prioritize their emotional needs and desires over discipline.

3. Lack of Structure: Permissive parenting lacks consistent structure and routine,

leading to a more unstructured and unpredictable family environment.78

4. Avoidance of Confrontation: Permissive parents may avoid conflict and

confrontation with their children, seeking to maintain a peaceful and harmonious

atmosphere.

5. Leniency with Discipline: When discipline is used, it is often inconsistent and

may be based on the parent's emotional state rather than a clear set of rules.

6. Permissive Decision-Making: Children may be allowed to make decisions

without much parental guidance or involvement.

77

Santrock, A topical approach to life-span development, 14

78
Marina Matejevic, Jelisaveta Todorovic, Ass Dragana Jovanovic, “Patterns of family
functioning and dimensions of parenting style.” Procedia - Social and Behavioral Sciences (Amsterdam:
Elsevier, 2014), 431

33
 7. Parental Involvement on Child's Terms: Permissive parents may let their

children dictate the level of parental involvement and may cater to their child's

wishes even if they are not in the child's best interest.

8. Little Control over Screen Time and Activities: Permissive parents may allow

unrestricted access to screens and may not place limits on the child's activities or

interests.

9. Parent as a Friend: Permissive parents may prioritize being a friend to their

child rather than an authority figure, leading to blurred boundaries.

10. Tolerance of Inappropriate Behaviour: Permissive parenting may tolerate or

downplay inappropriate behaviour, seeking to avoid confrontation or negative

emotions.

Uninvolved Parenting

An uninvolved or neglectful parenting style is when parents are often emotionally

absent and sometimes even physically absent. 79 Parents have little or no expectation of

the child and regularly have no communication. Parents are not responsive to a child's

needs and do not demand anything of them in their behavioural expectations. If present,

such parent may provide what the child needs for survival with little to no engagement.

There is often a large gap between parents and children with this parenting style. Children

with little or no communication with their own parents tended to be the victims of

another child’s deviant behaviour and may be involved in some deviance

themselves.80 Children of uninvolved parents suffer in social competence, academic

79
Lola Brown and Shrinidhi Iyengar, “Parenting Styles: The Impact on Student
Achievement.” Marriage & Family Review (Abingdon: Routledge, 2008), 14
80

34
performance, psychosocial development and problem behaviour. A parenting practice is a

specific behaviour that a parent uses in raising a child. For example, a common parent

practice intended to promote academic success is reading books to the

child. Storytelling is an important parenting practice for children in many Indigenous

American communities.81

What characterise uninvolved parenting include:

1. Emotional Neglect: Uninvolved parents may lack emotional responsiveness and

fail to provide emotional support or nurturance to their children.

2. Limited Physical Presence: While physically present, uninvolved parents may

be disengaged, preoccupied, or absent from their children's lives due to various

reasons, including personal challenges or commitments.

3. Lack of Involvement in Child's Activities: Uninvolved parents may show little

interest or participation in their children's activities, hobbies, or school life.

4. Minimal Guidance or Supervision: Uninvolved parents may provide minimal

guidance, supervision, or structure to their children's lives, leading to a lack of

consistent routines and boundaries.

5. Limited Communication: Communication between uninvolved parents and their

children may be minimal, leading to a lack of emotional connection and

understanding.82

David Finkelhor et al., “Child Maltreatment: Pathways to Poly-Victimization.” Sage Journals

(New York: SAGE, 2009), 316
81
Inge Bolin, Growing Up in a Culture of Respect: Child Rearing in Highland Peru (Austin:
University of Texas Press, 2006), 23
82

Yossi Yaffe, “Establishing specific links between parenting styles and the s-anxieties in children:
separation, social, and school.” Journal of Family Issues (New York: SAGE, 2017), 342

35
 6. Neglect of Basic Needs: Uninvolved parents may neglect to meet their children's

basic physical needs, such as nutrition, health care, and safety.

7. Parental Issues: Uninvolved parenting may be influenced by the parent's own

emotional, mental, or substance abuse issues, which prevent them from

adequately caring for their children.

8. Absence of Emotional Support: Children raised in an uninvolved parenting

environment may lack emotional support and may have no one to turn to in times

of need.

9. Difficulty Forming Attachments: The lack of emotional connection with parents

may lead to difficulties in forming secure attachments in childhood and later

relationships.

10. Increased Independence: Children raised under uninvolved parenting may

become self-reliant out of necessity, but this independence may come at the cost

of emotional neglect.

It is important to know that a parenting style practices reflect the cultural

understanding of children.83 Parents in individualistic countries like Germany spend

more time engaged in face-to-face interaction with babies and more time talking to the

baby about the baby. Parents in more communal cultures, such as West African cultures,

spend more time talking to the baby about other people, and more time with the baby

facing outwards, so that the baby sees what the mother sees.84

83
Nicholas Day, Cultural Differences in How you Look and Talk at your Baby, accessed June 19,
2023, https://slate.com/human-interest/2013/04/cultural-differences-in-how-you-talk-and-look-at-your-
baby.html
84

Ibid.

36
 These parenting styles exist on a spectrum, and many parents may exhibit a mix

of these styles in different situations. The most effective parenting style varies depending

on a child's temperament, age, and cultural context. Authoritative parenting is often

considered the most balanced and beneficial style, as it provides a supportive and

structured environment while allowing children the space to grow and make decisions.

Children develop skills at different rates as a result of differences in these

culturally driven parenting practices. Children in individualistic cultures learn to act

independently and to recognize themselves in a mirror test at a younger age than children

whose cultures promote communal values. However, these independent children

learn self-regulation and cooperation later than children in communal cultures. In

practice, this means that a child in an independent culture will happily play by herself,

but a child in a communal culture is more likely to follow his mother's instruction to pick

up his toys. However, the quality of the parent-child relationship and the consistency of

parenting practices are also crucial factors in determining a child's overall well-being and

development.

2.6 Effects of Parenting on Younger Generations.

Based on the overall goal behind this research, this section will discuss the effects

of Godly parenting on the younger generations. Godly parenting, which involves raising

children with a strong foundation of faith and moral values based on religious teachings,

can have profound and lasting effects on younger generations. When parents intentionally

incorporate spiritual principles into their parenting practices, it can positively shape a

child's character, beliefs, behaviours, and worldview

37
 Again and again, studies have shown that parents exercise the greatest influence

in the education and upbringing of children. 85 It has been said that parenting is the

greatest and the most difficult leadership challenge in the world because it has to do with

preparing children for life and impressing on them the values needed to grow up. 86 Most

of these values are not the sort of things that can be taught in a classroom style. Such are

that values that children learn from observing the lives of parents. Herein lies the critical

place of parental good example. These words are not mere rhetoric. This point to the

heart of the God-given responsibility of parents in bringing forth life into this world and

of educating that life in knowledge and virtue, character and morality.

Parents can influence their children’s moral development through some pathways.

One of them is by instilling religious beliefs on such children. Godly parenting helps to

develop a child in growing stronger with God. Because the child has been brought up not

just in the way of the world, but in the Lord, in teaching the scriptures, on knowing God

for oneself and knowing how to hear God, when He speaks and constant prayers, Godly

parenting would give the parents a kind of peace because they know that the teenager

they have raised has a personal and strong relationship with God.

According to Soorya and Sunil, the social learning theory shows that modelling is

effective in shaping children’s moral judgment responses. 87 Therefore, in order to shape

high morality among the children, the parents must have strong Christian beliefs. Then,

they can instil such beliefs to their children. Besides that, they should carry out the

85
Emmanuel Ojeifo, The challenges of Christian Parenting Today, accessed June 19, 2023,
https://dailytrust.com/the-challenges-of-christian-parenting-today.
86
Ibid
87

Sunil Soorya and Sunil Kumar Verma, “Moral socialization: The role of parents.” International
Journal of Social Sciences (London: IISES, 2018), 165

38
Christian duties like, praying, helping the needy, displaying acts of love. The children

will observe and imitate their parents’ behaviours based on Social Learning Theory.

The moral representations of parents are often passed on to children through

socialization techniques. Conversations between parents and children can contribute

effectively in the moral development of the child. 88 Therefore, as parents, they cannot be

busy pursuing their careers. Instead of that, parents should spend more time to

communicate with their children. During the conversation, the parents can deliver some

moral messages to their children. Explaining the effect of child’s action on others and

motivate reparative behaviours. Besides that, parents can express their disappointment

towards the child’s behaviours. A considerate child would spare on parents’ feelings and

would not repeat the misbehaviours. In addition, the parents can listen to their children’s

problem and guide them in solving their moral dilemmas. Parents-children discussion

about moral issues is useful in instilling the parent’s beliefs into the child’s belief system

and has a positive impact in shaping the child’s pro-social behaviours.89

Parenting can become a kind of power struggle with kids trying to get away with

bad behavior while avoiding punishment. Godly parenting helps the parents handle

possible bad habits that the teenager can exhibit, following the principles laid down by

the Bible. In addition, having nostalgic talks with the child can encourage them to

internalise godly morals. The term “reminiscing conversation” describes a discussion

regarding a former wrongdoing. The parents might share some moral lessons with the

kids during the talk. When there is less emotional stimulation, the child are more likely to

88
Cecilia Wainryb and Holly Recchia (Eds.), Talking about right and wrong: Parent-child
conversations as contexts for moral development (New York: Cambridge University Press, 2014), 3
89

Ibid, 4

39
accept the moral lessons. Children can sense the parents' concerns and tenderness through

their talk. This inadvertently directs the kids towards the right route for moral growth. As

a result, it is crucial that parents spend time socialising with their kids.

2.7 Constraints to Good Parenting

On account of the challenges of modern life, many parents are not available to

effectively fulfil their God-given responsibilities in the upbringing of their children. The

pressures of work, which deprives parents of the ability to spend quality time with their

children, the shortage of parents who are good role models, the phenomenon of absentee

fathers, the loss of parental authority, and the crisis of joblessness in the society are

among some of the challenges affecting parenting today. Many children today are

suffering from acute deprivations, ranging from the emotional impoverishment of the

love and care of parents90; spiritual poverty, in which case they have been unable to

encounter Jesus Christ in their lives; and moral destitution which results in a life of

violence, drug abuse, alcoholism, crime and sexual perversion.

The indulgence of many parents has given rise to a situation where many children

are obsessed with a pleasure-seeking life, and a culture of instant gratification that

promotes even the enjoyment of sinful pleasures.91 Today’s parents are seeing children

and young people today whose obsession with sports celebrities and with pop-stars is

nothing short of what we could call the spiritual stranglehold of diabolism. The cult of

hero worship has become the new idolatry of this present age. This is seen in the amount

of time, energy, passion and resources that many parents and children put today in

90
Jules Toner, The Experience of Love (Washington: Corpus Books, 1968), 14
91

Williams Lincoln & Sewpaul Vishanthie. “Modernism, postmodernism and global standards
setting.” Social Work Education (Oxfordshire, United Kingdom: Taylor & Francis Publishers, 2004), 283

40
adoring celebrities, which over shadow the quality of their commitment in the service of

God. They can pay their way to watch a football match in Stanford Bridge, but they

would not go on a holy pilgrimage. They can adorn their rooms with photographs of pop-

stars but they never have a portrait of Jesus on their walls. They can engage in futile

arguments with friends over the celebrity of their choice, but are shy to talk about their

faith. Even when they observe all the rituals of their Christian faith, their choices in life

are a sharp departure from their faith.

It has also been observed that today’s generation of young people is one that is in

a state of perpetual childhood, consumed with virtual games than with the lives around

them.92 One wonders how it has become fashionable today for many people to follow the

seductions of materialism and consumerism that blights and blunts their moral

consciences. The inability of many people to practice detachment has become one of the

irksome challenges of contemporary culture. 93 This ranges from the inability of parents

and children to put down their phones during family meals and the obsession with

technological gadgets to the detriment of enriching human relationships.

Again, one of the greatest lies that contemporary culture has communicated to

children is the idea that wealth and fame are what life is all about. Whether it is the way

such child adore sports heroes or other pop culture icons of this present time, people have

focused way too much on what a man does or how he looks than on who a man is. That is

why integrity and honour are virtues that are in short supply in the society that is

infatuated with the fascination of wealth, power, prestige, position and privilege.

92
Charles Berger, “Working with families. Communication: Key to parent involvement.” Early
Childhood Journal (New York: Springer Publishing, 1996), 179
93

Ibid, 180

41
 Today’s media also exposes children to the evils of sex, drug abuse and violent

crimes long before they become adults. Many of them lose their innocence in this way,

and end up growing up in a dysfunctional manner. In his book, Lickona, a developmental

psychologist wrote: “The sexual corruption of children is arguably the most insidious

attack on their innocence and character, but the media culture warps their values in other

ways as well. Many parents are distressed by how materialistic their children are, never

content with what they have. Increasingly, youth seek their self-esteem and identity in

clothes or cars.”94

The effect of all these is also seen in the broken education system. The country

system of education today manufactures young people who are smart and talented, but

also anxious, timid, and lost, with little intellectual curiosity and a stunted sense of

purpose: trapped in a bubble of privilege, heading meekly in the same direction, great at

what they are doing but with no idea why they are doing it. 95 Beneath the façade of

seamless well adjustment, parents find many of these children with toxic levels of fear,

anxiety and depression, of emptiness, aimlessness and isolation. This is also why many of

them behave like sheep, always doing the next thing they are told to do, without having

the opportunity to develop their own abilities and find their own direction in life.

Today’s Christian parents have to wake up to their responsibilities. Children need

training in the areas of emotional maturity and social intelligence. They must be taught

the values of deferred gratification, that it is not everything that they want that is good for

them, and that some things in life are better enjoyed and valued more when they come at
94
Thomas Lickona, Character Matters: How to Help our Children Develop Good Judgment,
Integrity and Other Essential Virtues (New York: Atria Publishing, 2004), 75
95

Berger Hepworth, Parents as partners in education (New Jersey: Pearson Merrill Prentice Hall,
2004), 21

42
a certain age of life, with patience and hard work. Children need to be taught discipline,

self-mastery and self-control with regard to human sexuality. This means channelling

their passions in a beautiful, healthy, integrated and harmonious manner. The goal as

parents is to teach, prepare and protect them as best as we can until they reach maturity of

mind and body. A healthy sense of detachment will also help them to moderate how they

enjoy the pleasures of life.

Parenting is a journey of learning, exploring, growing, loving, crying, laughing,

praying, teaching, caring, and making memories of joy, faith, and trust. Quality parent-

child interaction is crucial to the development of healthy, emotionally balanced,

responsible and stable children.96 Being good parents is about being really present in the

lives of the children. Children need love, time, guidance, discipline and boundaries.

Children need to learn about values, virtues and the importance of a strong work ethic.

They need to be taught about God and the importance of prayer, and be helped to value

life and to love their faith. Children will learn all of these important lessons from parent’s

personal example not from the government, school, friends or the Internet. While they

listen to what parents say, they are also watching what they do.

One also of the many challenges parents face is the factor of the unknown; not

knowing what happens next in the life of one’s teenage child. On one hand,

experimentation allows adolescents to test and develop their capacities for making

autonomous decisions that take into account the potential benefits and risks of a

particular activity.97 On the other hand, adolescents may be predisposed toward

96
Jane Brooks, The Process of Parenting (New York: McGraw-Hill Higher Education, 2012), 54

97
Eric E. Nelson, Johanna M. Jarcho, Amanda E.Guyer, “Social Re-Orientation and Brain
Development: An Expanded and Updated View.” Developmental Cognitive Neuroscience (Amsterdam:

43
overvaluing the benefits and undervaluing the potential risks of an activity, leaving them

vulnerable to engaging in risky behaviors such as unprotected sexual activity, substance

abuse, delinquency and risky driving.98

The dynamic tension between adolescents’ movement toward increased autonomy

and their vulnerability to engage risky behavior is captured by the ‘dual systems model’

of brain development.99 The model posits a reward-seeking region and a self-regulating

region that become unbalanced as a result of pubertal maturation. The reward-seeking

region is very sensitive to the hormones that accompany puberty and which trigger

changes in dopamine-rich limbic regions in the brain associated with reward processing.

This, in turn, motivates the adolescent toward engaging in more sensation seeking

behaviors that foster experimentation.

Adolescents’ changing motivational and inhibitory systems shape the task of

parenting during this developmental period. Parents must balance protective concerns

about the adolescent’s safety with support for the adolescent’s developing capacity for

autonomous decision-making. Ensuring the adolescent’s safety is complicated by the

amount of time that adolescents spend without direct parental supervision. 100 As a result,

monitoring the adolescent’s safety becomes increasingly dependent on the adolescent’s

reports and verbal disclosures. Adolescents’ disclosures are in turn influenced by a variety

of factors including the quality of the parent–adolescent relationship and the domain of

Elsevier, 2016), 118

98

Roger Kobak, Caroline Abbott, Abigail Zisk and Nadia Bounoua, “Adapting to the Changing
Needs of Adolescents: Parenting Practices and Challenges to Sensitive Attunement” Current Opinions on
Psychology (Amsterdam: Elsevier, 2017), 105
99

Ibid
100

Ibid

44
activity that is discussed. Adolescents are most likely to conceal information about

activities that they view as personal involving control over one’s body and preferences

for friends and free time activities.

However, if adolescents judge their activities as threatening to their safety, they

are more likely to view these activities as legitimate topics for disclosure and to view

their parents as having a right to know.101 Parents may also use information from teachers,

other adults, and peers to make decisions about when to intervene to ensure the

adolescent’s safety. Parents must balance concerns for the adolescent’s safety with

support for the adolescent’s autonomous decision making. Supporting autonomy requires

the parent to distinguish between aspects of the adolescent’s life where continued rules,

guidance and supervision are necessary and areas where the adolescent can be trusted to

make independent decisions.102

Parents’ difficulties in adequately balancing safety and autonomy concerns are

implicated in adolescent problem behaviors. On one hand, when adolescents endorse too

much independent decision-making, they are more likely to engage in substance abuse

and rule-breaking behaviors. On the other hand, adolescents who perceive their parents as

psychologically controlling or intrusive and not respectful of the adolescent’s autonomy

are also more vulnerable to developing problem behaviors and are less likely to

appropriately assert their autonomy-related needs. 103 In contrast, when supervision is

provided through conversations that clarify the parents’ concerns, the adolescent becomes

101
Amanda Hare, David Szwedo, Megan Schad, and Joseph Allen, “Undermining Adolescent
Autonomy With Parents and Peers: The Enduring Implications of Psychologically Controlling Parenting.”
Journal of Adolescent Research (New York: SAGE, 2014), 739
102

Ibid
103
Ibid.

45
more capable of internalizing the parents’ guidance in ways the support autonomous

decision-making.

Despite all these, it is important for parents to recognize that these constraints are

not insurmountable barriers. Many parents can make ways to navigate these challenges

by seeking support, education, and resources. Open communication, seeking professional

help when needed, and making conscious efforts to prioritize parenting can all contribute

to overcoming these constraints and providing a positive and nurturing environment for

children.

2.8 Causes of Degeneration of Christian Morals and Values

There is no denying that youths morals has substantially evolved over the past

few decades. Sadly, the fear of God is dwindling quickly. There is pressure to eliminate

all references to God from public life. These changes are being echoed and expressed in

various ways. Individuals find several of the signals worrisome. Basic decency is

frequently absent. People who base their morals on the Bible are disrespected because the

media, including print media, radio, film, and broadcast television, frequently refers to

them as fundamentalists.

Christian principles are no longer prioritised. Since the family is frequently

replaced by the school, it is a sad fact that core values are not always taught there. The

understanding that everyone has the dignity of being created in God's image is the

fundamental moral premise that guides Christian youth in their behaviour. He has

endowed us with an immortal soul and given us the ability to understand the natural order

of things in His creation through the gift of knowledge and reason. Humans are endowed

with the freedom to pursue and adore what is good, true, and lovely. Unfortunately, as a

46
result of the fall, man also experiences the effects of original sin, which weakens and

corrupts people and causes them to sin. With regard to the philosophy of humanism, man

becomes his own god and decides what is right or wrong according to the situation he

finds himself in.104

Extension of youth no longer believe in set moral absolutes like the Ten

Commandments. There are no absolutes regarding the and wrong, no set boundaries

morally or ethically. Professing Christians in both the pulpit and the pew are bewildered,

unsure, and conceivable discouraged by the complex pressures of the age and by the

apparent impotence and irrelevance of the church. As a result, many are tempted to

abandon it as a tottering anachronism.105

The causes of the degeneration of Christian morals and values is a complex issue

influenced by a variety of societal, cultural, and individual factors. While these factors

can vary over time and across different regions, it is safe to consider a more general cause

of this decadence in Christian morals and values.

Identity Crisis:

Young people of the 21st century face identity crisis. This is partly due to leaving

home at a tender age and the breakdown in family values. Family sanctity is being

destroyed at a faster rate, and this is affecting the nature of youth. Some are from broken

homes, singles parenting, and careless parenting etc. 106. Many young ones go out of their
104
Daugherty Sharon, What Guys See That Girls Don’t (USA: Destiny Image Publishers, 2006), 23
105
Douglas Vickers, The fracture of faith: Recovering Belief of the Gospel in Postmodern World,
(Scotland: Christian Focus Publication, 2000), 9
106
Comfort Ayanrinola, Imperative Parenting: God-Given Responsibility (Ibadan: Baptist Press
Ltd, 2013), 192

47
families at very tender age without fully understanding their identity in life. They get out

to the society without the knowledge of where they belonged; some are still struggling to

distinguish between what is right and wrong. This is why many of them are vulnerable to

wrong knowledge and doctrines. Their minds can easily be change for evil, identity crisis

exposes them to question of moral decadence.

The Ills of Social Media:

Social media has been identified as the most influential and highest contributor to

information of youth culture today.107 Youths are predominantly the users of internet for

social interaction. They cannot imagine life without it. They seek information and ways

to connect virtually to everything and everyone in the world. With over half of the

Nigerian population under 30 years of age, they are the ones more frequent on the

internet. Social media has displaced God in the life of many Christian youth. Several of

them rely and follow information on social media more that the Bible. Social media

influence the lifestyle of more Christian youth than the Bible. An average youth spend

more time on Social media than spiritual matters. Several of the youth are connected to

social media even while they are physically in the church.

Modernism/Post-modernism:

A major defy to Christian faith in the last century is evolution theory that opposes

the belief in the existence of God as the creator. The challenge of this age is post

modernism which teaches that there is no absolute truth. “Postmodern religious system of

thought views realities as plural and dependent on the individual’s worldview...A

107

John Stott, The Living Church: Convictions of a Lifelong Pastor (Illinois: InterVarsity, 2011), 53

48
postmodern interpretation of religion emphasises the key point that religious truth is

highly individualistic, and subjective, and resides within the individual” 108 With this

mind-set, truth is considered to be relative. It means that what is considered a truth for

somebody somewhere may not be the truth for another person in another place. This is an

indirect attack upon the Christian faith, which considers the Bible, the Word of God and

Jesus Christ as the absolute truth. The mind-sets of modern youths challenge the revealed

Word of God and the long-established Christian traditions

Technological Development:

The youth of today are more exposed to modern technological development than

their parents. This period has been as been tag ‘jet-age’ because of fast development in

technology. This affects the value system of the youth. 109 Development of technology

helps the youth to have easy access to information, fast communications system, and

improvement in knowledge acquisition, among other advantages. This, however, has its

side effects on the youth. It reduces social interaction, increase loneliness. Encourages

mental and physical laziness, and exposes young people to different social crimes 110.

Interpersonal relationship, language, morality and academic life of the youth are also

affected in one form or other111. An average of 21st century youth is not thinking

“manually” but technologically. This has some implications to their response to faith.

108
Claude Levi-Strauss, Structural Anthropology, (New York: Basic Books, 1963), 324

109
Peter Kola Bamigbe, The Sense That Become Nonsense: An Antidote to Campus Cultism
(Akure: Foundation for family Positive Orientation, 2011), 8.
110
Samson Adedokun, Warning Signs of The Use of Technology in This Age, In Biblical Praxis of
Nigerian (Ibadan: Publication Board of Nigeria Convention, 2014), 22

111
Ajibade Ezekiel, The Gain and Evil of ICT, In Purposeful Living, Series Two (Ibadan: Student
Ministries Division, Nigeria Baptist convention, 2014), 71.

49
Today, scientific and empirical evidences seem more reliable to the young people’s mind

than religious faith.

Globalization:

The world is now global village. This is because time and space or distance

constitutes no barrier to human influence today. The young people can access more

information and can travel very wide today than before. Youth who are exposed to

modern technology think globally. This makes them to have different mind-set from

where they are living. They are not satisfied when things are done in local and traditional

way. They love to see matters handled from global viewpoint. This has some implication

of the way they look at church and activities.

Moral Issues:

Youth are facing lots of moral issues. Morality has been under-valued among the

young people of this age. Immoral practices are no more regarded as sinful. Today, social

media operator seems to be in charge of the heart of many youths. They are exposed to

several social evils on the social media. Co-habitation of different gender is becoming

prevalent among youth. Sexual relationship amounts the unmarried people them seems

not to be a big deal. And teenage pregnancy very common. The rate of abortion among

the youth is increasing at an alarming rate. Pornography is also considered a normal way

of sexual expression for an average youth. This is an age that celebrates lesbianism,

homosexuality, same-sex marriage, etc., all of which are clearly condemned in the Holy

Bible. Thus, it is becoming difficult to stand for what is right in the midst of this corrupt

generation of the youth.

50
Independence Mind-set:

More than ever before, the youth of this generation crave for independence.

Because of their exposure to a lot of information and global interaction, the 21 st Century

youth generally feel they have known enough to secure their own future. They do not

easily subject themselves to supervision. This is because they are ready to challenge any

knowledge that runs contrary to theirs, and may even feel they know more than their

teachers. Their independent mind-set makes them to challenge even the established truth

of the scripture. Webster opined that discipline is “Teaching, instruction, tutoring,

chastisement self-inflicted or obedience to orders of superior.” 112 Richard Foster describes

discipline, “the word discipline is a particularly apt one. To some people it rings of

punishment, which in some cases is the point.” 113 But this certainly is not the primary

meaning of the term. Learning or teaching of the rules and regulations should be the

primary purpose of discipline, if the rules are not deliberately obeyed, the secondary

meaning of discipline which is punishment and correction should be applied. Youths must

be taught the importance of discipline even in their craving for independence.

The church:

The church is having its fair share of this menace. Several new generation churches

openly engaged in indecent relationship with their members; hence worldly emotions

brought in by the youth saturate the worship centres, and leaders are even tempted with

them. Some churches are not different from club houses in operation. Lack of focus on

the message of repentance in churches has encouraged immorality.

112
Webster, Webster’s new International Dictionary, (Geddles and Crosset, 1978), 644
113

Richard J. Foster, Celebration of Discipline (U.S.A: Harper Sanfrancisco Publisher, 1991), 89

51
Governmental factor:

The National Policy on Education states that the quality of instruction at all levels

has to be oriented towards inculcating moral and spiritual values in interpersonal and

human relation.114 Although the government have this good intention in the educational

policy, not much effort has been made in practice to see that moral and religious

education is being enhanced in the Nigerian schools.

CHAPTER THREE

BIBLICAL VIEWS ON CONTINUITY OF MORALS AND VALUES.

This chapter attends to biblical perspective of the continuity of morals and values

through the Old and New Testaments.

3.1 In the Old Testament

The Old Testament division of the Bible comprises of 39 books with their various

divisions, namely the Pentateuch (Law), the Historical (writings) and the Prophets, Thus,

the cases of moral continuity shall be examine from this divisions.

3.1.1 In The Torah (Law)

Man at Creation
114
Federal Republic of Nigeria, National Policy on Education, revised, (Abuja: NERDC Press,
2014)

52
 Scripture opens with God as the creator of the world and of all forms of life. It

presents man ‘made in God’s image’ as the crown of his creation. As such man was and

always remains a moral being, one who is responsible to God and whose actions can be

judged right or wrong, good or evil on the basis of how they conform to or deviate from

his character and from the demands he makes in scripture.115

At Creation, man was given a number of duties. He was to reproduce his own

species in ‘one-flesh’ marriages. He was to work in order to gather the fruit of the earth

for food and he was expected to rule over other living creatures. These God-given

instructions are known as ‘creation ordinances’ and show that, from the beginning man

was accountable to God for his behaviours. 116 Adam and Eve soon discovered that to be

the case when they disobeyed a divine command and as a result found themselves called

to account. In the next generation their son Cain was held accountable for and was

punished for murdering his brother Abel.117

The given of the Law as a moral tool

In exodus 20, the law was given to serve as a moral template and guide to living

for the Israelites. The commands that followed were clearly intended to serve as a code of

conduct appropriate for those whom God had so graciously and marvellously freed from

Egypt's slavery. Now that they were free, the Israelites needed to know how God wanted

them to live, and the law was God's solution to that need.

115
Norman Shields, Christian Ethics (Plateau, Nigeria: ACTS, 2004), 21
116

“Genesis 1-11 and Work”, accessed April 20, 2023, https://www.theologyofwork.org/old-

testament/genesis-1-11-and-work/
117
Ibid, 22

53
 The entire law—moral, ceremonial, and civil—served as a model for how the

children of Israel were to conduct themselves. The rule was all-encompassing in terms of

personal behaviour, worship and approaches to worshiping God, social behaviour, and

daily living.118 Anyone discovered to have broken one of these laws would have to pay

the price. This demonstrates how highly God holds his children's conduct. The death

sentence was applied to murder, adultery, kidnapping, and blasphemy. Making

recompense to the owner of the property that was stolen was the punishment for theft.

The flood is further testimonies to the way in which from earliest times, sinful

behaviour brought divine retributions.119 When that had taken place, the creation

ordinances were repeated and expanded in the instructions given to Noah. One of the

additional provisions gave permission for animal to be used as human food. This was

subject to the condition that blood was not included in what was eaten. A further

emphatic provision strengthened the sanctity of human life by saying that anyone who

shed blood of a human being would have his own blood taken. Thus capital punishment

was introduced and the leniency displayed towards Cain was apparently reversed.

Moral Instructions in Deuteronomy

Within the Torah, the book of Deuteronomy stands out as one that outlines the

norms for the faith community to follow and teach to the rising generations. In

Deuteronomy 6:1–2, 4–9, Moses is described as exhorting the people of Israel to

118

Noelliste, Dieumeme Biblical Ethics: An Introduction, accessed July 28, 2023,

https://www.esv.org/resources/esv-global-study-bible/biblical-ethics-an-introduction/.

119
Lewis Smedes, Mere Morality: What God expects from Ordinary People (Michigan: Wm B.
Eerdmans Publishing Company, 1983), 83

54
remember God’s activities in their history, to teach God’s commands, and, above all, to

love, fear, and serve God:120

These are the commands, decrees and laws the LORD your God directed me
to teach you to observe in the land that you are crossing the Jordan to possess,
so that you, your children and their children after them may fear the LORD
your God as long as you live by keeping all his decrees and commands that I
give you, and so that you may enjoy long life. Hear, O Israel: The LORD our
God, the LORD is one. Love the LORD your God with all your heart and
with all your soul and with all your strength.
These commandments that I give you today are to be upon your hearts.
Impress them on your children. Talk about them when you sit at home and
when you walk along the road, when you lie down and when you get up. Tie
them as symbols on your hands and bind them on your foreheads. Write them
on the doorframes of your houses and on your gates.121
Moses’s teaching called the believing community to relate their faith in God

to all of life. This passage from Deuteronomy provides insights about the goals, the

instructions, and the setting of biblical morals and teachings. 122 The educational

mandate of Deuteronomy 6:4–9 requires passing on the commandments of God to the

next generation. Its ultimate goal is to foster the love of God expressed in loyalty and

obedience. To love God is to answer to a unique claim (6:4), to be obedient (11:1–22;

30:20), to keep God’s commandments (10:12; 11:1, 22; 19:9), to heed them and to

hear God’s voice (11:13; 30:16), and to serve (10:12; 11:1, 13). In each of these

passages, the word love refers to obedience from the heart involving all of one’s

being123.

120
Peter C. Craigie, The Book of Deuteronomy (Grand Rapids: Eerdmans, 1976), 85
121

Ibid

122
Timothy C. Tennent, “Personal Philosophy of Christian Education” (unpublished student paper,
Gordon-Conwell Theological Seminary, 1984)

123
Ibid

55
 The book of Deuteronomy majorly stresses passing on the basic content and

norms essential for the life of the faith community. Walter Brueggemann identifies this

component of the Old Testament canon as the ethos of the Torah, the disclosure of that

which is binding upon the faith community.124 In the Christian faith community, the

evangelical heritage has stressed the transmission of these basics. Instruction in

traditional and accepted ways or heritage provides continuity across the generations,

especially in times of transition and change.

Through the teaching and examples of the older generation who were

witnesses to the miracles in the land of Egypt, God’s providence through their

sojourn and the provisions in the wilderness, the younger generation is called to

knowledge, understanding, growth, and obedience in relation to God’s revealed

Word. While the older generation is encouraged to diligently and incisively teach the

morals of the Law, it is assumed that the younger generation will be open and willing

to receive this instruction. The teachers in the context of Jewish life were primarily

the parents, and Deuteronomy 6 therefore focuses on this primary role.

The most crucial task was this one. Every seven years, the entire nation of Israel

was required to hear the reading of the law (Deuteronomy 31:10–13). Priests also

instructed Jews on how to relate to one another. 125 They received instruction in civic and

ethical obligations. They were excused from other obligations and from holding property

because of the nature of their religious activities. To execute religious rites, sacrifices,

124

Walter Brueggemann, Creative Word (Minnesota: Fortress Press, 2015), 108

125
Albert Gelin, The Key Concepts of the Old Testament (New York: Sheed and Ward, 1955), 31

56
and prayers for others. All of these were also meant to inspire people's attitudes and

beliefs towards God, not just to please God. God's holiness was being exalted.126

3.1.2 In the Prophets

The Prophets as Moral Advocators

Justice is a basic theme in all the prophets. However, they treat it never

separately and systematically, but only in relation to God’s guidance of Israel’s history.

This looks to both past and future. Throughout the Old Testament, prophets played a

crucial role in reminding the people of their moral obligations to God. They emphasized

the importance of justice, righteousness, and compassion, often rebuking the Israelites for

their disobedience and immorality. Since God freed Israel from slavery in Egypt and led

her into her land, Israelites should live according to the commandments God gave Moses

on Mount Sinai.

However, as they failed to follow this path and adopted the practices of the

nations, God decided to raise up foreign invaders against them to devastate their land and

take them into exile (Hos. 2; Jer. 2.1–3.5). With regard to the future, God will save a

remnant of the people from their diaspora among the nations and will lead them back to

their land where they will at last live as a faithful community around the Temple in

obedience to the old commandments (Is 4; 43). This basic connection between ethics and

history, both present and future, is developed in Ezek. 20, which constitutes the Magna

Carta of a reborn Israel.127

126

Dumile Johannes Matshiga, “The Historical Development of Christian Education, accessed July
30, 2023, https://repository.up.ac.za/bitstream/handle/2263/30107/02chapters5-9.pdf?sequence=3.
127
Daniel Hays, The Message of the Prophets: A Survey of the Prophetic and Apocalyptic Books
of the Old Testament (Michigan: Zondervan Academic, 2010), 22

57
 On the basis of God’s presence in the history of Israel, the prophets confronted

the people with their way of life which was in complete contrast with the ‘Law’ of God

(Is 1.10; 42.24; Jer. 2.8; 6.19; Ezek. 22.26; Hos. 4.6; Amos 2.4; Zeph. 3.4; Zech. 7.12). 128

This divine rule for Israel’s conduct contained a variety of norms and customs derived

from tribal and local legislation, from tribal traditions, from priestly teaching and wisdom

instruction. The moral preaching of the prophets places its accent on the concept of social

justice.129 The prophets brought Israelite society face to face with this human and divine

model in all its demands: the various roles in a law-court from king to judge, from

witness to defendant, the corruption of the rulers (Mal 1.6–29), the rights of various

social classes particularly of the marginalized (Isaiah 58), the widening economic gap

between landowners and impoverished peasants (Amos 8; Micah 2), the dislocation

between cultic practice and daily behaviour (Isa 1.1–20; Jer. 7), and the degradation of

public morality in general (Isa 32.1–8; Jer. 9.1–9).130

The Prophets' call for moral faithfulness served as a reminder to the people of

Israel and Judah that their relationship with God was not merely based on ritualistic

practices but required genuine obedience and ethical living. The messages of the prophets

continue to resonate with believers today, encouraging them to uphold moral principles,

seek justice, and demonstrate compassion in their daily lives.

3.1.3 In the Writings

Parents as a conductor for their children moral upbringing and knowledge

128

Norman K. Gottwald, Social Justice and the Hebrew Bible, Volume One: Law and Ethics
(Oregon: Cascade Books, 2016), 33
129

Ibid
130
John L. McLaughlin, Justice in the Balance: Learning from the Prophets (Eugene: Wipf and
Stock, 2020), 29

58
 The book of Proverbs abounds with fathers and mothers teaching their children

the way of life. Sons and daughters are urged to respond in obedience to their parental

teaching (Prov. 1:8). Throughout Jewish history, parents and the home were the

foundation for raising up godly children, even before the church came into the picture.

Parents were first teachers. God gave a law to the Israelites and commanded the fathers to

teach their children so that coming generations should know Him and the law (Ps. 78:5-

7). Father and mother were assigned to teach the child from his first years. 131 The child's

soul was to be moulded from childhood. The law was written on door posts, parchments,

tied around their necks so the child could learn it and know it. This was done so as to

expose the child to the precepts of God and walk in it till their old age.

Other institutions of learning about God were mere auxiliaries when compared to

the role of parents and the home in the teaching of children. Jewish family life demanded

obedience from the child. The child had to honour parents. The father was the head of the

family; discipline was severe. The home became the most important place for the

instruction and upbringing of children.132

All people desire to leave a good heritage for their children, and Proverbs 13:22,

24 speak, respectively, of providing for the material and moral needs of one’s

descendants. Proverbs regularly keeps these two in balance. It emphasizes the need for

moral training without deprecating the physical needs of family life. 133 Furthermore, it is

131

William Barclay, Train up a Child: Educational Ideals in the Ancient World (Philadelphia:
Westminster, 1959), 18
132
Dumile Matshiga, The Historical Development of Christian Education, accessed July 30, 2023,
https://repository.up.ac.za/bitstream/handle/2263/30107/02chapters5-9.pdf?sequence=3.

133
Duane A. Garrett, The New American Commentary 14: Proverbs, Ecclesiastes, Song of Songs
(Nashville : Broadman& Holman Publishers, 2001), 139

59
not an act of love to withhold discipline, including physical punishment for wrongdoing.

Lack of discipline can result in destruction for the child. A disciplined child can bring

honour to a family; but an undisciplined child, shame.134

3.2 In the New Testament

The New Testament of the Christian Bible is a central source for understanding

the continuity of Christian values and morals from the Old Testament (Hebrew Bible) to

the teachings of Jesus and the early Christian community. This part of the bible is full of

teachings on the importance of passing on Christian values to the younger generation.

The New Testament builds upon and extends many of the moral and ethical values found

in the Old Testament. It provides additional teachings and insights, rooted in the life and

ministry of Jesus Christ that continue to shape Christian values and morals to this day.

This section will therefore discuss cases of continuity of Christian values has highlighted

in the New Testament.

3.2.1 In the Gospels

The Gospels in the New Testament, which include the books of Matthew, Mark,

Luke, and John, are central to understanding the continuity of Christian values and

morals. These texts contain the teachings and actions of Jesus Christ, which have had a

profound and enduring impact on Christian ethics and values. These teachings and values

from the Gospels continue to be foundational for Christian ethics and morals. They

provide a framework for how Christians are called to live and interact with the world,

reflecting the teachings and example of Jesus Christ.

Jesus’ Teaching about Morality

134
Thomas Nelson, The Open Bible: New King James Version. electronic ed. (Nashville : Thomas
Nelson Publishers, 1998), 24

60
 The Gospels are the records of what Jesus taught and did in the world. The

Synoptic Gospels and the Johannine Gospel contain vivid descriptions of Jesus’ teachings

and miraculous expeditions in the streets of Palestine. His teachings which were taught

majorly in parables were to point the followers to the truth of the expectations of the

kingdom of God. So when he began his ministry, he declared that the kingdom was near

and so they must come to repentance; “From that time on Jesus began to preach, ‘Repent,

for the kingdom of heaven is near’” (Mat. 4: 17 NIV). This emphasis of the kingdom of

God is what Matera considers as “Mark’s moral universe.” 135 The teaching of the

Kingdom of God is not only peculiar to Mark but to the Synoptic Gospels and John.

In his teaching about virtues popularly called “the Sermon on the Mount”

(Mat.5:1-12), Jesus highlights what must be followed and vices such as hatred and lust

that should be run away from. Hatred according to Jesus is as grievous as killing while

lust is also on the same page as adultery. The Sermon on the Mount emphasizes some

dictates of the Decalogue that demand “a deepening, an interiority and a challenge to

surpass oneself to the point of reaching a perfection that is almost divine (Mt 5.17–

48)”136.

Jesus also taught that two biblical precepts of love and value are important to

moral programme. Jesus’ command to the rich young man was to show love to his

neighbours as a necessary imperative for following him (Mat.19.16–22) and unalloyed

commitment to God as he helps the poor (v. 21). Jesus later summarized the laws into the

love of God and love of the neighbours (Mt 22.34–40).137

135
Frank J Matera, New Testament Ethics: The Legacies of Jesus and Paul (Louisville, Kentucky:
Westminster John Knox Press, 1996), 24
136
Henderson, J.W. “Ethics,” in Dictionary of the Bible. Edited by James Hastings. (New York:
Charles Scribner’s Sons, 1963), 97
137

Ed Glasscok, Matthew (Chicago: Moody, 1997), 127

61
 The announcement of Jesus of the nearness of the kingdom of God and the

imperative for repentance (Mk 1.15) implies the need for a change in a life style

conditioned by God’s kingdom and was only seen by faith.138 Jesus came to reveal God

whose perfection was to be the yardstick of the perfection of man and not that of their

religious leaders. Jesus commanded love and so he expected his disciples to demonstrate

a high level of morality. The Sermon on the Mount is a radical departure from the

demand of the Decalogue that prescribed “eye for an eye.” Jesus here preached peace and

commanded love for one’s enemies. This is in lie with the envisioning of the kingdom of

God breaking forth a new order of prevailing righteousness. He redefined what a

neighbour means by expanding and sharpening its horizon and focus.

Jesus' teachings on the continuity of morals and values were deeply rooted in the

teachings of the Old Testament while also bringing transformative and profound insights.

He upheld the moral principles found in the Law and the Prophets (Old Testament),

emphasizing their importance and timeless relevance. At the same time, Jesus expanded

on these principles, providing a new perspective on ethical living. His ethical teachings

continue to serve as a guiding light for millions of believers, inspiring them to live lives

of love, integrity, and faithfulness to God's will.

3.2.2 In the Acts of the Apostles

The Successful Parenting of Evangelist Philip of Raising 4 Virgin Prophetess (Acts

21:9).

Despite the busy schedule and ministry of Evangelist Philip, he was able to

successfully raise four daughters who were virgins at the same time Prophetess. Philip

138

Paul Jersild, Making moral Decisions: a Christian Approach to Personal and Social Ethics
(Minneapolis: Fortress Press, 1990), 29

62
had settled in the port city of Caesarea. Luke adds the interesting comment that Philip had

four unmarried daughters who had the gift of prophecy. Unfortunately, he provides no

details, so that we know nothing about the nature of their prophecies. The word

“prophesied” should be interpreted in harmony with Paul’s reference to the gifts of the

Spirit (I Cor. 11:5; 14:1, 39).139 Evidently these four women were well versed in the

Scriptures and, like their father, evangelized the Gentile society in which they lived.

From the church fathers of the second century it was recorded that Philip and his

daughters eventually moved to the city of Hierapolis in western Asia Minor and were

buried there.140

3.2.3 In the Epistles

The Epistles, also known as the letters, in the New Testament contain a wealth of

ethical instruction for Christian living. These letters were written by apostles like Paul,

Peter, James, John, and Jude to various Christian communities or individuals, addressing

specific issues and providing guidance on how to live in accordance with their faith in

Jesus Christ.

Paul’s Teachings on continuity of morals

Apostle Paul's views on continuity of morals and values in the New Testament are

closely aligned with those of Jesus Christ, while also providing a deeper theological

understanding of their significance. Paul's teachings consistently uphold the moral

principles found in the Old Testament, emphasizing their timeless relevance. At the same

139
Simon J. Kistemaker & William Hendriksen, New Testament Commentary : Exposition of the
Acts of the Apostles (Grand Rapids : Baker Book House,2001), 748

140
Ibid

63
time, he offers fresh insights and perspectives on how these morals and values are

fulfilled and transformed through faith in Jesus Christ.

In Paul’s letter to the Romans and Galatians, Paul emphasizes that righteousness

and moral transformation come through faith in Jesus Christ rather than through

adherence to the Law. He teaches that Christians are justified by grace through faith, and

this faith leads to a life of moral transformation (Romans 3:22-24, Galatians 2:16). 141 For

Paul, genuine faith in Jesus Christ brings about a transformative change in the believer's

life. The indwelling Holy Spirit works in believers, empowering them to live in a manner

that aligns with God's will and reflects Christ's character. Paul writes, "I have been

crucified with Christ, and I no longer live, but Christ lives in me" (Galatians 2:20). 142 This

transformation is not the result of human effort or adherence to the Law, but it is the fruit

of the Spirit's work in the believer's heart.

Similarly in Philippians 2:3-8, Paul writes;

Do nothing out of selfish ambition or vain conceit. Rather, in humility

value others above yourselves, not looking to your own interests but each
of you to the interests of the others. In your relationships with one another,
have the same mindset as Christ Jesus: Who, being in very nature God, did
not consider equality with God something to be used to his own
advantage; rather, he made himself nothing by taking the very nature of a
servant, being made in human likeness. And being found in appearance as
a man, he humbled himself by becoming obedient to death— even death
on a cross.143

Paul calls on believers to imitate Christ's humility, selflessness, and sacrificial love. He

encourages them to consider others as more important than themselves. By imitating

141
David Hart, The New Testament: A Translation (London: Yale University Press, 2017), 203
142

John Walvoord and Richard Zuck, The Bible knowledge commentary: An exposition of the
scriptures (Wheaton, IL: Victor Books, 198), 1005
143

Ralph Martin, Philippians: An introduction and commentary (Illinois: Baker Academic, 2008), 12

64
Christ's humility and sacrificial love, believers are called to live lives of selflessness and

service to others. This transformative mind-set shapes their interactions with fellow

believers and with the world around them, reflecting the character of Christ and

advancing His kingdom. Paul's teachings should serve as a profound reminder of the

significance of humility and the transformative power of Christ's example in the lives of

believers.

Peter’s Teachings on continuity of morals

Apostle Peter's views on continuity of morals and values in the New Testament

align closely with those of Jesus Christ and Apostle Paul. Peter, like the other apostles,

emphasizes the importance of living a life that reflects the teachings and example of

Jesus, while also recognizing the transformative power of faith in Christ.

The cornerstone for Christian existence is faith in Jesus Christ, according to

Peter's teachings. According to Peter (1 Peter 1:18–19; 1 Peter 1:3), believers are

redeemed and born again by faith in the priceless blood of Christ. 144 In 1 Peter 1:15–16,

Peter exhorts believers to live pure lives in all respects, just as God is holy. Holiness

entails moral excellence, honesty, and abstinence from sinful conduct. Peter addresses

reciprocal respect, submission, and love within marriage in his teaching on practical

ethics (1 Peter 3:1–7). He also addresses other relationships, including those between

husbands and wives. He also exhorts Christians to respect others and authorities (1 Peter

2:13–17). Peter exhorts believers to love one another, highlighting the need of ardent

love among believers.

3.3 Exegesis of Judges 2:10-13

3.3.1 The Hebrew Texts
144
James Shaddix, Exalting Jesus in 1 & 2 Peter (Christ-Centered Exposition Commentary)
(Nashville: Holman Reference, 2018), 21

65
 ‫י‬
‫ְוַג֙ם ָּכל־ַהּ֣ד ֹור ַה֔ה ּוא ֶנֶאְס֖פ ּו ֶא ל־ֲא בֹוָ֑ת יו ַוָּיָק ֩ם ּ֨ד ֹור ַאֵ֜ח ר ַאֲחֵר יֶ֗ה ם ֲאֶׁ֚ש ר ֹלא־ָֽיְד עּ֙ו ֶאת־ְיֹהָ֔ו ה ְוַג֙ם ֶא ת־ַֽהַּמֲעֶֹ֔ש ה ֲאֶׁ֥ש ר‬
‫ָעָֹ֖ש ה ְלִיְׂש ָר ֵֽאל‬:

‫יא‬
‫ַוַּיֲעֹ֧ש ּו ְבֵֽני־ִיְׂש ָר ֵ֛אל ֶאת־ָהַ֖ר ע ְּבֵע יֵ֣ני ְיֹהָ֑ו ה ַוַּיַעְב֖ד ּו ֶא ת־ַהְּבָעִֽלים‬:

‫יב‬
‫ַוַּיַע ְז֞ב ּו ֶא ת־ְיֹהָ֣וה | ֱאֹלֵ֣ה י ֲא בֹוָ֗ת ם ַהּמֹוִ֣צ יא אֹוָת ֘ם ֵמ ֶ֣א ֶר ץ ִמ ְצַר ִי֒ם ַוֵּיְל֞כ ּו ַאֲחֵ֣ר י | ֱאֹלִ֣ה ים ֲאֵחִ֗ר ים ֵמ ֱא ֹלֵ֚ה י ָֽהַעִּמ י֙ם ֲאֶׁש ֙ר‬
‫ְסִבי֣ב ֹוֵת יֶ֔ה ם ַו ִּֽיְׁש ַּת ֲח֖ו ּו ָלֶ֑ה ם ַוַּיְכִ֖ע סּו ֶאת־ְיֹהָֽוה‬:

‫יג‬
‫ַוַּיַע ְז֖ב ּו ֶאת־ְיֹהָ֑ו ה ַוַּיַעְב֥ד ּו ַלַּ֖ב ַעל ְוָלַעְׁש ָּת ֽר ֹות‬:
145

3.3.2 Selected English Version (Judges 2:10-13)

New International Version

10
After that whole generation had been gathered to their fathers, another generation grew

up, who knew neither the LORD nor what He had done for Israel. 11Then the Israelites

did evil in the eyes of the Lord and served the Baals. 12 They forsook the Lord, the God of

their fathers, who had brought them out of Egypt. They followed and worshiped various
13
gods of the peoples around them. They provoked the Lord to anger because they

forsook him and served Baal and the Ashtoreths.

3.3.3 Historical Background of (Judges 2:10-13)

Introduction

145
“Shoftim (Judges) - Chapter 2”, accessed August 1, 2023,
https://www.chabad.org/library/bible_cdo/aid/15810/jewish/Chapter-2.htm

66
 The Book of Judges is the seventh book of the Hebrew Bible and the

Christian Old Testament. In the narrative of the Hebrew Bible, it covers the time between

the conquest described in the Book of Joshua and the establishment of a kingdom in

the Books of Samuel, during which biblical judges served as temporary leaders.146 The

book of Judges begins after the death of Joshua and the generation of elders who had

witnessed the mighty acts of God, particularly during the conquest of the Promised Land.

These leaders had experienced God's miraculous deliverance and guidance during their

time, which is mentioned in the previous chapters of Joshua. Scholars consider many of

the stories in Judges to be the oldest in the Deuteronomistic history, with their major

redaction dated to the 8th century BC and with materials such as the Song of

Deborah dating from much earlier.147

Authorship of the Book

The text of Judges gives no indication as to who wrote the book, but Jewish

tradition names the prophet Samuel as the author. The namesake of 1 and 2 Samuel,

Samuel was the last of the judges, one of the special leaders whom God raised up during

this time period to rescue His people. Why Samuel? The author of Judges certainly lived

in the early days of the monarchy. The recurring statement, “in those days there was no

king in Israel” (Judges 17:6; 18:1; 19:1; 21:25), points out a contrast between the events

happening in the book and the time of its writing. Clues within Judges suggest it was

written before David established his throne in Jerusalem (1004 BC), yet after Saul was

anointed king (1051 BC) (compare Judges 1:21 with 2 Samuel 5:6–7 and Judges
146

Susan Niditch, Judges: a commentary (Louisville, Kentucky: Westminster John Knox Press,
2008), 2
147

Robert Alter, Ancient Israel: The Former Prophets: Joshua, Judges, Samuel, and Kings. New
York: W. W. Norton & Co., 2013), 105

67
1:29 with 1 Kings 9:16). Also, Samuel was known to write on occasion (1 Samuel

10:25).148

Though there is no internal evidence identifying the author of Judges, the Talmud

ascribes to Samuel the Books of Judges, Ruth, and Samuel. Though difficult to

substantiate, identifying Samuel as the author of Judges harmonizes with the internal

evidence mentioned above and the known fact that Samuel was a writer (1 Sam 10:25).

Date of Writing

Since the second half of the 20th century most scholars have agreed with Martin

Noth's thesis that the books of Deuteronomy, Joshua, Judges, Samuel and Kings form

parts of a single work.149 Noth maintained that the history was written in the early Exilic

period (6th century BC) in order to demonstrate how Israel's history was worked out in

accordance with the theology expressed in the book of Deuteronomy (which thus

provides the name "Deuteronomistic").150 Noth believed that this history was the work of

a single author, living in the mid-6th century BC, selecting, editing and composing from

his sources to produce a coherent work.151 Frank Moore Cross later proposed that an

early version of the history was composed in Jerusalem in Josiah's time (late 7th century

148

Chuck Swindoll, Judges, accessed August 2 2023, https://insight.org/resources/bible/the-

historical-books/judges.
149
Gary Knoppers, and Gordon McConville (eds.), Reconsidering Israel and Judah: recent studies
on the Deuteronomistic history (Pennsylvania: Eisenbrauns, 2000), 103
150

Andrew E Hill, A Survey of the Old Testament (Michigan: Zondervan, 1991),169

151

Thomas Romer (ed.). The Future of the Deuteronomistic History (Leuven: Leuven University
Press, 2000), 119

68
BC); this first version, Dtr1, was then revised and expanded to create a second edition,

that identified by Noth, and which Cross labelled Dtr2.152

In regards to events and not composition, Constable states that the judges span

265 years of Israelite history covering the time from the death of Joshua to the

inauguration of the monarchy. Others say the time span is as short as 150 years. 153 These

years are then put together with the Exodus and the conquest to determine when the

judge’s time was. Hill and Walton state that the time span of the judges, if done

consecutively according to years given in the book of Judges, would add to about 410

years. But like some scholars, they would say that the judges overlapped, ruling over

regions and not just the nation. The shortest time for events would put the time of the

judges between 1200 – 1050BC and the longest length would put the time of the judges

between 1400 – 1050BC.154

The Theme of the Book

The essence of Deuteronomistic theology is that Israel has entered into

a covenant (a treaty, a binding agreement) with the God Yahweh, under which they agree

to accept Yahweh as their God (hence the phrase "God of Israel") and Yahweh promises

them a land where they can live in peace and prosperity. Deuteronomy contains the laws

by which Israel is to live in the Promised Land, Joshua chronicles the conquest

of Canaan, the Promised Land, and its allotment among the tribes, Judges describes the

settlement of the land, the consolidation of the land and people under David, and Kings

152

Erik Eynikel, The reform of King Josiah and the composition of the Deuteronomistic history
(Boston: Brill Publishing, 1996), 14
153

David Malick, An Introduction to the book of judges, accessed August 2, 2023,

https://bible.org/article/introduction-book-judges.
154
Ibid

69
the destruction of kingship and loss of the land.155 The final tragedy described in Kings is

the result of Israel's failure to uphold its part of the covenant: faithfulness to Yahweh

brings success, economic, military and political, but unfaithfulness brings defeat and

oppression.156

This is the theme played out in Judges: the people are unfaithful to Yahweh and

He therefore delivers them into the hands of their enemies; the people then repent and

entreat Yahweh for mercy, which He sends in the form of a judge; the judge delivers the

Israelites from oppression, but after a while they fall into unfaithfulness again and the

cycle is repeated.157 Israel's apostasy is repeatedly invoked by the author as the cause of

threats to Israel. The oppression of the Israelites is due to their turning to Canaanite gods,

breaking the covenant and "doing evil in the sight of the lord".158

Further themes are also present: the "sovereign freedom of Yahweh" (God does

not always do what is expected of him); the "satirisation of foreign kings" (who

consistently underestimate Israel and Yahweh); the concept of the "flawed agent" (judges

who are not adequate to the task before them) and the disunity of the Israelite community

(which gathers pace as the stories succeed one another).159

Purpose of Writing

155

James Mays; David L Petersen, and Kent Richards (eds.). Old Testament Interpretation.
(Edinburgh: T&T Clark, 1995), 61
156

Niditch, Judges: a commentary, 18

157

Alberto Soggin, Judges (Kentucky: Westminster John Knox Press, 1981), 4

158

C. Hassell Bullock; David M. Howard Jr.; Herbert Wolf, Introduction to the Old Testament, set of
four books (New York: Moody Publishers, 2007), 116
159

James Dunn, and John Rogerson, (eds.). Commentary on the Bible (Michigan: Eerdmans, 2019),
198

70
 The primary message of Judges is that God will not allow sin to go unpunished.

As Exodus established, Israel was God’s people, He was their King. They had forsaken

the covenant established at Mount Sinai. In Judges, He disciplined them for following

other gods, disobeying His sacrificial laws, engaging in blatant immorality, and

descending into anarchy at times. Yet because they were His people, He listened to their

cries for mercy and raised up leaders to deliver them. Unfortunately, even these godly

individuals did not wield sufficient influence to change the nation’s direction. The

people’s inability to resist sinful Canaanite influences eventually revealed their desire for

a centralized monarchy, led by a righteous king whom God would choose as His

intermediary.

Destination

The book of Judges, like the previous historical book, Joshua, was written to

the Jewish descendants of those who conquered the land. These Israelites are the

generation of Saul who wanted or had a king.160

3.3.5 Structural Flow of the Text (Judges 2:10-13)

1. Transition from the Past (verse 10a)

2. Introduction of a New Generation (verse 10b)

3. Israel's Apostasy and Idolatry (verse 11)

160
David Malick, An Introduction to the book of judges, accessed August 2, 2023,
https://bible.org/article/introduction-book-judges.

71
 4. Embrace of Foreign Gods (verse 12a)

5. God's Response (verse 12b-13)

3.3.6 Exegesis on Judges 2:10-13

1. Transition from the Past (verse 10a)

The text begins by transitioning from a past event to the present situation. It mentions

that "after that whole generation had been gathered to their ancestors," referring to the

generation of Israelites who had witnessed the miraculous acts of God, including the

Exodus from Egypt and the conquest of the Promised Land under the leadership of

Joshua. Joshua and that older generation have died and now it was the next generation

who were taking over. And here is the sad part of all of this, because people die all the

time that is not the issue. The issue is that this next generation did not know the Lord,

they did not know the things that the Lord had done for the children of Israel, how He

sustained them all these years and how He brought them into the land of Canaan, a land

flowing with milk and honey.

This phrase “gathered to their ancestors” is a euphemism for death. It signifies that

the entire generation had passed away, and all those who had personally witnessed the

mighty acts of God in the past were no longer alive. This were the generation of people

who knew about their enslavement in Egypt (Exodus 1-4), their eventual deliverance and

departure from Egypt (Exodus 12-15), their journeys through the wilderness (Exodus 15),

giving of the law (Exodus 20), all through the time of Joshua and their final entry to the

promised land.

72
 This set of people were dead and buried, that is, the greatest part of those that were

contemporaries with the elders that outlived Joshua; for they might not be all dead, at

least not all that came out of Egypt, and still less all that came into the land of Canaan;

for, according to the computation of Ben Gersom, the time of Joshua and the elders were

but twenty seven years; and there were no more than sixty seven years from their coming

out of Egypt to this time; and no doubt there were men living of eighty years of age and

more, but these might be but few.161

The transition from the past to the present serves to highlight the significance of the

generational shift that has occurred in Israel. The passing away of the previous

generation, who had experienced God's mighty deeds and the deliverance of Israel from

Egypt, marks the beginning of a new era with a different set of circumstances. This new

generation, now living in the present, is described as having no personal knowledge or

experience of the Lord and what He had done for Israel. This lack of knowledge about

God's faithfulness and deeds becomes a crucial factor that leads to the challenges and

issues faced by the people in the book of Judges.

2. Introduction of a New Generation (verse 10b)

The mention of the previous generation's passing is significant because it sets the

stage for the current situation. The new generation mentioned in the verse is now the one

living in the present, and they have grown up after the passing of the previous generation.

Of the rising of a new generation, v. 10. All that generation in a few years wore off,

their good instructions and examples died and were buried with them, and there arose

161
“Exegetical and Hermeneutical Commentary of Judges 2:10”, accessed August 4, 2023,
https://www.biblia.work/bible-commentary/exegetical-and-hermeneutical-commentary-of-judges-210/

73
another generation of Israelites who had so little sense of religion, and were in so little

care about it, that, notwithstanding all the advantages of their education, one might truly

say that they knew not the Lord, knew him not aright, knew him not as he had revealed

himself, else they would not have forsaken him. They were so entirely devoted to the

world, so intent upon the business of it or so indulgent of the flesh in ease and luxury, that

they never minded the true God and his holy religion, and so were easily drawn aside to

false gods and their abominable superstitions.162

The Jews were, at this period, mere children in moral and religious conduct: they

were very inattentive to the history of past transactions, so that many of the very next

generation after Joshua “knew not,” that is, considered not, and therefore acted as if they

had not known, the wonders which God had wrought for Israel. The temptations to

intermarry with their neighbours, and adopt their manners and worship, were too

powerful for their unsteady and carnal minds: the beauty of the women of Canaan, the

pomp and gaiety of their festivals, the voluptuousness of their impure rites, the hope of

gratifying their curiosity by idolatrous divinations, the overpowering fears impressed on

their souls by idolatrous superstition; their anxiety to conciliate the favour of those

divinities, who were represented as the peculiar gods of the country in which they were

newly settled; these and other similar motives demanded a strict and immediate discipline

to counteract their influence, and to preserve amidst this backsliding and unstable people

the main principles of religion and morality.

The older generation also failed in their role as the custodian of the law

(Deuteronomy 6:4–9). They were supposed to teach their children the way of the Lord

162
Soggin, Judges, 9

74
but failed to do that. This resulted in a generation that was devoid of godly morals. It is

crucial that what God has to say about children be part of our shared Christian view of

life.163 It is important that old people know what God says concerning children, and that

children know what God says concerning age; that men know the word to women, and

women the word to men; that the rich know the word to the poor, and the poor the word

to the rich; and so on. Because everything God says for the good of one group will shape

the way all the others live in relation to that group. And every group must assist in the

preservation and transmission of all God's revelation to the next generation.

Jesus rebuked his disciples in Matthew 19:14 when they tried to send the children

away. Instead, he received them and blessed them, and in doing so, commended the

parents for their concern.164 One of the implicit lessons of that text is: Parents, bring your

children to Jesus. Today the way to Jesus is through his Word. It is therefore imperative

that parents should make the way of the Lord known to their children so as to facilitate a

continuity of morals and values.

3. Israel's Apostasy and Idolatry (verse 11)

Even in the days of Joshua, Israel did not fully possess what they could have in the

Promised Land. Yet in that time they remained faithful to God and they did not worship

the idols of the Canaanites. After the death of Joshua, they fell into the worship of these

idols. It is strange that anyone would want to trade a personal, real, living God for a false

god that is the figment of man’s imagination. Yet this was happened to the younger

generation after that of the elders and Joshua.

163
“Exegetical and Hermeneutical Commentary of Judges 2:10”, accessed August 4, 2023,
https://www.biblia.work/bible-commentary/exegetical-and-hermeneutical-commentary-of-judges-210/
164
Stephen L. Harris, Understanding the Bible, (Palo Alto: Mayfield Press,1985), 39

75
 The Canaanite idol Baal in verse 11 was an attractive rival to God because he was

thought to be the god over the weather and nature for the Canaanites; he was essentially

the god of agricultural success. In an agricultural society people served Baal because they

wanted good weather for abundant crops and flocks. One might say that the bottom line

with Baal was the bottom line; he was effectively the god of personal wealth.165

The serving of Baal was considered evil in the sight of God because Idolatry was one

of the major sins frowned on by God. A fact that was known to the previous generation

but one in which they failed to pass on to their generation. This is a very vital information

that is note-worthy to all Christian. Our responsibility as the light and salt of the earth

comprises of us showing forth the way of the Lord to our contemporaries.

4. Embrace of Foreign gods (verse 12a)

The people of Israel forsook the God of Israel, and gave that worship and honour to

the idols of the Canaanites which was due to him alone. Never was there such an

instance of folly, ingratitude, and forgetfulness. Observe how it is described here, v. 11-

13. In general, they did evil, nothing could be more evil, that is, more provoking to God,

nor more prejudicial to themselves, and it was in the sight of the Lord; all evil is before

him, but he takes special notice of the sin of having any other god in particular.166

They forsook the Lord (v. 12, and again v. 13); this was one of the two great evils

they were guilty of (Jer. 2:13). They had been joined to the Lord in covenant, but now

they forsook him, as a wife treacherously departs from her husband.

165
David Guzik, Judges 2; Israel Failure, Gods Mercy, accessed August 4, 2023,
https://enduringword.com/bible-commentary/judges-2/
166
Paul Jersild, Making moral Decisions: a Christian Approach to Personal and Social Ethics
(Minneapolis: Fortress Press, 1990), 53

76
 When they forsook the only true God they did not turn atheists, nor were they such

fools as to say, There is no God; but they followed other gods: so much remained of pure

nature as to own a God, yet so much appeared of corrupt nature as to multiply gods, and

take up with any, and to follow the fashion, not the rule, in religious worship. 167 Israel had

the honour of being a peculiar people and dignified above all others, and yet so false were

they to their own privileges that they were fond of the gods of the people that were round

about them. Baal and Ashtaroth, he-gods and she-gods; they made their court to sun and

moon, Jupiter and Juno. Baalim signifies lords, and Ashtaroth blessed ones, both plural,

for when they forsook Jehovah, who is one, they had gods many and lords many, as a

luxuriant fancy pleased to multiply them. Whatever they took for their gods, they served

them and bowed down to them, gave honour to them and begged favours from them.

It has sometimes been asserted, that the repeated relapses of the Jews into idolatry, at

various periods of their history, render the reality of the Mosaick miracles suspicious: for,

according to those who thus argue, it is not credible that the witnesses of such stupendous

miracles, or their immediate posterity, should have so soon forgotten the Divine power

thus plainly manifested, or apostatize from a religion thus awfully enforced. 168 But these

reasoners entirely mistake the nature of this apostasy, and forget the character of the

people among whom, and the period when, it took place. These relapses into idolatry

never implied a rejection of Jehovah, as their God, or a doubt of the truth of the Mosaick

Law. The Jewish idolatry consisted from the most part in worshipping the true God by

images and symbols; or in worshipping Him in forbidden places, on high hills, and under

groves; or in combining idolatrous rites with the Mosaick appointment, and joining
167

Jersild, Making moral Decisions: a Christian Approach to Personal and Social Ethics, 55
168
Barry G. Webb, Judges and Ruth – God in Chaos (Illinois: Crossway Publishing, 2015), 51-52

77
together the worship of God and idols, none of which imply any doubt of the existence of

the true Jehovah, but arose from their proneness to imitate the superstitions of the

neighbouring nations.

Even when they gave way to that most flagrant species of idolatry, the worship of

idols without God; yet even then they did not so much reject the true God, as conceive

that there were intermediate and subordinate deities, with whom they had more

immediate concern. In truth, the temptations to some or all of these kinds of idolatry were

so powerful, from errors in opinion widely spread, and sanctioned by the Egyptians and

Canaanites, and strengthened by the habitual attachment of the Jews to the idols, the

symbols, and the rites of Egypt, as well as the sensual allurements of idolatrous worship,

and the overpowering terrors of idolatrous superstition; that we have rather reason to

wonder that the Jews, dull, sensual, and stubborn as they were, could by any system of

discipline be corrected, than to doubt that such Divine superintendence and control was

actually exercised, because they relapsed so frequently into their idolatries.

5. God's Response (verse 12b-13)

In a general way, probably, Baal and Ashtaroth mean the sun and moon; but in many

cases Ashtaroth seems to have been the same among the Canaanites as Venus was among

the Greeks and Romans, and to have been worshipped with the same obscene rites. The

consequences of their actions are evident in the response of God. The text states that they

aroused the Lord's anger by forsaking Him and serving Baal and the Ashtoreths. God's

anger is a reaction to their rebellion and departure from His commands and covenant.

78
 Judges 2:13 shows the blindness of Israel in its deepest darkness. The people has

forsaken its God of truth and purity, for the sake of Baal and Ashtaroth. Joshua’s death

without a successor, the dispersion of the tribes, the difficulty of communication when

much of the country was still in the hands of its former possessors, would all weaken the

sense of unity, which was too recent to be firm, and would expose the isolated Israelites

to the full force of the temptation to idolatry. It is difficult for us fairly to judge the

immense strain required for resistance to it. The conception of one sole God was too high

to be easily retained. A shrine without a deity seemed bare and empty. The Law

stringently bridled passions which the hideous worship of the Canaanites stimulated. No

wonder that, when the first generation of the conquerors had passed away, their

successors lapsed into the universal polytheism, with its attendant idolatry and

immorality.

As to the fact of the continual relapses into idolatry, nothing could be more

natural than that the recently received and but imperfectly assimilated revelation of the

one God, with its stringent requirements of purity, and its severe prohibition of idols,

should easily slip off from these rude and merely outward worshippers. Joshua’s death

without a successor, the dispersion of the tribes, the difficulty of communication when

much of the country was still in the hands of its former possessors, would all weaken the

sense of unity, which was too recent to be firm, and would expose the isolated Israelites

to the full force of the temptation to idolatry. It is difficult for us fairly to judge the

immense strain required for resistance to it. The conception of one sole God was too high

to be easily retained. A shrine without a deity seemed bare and empty. The Law

stringently bridled passions which the hideous worship of the Canaanites stimulated. No

79
wonder that, when the first generation of the conquerors had passed away, their

successors lapsed into the universal polytheism, with its attendant idolatry and

immorality. Instead of thinking of the Israelites as monsters of ingratitude and

backsliding, we come nearer the truth, and make a better use of the history, when we see

in it a mirror which shows us our own image. The strong earthward pull is ever acting on

us, and, unless God hold us up, we too shall slide downwards. ‘Hath a nation changed

their gods, which yet are no gods? but My people hath changed their glory for that which

doth not profit.’ Idolatry and worldliness are persistent; for they are natural. Firm

adherence to God is less common, because it goes against the strong forces, within and

without, which bind us to earth.

Apparently the relapses into idolatry did not imply the entire abandonment of the

worship of Jehovah, but the worship of Baalim and Ashtaroth along with it. Such

illegitimate mixing up of deities was accordant with the very essence of polytheism, and

repugnant to that of the true worship of God. The one may be tolerant, the other cannot

be. To unite Baal with Jehovah was to forsake Jehovah. With regard to the nature of the

Baal and Astharte worship, into which the Israelites fell not long after the death of

Joshua, and in which they continued henceforth to sink deeper and deeper, it is evident

form the more precise allusions contained in the history of Gideon, that it did not consist

of direct opposition to the worship of Jehovah, or involve any formal rejection of

Jehovah, but that it was simply an admixture of the worship of Jehovah with the heathen

or Canaanitish nature-worship.

Not only was the ephod which Gideon caused to be made in his native town of

Ophrah, and after which all Israel went a whoring (Jdg 8:27), an imitation of the high

80
priest’s ephod in the worship of Jehovah; but the worship of Baal-berith at Shechem, after

which the Israelites went a whoring again when Gideon was dead (Jdg 8:33), was simply

a corruption of the worship of Jehovah, in which Baal was put in the place of Jehovah

and worshipped in a similar way, as we may clearly see from Jdg 9:27. The worship of

Jehovah could even be outwardly continued in connection with this idolatrous worship.

Just as in the case of these nations in the midst of which the Israelites lived, the mutual

recognition of their different deities and religions was manifested in the fact that they all

called their supreme deity by the same name, Baal, and simply adopted some other

epithet by which to define the distinctive peculiarities of each; so the Israelites also

imagined that they could worship the Baals of the powerful nations round about them

along with Jehovah their covenant God, especially if they worshipped them in the same

manner as their covenant God.

This will serve to explain the rapid and constantly repeated falling away of the

Israelites from Jehovah into Baal-worship, at the very time when the worship of Jehovah

was steadfastly continued at the tabernacle in accordance with the commands of the law.

The Israelites simply followed the lead and example of their heathen neighbours. Just as

the heathen were tolerant with regard to the recognition of the deities of other nations,

and did not refuse to extend this recognition even to Jehovah the God of Israel, so the

Israelites were also tolerant towards the Baals of the neighbouring nations, whose

sensuous nature-worship was more grateful to the corrupt heart of man than the spiritual

Jehovah-religion, with its solemn demands for sanctification of life. But this syncretism,

which was not only reconcilable with polytheism, but actually rooted in its very nature,

was altogether irreconcilable with the nature of true religion.

81
 For if Jehovah is the only true God, and there are no other gods besides or beside

Him, then the purity and holiness of His nature is not only disturbed, but altogether

distorted, by any admixture of His worship with the worship of idols or of the objects of

nature, the true God being turned into an idol, and Jehovah degraded into Baal. Looking

closely into the matter, therefore, the mixture of the Canaanitish worship of Baal with the

worship of Jehovah was actually forsaking Jehovah and serving other gods, as the

prophetic author of this book pronounces it. It was just the same with the worship of Baal

in the kingdom of the ten tribes, which was condemned by the prophets Hosea and Amos.

6. Conclusion

In summary, there was a sequence like this: first, the people revered and served the true

God because Joshua and his generation kept the memory of God's mighty acts alive

among the people. Second, a new generation arose who for some reason did not know

God or his work for Israel. Third, this new generation forsook the true worship and

turned to other gods. And finally, God brought the judgment of his wrath upon them. The

three lessons that this researcher want to draw out of this text are simple, but so needful.

First, when the knowledge of God is preserved in a community, especially by those who

have personally experienced God's power, faith is nourished and obedience flourishes.

Second, if parents allow their children to grow up without this knowledge of God, such

parent save not only their ignorance and unbelief, but also their destruction. Third,

therefore it is the solemn duty of all parents to teach their children about God and his

saving work, so that the next generation will know and be saved.

82
 CHAPTER FOUR
EXEGESIS OF JUDGES 2:10-13 AND ITS IMPLICATIONS ON
GENERATIONAL CONTINUITY OF CHRISTIAN VALUES IN CHRIST
APOSTOLIC CHURCH DCC HEADQUARTERS, ADO EKITI, EKITI STATE

4.1 Brief History of Christ Apostolic Church, Worldwide.

The history of the church is traceable directly to the fore-fathers and other persons

namely Oba/pastor Isaac Babalola Akinyele, Pastor David Ogunleye Odubanjo, Joseph

Sadare, Miss Sophia Odunlami and Evangelist Late Apostle Joseph Ayo Babalola. Ayo

Babalola was called to the ministry by the Lord on 11 th October, 1928, he call

subsequently led to the great revival of 1930 169 before then, there was the 1918-1928

Faith Tabernacle era characterized by the formation of praying groups’ such as the

Precious Stone or Diamond Society found in small pockets all over Nigeria. The brethren

169
Christ Apostolic Church, The Church At 70, (Lagos: Agege, C.A.C Printing Press Limited,
2000), 2.

83
in control were Joseph Sadare (a.k.a. Esinsinade), D. O. Odubanjo. I. B Akinyele the

Olubadan of Ibadan and Miss Sophia Odunlami. Majority of the members of the first

group of Diamond Society were worshippers at St. Savior’s Anglican Church, Ijebu-Ode,

where they began meeting regularly for prayers and spiritual guidance in 1918. Mr. D. O.

Odubanjo soon developed contacts between members of the praying band’ and Pastor A.

Clark, the leader of Faith Tabernacle in Philadelphia, U.S.A though correspondence and

receipt of tracts band magazines such as The Sword of the Spirit.170

Soon, tension rose between the group and the Anglican Church over such

practices as divine healings, opposition to infant baptism, reliance on dreams and visions

abstention from dancing, drumming, debt-owing, drinking of alcohol, gambling and

mixing with non-Christians. Mr. Joseph Sadare was compelled to give up his post in the

Synod and others were forced to resign their jobs and to withdraw their children from the

Anglican school.171 But in less than a decade, branches of the group had been established

in Lagos, Ibadan, Ilesa, Oyan, Ile-ife, Minna, Jos and Zaria. Their members had also

imbibed reliance on the power of prayer, divine healing and the all sufficiency of God.

Fortunately, the great revival of 1930, with Apostle Joseph Ayo Babalola as its medium,

emerged in July 1930 at Oke-Ooye, Ilesa.

From Nigeria, the hope that the partnership would mitigate, if not totally

eliminate, their untold sufferings and persecutions became an illusion. The partnership,

however, staggered for a decade before it crumbled during 1930/40 crisis. As of the

disagreement over the issue of ‘’Divine Healing’’ two groups had emerged. The pro-

European group led by Pastor S. G Adegboyega while Apostle Joseph Babalola, Pastor

170
Ibid.
171
Christ Apostolic Church, The Church At 70,3

84
D.O Odubanjo and Pastor (Oba) I.B. Akinyele led the Nigerian group. 172 Over time, God

revealed to Apostle Joseph Ayo Babalola to name the revival group apostolic Church.

About 1939, the church changed to Nigerian Apostolic Church. 173 This name was again

changed to United Apostolic Church until 1942 when God specially revealed that the

name of the church should be Church Apostolic Church. It was thereafter that the name

was registered as ACT. No 147 of May 4, 1943, under the lands perpetual succession

ordinance. During the Decades, 1940 – 1960, the CAC was subjected to a series of Strain

and stresses174. Stiff opposition came from the detractors of the church including some of

the orthodox churches, most government officials, some Obas and high chiefs and even

evil forces. There were also problems of internal administration, inadequate training

recruitment of unqualified church personnel and weak finances.175

However, the following factors later tilted the pendulum in favor of the church;

political power had then passed to the Africans who were free to embrace the gospel; the

church had produced literate children; prominent men and women who had directly or

indirectly benefitted from the church then gave it their support; the oil boom of the 1960s

provided money for better church personnel throughout Nigeria. The golden era of the

church ended in 1959 when pastor D. O. Odubanjo and Apostle Ayo Babalola died.176

The teaching of the church had grown out of many sources, namely the Bible, the

remarkable soul-searching sermons of the founding fathers; borrowing from Europeans

172
Ibid
173

Ibid, 4-5

174
Ibid, 6
175
Modupe Oduyoye, The Planting of Christianity in Yoruba land, (Ibadan, Daystar Press, 1969),
20.

176
Ibid.

85
and American literatures especially tracts and magazines; the lessons produced by the

various tensions within the group over the prophylactic use of medicine and other issues

of administration. Besides the belief of CAC members in prophecy, visions, divine

healing and holy living, the focal points of all the tenets and practices of the church is

prayer. And when accompanied with fasting, it could accomplish the impossible. The

CAC has strong belief in the efficacy of prayer and divine healing. These two religious

virtues are the bedrock of the church’s spiritual power. 177

As a Pentecostal denomination, the church, by the guidance of the Holy Spirit, is

administered by the orders of Apostle, prophets, Evangelists, pastors and teachers.

Ultimate power rest with the Authority of the Church; but it involves elders/deacons,

women leaders (deaconess) and leaders of recognized organizations as found appropriate

in the process of administration (Eph. 4:11-13). In sum, for a little over six decades of its

existence, the C.A.C. has grown from groups of persecuted and inconsequential

Christians to a church denomination that today claims some five million adherents

residing in different parts of the world.

The Church possesses its uniqueness and identify in liturgy hinges on praying and

singing of hymns, anthems and choruses. It had an impelling message of worshiping in a

truly African patter for all Nigerians. The most distinctive feature of the church is

attractive to people of different faiths, in the tenacious belief in, and practice of, divine

and Christian healing. No wonder people flock to the C.AC. Seeking solution to their

social, religious, existential and psychological problems. This emphasizes the fact that

177

Deji Ayegboyin and S.A Ishola, Africa Indigenous Churches, (Lagos: Greater heights
Publications, 1997), 24.

86
Jesus Christ still heals and can still be relied upon to provide for all needs as He is the

same yesterday, today.

4.2 Brief History of Christ Apostolic Church in Ado-Ekiti, Ekiti State

The Lord raises Apostle Joseph Ayo Babalola for the ministry of healing and

salvation to all towns. Many came from different towns to Okeooye in Ilesa for Healing.

The fame of the miraculous deed God used Apostle Joseph Ayo Babalola for spread to

towns far and near. In the year 1930 many went from Ado Ekiti, to Ilesa for healing in the

citywide crusade God use Joseph Ayo Babalola for. 178 Here are some of the names of the

people that firstly went from Ado Ekiti to Ilesa; (1) Mr Adetukasi (2) Madam Iyalode, (3)

Mrs Ajayi.179

They experience and saw so many miraculous deeds God perform through His

servant Joseph Ayo Babalola during the citywide crusade. This people were baptized

before they came back to Ado Ekiti. They added to their names what they believe to be

Christian names. Prince Adetukasi added David, Ajayi added Alice, and Iyalode added

Hannah has their Christian names.180 In the year 1931, both Mr Nathaniel and Moses Oni

came to Ado Ekiti as the first prayer team that came to Ado Ekiti. They stopped at a place

in Ado Ekiti called Agere under a garage to pray for everybody that came around. People

that heard about the prayer team converged at that place to pray. When night came, they

ask if anyone had attended the citywide crusade at ilesa. Hannah Iyalode and Alice Ajayi

identified that they have been to the crusade, and not only been there but was also

178
Emmanuel Omotoso Egunlae, Personal Interview, on 12th of July, 2023

179
Ibid.
180

ibid

87
baptized during the crusade. After the prayer meeting by the prayer team (Mr. Nathaniel

and Moses Oni) was taking to Mr Apata Orinmolade at a place called Imayo to sleep,

who has also attended the crusade at ilesa.181

The new converts that received the gospel and new found faith brought through

this prayer team, were all taking to African Church to worship on Sundays by the prayer

team. When they got to the church they met Mr. Joseph Akinbgade who was the church

secretary as at then in African Church. The African Church did their yearly harvest

celebration not long after the prayer team joins them. 182 In the year 1932, the African

Church sent message to the prayer team to leave their church, because they can no longer

tolerate the prayer meetings they always organize in their church building again. This

created deep thought in the mind of the prayer team on where they could be holding their

prayer meetings in the morning and at night. Hannah Iyalode who was one of the people

that have experienced the Ilesa crusade by Joseph Ayo Babalola took the prayer team and

the new church to her husband chief Dada Ojomu house in Ojido.183

Before chief Ojomu accepted them into his house, he went to seek for permission

from the king of Ado Ekiti King Agunsoye. The king granted Chief Dada Ojomu’s

permission to accept them, if they will not cause trouble in the town. This granted

permission by the King gave Chief Dada Joy. So he gave the prayer team and the new

church the place to stay and also to prayer in the morning and at night. It was miraculous

and amazing to people to see women give birth with drugs as at that time. 184 The first

181

Ibid
182

Ibid.
183

Ibid
184

Ibid.

88
child that was given birth to at that time without drugs is named Emilia Oluwafunmike,

who was given birth to by Alice Oluwatade, the wife of Matthew Egunla, in the house of

Chief Dada Ojomu. This miracle made more people join the prayer team. The prayer

team in their numbers then decided to join the Baptist church for Sunday services, which

they did. Not too long the Baptist church also sent them away, this lead them back to the

house of Chief Dada Ojomu for their Sunday services and prayer meetings during the

week. After two weeks the prayer team went back to Ilesa. 185

In 1933, Mr Benjamin Adefabijo came from Apostle Joseph Ayo Babalola to Ado

Ekiti. This man stayed in the house of Abraham Okebiorun. The again used the house of

Chief Dada Ojomu for their services. Many miracles happened, that draw people to their

service to the extent that Chief Dada Ojomu house could no longer contain the people. 186

Mr Benjamin Adefabijo noticing that where they are using could no longer contain them,

he called on the men in their gathering to look for land that they can build their place of

worship on. This made Mr Benjamin Adefabijo, David Adetukasi and some other men to

approach the King of Ado Ekiti, King Agunsoye to request for a land they can build their

auditorium on. The king was happy with their request and granted them the land in Ijigbo

area in Ado Ekiti. This Ijigbo area that was given to them was labelled a fearful and

dreadful land because this area was the place where the corpse of those that died by

thunder or any other mysterious ways are thrown. It was referred to in Yoruba language

as “ile awon Esiku ati Eranko buburu”.187

185

Ibid.

186
Ibid.
187

Ibid.

89
 The prayer team under the leadership of Mr. Benjamin Adefabijo accepted the

area with joy and happiness inside of them, this land which is till today” Christ Apostolic

Church Ogba Alafia Ijigbo” also made know the mighty wonders of Jesus Christ because

people believe you cannot enter that area and come back alive. The founding members

were 8 in number in 1933 until Mr Benjamin Adefabijo went back to Ilesa. 188 The list of

this founding members are (1) David Adetukasi,(2) Dada Ojomu (3) Okebiorun, (4)

Ojogbede Michael, (5) Alice Ajayi, (6) Joseph Akingbade (7) Hannah Iyalode, (8) Alice

Oluwatade.189

The church started fully under the leadership of Mr. M. E Adeniji with the total

membership of 35 people including the former 8 persons in the year 1934 on the land that

the king Agunsoye gave them. In that same Year 1934, Joseph Ayo Babalola came to

Ilawe Ekiti.190 The Church in Ado Ekiti sent a messenger to call Joseph Ayo Babalola in

the house of Ajofoyinbo where he stayed in Ilawe Ekiti. The messenger informed Joseph

Ayo Babalola about the doings of God and the progress they have experienced among

them and requested that Joseph Ayo Babalola should please follow him to Ado Ekiti.

Joseph Ayo Babalola prayed that God will direct him their very soon.191

In September 13, 1934 the church in Ado Ekiti sent another messenger to Joseph

Ayo Babalola in Ilawe Ekiti. Joseph Ayo Babalola went with the messenger to Ado Ekiti

on the 14th of September 1934. The whole town of Ado Ekiti came with dancing and

singing to welcome him as he arrive the entrance of the town from Ilawe Ekiti. All the

188

Ibid.

189
Ibid.
190

Ibid.
191

Ibid.

90
whole night they spent praying and preaching all through the town. This made all the idol

worshippers surrender to Jesus Christ.192 In the morning of September 15, 1934, Joseph

Ayo Babalola with the crowd that had followed him because of their believe in Christ

Jesus followed him to the palace of the King of Ado Ekiti, king Agunsoye who welcomed

Joseph Ayo Babalola with joy into his town Ado Ekiti. Joseph Ayo Babalola prayed for

the king and the town.193

In the morning of September 16, 1934, Joseph Ayo Babalola joined them in

worship in the new auditorium of the church and dedicated the building. Joseph Ayo

Babalola stayed in the house of Abraham Okebiorun for two weeks after which he Left

Ado Ekiti.194 That was how Christ Apostolic Church got to Ado Ekiti. The first Church

which is Christ Apostolic Church Ogba Alafia Ijigbo which is now referred to as “C.A.C

Ekiti DCC” with served as the headquarters for all C.A.C in Ado Ekiti then, grew

stronger and increased in number, which lead them to planting of other churches in Ado

Ekiti. 195

The first branch was planted during the time Pastor Daniel Fakunmi who laid the

foundation of the church in Odo-Ado on 11th of August 1957. In 1958, Some other planter

of church submitted their churches under the leadership of C.A.C Ekiti DCC. Churches

like196

192

Ibid.
193

Ibid.
194
Ibid.

195
Ibid.
196

Ibid.

91
 1. Church in Oniyo (now C.A.C Oke Alafia, Oniyo DCC) which was planter by

Mrs. William

2. The church in Idolofin (now C.A.C Oke Igbala, Idolofin zone)

3. The church in Oke Ila. This church was taking back by the planter at a point in

time but Christ Apostolic Church Ogba Alafia Ijigbo bought a land and started a

new branch which is C.A.C Oke Isegun (now C.A.C Oke Isegun, Oke Ila DCC).

Christ Apostolic Church Ogba Alafia Ijigbo later was joined and planted other

branches. This other branches of the churches are listed below; (1) C.A.C Oke Iye (now

Oke Iye DCC) behind Olukayode Stadium, (2) C.A.C Olorunsogo (now Olorunsogo

DCC) in Bashiri Ado Ekiti, (3) C.A.C Temidayo, (4) C.A.C Oke Iyanu, (5) C.A.C Oke

Anu, (6) C.A.C Inisa, (7) C.A.C Adeye, (8) C.A.C Agbala Akorede, (9) C.A.C Oke Osun,

(10) C.A.C Ogba Alaafia number II 1998 (Chapel of Peace) 197 Some other branches have

been planted in Ado Ekiti now. Most of this churches, now DCC, Zonal, and district

Headquarters have also planted churches under them and are still planting churches under

them.198

4.3 Christian values and morals in Christ Apostolic Church DCC Hqtrs. In Ado-
Ekiti, Ekiti State
The teaching of Christian values and morals are central to the Christ Apostolic

Churches in Ado-Ekiti, Ekiti State, as they are to most Christian denominations. These

values and morals guide the beliefs, behaviours, and practices of church members and

shape the church's identity in the community.

197
Ibid.
198

Ibid.

92
 From the responses of 99 surveyed respondents of Christ Apostolic Church DCC

Hqtrs. in Ado Ekiti, the church effectively emphasize the importance of maintaining

Christian values and morals across generations. While this is true, the response of the

remaining 71 respondents somewhat cast a shadow on the effectiveness of these

teachings. This divide should serve as a valuable insight the churches to consider how

they can enhance their methods for teaching and instilling Christian values and morals,

particularly among younger members. The churches should place a strong emphasis on

the Bible as the inspired Word of God. Church leaders and pastors should teach from the

Bible, with members encouraged to study and apply its teachings in their daily lives.

Likewise, it was observed that the Christian values and morals practiced in Christ

Apostolic Church DCC Hqtrs. in Ado Ekiti does not really contribute positively to the

surrounding community. This should not be the case as Christians are called to be the

light of the world and the earthly representation of God’s values. From the responses of

103 surveyed respondents, this gap in faithful practices of godly value and moral living is

indicated. This indicates that there is a need for further examination and adjustment of the

relationship between these churches and their communities.

While morality is actively emphasized in the teachings and sermons of Christ

Apostolic Church DCC Hqtrs. in Ado Ekiti, Ekiti State, the younger generation has failed

to pick up these teachings and live by it. This has always been a worrisome case for the

church leaders. The church authority is unhappy and unsatisfied with the state of things

has observed by the support of the 111 respondents who sees the younger generation in

Christ Apostolic Church DCC Hqtrs. in Ado Ekiti, Ekiti State has not demonstrating a

strong understanding of Christian values.

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4.4 Causes of Discontinuity of Christian values and morals in Christ Apostolic
Church DCC Hqtrs. Ado Ekiti State.

The following are the causes of discontinuity of Christian values and morals in Christ
Apostolic Church DCC Hqtrs. Ado Ekiti State as observed from the findings:

1. Secular Influence: Exposure to secular values and influences, particularly

through media, education, and social interactions, has weakened the

adherence to Christian values and morals. Younger members has become

more susceptible to these secular influences. This underscores the ongoing

challenge that religious institutions face in balancing tradition with the

evolving dynamics of contemporary society.

2. Lack of Engagement: A total of 129 respondents agreed that the lack of

consistent and engaging youth programs has led to a decline in the

transmission of Christian values and morals in Christ Apostolic Church

DCC Hqtrs. in Ado Ekiti. This lack of active participation in church

activities and ministries has lead to spiritual apathy and a diminishing

sense of Christian community. When members are not engaged, they may

not prioritize Christian values and morals.

3. Inadequate Teaching and Discipleship: A total of 91 respondents believes

the insufficient emphasis on biblical teachings and exegesis within Christ

Apostolic Church DCC Hqtrs. in Ado Ekiti has resulted in weakened

adherence to Christian values and morals. If the church does not provide

strong biblical teaching and discipleship programs, members, especially

the youth, may not fully understand or internalize Christian values and

morals.

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 4. Generational Gap: A total of 114 respondents (78 who strongly agreed and

36 who agreed) believe that the lack of effective youth engagement and

mentorship has been a significant issue in these churches. When there is a

disconnect or lack of understanding between older and younger

generations within the church can lead to discontinuity. Younger members

may have different worldviews or priorities, making it challenging to pass

down traditional values and morals effectively.

5. Worldly Pursuits: Preoccupation with materialism, career advancement,

and personal ambitions can distract members from prioritizing Christian

values and morals. When worldly pursuits take precedence, spiritual

values may be neglected. This echoed by the total of 141 respondents who

believe that there has been a noticeable shift towards materialism and

worldly pursuits among church members.

4.5 Solutions to Discontinuity of Christian values and morals in Christ Apostolic

Church DCC Hqtrs. Ado Ekiti, Ekiti State.

Addressing the discontinuity of Christian values and morals in Christ Apostolic

Church DCC Hqtrs. in Ado Ekiti State requires a multifaceted approach that involves the

active participation of church leaders, members, and the community. Here are several

solutions to help combat this issue:

Implementing comprehensive and interactive youth programs:

From a total of 144 respondents, implementing comprehensive and interactive

youth programs like youth retreats and camps, youth’s bible studies, youth fellowship can

help address the discontinuity of Christian values and morals in Christ Apostolic Church

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DCC Hqtrs. in Ado Ekiti can help in the continuity of values and morals in the churches.

Implementing comprehensive and interactive youth programs requires planning,

dedication, and a commitment to meeting the unique needs of young people in your

church. When done effectively, these programs can foster spiritual growth, build strong

Christian values, and create a sense of belonging among the youths.

Organize seminars and workshops on relevant moral and ethical topics:

The idea of conducting regular seminars and workshops on relevant moral and

ethical topics is supported by a significant majority of respondents, 170 in total. These

seminars and workshops on moral and ethical topics can be a valuable addition to the

church educational and community-building efforts. They provide opportunities for

church members to deepen their understanding of Christian values and ethics while

fostering a sense of unity and shared purpose within the congregation.

Intergenerational Engagement:

From a significant number of respondents, 158 in total, who support the idea of

increasing the focus on intergenerational dialogue and communication, this is believed

will foster intergenerational relationships and mentorship within the church. The church

should also create opportunities for older members to share their experiences and wisdom

with younger generations while also organizing events and activities that promote

interaction and understanding among different age groups.

Strengthening the Sunday school:

A majority of respondents, 164 in total, strongly agree with the idea of

strengthening Sunday school programs for better Biblical education. To strengthen

Sunday school programs for better biblical education, the churches should establish clear

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objectives, develop age-appropriate curricula, and provide training for teachers and

volunteers. Interactive teaching methods, critical thinking, and memorization of key

verses should be emphasized. Encourage parental involvement, use Sunday school for

outreach and evangelism, and organize special events. Implement a feedback mechanism,

pray for guidance, and celebrate achievements. These steps can create a spiritually

enriching and effective Sunday school program that equips church members with a solid

foundation in the Scriptures and fosters spiritual growth.

Implementing Mentorship programs for youth within the church:

A significant majority of respondents, 170 in total, support the idea of

implementing mentorship programs for youth within the church. Such programs are

viewed as essential for spiritual growth, leadership development, and fostering a sense of

community and connection among church members. In doing this, the churches can

match mentors with youth based on shared interests, personalities, and needs. Ensure

compatibility between mentors and mentees.

4.6 Implications of Judges 2:10-13 on Generational Continuity of Christian

values and morals in Christ Apostolic Church DCC Hqtrs. in Ado Ekiti.
From the findings, the implications of Judges 2:10-13 on the generational continuity

of Christian values and morals in the Christ Apostolic Church DCC Hqtrs. in Ado Ekiti

are profound and provide important guidance for the church community in maintaining

its spiritual heritage and ethical principles across generations.

Awareness of Spiritual Heritage:

Judges 2:10-13 highlights the critical importance of passing down knowledge of

God's work and the Christian faith from one generation to the next. The church in Ado

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Ekiti must prioritize teaching and educating its younger members about the history of the

church, its foundational Christian values, and the significance of faith in Christ.

Preventing Spiritual Decline:

The passage serves as a stark warning about the dangers of spiritual decline and

apostasy when the knowledge of God and His deeds is lost. This study found that the

passing on of Christian values and morals helps in preventing spiritual decline with all

respondents agreeing with this. Therefore, Christ Apostolic Church DCC Hqtrs. in Ado

Ekiti should be vigilant in preventing the erosion of Christian values and morals among

its members, particularly the younger generation.

Consequences of Neglect:

Like in the biblical account, neglecting to pass on Christian values and morals can

lead to a departure from the faith and provoke God's displeasure. In the surveyed Christ

Apostolic churches in Ado Ekiti, all the respondents agreed that this neglect could result

in moral decay, theological confusion, and a weakened Christian witness. Therefore

Judges 2:10-13 should serves as a cautionary tale highlighting the importance of

transmitting Christian values and morals across generations.

Leadership and Discipleship:

Church leaders in Ado Ekiti should invest in leadership development and

discipleship programs to ensure that the next generation of church leaders is well-

equipped to preserve and transmit Christian values and morals effectively. This is backed

up by the majority (97%) of the respondents agreeing that understanding the implications

98
of Judges 2:10-13 can motivate the leadership and members of Christ Apostolic Churches

in Ado Ekiti to prioritize the continuity of Christian values.

Spiritual Renewal:

Encouraging a culture of spiritual renewal and repentance within the church is

vital. When challenges arise, the church can turn to God for guidance and renew its

commitment to its foundational principles without neglecting or disconnecting from

Biblical teachings which can lead to a weakening of Christian values over time. This

view is echoed by the 170 respondents who agreed with this.

4.7 Data Presentation, Analysis and Discussions

The various related items were grouped together in order to arrive at a meaningful

interpretation. It employed simple percentage (%) analysis of the data. The data was

generated from the questionnaire to the respondents. So a total of one hundred and

seventy (170) people out of the two hundred (200) target survey responded to the

questions and the collected responses were carefully analysed.

Section A: Background Information

Table 1: Gender Analysis of Respondents

Gender Response Percentage
Male 105 62%
Female 65 38%
Total 170 100%

The gender distribution of response shows 62% of total respondent are male and 38% are

female. This shows that both gender are well represented in the survey.

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Table 2: Age Analysis of Respondents

Age Response Percentage

15-25 13 7%
26-35 25 15%
36-50 76 45%
51-70 56 33%
Total 170 100%
The age of the respondents shows that from fifteen to twenty-five (15-25) were 7%, from

twenty six to thirty five (26-35) were 15%, from thirty six to fifty (36-50) were 45%,

from fifty-one to seventy (51-70) were 33%. This shows that the majority of the

respondents are well mature.

Table 3: Duration of church membership

Position in Church Response Percentage

1-3 years 11 7% 11 (7%)
4-6 years 28 16%
7-10 years 24 14% of the
11-15 years 68 40%
Others 39 23%
Total 170 100%
respondents have been a member of the church for the duration of 1-3years, 28 (16%)

have been a member for between 4-6years, 24 (14%) have been there for 7-10 years, 68

(40%) have been there for 11-15 years, while 39 (23%) have been more than 15 years.

This shows that the respondents are well capable of giving a viable to the subject matter

and the church in view.

Table 4: Position in Church

Position in Church Response Percentage

Pastorate 15 9%
Worker 69 40%
Member 81 48%
Missionary 5 3%
Total 170 100%

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With the majority of the respondents being members (48%) or (40%) workers (88%), and

9% being of the pastorate and a further 3% being missionary, the data shows that the

subject matter and subsequent questionnaire will be well attended to by the respondents.

4.7.2 Presentation and Discussions of Questionnaire Analysis

Hypothesis A: Christian Values and Morals in Christ Apostolic Church DCC Hqtrs.

in Ado Ekiti, Ekiti State

Table 5:

Question 1: The teachings of Christian values and morals are integral to the identity of Christ
Apostolic Church DCC Hqtrs. in Ado Ekiti, Ekiti State.
Responses Respondents Percentage
Strongly Agreed 97 57%
Agreed 68 40%
Strongly Disagreed - -
Disagreed 5 3%
Total 170 100%
A significant majority of respondents (97 + 68 = 165 out of 170) either strongly agreed or

agreed that the teachings of Christian values and morals are integral to the identity of

these churches. No respondents strongly disagreed with the statement, and only 5

respondents disagreed. This supports the idea that Christian values and morals are

foundational to the identity of Christ Apostolic Church DCC Hqtrs. in Ado Ekiti. This

aligns with the core principles of Christianity, which emphasize moral and ethical

conduct as well as adherence to Christian values as central components of the faith.

Table 6:

Question 2: Christ Apostolic Church DCC Hqtrs. in Ado Ekiti effectively emphasize the
importance of maintaining Christian values and morals across generations.

101
 Responses Respondents Percentage
Strongly Agreed 52 30%
Agreed 47 28%
Strongly Disagreed 32 19%
Disagreed 39 23%
Total 170 100%
A total of 99 respondents (52 who strongly agreed and 47 who agreed) acknowledge that

Christ Apostolic Church DCC Hqtrs. in Ado Ekiti effectively emphasize the importance

of maintaining Christian values and morals across generations. On the other hand, 71

respondents (32 who strongly disagreed and 39 who disagreed) express a different

viewpoint. This reveals a divide in perceptions among respondents regarding the

effectiveness of these churches in emphasizing Christian values and morals across

generations. This divide should serve as a valuable insight the churches to consider how

they can enhance their methods for teaching and instilling Christian values and morals,

particularly among younger members.

Table 7:

Question 3: The Christian values and morals practiced in Christ Apostolic Church DCC Hqtrs. in
Ado Ekiti contribute positively to the surrounding community.
Responses Respondents Percentage
Strongly Agreed 22 13%
Agreed 45 26%
Strongly Disagreed 54 32%
Disagreed 49 29%
Total 170 100%
A total of 67 respondents (22 who strongly agreed and 45 who agreed) believe that the

Christian values and morals practiced in these churches contribute positively to the

surrounding community. On the other hand, 103 respondents (54 who strongly disagreed

102
and 49 who disagreed) express a different viewpoint, indicating a perception that the

impact of these values and morals on the community may not be positive. This shows a

divergence in perceptions among respondents regarding whether the Christian values and

morals practiced in Christ Apostolic Church DCC Hqtrs. in Ado Ekiti contribute

positively to the surrounding community. This indicates that there is a need for further

examination and adjustment of the relationship between these churches and their

communities.

Table 8:

Question 4: Morality is actively emphasized in the teachings and sermons of Christ Apostolic
Church DCC Hqtrs. in Ado Ekiti, Ekiti State.
Responses Respondents Percentage
Strongly Agreed 56 33%
Agreed 101 59%
Strongly Disagreed 10 6%
Disagreed 3 2%
Total 170 100%
A total of 157 respondents (56 who strongly agreed and 101 who agreed) believe that

morality is actively emphasized in the teachings and sermons of these churches. Only 13

respondents (10 who strongly disagreed and 3 who disagreed) express a different

viewpoint. The data highlights a strong consensus among respondents that morality is

actively emphasized in the teachings and sermons of Christ Apostolic Church DCC

Hqtrs. in Ado Ekiti, Ekiti State. This aligns with the core principles of Christian faith,

where moral values and ethics hold significant importance in religious teachings and

community life.

Table 9:

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Question 5: The younger generation in Christ Apostolic Church DCC Hqtrs. in Ado Ekiti, Ekiti
State demonstrates a strong understanding of Christian values.
Responses Respondents Percentage
Strongly Agreed 42 25%
Agreed 17 10%
Strongly Disagreed 59 35%
Disagreed 52 30%
Total 170 100%
A total of 59 respondents (42 who strongly agreed and 17 who agreed) believe that the

younger generation in these churches demonstrates a strong understanding of Christian

values. However, a larger number of respondents, 111 in total (59 who strongly disagreed

and 52 who disagreed), express a different viewpoint. This shows a significant divergence

in perceptions among respondents regarding the understanding of Christian values among

the younger generation in Christ Apostolic Church DCC Hqtrs. in Ado Ekiti, Ekiti State.

This suggests that there may be challenges or opportunities for improvement in how these

values are transmitted to and understood by younger members.

Hypothesis 2: Causes of Discontinuity of Christian Values and Morals in Christ

Apostolic Church DCC Hqtrs. in Ado Ekiti State

Table 10:

Question 6: The influence of modern culture and trends has contributed to the erosion of
Christian values and morals in Christ Apostolic Church DCC Hqtrs. in Ado Ekiti.
Responses Respondents Percentage
Strongly Agreed 99 58%
Agreed 36 21%
Strongly Disagreed 23 14%
Disagreed 12 7%
Total 170 100%

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A total of 135 respondents (99 who strongly agreed and 36 who agreed) believe that the

influence of modern culture and trends has contributed to the erosion of Christian values

and morals in these churches. However, a smaller number of respondents, 35 in total (23

who strongly disagreed and 12 who disagreed), express a different viewpoint. This shows

a strong consensus among respondents that the influence of modern culture and trends

has contributed to the erosion of Christian values and morals in Christ Apostolic Church

DCC Hqtrs. in Ado Ekiti. This underscores the ongoing challenge that religious

institutions face in balancing tradition with the evolving dynamics of contemporary

society.

Table 11:

Question 7: Lack of consistent and engaging youth programs has led to a decline in the
transmission of Christian values and morals in Christ Apostolic Church DCC Hqtrs. in
Ado Ekiti.
Responses Respondents Percentage
Strongly Agreed 85 50%
Agreed 44 26%
Strongly Disagreed 18 10%
Disagreed 23 14%
Total 170 100%
A total of 129 respondents (85 who strongly agreed and 44 who agreed) believe that the

lack of consistent and engaging youth programs has led to a decline in the transmission of

Christian values and morals in these churches. However, a smaller number of

respondents, 41 in total (18 who strongly disagreed and 23 who disagreed), express a

different viewpoint. This shows a strong consensus among respondents that the lack of

consistent and engaging youth programs has contributed to a decline in the transmission

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of Christian values and morals in Christ Apostolic Church DCC Hqtrs. in Ado Ekiti. This

underscores the significance of youth engagement and targeted programs in maintaining

the moral foundation of these churches.

Table 12:

Question 8: Insufficient emphasis on biblical teachings and exegesis within Christ

Apostolic Church DCC Hqtrs. in Ado Ekiti has resulted in weakened adherence to
Christian values and morals.
Responses Respondents Percentage
Strongly Agreed 42 25%
Agreed 49 29%
Strongly Disagreed 36 21%
Disagreed 43 25%
Total 170 100%
A total of 91 respondents (42 who strongly agreed and 49 who agreed) believe that

insufficient emphasis on biblical teachings and exegesis within these churches has

resulted in weakened adherence to Christian values and morals. However, 79 respondents

(36 who strongly disagreed and 43 who disagreed) express a different viewpoint. The

data reveals a divergence in opinions among respondents regarding the relationship

between the emphasis on biblical teachings and exegesis and the adherence to Christian

values and morals. This divergence suggests that different factors and perspectives may

influence individual views on the relationship between biblical emphasis and moral

adherence.

Table 13:

Question 9: Lack of effective youth engagement and mentorship.

Responses Respondents Percentage
Strongly Agreed 78 46%

106
 Agreed 36 22%
Strongly Disagreed 28 16%
Disagreed 28 16%
Total 170 100%
A total of 114 respondents (78 who strongly agreed and 36 who agreed) believe that the

lack of effective youth engagement and mentorship has been a significant issue in these

churches. However, 56 respondents (28 who strongly disagreed and 28 who disagreed)

express a different viewpoint. This shows that effective youth engagement and

mentorship can play a critical role in nurturing the younger generation's understanding of

Christian values and morals and the lack thereof is a cause for concern.

Table 14:

Question 10: Shift towards materialism and worldly pursuits among church members.
Responses Respondents Percentage
Strongly Agreed 103 60%
Agreed 38 22%
Strongly Disagreed 20 12%
Disagreed 9 6%
Total 170 100%
A total of 141 respondents (90 who strongly agreed and 22 who agreed) believe that there

has been a noticeable shift towards materialism and worldly pursuits among church

members. However, 29 respondents (20 who strongly disagreed and 9 who disagreed)

express a different viewpoint. This shows that a significant number of respondents

perceive a noticeable shift towards materialism and worldly pursuits among church

members within Christ Apostolic Church DCC Hqtrs. in Ado Ekiti. This highlights the

107
ongoing challenge of balancing spiritual values with the temptations of materialism in a

modern society.

Hypothesis 3: Solutions to Discontinuity of Christian Values and Morals in Christ

Apostolic Church DCC Hqtrs. in Ado Ekiti State

Table 15:

Question 11: Implementing comprehensive and interactive youth programs can help
address the discontinuity of Christian values and morals in Christ Apostolic Church DCC
Hqtrs. in Ado Ekiti.
Responses Respondents Percentage
Strongly Agreed 32 19%
Agreed 112 66%
Strongly Disagreed - -
Disagreed 26 15%
Total 170 100%
A total of 144 respondents (32 who strongly agreed and 112 who agreed) believe that

implementing comprehensive and interactive youth programs can help address the

discontinuity of Christian values and morals. On the other hand, 26 respondents disagreed

with this idea. This data shows strong support for the implementation of comprehensive

and interactive youth programs as a solution to address the discontinuity of Christian

values and morals within Christ Apostolic Church DCC Hqtrs. in Ado Ekiti. Such

programs have the potential to engage youth actively in the practice and understanding of

Christian values, fostering a stronger connection to their faith.

Table 16:

Question 12: Regular seminars and workshops on relevant moral and ethical topics.
Responses Respondents Percentage
Strongly Agreed 145 85%

108
 Agreed 25 15%
Strongly Disagreed - -
Disagreed - -
Total 170 100%
A significant majority of respondents, 170 in total (145 who strongly agreed and 25 who

agreed), support the idea of conducting regular seminars and workshops on relevant

moral and ethical topics. There are no respondents who strongly disagreed or disagreed

with this idea. This data shows a strong support for the idea of conducting regular

seminars and workshops on relevant moral and ethical topics within Christ Apostolic

Church DCC Hqtrs. in Ado Ekiti. These educational initiatives are seen as valuable tools

for enhancing understanding and practice of Christian values and ethics among church

members.

Table 17:

Question 13: Increased focus on intergenerational dialogue and communication.

Responses Respondents Percentage
Strongly Agreed 102 60%
Agreed 56 33%
Strongly Disagreed 1 1%
Disagreed 11 6%
Total 170 100%
A significant number of respondents, 158 in total (102 who strongly agreed and 56 who

agreed), support the idea of increasing the focus on intergenerational dialogue and

communication. However there are 12 respondents (1 who strongly disagreed and 11 who

disagreed) express a different viewpoint. This data shows substantial support for the

concept of fostering intergenerational dialogue and communication within the church

109
community. This means that there is strong support for increasing the focus on

intergenerational dialogue and communication within Christ Apostolic Church DCC

Hqtrs. in Ado Ekiti. Such efforts are seen as important for bridging generational gaps,

preserving Christian values, and fostering a more inclusive and united church community.

Table 18:

Question 14: Strengthening Sunday School programs for better Biblical education.
Responses Respondents Percentage
Strongly Agreed 164 96%
Agreed 6 4%
Strongly Disagreed - -
Disagreed - -
Total 170 100%
A majority of respondents, 164 in total, strongly agree with the idea of strengthening

Sunday School programs for better Biblical education. Six (6) respondents agree with this

idea. There are no respondents who strongly disagreed or disagreed with this idea. This

clearly shows overwhelming support for the idea of strengthening Sunday School

programs for better Biblical education within Christ Apostolic Church DCC Hqtrs. in

Ado Ekiti. These programs are seen as essential for nurturing faith, promoting spiritual

growth, and passing down Christian values to the next generation.

Table 19:

Question 15: Implementation of mentorship programs for youth within the church.
Responses Respondents Percentage
Strongly Agreed 163 96%
Agreed 7 4%
Strongly Disagreed - -

110
 Disagreed - -
Total 170 100%
A significant majority of respondents, 170 in total (163 who strongly agreed and 7 who

agreed), support the idea of implementing mentorship programs for youth within the

church. There are no respondents who strongly disagreed or disagreed with this idea. This

shows that all the respondents supports the implementation of mentorship programs for

youth within the church. Such programs are viewed as essential for spiritual growth,

leadership development, and fostering a sense of community and connection among

church members.

Hypothesis 4: Implications of Judges 2:10-13 on Generational Continuity of

Christian Values and Morals in Christ Apostolic Church DCC Hqtrs. in Ado Ekiti.

Table 20:

Question 16: Judges 2:10-13 serves as a cautionary tale highlighting the importance of
transmitting Christian values and morals across generations in Christ Apostolic Church
DCC Hqtrs. in Ado Ekiti.
Responses Respondents Percentage
Strongly Agreed 154 91%
Agreed 16 9%
Strongly Disagreed - -
Disagreed - -
Total 170 100%
A majority of respondents, 154 in total, strongly agree with the idea that Judges 2:10-13

serves as a cautionary tale emphasizing the importance of transmitting Christian values

and morals across generations. 16 respondents agree with this idea. There are no

respondents who strongly disagreed or disagreed with this idea. This supports the idea

111
that Judges 2:10-13 serves as a cautionary tale underlining the importance of transmitting

Christian values and morals across generations within Christ Apostolic Church DCC

Hqtrs. in Ado Ekiti. This perception highlights the role of biblical teaching and its

application in the church's mission to nurture faith and values in the younger generation.

Table 21:

Question 17: Understanding the implications of Judges 2:10-13 can motivate the leadership and
members of Christ Apostolic Church DCC Hqtrs. in Ado Ekiti to prioritize the continuity of
Christian values.
Responses Respondents Percentage
Strongly Agreed 78 46%
Agreed 87 51%
Strongly Disagreed - -
Disagreed 5 3%
Total 170 100%
A significant number of respondents, 78, strongly agree with the idea that understanding

the implications of Judges 2:10-13 can motivate church leadership and members to

prioritize the continuity of Christian values. 87 respondents agree with this idea while 5

disagreed. This shows that there is a strong belief among respondents that understanding

the implications of Judges 2:10-13 can serve as a motivational factor for both church

leadership and members to prioritize the continuity of Christian values. This underscores

the role of biblical understanding in shaping the priorities of the church community.

Table 22:

Question 18: The failure to pass down spiritual truths to successive generations can result in
moral decline.
Responses Respondents Percentage

112
 Strongly Agreed 102 60%
Agreed 68 40%
Strongly Disagreed - -
Disagreed - -
Total 170 100%
A significant majority of respondents, 102, strongly agree that the failure to pass down

spiritual truths to successive generations can lead to moral decline. 68 respondents agree

with this statement. There are no respondents who strongly disagree or disagree with this

idea. This data strongly indicates that respondents in Christ Apostolic Church DCC Hqtrs.

in Ado Ekiti, Ekiti State, believe that the failure to pass down spiritual truths to

successive generations can indeed result in moral decline. This highlights the perceived

significance of spiritual education and mentoring in maintaining the moral character of

the church community.

Table 23:

Question 19: Disconnection from Biblical teachings can lead to a weakening of Christian values
over time.
Responses Respondents Percentage
Strongly Agreed 78 46%
Agreed 92 54%
Strongly Disagreed - -
Disagreed - -
Total 170 100%
A significant majority of respondents, 78, strongly agree that disconnection from Biblical

teachings can result in a weakening of Christian values over time. 92 respondents agree

with this statement. There are no respondents who strongly disagree or disagree with this

idea. This shows that respondents in Christ Apostolic Church DCC Hqtrs. in Ado Ekiti,

113
Ekiti State, believe that disconnecting from Biblical teachings can lead to a weakening of

Christian values over time. This emphasizes the perceived importance of continued

Biblical instruction and adherence to Christian principles within the church.

Table 24:

Question 20: Recognizing the lessons from Judges 2:10-13 can inspire a renewed commitment to
teaching and preserving Christian values.
Responses Respondents Percentage
Strongly Agreed 104 61%
Agreed 64 38%
Strongly Disagreed - -
Disagreed 2 1%
Total 170 100%
The majority of respondents, 104, strongly agree that recognizing the lessons from Judges

2:10-13 can inspire a renewed commitment to teaching and preserving Christian values.

64 respondents agree with this statement while only two respondents disagree with this

idea. This shows that recognizing the lessons from Judges 2:10-13 is seen as an

inspirational factor that can lead to a renewed commitment to teaching and preserving

Christian values within Christ Apostolic Church DCC Hqtrs. in Ado Ekiti, Ekiti State.

This demonstrates the significance of Biblical teachings in motivating and guiding the

church community.

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 CHAPTER FIVE
SUMMARY, CONCLUSIONS AND RECOMMENDATIONS
5.1 Summary
The church and Christian home have witnessed a tremendous deterioration in its

moral, social, and even educational values, especially among the youths, who should

stand as light and foundation to build the world in the near future. The home and church

society which should serve as a place for moral formation has become a ground for

increasing moral decadence.

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 This decadence has been further worsened through the negligence of most parents

in passing over biblical sound doctrines to their offspring. The influence of parents

(home) in moulding children's character is far reaching. In Judges 2:10-13, a generational

transition occurs among the Israelites, leading to a new generation that lacks knowledge

of the Lord and His deeds. This ignorance results in the people turning away from God,

engaging in idolatry, and provoking His anger. This passage serves as a warning about the

importance of passing down religious knowledge and values to prevent spiritual decline

and apostasy. Therefore, the continuity of Christian values and morals across generations

is a vital concern for religious communities worldwide. The preservation of core beliefs

and ethical principles is essential for maintaining the spiritual integrity and identity of

these congregations.

In the context of the Christ Apostolic Church DCC Hqtrs. in Ado Ekiti, Ekiti

State, Nigeria, the passage underscores the need to preserve and transmit Christian values

and morals to younger generations. Neglecting this can lead to a departure from the faith,

moral decay, and a weakened Christian witness. The church must therefore focus on

teaching, discipleship, and spiritual renewal to ensure the continuity of their faith and

mission.

5.2 Conclusions
It is clear that moral degradation in the society have risen to an alarming point

that calls for attention. Accordingly, God's instructions for living as a Christian are found

in adequate teachings and passing on the precepts found in the scripture. Both the

teaching and its application to daily life must be true to the Bible. The Bible's teachings

are easier to understand when one has a solid theological foundation. Members of the

surveyed Christ Apostolic Church DCC Hqtrs., in Ado-Ekiti, Ekiti State, exhibit moral

116
decadence through acts like disobedience to parents and church leaders, inappropriate

dress, sexual abuse, etc.

The generational transition described in the passage serves as a cautionary tale,

reminding the surveyed church of the potential consequences of failing to transmit the

faith effectively. This research highlights the dangers of a generational disconnect, where

younger members may not fully grasp the foundational Christian values and beliefs,

potentially leading to moral decline and idolatry.

To ensure the continuity of Christian values and morals in the church, it is crucial

to prioritize comprehensive discipleship, teaching, and mentoring programs that engage

all age groups. This can help bridge the gap between generations, fostering a deep

understanding of the faith and a commitment to Christian values. It also serves as a

reminder of the church's responsibility to remain vigilant against worldly influences and

to uphold God's expectations for faithfulness and obedience. This passage’s warning of

spiritual decline and apostasy is relevant to the Christ Apostolic Church DCC

Headquarters in Ado Ekiti, Ekiti State, Nigeria, and to Christian communities worldwide.

5.3 Recommendations
Based on the research findings and conclusion and to ensure the generational continuity

of Christian values and morals, the churches in Ado Ekiti must prioritize:

1. Implementing robust teaching programs and discipleship initiatives to educate

younger members about the church's history, foundational Christian values, and

the importance of faith in Christ.

2. Providing mentorship and fostering relationships with older, mature Christians

who can guide and inspire the younger generation in their faith journey.

117
3. Remaining vigilant against the erosion of Christian values and morals, and

actively addressing any signs of moral decay or theological confusion within the

congregation.

4. Encouraging a culture of spiritual renewal and repentance, whereby the church

continually seeks God's guidance and returns to its foundational principles when

faced with challenges.

5. Implementing a family-focused programs that emphasize the importance of

Christian values and morals within the family unit. Encourage parents to take the

lead in teaching and modelling these values at home.

6. The church should embrace technology and media platforms to reach and engage

younger members. Utilize social media, podcasts, and online resources to provide

relevant and accessible content that reinforces Christian values.

7. Parents should take the time to explain the Christian faith and values to children

in age-appropriate ways. Use stories from the Bible to illustrate moral lessons and

provide context for Christian beliefs.

8. Parents should strive to live out Christian values in their own lives. Children often

learn by example, so modelling kindness, forgiveness, love, and humility in daily

interactions is essential.

9. Parents should foster an environment where children feel comfortable discussing

their questions and doubts about faith and morals. Be open to answering their

inquiries honestly and providing guidance.

118
10. Parents should discipline children in a loving and constructive manner,

emphasizing the moral and spiritual lessons in any discipline situations. Use

discipline as an opportunity for growth and learning rather than punishment.

119
 APPENDIX

APPENDIX A
LIFE THEOLOGICAL SEMINARY, IKORODU
QUESTIONNAIRE

LETTER TO RESPONDENTS

Dear Sir/Ma,
I am a researcher currently writing on: EXEGESIS OF JUDGES 2:10-13 AND ITS
EFFECTS ON GENERATIONAL CONTINUITY OF CHRISTIAN VALUES AND
MORALS IN CHRIST APOSTOLIC CHURCH DCC HQTRS. IN ADO EKITI,
EKITI STATE.
This questionnaire is designed to assist in the gathering of necessary data concerning this
study. Your valuable contributions and sincere answer will be of great help. All responses
shall be treated with utmost confidentiality.
Thank you.

Yours Sincerely,

Researcher

SECTION A - BIO-DATA

1. Gender
i. Male [ ] Female [ ]
2. Age
i. 15 – 25 26 – 35
ii. 36 – 50 51 - 70
3. Duration of church membership
i. 1 – 3 years [ ]
ii. 4 – 6 years [ ]
iii. 7 – 10 years [ ]
iv. 11 – 15 years [ ]
v. Others, Specify __________________
4. Position in the church
i. Pastor [ ]

120
 ii. Member [ ]
iii. Worker. [. ]
iv. Missionary [. ]

Section B
Instruction: Tick Strongly Agree, Agree, Strongly Disagree, or Disagree
1. Christian Values and Morals in Christ Apostolic Church DCC Hqtrs. in Ado

Ekiti, Ekiti State

S/N Statement Strongly Agree Strongly Disagree

Agree Disagree
1. The teachings of Christian values
and morals are integral to the
identity of Christ Apostolic Church
DCC Hqtrs. in Ado Ekiti, Ekiti State.
2. Christ Apostolic Church DCC Hqtrs.
in Ado Ekiti effectively emphasize
the importance of maintaining
Christian values and morals across
generations.
3. The Christian values and morals
practiced in Christ Apostolic Church
DCC Hqtrs. in Ado Ekiti contribute
positively to the surrounding
community.
4. Morality is actively emphasized in
the teachings and sermons of Christ
Apostolic Church DCC Hqtrs. in
Ado Ekiti, Ekiti State.
5. The younger generation in Christ
Apostolic Church DCC Hqtrs. in
Ado Ekiti, Ekiti State demonstrates a
strong understanding of Christian
values.

2. Causes of Discontinuity of Christian Values and Morals in Christ Apostolic

Church DCC Hqtrs. in Ado Ekiti State

S/N Statement Strongly Agree Strongly Disagree

121
 Agree Disagree
6. The influence of modern culture and
trends has contributed to the erosion
of Christian values and morals in
Christ Apostolic Church DCC Hqtrs.
in Ado Ekiti.
7. Lack of consistent and engaging
youth programs has led to a decline
in the transmission of Christian
values and morals in Christ
Apostolic Church DCC Hqtrs. in
Ado Ekiti.
8. Insufficient emphasis on biblical
teachings and exegesis within Christ
Apostolic Church DCC Hqtrs. in
Ado Ekiti has resulted in weakened
adherence to Christian values and
morals.
9. Lack of effective youth engagement
and mentorship.
10. Shift towards materialism and
worldly pursuits among church
members.

3. Solutions to Discontinuity of Christian Values and Morals in Christ Apostolic

Church DCC Hqtrs. in Ado Ekiti State

S/N Statement Strongly Agree Strongly Disagree

Agree Disagree
11. Implementing comprehensive and
interactive youth programs can
help address the discontinuity of
Christian values and morals in
Christ Apostolic Church DCC
Hqtrs. in Ado Ekiti.
12. Regular seminars and workshops
on relevant moral and ethical
topics.
13. Increased focus on
intergenerational dialogue and
communication.
14. Strengthening Sunday School

122
 programs for better Biblical
education.
15. Implementation of mentorship
programs for youth within the
church.

4. Implications of Judges 2:10-13 on Generational Continuity of Christian

Values and Morals in Christ Apostolic Church DCC Hqtrs. in Ado Ekiti

S/N Statement Strongly Agree Strongly Disagree

Agree Disagree
16. Judges 2:10-13 serves as a
cautionary tale highlighting the
importance of transmitting
Christian values and morals
across generations in Christ
Apostolic Church DCC Hqtrs. in
Ado Ekiti.
17. Understanding the implications
of Judges 2:10-13 can motivate
the leadership and members of
Christ Apostolic Church DCC
Hqtrs. in Ado Ekiti to prioritize
the continuity of Christian values
18. The failure to pass down
spiritual truths to successive
generations can result in moral
decline.
19. Disconnection from Biblical
teachings can lead to a
weakening of Christian values
over time.
20. Recognizing the lessons from
Judges 2:10-13 can inspire a
renewed commitment to teaching
and preserving Christian values.

123
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