Project – The Role of Indigenous Cultural Values in Christian Discipleship and Moral Formation: A Study of Selected Churches in Abia State

CHAPTER ONE

INTRODUCTION

1.1 Background of the Study

Christianity is not merely a system of religious beliefs but a way of life that seeks to transform the total person and shape the believer’s relationship with God, other people and the wider society. At the centre of Christianity is the call to discipleship. Jesus Christ commanded His followers to make disciples of all nations, baptising them and teaching them to observe everything He had commanded (Matt. 28:19–20). Christian discipleship therefore involves more than conversion or church attendance. It involves continuous instruction, spiritual growth, character development, obedience to Scripture and the formation of a life that reflects the character of Christ.

Moral formation is an important component of Christian discipleship because Christianity expects believers to demonstrate their faith through ethical conduct. The New Testament repeatedly connects Christian faith with transformed behaviour. Paul, for example, instructs believers to put off the old way of life and put on a new life characterised by righteousness, holiness, truthfulness, compassion, kindness, humility and love (Eph. 4:22–32; Col. 3:1–17). Christian discipleship consequently seeks to form people whose beliefs, attitudes, relationships and conduct correspond with the teachings of Jesus Christ.

However, Christian moral formation does not occur in a cultural vacuum. Every Christian is formed within a particular family, language, community, historical tradition and social environment. Before individuals encounter Christianity, they are already influenced by cultural expectations concerning respect, honesty, family responsibility, authority, marriage, work, communal obligations and relationships. Consequently, when Christianity enters a particular society, it encounters an existing moral and cultural framework. The interaction between Christian teaching and indigenous values can therefore influence how discipleship is understood and practised.

This reality is particularly significant in Africa, where religion and culture have historically been deeply interconnected. John S. Mbiti (1990) argues that religion permeates African life to such an extent that it cannot easily be separated from social and cultural existence. African religious consciousness has traditionally been expressed through family structures, communal relationships, rites of passage, moral expectations, proverbs, stories, festivals, taboos, traditional institutions and other cultural forms.

African indigenous cultures have consequently served as important mechanisms for transmitting values from one generation to another. Children traditionally learned appropriate behaviour through observation, participation, storytelling, proverbs, correction, communal sanctions and instruction from parents and elders. Moral education was therefore embedded within everyday community life rather than being confined to formal educational institutions.

The Igbo people provide a significant example of this cultural approach to moral formation. Igbo traditional society developed a complex moral system through which individuals were expected to demonstrate respect for elders, responsibility toward the family, honesty, courage, hospitality, hard work, solidarity and concern for communal wellbeing. These values were transmitted through family life, community institutions, proverbs, folktales, taboos, ceremonies and the authority of elders.

Osuji (2015) observes that traditional Igbo moral education occurred within the family and community and employed such means as taboos, myths, riddles, jokes, proverbs and stories. According to his study, this traditional moral system emphasised character formation, communal values, solidarity and relationships. This observation is important for the present study because it demonstrates that indigenous culture historically functioned as a mechanism of moral formation.

The role of elders was also central to traditional Igbo moral education. Elders were not merely older members of the community; they were regarded as custodians of wisdom, experience, social norms and communal morality. Their authority was reinforced by their position within the family and community. Young people learned appropriate behaviour by listening to elders, observing their conduct and receiving correction when they violated accepted norms.

The communal dimension of Igbo morality is particularly significant. An individual’s conduct was not viewed merely as a private matter. Wrongdoing could bring shame upon the family and damage relationships within the wider community. Good conduct, on the other hand, brought honour to individuals and their families. This communal understanding of morality contrasts with highly individualistic approaches to ethics and provides an important cultural context for understanding Christian discipleship in Igbo society.

Recent scholarship confirms that morality has historically occupied an important place in Igbo social organisation. Anizoba (2025) examines the foundations and changing character of ethics and moral values in Igbo traditional society and specifically explores the interaction between Igbo traditional values and Christian ethics. His study identifies both areas of continuity and areas of tension between indigenous moral traditions and Christianity.

Among the values traditionally emphasised in Igbo society are communal solidarity, respect for elders, hospitality, hard work, truthfulness, responsibility, courage and concern for social harmony. These values can potentially provide points of contact with Christian moral teaching. For example, Christian teachings concerning love of neighbour, respect, service, honesty, compassion and communal responsibility can resonate with positive elements of indigenous moral traditions.

However, not every indigenous cultural value or practice is automatically compatible with Christianity. African cultures, like all human cultures, contain values and practices that may be morally constructive as well as practices that may conflict with Christian teaching. Anizoba (2025) demonstrates that Igbo society has historically contained practices that have been subjected to significant ethical and religious criticism and transformation, including practices involving social exclusion and other contested customs.

This distinction is essential for Christian discipleship. If Christianity simply rejects every aspect of indigenous culture, Christian discipleship may be perceived as foreign to the African experience. Conversely, if every indigenous cultural value is accepted without theological evaluation, Christianity may become vulnerable to syncretism and the incorporation of beliefs and practices that conflict with biblical teaching.

The relationship between Christianity and African culture has therefore been an important issue in African theology. African theologians have repeatedly questioned the extent to which Christianity should be expressed through African cultural categories while maintaining fidelity to the Christian gospel. Mbiti’s work was particularly influential in drawing attention to the need for Christianity to engage African cultural and religious realities rather than remaining merely a foreign cultural form.

The challenge can be described as a question of Christian identity. African Christians are expected to be authentically Christian without necessarily abandoning every aspect of their cultural identity. The question therefore arises: which elements of indigenous culture can contribute positively to Christian discipleship, and which elements should be rejected or transformed because they contradict Christian revelation?

This question has become increasingly important because Christianity is now deeply rooted in African societies. The African church is no longer simply a missionary church receiving an externally defined Christian culture. African Christians interpret, practise and communicate Christianity within their own social and cultural contexts. As Mbaya and Cezula (2019) explain in their examination of Mbiti’s contribution to African theology, African theologians have been concerned with expressing Christian faith in ways that take African cultural and religious realities seriously.

The concept of inculturation is therefore relevant to the present study. Inculturation involves the meaningful expression of Christian faith within a particular cultural context while maintaining the essential identity of the Christian gospel. It requires neither the complete rejection of culture nor the uncritical incorporation of every cultural practice into Christianity. Instead, it involves a process of theological discernment, transformation and contextualisation.

Indigenous cultural values can contribute to Christian discipleship in several ways. First, communal responsibility can reinforce the Christian understanding of the church as a body in which believers are responsible for one another (1 Cor. 12:12–27). Christianity does not present salvation as an invitation to isolated individualism. Believers are called to fellowship, mutual service, burden-bearing and love.

Second, the traditional respect for elders can complement biblical teachings concerning honour and intergenerational relationships. The Bible repeatedly emphasises respect for parents and elders (Exod. 20:12; Lev. 19:32; 1 Tim. 5:1–2). However, Christian discipleship must also distinguish legitimate respect from unquestioning obedience to human authority when such authority contradicts God’s commands.

Third, indigenous values of hospitality can reinforce Christian teachings concerning love and generosity toward others. Hospitality occupies an important place in Scripture. Christians are instructed to practise hospitality and care for strangers and those in need (Rom. 12:13; Heb. 13:2; 1 Pet. 4:9).

Fourth, communal solidarity can contribute to Christian teachings concerning mutual care. Acts 2:42–47 presents the early Christian community as one in which believers shared resources, fellowship and responsibility. Therefore, African communal values may provide a useful cultural framework through which Christians can understand the communal dimensions of the Christian faith.

Fifth, traditional emphasis on character and social reputation can provide a point of contact with Christian teachings concerning integrity. Christian discipleship requires believers to demonstrate faith through conduct. Jesus taught that His followers should be recognised by their fruits (Matt. 7:16–20). Likewise, Paul described Christian character through virtues such as love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control (Gal. 5:22–23).

The significance of these cultural values is also evident in traditional forms of moral instruction. Proverbs, folktales, songs and stories served as vehicles for teaching younger generations how to behave appropriately. Osuji (2015) argues that traditional Igbo moral education was deeply connected with family and community structures and was intended to form character rather than merely transmit information.

This raises an important question for contemporary Christian discipleship: can positive indigenous methods of moral instruction be employed within Christian education? For example, can Igbo proverbs, stories and communal mentoring be used to teach Christian virtues without importing their traditional religious assumptions? If so, such an approach could contribute to more culturally meaningful discipleship.

The question is particularly relevant because formal Christian education does not always produce corresponding moral transformation. Many African societies have experienced rapid growth in Christianity and church attendance, yet concerns about corruption, dishonesty, violence, sexual immorality, exploitation, materialism and social injustice remain significant. This creates a need to reconsider how Christian discipleship and moral formation are being carried out.

Ehusani’s discussion of African Christianity identifies concerns about the quality of Christian commitment and the difficulty of rooting Christian faith deeply within African systems of meaning. He argues that Christian identity can become externally religious while deeper patterns of cultural and spiritual allegiance remain insufficiently transformed. This highlights the importance of developing discipleship that addresses the whole cultural and moral life of believers.

The challenge is therefore not simply to increase the number of church members but to form mature Christian disciples. Christian discipleship should influence family relationships, business practices, leadership, sexuality, treatment of neighbours, attitude toward wealth, response to authority and participation in community affairs.

This concern is especially relevant in southeastern Nigeria, where Christianity exists alongside strong indigenous cultural traditions. Lumanze (2023), in examining the impact of foreign religions on Igbo socio-cultural and moral values, argues that Christianity has significantly affected the traditional moral and social environment of the Igbo while communal values have continued to remain important.

The interaction between indigenous culture and Christianity can consequently take different forms. In some cases, Christian teaching may reinforce positive cultural values. In other cases, Christian teaching may transform cultural values by giving them new meanings. In still other cases, Christianity may reject particular cultural practices because they conflict with biblical teaching.

This process of transformation is not necessarily evidence that Christianity is opposed to culture. Rather, Christian theology has historically engaged cultures by affirming what is compatible with the gospel, transforming what can be redirected toward Christian purposes, and rejecting what is incompatible with Christian revelation. The challenge is to establish clear criteria for making these distinctions.

In contemporary Igbo society, rapid social change has also affected traditional mechanisms of moral formation. Urbanisation, formal education, migration, technology, social media, economic pressures and changing family structures have weakened some traditional forms of intergenerational transmission. The older community-based system in which children learned directly from elders is increasingly being supplemented or replaced by other influences.

Research on the dynamics of moral formation in modern Igbo society notes that traditional elders historically played important roles in transmitting moral values through wise sayings, proverbs, riddles, rites and customs, while modern social changes and the influence of Christianity and Western education have affected these structures.

The decline of some traditional mechanisms of moral education presents both a challenge and an opportunity for the church. It is a challenge because young Christians may lose contact with positive cultural resources that previously reinforced virtues such as respect, communal responsibility and integrity. It is an opportunity because Christian churches can intentionally develop discipleship programmes that engage both biblical teaching and appropriate indigenous methods of moral formation.

Abia State provides a suitable context for examining these issues. The state is located in southeastern Nigeria and is predominantly inhabited by Igbo people. The official Abia State Government describes the state as possessing a strong cultural heritage and identifies traditional cultural expressions, including festivals and other indigenous practices, as part of the state’s heritage.

The cultural environment of Abia includes traditional institutions, family structures, communal relationships, indigenous languages, festivals, proverbs, marriage customs and other practices through which cultural identity is maintained. These cultural realities continue to exist alongside a strong Christian presence. Consequently, churches in Abia operate within a social environment where Christian and indigenous cultural identities interact continually.

This interaction is particularly significant for churches because churches are major institutions of moral formation. Through preaching, Bible study, prayer meetings, Sunday school, youth programmes, discipleship classes, pastoral counselling and Christian fellowship, churches seek to shape the moral character of their members.

The church therefore occupies a strategic position in determining whether indigenous cultural values are ignored, rejected, affirmed, transformed or integrated into Christian discipleship. Where churches provide little theological guidance concerning culture, members may be left to negotiate cultural and Christian expectations independently.

The problem is not simply that Christians possess cultural values. Every Christian possesses a cultural background. The important theological question is how culture interacts with Christian identity and whether cultural values contribute to or undermine the process of becoming faithful disciples of Jesus Christ.

This study is therefore concerned with the role of indigenous cultural values in Christian discipleship and moral formation. It seeks to examine whether positive values embedded in Igbo cultural traditions can strengthen Christian character formation, how churches in Abia State currently engage these values, and what theological challenges arise when cultural values conflict with Christian teaching.

The study also recognises that indigenous cultural values are not static. Cultural values change as societies encounter Christianity, formal education, modernity, urbanisation and globalisation. Contemporary Christians may therefore retain some traditional values while rejecting others. Understanding this dynamic process is essential for developing effective contextual Christian discipleship.

The central argument of this study is that Christian discipleship in an African context should take the cultural environment of believers seriously without compromising the authority of Scripture. Indigenous cultural values can serve as resources for moral formation when they correspond with Christian virtues, but they must be critically evaluated where they conflict with Christian teachings concerning human dignity, justice, equality, truth, love and the lordship of Christ.

The study consequently focuses on selected churches in Abia State to examine how indigenous cultural values influence Christian discipleship and moral formation. By doing so, it seeks to contribute to contextual Christian theology and provide practical insights for pastors, church leaders and Christian educators who seek to develop disciples whose faith is both biblically grounded and culturally meaningful.

1.2 Statement of the Problem

Christianity has become deeply established in Igbo society, and churches play an important role in shaping the religious and moral lives of individuals and families. However, the presence of Christianity has not eliminated indigenous cultural values. Rather, many traditional values continue to influence family relationships, community obligations, attitudes toward elders, marriage, leadership, hospitality, social responsibility and interpersonal conduct.

The continuing influence of indigenous culture creates a significant theological question for Christian discipleship. If cultural values influence how Christians understand morality and relationships, to what extent are these values compatible with Christian teaching? More importantly, how can the church distinguish between cultural values that can enrich Christian moral formation and cultural practices that may conflict with biblical Christianity?

One major problem is that Christian discipleship is sometimes treated primarily as church attendance, Bible knowledge, participation in religious programmes and involvement in church activities. While these are important, discipleship is fundamentally concerned with the transformation of character and conduct. A person may participate actively in church while continuing to demonstrate dishonesty, intolerance, greed, sexual immorality, oppression, disrespect for others or other forms of unethical behaviour.

This raises questions about the effectiveness of existing systems of moral formation within some Christian communities. If indigenous culture historically possessed mechanisms for forming character through family instruction, proverbs, stories, communal sanctions and the guidance of elders, the weakening of those mechanisms may leave a moral gap that the contemporary church has not adequately filled.

Osuji (2015) specifically identifies traditional Igbo moral education as a family- and community-based system designed to cultivate character and communal responsibility. The weakening of this system therefore raises the question of whether contemporary Christian institutions have developed equally effective mechanisms for moral formation.

Another problem is the tendency to regard indigenous culture as entirely opposed to Christianity. Some Christians may assume that because certain traditional religious practices conflict with Christianity, all indigenous cultural values must also be rejected. Such an approach may unnecessarily create a conflict between Christian faith and cultural identity.

At the opposite extreme, there is the danger of accepting cultural values without theological examination. Not every traditional practice is compatible with Christian teaching. Some cultural practices may reinforce discrimination, social exclusion, harmful gender expectations, superstition or other beliefs that conflict with Christian principles of human dignity and equality.

Anizoba (2025) demonstrates that Igbo moral traditions contain both significant ethical resources and practices that have undergone criticism and transformation through interaction with Christianity and other forces. This demonstrates the need for critical rather than uncritical engagement with indigenous cultural values.

A further problem is the possibility of syncretism. When Christians attempt to combine Christian teachings with traditional religious assumptions without theological discernment, the result may be an inconsistent religious identity. While this study focuses on cultural values rather than traditional religious rituals specifically, the two areas can overlap because traditional cultural values historically developed within a religious worldview.

Consequently, Christian discipleship must carefully distinguish between cultural values and religious beliefs. Respect for elders, hospitality, communal solidarity and responsibility to the family may have positive cultural significance, whereas dependence upon ancestral powers or ritual practices that contradict Christian faith raises different theological questions.

Another problem concerns the changing role of elders in moral formation. Traditional Igbo communities placed significant responsibility upon elders for teaching and correcting younger members. Contemporary social changes have weakened some aspects of this intergenerational system. Research on moral formation in modern Igbo society indicates that the role of elders as custodians of moral instruction has been affected by social transformation, Christianity, Western education and other modern influences.

As a result, young people may increasingly receive moral instruction from multiple competing sources, including social media, popular culture, peer groups, entertainment, educational institutions and religious organisations. These sources do not necessarily promote the same moral standards. The church therefore faces the challenge of developing discipleship systems capable of providing coherent moral formation.

The family also presents a significant problem. Traditionally, moral education was integrated into family life. Parents and elders taught children what was considered honourable, shameful, responsible and unacceptable. However, changing family structures, economic pressures, migration and modern lifestyles may reduce the amount of time available for intentional moral instruction.

If Christian families do not intentionally transmit Christian and culturally constructive values, younger generations may experience a fragmented moral identity. They may know Christian religious language without possessing the character traits required for mature Christian living.

There is also the problem of cultural misunderstanding within the church. Some pastors and church leaders may condemn indigenous cultural practices without adequately distinguishing between religious practices and cultural values. Such approaches may make young Christians view their cultural heritage as inherently evil or irrelevant to Christian identity.

On the other hand, some churches may embrace cultural expressions without sufficiently examining their theological implications. This can create ambiguity concerning which values should be retained, modified or rejected. Without a clear theological framework, church members may make decisions based primarily on personal preference, family pressure or social convenience.

Another problem is the insufficient integration of culturally relevant methods into Christian discipleship. Christian teaching is sometimes delivered predominantly through imported educational models and abstract theological concepts. Yet indigenous systems of moral education historically relied heavily on storytelling, proverbs, communal participation, mentoring and practical demonstration.

The failure to utilise appropriate indigenous pedagogical resources may make Christian discipleship less culturally meaningful. If discipleship is to produce deep moral transformation, it should communicate Christian virtues in ways that connect with the lived experiences and cultural vocabulary of believers.

There is also a concern about the gap between Christian teaching and social behaviour. Churches may preach honesty, love, justice, humility, forgiveness and service, while some members continue to engage in unethical practices in business, politics, family relationships and community life. This suggests that knowledge of Christian doctrine does not automatically produce moral transformation.

The problem is therefore not merely the presence of indigenous cultural values but the absence of adequate theological and pastoral frameworks for engaging them. Positive values may be ignored even when they could strengthen discipleship, while negative practices may persist when they are not adequately confronted.

The situation is particularly relevant in Abia State because the state maintains a strong Igbo cultural identity alongside extensive Christian activity. The official state profile acknowledges the importance of cultural heritage and traditional practices within contemporary Abia society. The coexistence of these cultural and Christian realities makes Abia an appropriate setting for examining the relationship between indigenous values and Christian moral formation.

There is therefore a need to investigate how selected churches in Abia State understand indigenous cultural values, which values they consider compatible with Christianity, how such values are incorporated into Christian discipleship, and whether they contribute to moral formation among church members.

The problem can be summarised as a tension between three realities. First, indigenous cultural values remain influential in the lives of many Christians. Second, Christian discipleship requires transformation according to biblical principles. Third, there is insufficient clarity concerning how positive indigenous values can be utilised in Christian moral formation without compromising Christian theological identity.

This study therefore seeks to address this problem by examining the role of indigenous cultural values in Christian discipleship and moral formation among selected churches in Abia State. It will explore the indigenous values that remain influential, examine their relationship with Christian teachings, assess their contribution to moral formation, identify areas of conflict, and propose appropriate theological approaches for contextualising Christian discipleship.

1.3 Purpose of the Study

The general purpose of this study is to examine the role of indigenous cultural values in Christian discipleship and moral formation among selected churches in Abia State.

Specifically, the study seeks to:

1. identify the major indigenous cultural values that remain influential among Christians in selected churches in Abia State;
2. examine the biblical and theological foundations of Christian discipleship and moral formation;
3. determine how indigenous cultural values influence the discipleship of church members;
4. examine the extent to which indigenous cultural values contribute to Christian moral formation.

1.4 Research Questions

The study will be guided by the following research questions:

1. What indigenous cultural values remain influential among Christians in selected churches in Abia State?
2. What are the biblical and theological foundations of Christian discipleship and moral formation?
3. How do indigenous cultural values influence Christian discipleship among members of selected churches?
4. To what extent do indigenous cultural values contribute to Christian moral formation?

1.5 Research Hypothesis

The following null hypothesis will be tested:

H₀: There is no significant relationship between indigenous cultural values and Christian moral formation among members of selected churches in Abia State.

1.6 Significance of the Study

The study will be significant to Christian churches because it will provide a clearer understanding of how culture influences the moral and spiritual development of church members. The findings may assist churches in developing discipleship programmes that are biblically sound and culturally relevant.

The study will be useful to pastors and church leaders. Pastoral ministry involves more than preaching doctrines; it involves helping believers develop Christian character. Understanding the cultural values that shape members’ behaviour can enable pastors to address moral challenges more effectively.

The study will also benefit Christian educators and Sunday school teachers. The findings may demonstrate ways in which appropriate indigenous teaching methods, such as proverbs, storytelling, mentoring and communal learning, can complement biblical instruction.

The study will be valuable to parents and families. Since the family is an important environment for moral formation, the study may encourage parents to become more intentional in transmitting both Christian virtues and positive cultural values to their children.

The study will contribute to African Christian theology by addressing the relationship between Christianity and indigenous culture from the perspective of discipleship and moral formation. Rather than treating culture simply as an obstacle to Christianity, the study will examine the possibility of critically appropriating positive cultural resources within Christian discipleship.

The study will also contribute to discussions on inculturation and contextual theology. It may demonstrate that effective Christian discipleship requires attention to the social and cultural contexts in which believers live.

For theological institutions, seminaries and Bible colleges, the findings may provide useful material for courses in African theology, Christian ethics, discipleship, contextual theology and African traditional religion.

The study will also be significant to researchers. It will provide a basis for further research into Christian moral formation, Igbo cultural values, African Christian identity and the relationship between indigenous culture and Christian discipleship.

Finally, the study will be useful to the wider society because morally mature Christians can contribute positively to family stability, community development, responsible leadership, peaceful relationships and social justice.

1.7 Scope of the Study

The study focuses on the role of indigenous cultural values in Christian discipleship and moral formation. Geographically, it is restricted to selected churches in Abia State, southeastern Nigeria.

The study will focus particularly on indigenous values relating to respect for elders, communal responsibility, hospitality, honesty, hard work, family responsibility, social solidarity, integrity, courage, responsibility and peaceful coexistence.

The study will examine how these values interact with Christian teachings and how they influence the moral development of church members.

The study will not attempt to provide an exhaustive description of all Igbo cultural practices or all Christian denominations in Abia State. Rather, it will concentrate on selected churches and the cultural values relevant to Christian discipleship and moral formation within those settings.

1.8 Delimitation of the Study

The study is delimited to selected Christian churches in Abia State. The researcher will select churches that provide appropriate access to pastors, church leaders and members who can provide information relevant to the study.

The study is also delimited to indigenous cultural values rather than every aspect of African traditional religion. Traditional religious doctrines, rituals and institutions will only be discussed where they are directly relevant to the cultural values and moral formation of Christians.

The study focuses on contemporary Christian communities and therefore does not attempt to reconstruct the complete historical development of Igbo morality from the precolonial period.

1.9 Operational Definition of Terms

Indigenous Cultural Values: The beliefs, moral principles, behavioural expectations and social ideals that have developed within a particular indigenous community and are transmitted across generations through family, community, language, customs, traditions and social institutions.

Christian Discipleship: The lifelong process through which individuals who follow Jesus Christ are taught, formed and transformed to live according to His teachings and to participate in His mission.

Moral Formation: The process through which individuals develop moral character, ethical convictions, habits and patterns of behaviour that guide their decisions and relationships.

Christian Moral Formation: The development of character and behaviour in accordance with biblical teaching, the character of Christ and Christian ethical principles.

Indigenous Culture: The inherited social, moral, linguistic, institutional and behavioural patterns belonging to a particular indigenous community.

Igbo: A major ethnic and linguistic group in southeastern Nigeria whose cultural traditions constitute the principal cultural context of this study.

Christian Community: A group of people who profess faith in Jesus Christ and participate in Christian worship, fellowship, teaching and service.

Inculturation: The process by which Christian faith is expressed and lived meaningfully within a particular cultural context while remaining faithful to the essential teachings of Christianity.

Syncretism: The inappropriate combination or blending of elements from Christianity and another religious system in ways that compromise the distinctive beliefs and practices of Christian faith.

Christian Values: Moral and spiritual principles derived from Scripture and Christian theology, including love, truthfulness, justice, humility, forgiveness, compassion, faithfulness, holiness and service.

Traditional Moral Education: The indigenous process through which members of a community, especially younger generations, learn expected moral behaviour through family instruction, proverbs, stories, customs, observation, correction, communal participation and the guidance of elders.

1.10 Organisation of the Study

The study will be organised into five chapters.

Chapter One presents the introduction to the study. It contains the background of the study, statement of the problem, purpose of the study, research questions, research hypothesis, significance of the study, scope, delimitation and operational definition of terms.

Chapter Two will review relevant literature on indigenous cultural values, Igbo morality, Christian discipleship, moral formation, African Christian theology, contextual theology, inculturation and the relationship between Christianity and indigenous culture. It will also present the relevant theoretical framework and empirical review.

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

Chapter Four will present and analyse the data collected from respondents in the selected churches. The findings will be organised according to the research questions and hypothesis.

Chapter Five will present the summary of findings, conclusion and recommendations. It will also identify areas requiring further research.

Project – The Role of Indigenous Cultural Values in Christian Discipleship and Moral Formation: A Study of Selected Churches in Abia State