Project – Prevalence and Attitudes towards Immoral and Cohabiting Living Among Youths in the Assemblies of God, Bayelsa North District.

CHAPTER ONE

INTRODUCTION

1.1 Background of the Study

Youth is universally recognized as a critical stage in human development, marked by rapid physical, emotional, and psychological changes. During this transitional phase, individuals are particularly vulnerable to external influences that shape their values, attitudes, and behaviors. Erikson (1968) describes adolescence and young adulthood as periods of “identity versus role confusion,” when youths experiment with various lifestyles and belief systems to establish a sense of self. In contemporary Nigeria, this exploration often intersects with challenges of globalization, cultural shifts, and socio-economic struggles, which sometimes lead to engagement in behaviors that deviate from traditional moral expectations.

One of the pressing concerns in modern society, and particularly in Christian communities, is the rising prevalence of immoral living among young people. Behaviors such as premarital sexual activity, substance abuse, pornography consumption, and cohabitation are increasingly normalized due to changing cultural norms and exposure to Western values through media (Onuorah, Anowia, Chukwuemeka, & Agha, 2020). Immorality in this context undermines both biblical teachings and African communal values that historically emphasized chastity, family honor, and respect for marriage as a sacred institution.

Cohabitation—the practice of men and women living together in intimate relationships without being legally or religiously married—has become particularly prominent among Nigerian youths. Research shows that cohabitation is on the rise in Nigerian universities and urban areas, with students often rationalizing the practice as preparation for marriage, financial convenience, or emotional companionship (Iyekolo, 2020). Akinyemi and Isiugo-Abanihe (2019) also note that cohabitation is increasingly viewed by youths as a socially acceptable alternative to marriage, despite its conflict with cultural and religious values.

Within Christian denominations such as the Assemblies of God Church, which emphasize holiness, biblical morality, and strict adherence to doctrinal teachings, cohabitation and other forms of immorality are regarded as serious departures from scriptural standards. The Bible explicitly instructs that marriage should be honored by all and the marriage bed kept undefiled (Hebrews 13:4). Akanbi (2017) found that religiosity significantly influences attitudes towards cohabitation among Nigerian students, with higher levels of religious commitment correlating with negative attitudes toward such practices. Yet, despite strong doctrinal emphasis, immoral lifestyles persist among Christian youths, raising concerns about declining moral authority in the church.

In Bayelsa North District, these issues are further compounded by socio-economic realities such as high unemployment rates, financial hardship, and limited educational opportunities. Edewor (2014) observes that economic instability has contributed to increased cohabitation among Nigerian youths who view shared living arrangements as cost-effective survival strategies. Some young people argue that cohabitation allows them to “test compatibility” before marriage, while others see it as a temporary arrangement due to financial or educational instability. These justifications highlight the intersection between economic realities and moral choices in the lives of youths.

Peer influence is another major factor driving immoral behavior and cohabitation among young people. Abdulhameed, Abonyi, and Arinde-Simeon (2022) found that peer groups exert significant pressure on Nigerian youths to adopt cohabiting lifestyles, often normalizing behaviors that conflict with religious teachings. Similarly, Saheed and Seedat-Khan (2023) identified social media as a powerful mediator that not only shapes attitudes towards cohabitation but also provides platforms for its promotion and glamorization among undergraduates.

The erosion of parental and family influence has also contributed to the growing prevalence of immoral practices among Nigerian youths. In many households, parental supervision has weakened due to economic migration, urban pressures, and the breakdown of traditional extended family systems. Okon (2016) argues that inadequate parental guidance increases the likelihood of young people adopting values from peers and popular culture, many of which are inconsistent with Christian ethics. This shift suggests a decline in family-centered moral education that once reinforced chastity and responsibility.

For the church, the consequences of these trends are profound. Onah and Agbo (2021) point out the paradox that despite the proliferation of churches across Nigeria, immorality remains widespread, raising questions about the depth of Christian discipleship. For Assemblies of God churches in Bayelsa North District, the persistence of cohabitation among youths threatens not only individual spirituality but also the collective integrity and witness of the church community. The tension between doctrinal standards and lived practices has therefore become a pressing pastoral challenge.

Addressing immorality and cohabitation among Christian youths requires a multi-dimensional approach. Adeyemi (2018) emphasizes that doctrinal teaching alone is insufficient; there must also be strong parental involvement, peer mentoring, effective youth ministry programs, and collaboration between the church and the wider community. The challenge for the Assemblies of God is to maintain its holiness tradition while finding relevant, culturally sensitive strategies to engage and reform its youths. Failure to do so risks generational drift away from biblical morality and the erosion of church vitality.

Against this backdrop, this study seeks to examine the prevalence and attitudes of youths in the Assemblies of God, Bayelsa North District, towards immoral and cohabiting living. By exploring the extent of these practices, the factors driving them, and the attitudes of youths, the study aims to provide empirical evidence that can guide church leaders, parents, and policymakers in developing effective interventions. Ultimately, the findings will contribute to reinforcing biblical values among young people and strengthening the moral fabric of the church and wider society.

1.2 Statement of the Problem

Despite the strong moral and doctrinal stance of the Assemblies of God Church, there is growing evidence that immoral behaviors and cohabitation are increasingly prevalent among its youths. Reports from youth ministries, pastoral counseling sessions, and anecdotal observations indicate that some young people are engaging in premarital sexual relationships, cohabiting with romantic partners, and participating in other behaviors that contradict biblical teachings (Onuorah, Anowia, Chukwuemeka, & Agha, 2020). These practices suggest a widening gap between the church’s moral expectations and the lived experiences of its youth, raising concerns about the effectiveness of spiritual guidance and religious instruction within the church.

Many youths justify these behaviors as acceptable responses to modern life and social pressures, often viewing cohabitation as a pragmatic arrangement or a way to “test compatibility” before marriage (Iyekolo, 2020). This rationalization reflects a shift in cultural norms where Western lifestyles, media influence, and peer behaviors increasingly shape youth attitudes toward morality. Consequently, what was once widely regarded as deviant or sinful is now sometimes normalized within certain youth circles, even among church-affiliated members. This normalization poses a challenge for pastoral leadership and faith-based education aimed at sustaining biblical values.

The prevalence of cohabitation and other immoral practices among Christian youths has implications not only for individual spiritual development but also for the broader integrity of the church community. Akanbi (2017) observes that religious commitment is often negatively correlated with engagement in cohabitation, yet the persistence of such behaviors among devout youths indicates that doctrinal instruction alone may not suffice. This situation creates a moral and spiritual tension, undermining the church’s capacity to foster a youth population that fully embodies Christian principles and ethical conduct.

In Bayelsa North District specifically, socio-economic and cultural factors appear to exacerbate the problem. Economic hardship, high unemployment rates, and limited educational opportunities contribute to youths’ decisions to cohabit or engage in morally questionable practices as coping mechanisms (Edewor, 2014). The intersection of economic challenges and moral choices highlights the need for research that not only identifies prevalence but also explores the underlying motivations and social pressures that influence youth behavior. Without such knowledge, church leadership may struggle to implement effective interventions tailored to the local context.

Furthermore, the lack of empirical studies on this phenomenon within the Assemblies of God Church in Bayelsa North creates a significant knowledge gap. Most existing literature focuses on urban youth populations or general Nigerian contexts, often neglecting the specific experiences of Pentecostal youth communities (Saheed & Seedat-Khan, 2023). This gap limits the ability of pastors, youth leaders, and policymakers to design evidence-based programs that address immoral behaviors and cohabitation effectively. Understanding the prevalence and attitudes of youths in this district is therefore critical for informed decision-making and sustainable moral guidance.

In light of these concerns, this study seeks to systematically examine the prevalence and attitudes of youths in the Assemblies of God, Bayelsa North District, toward immoral and cohabiting living. By providing empirical data and identifying key influencing factors, the study aims to equip church leaders, parents, and youth ministry practitioners with insights that can inform pastoral strategies, counseling programs, and educational initiatives. Ultimately, the research seeks to reinforce biblical values, support moral development among youths, and strengthen the spiritual and social fabric of the church community.

1.3 Purpose of the Study

The main purpose of this study is to investigate the prevalence and attitudes towards immoral and cohabiting living among youths in the Assemblies of God, Bayelsa North District. Specifically, the study aims to:

1. Assess the extent to which immoral and cohabiting living is practiced among youths in the Assemblies of God, Bayelsa North District.
2. Examine the attitudes of these youths towards immoral and cohabiting lifestyles.
3. Identify the factors that influence youths’ involvement in immoral and cohabiting living.
4. Determine the perceived implications of these practices for the church and the spiritual development of youths.

1.4 Significance of the Study

The findings of this study will be highly significant for the church, particularly the Assemblies of God in Bayelsa North District. By providing empirical evidence on the prevalence and attitudes of youths towards immoral and cohabiting lifestyles, the study will help church leaders, pastors, and youth ministry coordinators to identify specific challenges affecting the moral and spiritual development of young members. With this knowledge, the church can design more effective teaching programs, counseling sessions, and intervention strategies that address the realities faced by youths while reinforcing biblical principles of chastity, holiness, and godly living (Akanbi, 2017; Onah & Agbo, 2021).

For parents and guardians, the study will offer valuable insights into how family upbringing, parental supervision, and socio-economic factors shape the moral choices of youths. Understanding these dynamics can help parents take proactive steps in guiding their children, fostering positive moral development, and preventing engagement in behaviors such as premarital sex or cohabitation. It also underscores the importance of parental involvement in reinforcing religious and ethical values at home, complementing the church’s spiritual guidance (Okon, 2016; Edewor, 2014).

The study will also be beneficial for youths themselves, as it aims to create awareness of the potential spiritual, social, and psychological consequences of immoral and cohabiting lifestyles. By presenting evidence-based information, the research encourages young people to reflect on their choices and align their behaviors with biblical teachings. In doing so, the study contributes to personal moral development and promotes responsible decision-making that supports long-term spiritual growth.

For scholars and researchers, the study will enrich the existing literature on youth morality, Christian ethics, and cohabitation within the Nigerian context. Previous research has often focused on general urban populations or university students, with limited attention given to Pentecostal youth communities in Bayelsa State. By filling this gap, the study provides a reliable reference point for future research on youth behavior, morality, and the effectiveness of church interventions in shaping ethical conduct.

From a societal perspective, the study highlights broader social and cultural trends that influence morality among Nigerian youths. Insights from this research can inform community programs, policy frameworks, and educational initiatives aimed at promoting moral awareness and discouraging cohabitation and other forms of deviant behavior. By understanding the interplay of peer influence, media exposure, economic conditions, and cultural pressures, policymakers and community leaders can develop strategies that support both social order and ethical development among youths.

Finally, the study holds significance for pastoral and community intervention programs. It provides a foundation for evidence-based strategies that integrate spiritual guidance, moral education, and socio-economic considerations. By equipping church leaders, parents, and community stakeholders with empirical data, the study enhances the capacity to design holistic programs that nurture the spiritual and moral well-being of youths, ensuring that they grow into responsible, morally upright adults who contribute positively to both the church and society.

1.5 Scope of the Study

The study will focus on youths within the Assemblies of God, Bayelsa North District. It will examine both male and female youths aged between 15 and 35 years, who are actively involved in the church’s activities. The study will cover issues relating to immoral behavior, particularly premarital sex, substance abuse, and cohabitation, as well as youths’ attitudes towards these practices.

1.6 Limitations of the Study

This research may encounter several limitations that could influence the data collection and interpretation of results. One major limitation is the honesty of responses from participants. Given the sensitive nature of immoral behavior and cohabitation within the Christian context, some youths may be reluctant to disclose their personal experiences or attitudes due to fear of stigmatization, judgment, or potential repercussions within their church community. Similarly, discussing issues related to sexuality and morality can be culturally sensitive, and this may affect the degree of openness and transparency in respondents’ answers (Onuorah, Anowia, Chukwuemeka, & Agha, 2020). The researchers will need to establish trust, ensure confidentiality, and adopt ethical strategies to mitigate this challenge, though some level of response bias may remain unavoidable.

Another limitation involves practical constraints such as time and geographical coverage. Due to limited time and resources, the study will focus exclusively on youths in the Assemblies of God churches within Bayelsa North District. While this allows for an in-depth examination of the local context, the findings may not be fully generalizable to all Assemblies of God churches across Nigeria, as cultural, socio-economic, and demographic factors may differ significantly in other regions (Iyekolo, 2020; Edewor, 2014). Additionally, time constraints may limit the breadth and depth of data collection, potentially restricting the number of participants, interviews, or observational opportunities that could have enriched the study’s insights.

1.7 Methodology

The study adopts a descriptive survey design, which is appropriate for examining the prevalence and attitudes of youths toward immoral and cohabiting lifestyles within a specific population. This design allows the researchers to collect quantitative data directly from respondents and describe patterns, trends, and relationships in their behaviors and perceptions. By focusing on a sample of youths from selected Assemblies of God congregations in Bayelsa North District, the study captures firsthand information about their experiences, beliefs, and attitudes while ensuring that the findings reflect the local context. The use of a survey method also enables efficient data collection from a relatively large group of participants, making it possible to identify common patterns and differences across age, gender, and socio-economic backgrounds.

Data collection is conducted using a structured questionnaire that is carefully designed to capture information on respondents’ demographic characteristics, personal experiences with cohabitation, moral behaviors, and attitudes toward church teachings on sexuality and morality. Once collected, the data are analyzed using descriptive statistics, including percentages, frequencies, and mean scores, to summarize patterns and trends within the sample. To test the hypotheses and explore relationships between variables, inferential statistics, specifically chi-square tests, are employed. This combination of descriptive and inferential analyses allows the study to provide both a clear overview of youth behavior and statistically significant insights into the factors influencing immoral and cohabiting practices, thereby supporting evidence-based conclusions and recommendations.

1.8 Research Questions

The study will be guided by the following research questions:

1. What is the prevalence of immoral and cohabiting living among youths in the Assemblies of God, Bayelsa North District?
2. What are the attitudes of youths towards immoral and cohabiting lifestyles?
3. What factors influence youths’ involvement in immoral and cohabiting living?
4. What are the implications of these practices on the church and the spiritual development of youths?

1.9 Organization of the Study

This study will be organized into five chapters.

• Chapter One introduces the study, outlining the background, problem statement, objectives, research questions, and significance.
• Chapter Two presents a review of related literature on immorality, cohabitation, and youth attitudes from biblical, cultural, and sociological perspectives.
• Chapter Three outlines the research methodology, including design, population, sampling, instruments, and data analysis.
• Chapter Four presents and analyzes the data collected, addressing the research questions.
• Chapter Five summarizes the findings, draws conclusions, and offers recommendations for the church, parents, and future researchers.

1.10 Definition of Terms

• Immorality: Behavior that contradicts accepted standards of morality, particularly within the Christian faith, such as premarital sex, fornication, adultery, and substance abuse.
• Cohabitation: The practice of two people in a romantic relationship living together without being legally or religiously married.
• Attitudes: The perceptions, feelings, and dispositions of youths towards immoral and cohabiting lifestyles.
• Prevalence: The extent or frequency with which immoral and cohabiting practices occur among the youths in the Assemblies of God, Bayelsa North District.
• Youths: Individuals, typically between ages 15–35, who are members of the Assemblies of God Church in Bayelsa North District.

Project – Prevalence and Attitudes towards Immoral and Cohabiting Living Among Youths in the Assemblies of God, Bayelsa North District.