Project – The Contribution of Christian Religious Education to the Promotion of Ethical Behaviour among Secondary School Students: A Study of Selected Secondary Schools in Owerri, Imo State.

CHAPTER ONE

INTRODUCTION

1.1 Background to the Study

Education is widely recognised as an important instrument for intellectual development, social integration, character formation and national progress. Beyond the acquisition of academic knowledge and vocational skills, education is expected to help learners develop values that guide their decisions, relationships and conduct in society. Ethical behaviour involves acting according to principles of honesty, fairness, respect, responsibility, self-discipline and concern for the welfare of others. These values are particularly important during adolescence, when young people develop personal identities, establish relationships with peers and begin making increasingly independent decisions. The Federal Republic of Nigeria (2013), in its National Policy on Education, identifies the development of morally upright individuals, independent thinking and harmonious coexistence as important educational goals. This policy orientation suggests that schooling should address both cognitive achievement and the development of responsible citizens. Christian Religious Education (CRE), commonly taught as Christian Religious Studies (CRS) in Nigerian schools, can contribute to this broader educational purpose by exposing students to biblical teachings, Christian moral principles and opportunities to reflect on the consequences of their actions. However, the extent to which religious instruction translates into ethical conduct depends on how the subject is taught, understood and applied in students’ everyday lives.

Christian Religious Education is an academic subject that introduces learners to biblical narratives, Christian beliefs, moral teachings, religious practices and the ethical implications of the Christian faith. Its educational purpose extends beyond memorising biblical passages or reproducing facts about religious events; it also involves helping students understand the relationship between Christian principles and responsible living. Biblical teachings concerning truthfulness, love, forgiveness, justice, humility and respect for others provide moral resources that can be discussed and applied to contemporary situations. For example, the instruction to love one’s neighbour in Matthew 22:39 and the emphasis on the fruit of the Spirit in Galatians 5:22–23 offer foundations for discussing kindness, patience, self-control and peaceful relationships (New Revised Standard Version Updated Edition Bible, 2021). In an educational setting, these teachings can help students consider why certain actions are right or wrong and how individual choices affect other people. The National Policy on Education also places importance on moral uprightness and harmonious coexistence as educational outcomes (Federal Republic of Nigeria [FRN], 2013). Therefore, Christian Religious Education has the potential to connect religious knowledge with ethical reflection, provided that classroom instruction encourages understanding, practical application and respect for the diverse backgrounds of learners.

The promotion of ethical behaviour among secondary school students is important because adolescence is a formative stage in moral reasoning, identity development and social adjustment. During this period, students encounter pressures related to peer acceptance, academic achievement, social status, family expectations and digital communication. Such pressures can influence decisions about honesty, respect for authority, academic integrity, personal responsibility and treatment of classmates. Kohlberg (1984) explains moral development as a process involving changes in the reasoning individuals use to judge right and wrong, while emphasising the importance of how people understand moral principles and justify their decisions. Bandura (1977), through social learning theory, explains that behaviour can be learned through observation, imitation and the consequences experienced by others. These perspectives are relevant to Christian Religious Education because students may develop ethical understanding through classroom discussion, biblical examples, teacher modelling and observation of how moral principles are practised within their school communities. Nevertheless, students may understand a moral lesson without consistently applying it. Effective religious education must therefore provide opportunities for reflection, discussion, responsible decision-making and the demonstration of ethical conduct, rather than relying exclusively on memorisation or examination performance.

In the Nigerian education system, Christian Religious Studies is included among subjects intended to contribute to students’ religious and moral education. The National Policy on Education identifies moral uprightness and harmonious coexistence as important objectives of secondary education, thereby providing a policy basis for investigating the contribution of values-oriented subjects to student development (FRN, 2013). The potential contribution of Christian Religious Education lies in its ability to examine moral issues through biblical narratives, ethical principles and discussion of real-life situations. Topics concerning honesty, obedience, forgiveness, justice, responsibility and respect for human dignity can help students consider the implications of their choices in school and society. However, curriculum objectives alone cannot guarantee desired outcomes. The effectiveness of the subject may depend on teachers’ competence, instructional methods, available teaching materials, classroom participation and the degree to which students see ethical principles modelled by adults. Njoku (2016), in examining the improvement of Christian moral education in secondary schools in South-East Nigeria, highlighted the importance of teachers’ commitment and conduct in strengthening moral instruction. This suggests that the contribution of Christian Religious Education should be assessed not only by the content prescribed in the curriculum but also by the quality of teaching and the extent to which ethical values are connected to students’ everyday experiences.

The relationship between religious education and ethical behaviour has also received attention in research conducted in Nigerian schools. Oluoch-Suleh and Osuji (2020) investigated the implementation of the Christian Religious Studies curriculum for character formation among public senior secondary school students in Owerri Municipal, Imo State. Their study considered the experiences of students, teachers and school principals and identified administrative, teacher-related and student-related factors as challenges to curriculum implementation. The study is particularly relevant to the present research because it was conducted in the same broad geographical setting and focused on the implementation of Christian Religious Studies for character formation. Its findings suggest that the contribution of religious education depends partly on how the curriculum is implemented and the support available to teachers and students. Similarly, Njoku and Njoku (2015) examined challenges to the effective implementation of Christian Religious Studies in secondary schools in Ebonyi State, drawing attention to the practical conditions that may affect the achievement of curriculum objectives. These studies establish the importance of examining teaching practices and implementation challenges, rather than assuming that the formal presence of Christian Religious Education automatically produces ethical behaviour. The present study builds on this concern by focusing specifically on the subject’s contribution to ethical conduct among students in selected secondary schools in Owerri, Imo State.

Despite the moral objectives associated with religious education, schools continue to face concerns about student conduct, including dishonesty, bullying, disrespect, truancy, examination malpractice and other forms of indiscipline. Such behaviours are influenced by several interacting factors, including family circumstances, peer relationships, school culture, socioeconomic pressures and wider social expectations; they should not be attributed to the effectiveness or ineffectiveness of Christian Religious Education alone. Agbanero (2024), in discussing moral and normative approaches to social vices in Nigerian schools, argues for closer attention to the ethical principles and moral reasoning underpinning school-based moral instruction. This perspective supports the need to examine how students understand and apply moral teachings rather than judging the subject solely by its syllabus or examination results. In addition, Bandura’s (1977) social learning theory suggests that students’ behaviour may be shaped by the examples set by teachers, peers and other significant people in their lives. Where students hear lessons on honesty but observe dishonesty being tolerated, the gap between instruction and practice may weaken the influence of those lessons. Consequently, the contribution of Christian Religious Education needs to be considered alongside teaching quality, teacher example, the school environment and the opportunities students have to practise ethical decision-making.

In Owerri, Imo State, selected secondary schools provide a relevant context for examining how Christian Religious Education contributes to ethical behaviour among students. The local study by Oluoch-Suleh and Osuji (2020) shows that the implementation of Christian Religious Studies for character formation has already been investigated in Owerri Municipal, but the broader question of how students’ exposure to the subject relates to specific dimensions of ethical behaviour remains important. An investigation of selected schools can examine students’ understanding of moral teachings, the teaching methods employed by CRE/CRS teachers, the extent to which students apply ethical principles and the challenges affecting the subject’s practical influence. It can also consider whether teachers use discussion, biblical case studies, role modelling and real-life examples to connect classroom content with students’ behaviour. This focus is consistent with the educational objective of developing morally upright individuals and with research emphasising the importance of effective curriculum implementation and teacher commitment (FRN, 2013; Njoku, 2016; Oluoch-Suleh & Osuji, 2020). The study is therefore designed to investigate the contribution of Christian Religious Education to the promotion of ethical behaviour among students in selected secondary schools in Owerri, Imo State, without assuming in advance that the subject has either a uniformly positive or a negligible effect.

1.2 Statement of the Problem

The development of ethical behaviour among secondary school students is an important educational concern because schools are expected to prepare young people not only for academic achievement but also for responsible participation in society. Students are expected to demonstrate honesty, respect, self-discipline, fairness, responsibility and consideration for others in their relationships with teachers, classmates, parents and members of the community. However, concerns about bullying, dishonesty, examination malpractice, truancy, disrespect and other forms of indiscipline raise questions about how effectively schools develop these values. Such behaviours have multiple possible causes, including peer influence, family circumstances, school culture and wider social pressures, and should not be attributed to a single subject or institution without evidence. The inclusion of Christian Religious Education in the school curriculum provides an opportunity to teach ethical principles through biblical narratives and Christian moral instruction, but the existence of the subject does not automatically establish that students practise the values they learn. Njoku (2016) highlights the importance of teacher commitment and conduct in improving Christian moral education, while the Federal Republic of Nigeria (2013) identifies moral uprightness as an educational objective. The problem, therefore, is the need to determine how far Christian Religious Education contributes to ethical behaviour among students in selected secondary schools in Owerri, Imo State.

A related problem concerns the possible gap between students’ knowledge of Christian moral teachings and their actual conduct in school and everyday life. Students may be able to explain biblical teachings on honesty, love, forgiveness, obedience and respect without consistently applying these principles when faced with peer pressure, academic competition or personal disagreements. This gap raises questions about whether the teaching of Christian Religious Education sufficiently encourages moral reasoning, reflection and practical application or places too much emphasis on the memorisation of biblical facts and preparation for examinations. Kohlberg (1984) emphasises the significance of moral reasoning in the development of ethical judgement, while Bandura (1977) explains that people learn behaviour partly by observing and imitating others. These perspectives suggest that moral education may be strengthened when students discuss realistic ethical dilemmas and observe teachers and other influential adults demonstrating the values they teach. Consequently, it is necessary to examine the teaching methods used in Christian Religious Education and the extent to which they help students connect biblical principles with their own decisions and behaviour.

Another problem relates to the conditions under which Christian Religious Education is taught and implemented in secondary schools. Its contribution to character formation may be weakened by inadequate instructional materials, limited opportunities for participatory learning, insufficient teacher preparation, curriculum pressures and inconsistencies between moral instruction and the conduct students observe in the school environment. Research conducted by Oluoch-Suleh and Osuji (2020) in public senior secondary schools in Owerri Municipal identified administrative, teacher-related and student-related factors as challenges to implementing the Christian Religious Studies curriculum for character formation. Njoku and Njoku (2015) also examined challenges affecting the implementation of Christian Religious Studies in Ebonyi State. These studies indicate that curriculum implementation requires attention to the people, resources and teaching practices involved. Nevertheless, findings about curriculum implementation or character formation do not by themselves establish the degree to which students display particular ethical behaviours. It is therefore important to investigate how Christian Religious Education is taught in the selected schools, what challenges teachers experience and how students perceive the relevance of its moral lessons to their everyday conduct.

Finally, although previous research has examined Christian Religious Studies and character formation in Owerri Municipal, there remains a need to investigate the subject’s contribution to specific dimensions of ethical behaviour among students in the secondary schools selected for this study. The research by Oluoch-Suleh and Osuji (2020) provides a valuable local foundation, but the present study focuses more specifically on the relationship between Christian Religious Education and ethical conduct, including honesty, respect, self-discipline, responsibility and peaceful relationships. Without evidence from the selected schools, it would be difficult to determine whether students perceive the subject as practically relevant, whether its teaching encourages the application of moral values and what factors may support or limit that contribution. The central problem addressed by this study is therefore to establish how Christian Religious Education contributes to the promotion of ethical behaviour among secondary school students in selected secondary schools in Owerri, Imo State, while considering the teaching methods, school context and implementation challenges that may influence its contribution.

1.3 Objectives of the Study

The general objective of this study is to examine the contribution of Christian Religious Education to the promotion of ethical behaviour among secondary school students in selected secondary schools in Owerri, Imo State.

The specific objectives are to:

1. Examine the extent to which Christian Religious Education promotes ethical values among secondary school students in selected schools in Owerri.

2. Determine the relationship between students’ exposure to Christian Religious Education and their ethical behaviour, particularly in honesty, respect, self-discipline and responsibility.

3. Assess the teaching methods and learning activities used by Christian Religious Education teachers to promote ethical behaviour among students.

4. Identify the major challenges affecting the contribution of Christian Religious Education to ethical behaviour and suggest strategies for improving its effectiveness.

1.4 Research Questions

The study will be guided by the following research questions:

1. To what extent does Christian Religious Education promote ethical values among secondary school students in selected schools in Owerri?

2. What relationship exists between students’ exposure to Christian Religious Education and their ethical behaviour, particularly in honesty, respect, self-discipline and responsibility?

3. What teaching methods and learning activities do Christian Religious Education teachers use to promote ethical behaviour among students?

4. What major challenges affect the contribution of Christian Religious Education to ethical behaviour, and what strategies could improve its effectiveness?

1.5 Research Hypothesis

The following null hypothesis will guide the quantitative aspect of the study:

H₀: There is no statistically significant relationship between students’ exposure to Christian Religious Education and their ethical behaviour in selected secondary schools in Owerri, Imo State.

1.6 Significance of the Study

The findings of this study are expected to be beneficial to students, Christian Religious Education teachers, school administrators, curriculum planners, parents, educational policymakers and future researchers.

Students: The study may help students appreciate the practical importance of Christian moral teachings in their daily lives. By examining values such as honesty, respect, responsibility, fairness, patience and self-discipline, the research may encourage students to reflect on their decisions and understand the consequences of their actions. It may also help them recognise that ethical behaviour involves applying moral principles consistently rather than merely knowing or memorising them.

Christian Religious Education teachers: The findings may help teachers evaluate the effectiveness of their instructional methods in promoting ethical conduct. The study may encourage the use of biblical case studies, group discussions, role-play, moral dilemmas, reflective exercises and examples drawn from students’ everyday experiences. These approaches may help learners connect biblical teachings with practical situations and develop greater capacity for ethical reasoning. The importance of teacher conduct and instructional commitment in Christian moral education has been highlighted by Njoku (2016).

School administrators: The study may provide information that school administrators can use to strengthen character education and promote a school environment based on fairness, respect and responsibility. The findings may encourage closer collaboration between CRE teachers, guidance counsellors and school management in addressing indiscipline and supporting positive student conduct.

Curriculum planners and educational policymakers: The findings may offer useful information about the implementation of Christian Religious Education and its perceived contribution to ethical development. The study may assist curriculum planners in identifying areas where moral education objectives, instructional approaches and assessment practices require improvement. It may also contribute to discussions about achieving the moral and civic objectives outlined in Nigeria’s National Policy on Education (FRN, 2013).

Parents and guardians: The study may encourage parents to reinforce ethical values taught in school through their own conduct and family practices. It may also promote cooperation between families and schools in encouraging honesty, self-discipline, respect for others and responsible decision-making.

Researchers and students: The research may contribute to existing literature on religious education, moral development and student behaviour in Nigeria. It may serve as a reference point for future studies examining the effectiveness of religious education, teacher modelling, school climate and other factors that influence ethical behaviour among secondary school students.

The wider community: By examining the relationship between religious instruction and ethical conduct, the study may encourage broader conversations about character formation, responsible citizenship and the role of schools in promoting peaceful social relationships.

1.7 Scope of the Study

The study focuses on the contribution of Christian Religious Education to the promotion of ethical behaviour among students in selected secondary schools in Owerri, Imo State.

Geographically, the research will be conducted in selected secondary schools within the defined Owerri study area. The researcher will identify the specific schools based on the study’s sampling criteria, accessibility and the availability of eligible respondents.

In terms of content, the study covers students’ exposure to Christian Religious Education, the teaching methods employed by teachers, the promotion of ethical values and the relationship between religious instruction and students’ conduct. The ethical values considered include honesty, respect, responsibility, self-discipline, fairness and peaceful interaction with others. The study will also examine challenges that may affect the subject’s contribution to ethical behaviour.

The study will focus on the experiences and responses of relevant participants, which may include secondary school students and Christian Religious Education teachers. Its findings will be limited to the schools and respondents included in the research and should not automatically be generalised to all secondary schools in Imo State or Nigeria.

1.8 Limitations of the Study

One possible limitation is that ethical behaviour can be sensitive to assess because students may be reluctant to acknowledge their own misconduct or may provide answers they believe teachers and researchers expect. This may affect the accuracy of self-reported information. To minimise this limitation, the researcher should use neutral questions, explain the purpose of the study and protect participants’ confidentiality.

Another limitation may be the difficulty of separating the contribution of Christian Religious Education from other influences on students’ conduct. Family upbringing, peer groups, school rules, social media, religious participation and wider community values can also influence behaviour. The study will therefore examine the contribution of Christian Religious Education without assuming that it is the only factor responsible for ethical development.

Limited time, financial resources and access to selected schools may also affect the scope of data collection. The researcher should establish a realistic timetable, obtain the necessary permissions and use a sampling procedure appropriate to the study population. The findings will be interpreted in accordance with the research design and the evidence collected.

1.9 Operational Definition of Terms

Christian Religious Education (CRE): An educational subject that introduces students to Christian teachings, biblical narratives, religious beliefs and moral principles. In this study, it refers to the teaching and learning of Christian religious content intended, among other purposes, to promote ethical understanding and responsible conduct.

Christian Religious Studies (CRS): The subject commonly used in Nigerian secondary schools for the study of biblical teachings, Christian beliefs and related moral principles. In this study, CRS is treated as the school subject through which Christian Religious Education is delivered.

Contribution: The role or influence that a particular subject, activity or educational process may have in supporting an outcome. In this study, it refers to the extent to which Christian Religious Education supports the development and practice of ethical values among students.

Ethical behaviour: Conduct guided by principles of honesty, fairness, respect, responsibility, self-discipline and concern for others. In this study, it refers to students’ behaviour in school and their interactions with teachers, classmates and other members of the community.

Secondary school students: Learners enrolled in junior or senior secondary schools within the selected schools in Owerri, Imo State.

Moral values: Principles and standards used to judge actions as right or wrong and to guide responsible conduct. In this study, they include honesty, kindness, forgiveness, fairness, respect and self-control as taught through Christian Religious Education.

Character formation: The process through which individuals develop relatively stable values, attitudes and behavioural habits that influence their decisions and interactions with others.

Teaching methods: The instructional approaches used by Christian Religious Education teachers to present content and encourage learning. These may include discussion, storytelling, question-and-answer sessions, biblical case studies, role-play and reflective activities.

Self-discipline: The ability to regulate one’s actions, emotions and decisions in accordance with appropriate rules, responsibilities and moral principles.

Project – The Contribution of Christian Religious Education to the Promotion of Ethical Behaviour among Secondary School Students: A Study of Selected Secondary Schools in Owerri, Imo State.