AGBOGUN, AVWEROSUOGHENE JOSEPH
Pilgrims Baptist Church, P.O Box 122 , Abraka, Delta State, Nigeria
agbogunjoseph00@gmail.com/ 08063774656


Abstract

There is moral decadence, which is much lamented as its effect dovetailed into all sectors in the
Nigerian society. This challenge has proved difficult to solve, putting all social agents to their feet.
The church is trying her part, but it seems that its impact is watered down the drain in this modern
generation. The best approach to tackling this menace follows equipping the children with strong
foundation of moral standard.Thus this study seeks to evaluate the socio-religious function of
children ministry among Baptist Churches in Abraka community in Delta State. The approach
includes expository and phenomenological using oral interview to elicit the opinion of the
population. It is discovered that the role of the church is noticed in different areas as pertain to
children including child socialization, family harmony, moral instruction, and faith foundation and
growth. It concludes that church children ministry influences the child so much that the local
church, family and the society are beneficiaries. This study recommended that the general public
should partner with the church in making the society a suitable place to stay.
Keywords: socio-religious, children ministry, Baptist church, function.
Introduction
There are a good number of children in every growing church. The church is supposed to
minister to and nurture these children towards maturity. When the children areproperly attended
to, there could be many effects on the church and society. But the church is not doing well in this
direction rather she overlooked and underestimated the role of children ministry making her to
lack dedicated and active members; inter-personal relationship is soured; and children become
bonds of trouble and threats to the family and the society at large. Thus, there is need to evaluate
the role of children ministry among the Baptist churches. The scope is limited to Baptist churches
in Abraka. This study comprises/entails the overview of Nigerian Baptist Convention Children
Ministry; brief history of Baptist Mission in Abraka, Biblical Foundation for ministering to
children, the channels of ministering to children among Baptist Churches and role of children
ministry in Abraka.
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An Overview of Nigerian Baptist Convention Children Ministries
The Nigerian Baptist convention maybe seen as God-ordained, Christ-focused and people’s
growth-oriented. Based on the above, the Baptists choose to minister to every stage of life from
the Bible. The children’s ministries of the NBC involve reaching out to children by taking the
gospel of Jesus to the children and developing them to be mature Christians who will eventually
reach out to others. The aims and objectives of children’s ministries of the NBC according to
Ayanrinola (2017) include the following among others:

  1. To lay the foundation Biblical principles in the lives of children
  2. To lead children to Christ
  3. To help children grow in the knowledge of Christ
  4. To provide opportunity for children to witness Christ to other and
  5. To help children experience true worship and mission (p. 2).
    Again, the children’s ministries of the Nigerian Baptist convention likewise, cover ages
    zero to twelve. Children are proud everywhere, both inside and outside the church. The population
    of children inside the church almost equals that of adults, which signifies picture hope of growth
    for the church if they are welt catered for today. The NBC programme or ministries reach out to
    children from conception to 12 years; categorized as birth to 2 year (Infant) preschoolers (3-6
    years), and school age children (7 to 12 years). The Baptist churches can reach the children through
    diverse programme, according to Ayanrinola, (2017) like Children Sunday School, Sunday
    Worship Service, Church Training or Discipleship, Children Choir, Sunbeam Band and Family
    Development Program.MC (p. 4)
    Biblical Foundation for Children Ministry
    Scholars worldwide have noticed that the Bible has at least a word for every life endeavour,
    whether directly or indirectly, which makes it a universal scholastic literature. God in His
    relationship with the Israelites did not overlook the children. However, Lateju (2007) said
    “ministering to children can be said to predate history, but we are sure that during the biblical
    period, it was never taken lightly” (p. 10). The prehistory seems not be handy while the biblical is
    recorded. There is a wide range of materials on Bible basis for ministering to children but the
    following will be considered.
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    First, it is important to note that homes without children tend to lack sincere joy, laughter
    and hope. The Bible says that Sarah said “God has brought me laughter and everyone who heirs
    about this will laugh with me” (Genesis 21:6, NIV). Sarah the wife of Abraham made this
    statement at the miraculous delivery of their promised child at a very old age, an expression of joy.
    Contrarily, were there no other sources of joy in married homes in absence of children? Though
    we would not fail to appreciate that the presence of children in every home brings about several
    challenges but when the children are ministered to adequately, the challenges are either minimized
    or converted into blessings.
    Second, children need to partake optimally in religious activities to allow for sustainability
    and continuity of religious activities and their lessons as well as the socio-religious impacts. God
    commanded the Israelites as they exited out of Egypt to involve children in their religious
    celebrations (Exodus 12:24-27). In this passage, the children should be explained to the children
    whenever they ask. Children have obligation to ask questions about what they did not understand.
    Answering such questions is a means of ministering to them. Infact, parents are commanded to
    teach their children through this means. Teaching can also be a calculated attempt to transmit
    information from one person to another.
    Third, somehow children are given particular attention by God. In Deuteronomy 6:4-9,
    God commanded parents to train their children diligently. Every good method or approach should
    be used as many times as possible until the lesson is understood and practiced. Again, the passage
    refers to the use of teaching aids, and making every encounter with the children to be profitable in
    disseminating God’s precepts and teachings. Perhaps, the church may assume that the Bible is
    referring to only biblical parents. No! All adults and parents in as much as the church is concerned.
    We ought to prove our parenthood by giving all we have gotten from God’s to our children. Even
    modern ways of learning must be exploited and be made available.
    Fourth, children are capable of hearing, understanding and receiving messages from God
    whenever He speaks. In 1 Samuel 3:1-12, God called Samuel at about age 12. The fact that Samuel
    could not identify the voice of who is calling shows that children need the guidance of the adults
    who may stand behind the scene- a roll of teachers. Moreso, God’s selection and election is right
    from childhood. The earlier we make them remain in Christ the more peaceful they become to the
    society. Supporting this idea, God makes it crystal clear in Jeremiah 1:5 that He “knew” and
    “called” anyone right from the womb. What is the fate of one called or chosen from womb but not
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    properly brought up? Thus, the vitality of children ministry is paramount in guiding children along
    God-ordained track.
    Fifth, in the poetic Books of the Old Testament, there is support to minister to children.
    Psalm 127:3-5 indicated that children are blessing from God and are helpful in combating life’s
    situation and enemies especially when they have grown up. In my opinion, no child is useless
    through only the well-trained will become a blessing while others will become a reproach. In the
    same vein, Proverbs 22:6 encourages that children should be trained or catered for early in life to
    ensure a fruitful future. Still, Proverbs 13:1 introduces the fact that children are epitome of
    obedience that adults must take advantage to lead them to Christ.
    Sixth, going into the Gospels, Jesus shown the way children should be ministered to. They
    should be loved, carried, talked to, played with and prayed for (Mark 10:13 – 16). One of the ways
    children learn is by imitation. Let us be involved in Practicing Jesus models is ministering to the
    children. Jesus went further to give strong warning to adults not to hinder children from coming to
    Him but should bring children to Him. Every child should be introduced to Christ for divine
    encounter, which is the core duty of children ministry.
    Lastly, in the Epistles, Paul did not overlook the children, rather he admonished parents to
    discipline and instruct their children in the way of the Lord (Ephesians 6:4). This passage
    particularly directs the work of teaching and discipline to fathers. How far or much are fathers
    involved in the children ministries of the Baptist churches today. This is a clarion call on men to
    be involved immensely in children upbringing. Even while in the church, the children worship
    service requires the attention of fathers in planning, sponsoring, as well as direct and indirect
    participation ministry activities.
    Structure of Children Ministry in Baptist Churches
    Sunbeam Band: It is a mission group for children from birth to ten years. In this programme,
    mission and evangelism are bequeathed to the children. Ayanrinola (2007) says that missions and
    evangelism are very important in Christendom because that is the heartbeat of the church and
    should be taught from childhood (p. 3). This Band is directly under women’s Missionary Union
    (WMU) who designed and finances the programme for the children. The children meet with their
    leader(s) during the week for missions learning and emphasis.
    Children Ministry is very important in the household of God. This ministry is meant to care
    for the spiritual, physical and moral growth of the young ones in the congregation. The ministry is
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    purpose to teach, cancel and visit the children, meet their parents occasionally to enhance all round
    development of such children to the glory of God. Egbe Irawo (a society for children) was included
    among the five societies organized in 1916 by the Rev. A. Scott Patterson, Southern Baptist Missionary
    from America. Mrs. George Green, wife of the first Baptist Medical Missionary to Nigeria, had a great
    interest in little children and did a lot to encourage young people.
    When Baptist Women Missionary League was organized in 1919, Egbe Irawo was recognized as
    part of this league. So the Sunbeam Band has grown up with Women’s Missionary Society. Gradually,
    groups of children were brought together in villages and towns and they were taught scripture verses and
    choruses. A director was appointed to take care of Sunbeam.
    Sunbeam Programme includes: Sunbeam memory verses contest, Sunbeam day camp, Sunbeam
    Weekly programme, Sunbeam week, Sunbeam Band mission study, Sunbeam prayer calendar,
    Sunbeam magazine, Evangelism, and Visitation. SunbeamMeetingholds for one hour in a chosen
    day of the week, especially the day when their parents are holding their own meetings. The
    Sunbeams have their own uniform (White and Cream Color), Badge and Cap, which are used on
    special occasions. Sunbeam Band Watchwords are: Jesus Said, “I am the light of the
    world” (John 8: 12); also Jesus Said, “Ye are the light of the world” (Matthew 5: 14); and therefore,
    “Let your light so shine” (Matthew 5: 16).
    Girls’ Auxiliary (G.A): this is an organization for girls between the ages of 10 and 16, who love
    Christ and want to serve Him. They also want to be part of Christ great missionary movement
    around the world. It has to-fold purpose: to develop the missionary zeal and response to Christian
    girls; and to girls to Jesus Christ and encourage a worldwide service for Christ. In every church,
    preaching station and school where it is possible, the girls should be organized into junior and
    intermediate groups. While the junior Gas are girls of ages 10-12, the intermediates are of 13-16.
    Each group has its own officers and meets in separate places weekly.
    When Women Missionary Union (WMU) started in 1919 in Nigerian Baptist convention,
    the Girls’ Auxiliary was also included. In 1925, the Girls’ Auxiliary was officially recognized by
    the WMU as an important member of her family. The Girls’ Auxiliary watchword is: “Arise and
    Shine for your Light has come and the Glory of the Lord is risen upon you.” (Isaiah 60:1). The
    hymn of mission is titled: “We’ve a Story to Tell” and their colours are green, white and gold. The
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    emblem contains a white star with the gold monogram on it and on a green octave engraved with
    gold. The star represents their star ideals. The colours of the emblem are full of meanings: green
    stands for growth or development; white for purity; and gold for sincerity.
    The Girls’ Auxiliary allegiance is knowing that many people live in spiritual darkness and
    giving attention to Christ’s commands, I pledge my loyalty to Jesus Christ, his church and its
    activities; attempting with God’s help to abide in him through prayer; to advance in wisdom by
    bible study; to acknowledge my stewardship of prosperity, time, money and personality; to adorn
    myself with good work; and to accept the challenge of the great commission. The Girls’ Auxiliary
    aim remains to learn conditions about themselves and around the world; to guard their minds
    against evil; to keep their bodies clean and acceptable to God; to put selfishness out of their hearts;
    to take part in all our denomination does; and to make jesus Christ known all over the world.
    Royal Ambassador (R.A): The Royal Ambassadors is the name of a Baptist organization for
    boys between the ages 10 and 24-an international missionary organization found in the following
    continent; African, Asia, Australia, Europe, North America, and South America. The Royal
    Ambassador worldwide started in 1908 the United States of America among the Brotherhood
    Commission of the Southern Baptist Convention (SBC), USA. The Royal Ambassadors recently
    celebrated its centenary in 2008. The Royal Ambassadors is also paramilitary organization.
    The Royal Ambassadors in Nigeria is called Royal Ambassador of Nigeria (RAN) and was
    founded in Nigeria in the 1920’s by the southern Baptist convention SBC), USA; and came to
    Nigeria as one of the world’s leading organization for Boys. The Royal Ambassadors was
    sponsored by the women’s Missionary Union until 1954 when it was proposed that the Men of the
    Nigerian Baptist Convention took over the work of the Royal Ambassadors in Nigeria. The
    situation that led to the proposal of Men and Boy’s Department in 1961 which served both men
    and boys, then later became the defunct Men’s Missionary Union and Youths Department, now
    known as Missionary Organization Department since 1998.
    CardinalObjectives are: Helping Boys in personal, spiritual development and discipleship;
    Equipping members for mission Action; Ensuring Educational and career development of Boys;
    Promoting social awareness, responsibility and responsiveness; Promoting personal and corporate
    discipline and cohesion; Promoting personal commitment demonstrated in stewardship of life,
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    Churchmanship denominational interest, and understanding as well as appreciation of Baptist
    beliefs and practices; and Enabling members’ personality, potentiality, and dignity development.
    Royal Ambassadors is the name of a Baptist Missionary Organization for Nigerian boys
    between the ages of ten (10) and Twenty Four (24). Royal Ambassadors is also an international
    organization, in many countries of the world where there are Baptists. This organization is found
    on the continents of Africa, Asia, Australia, Europe, North America, and South America. Royal
    Ambassadors work began in the United State of America in 1908. It was started in Nigeria in the
    1920’s. In Nigeria, the Women’s Missionary Union sponsored the organization from the beginning
    until 1954. At that time, it was thought that the Men of the Nigerian Baptist Convention should
    sponsor the boys work. In 1961 the Department of Men and boys’ work was proposed and the
    Royal Ambassadors became a part of this Department.
    The Royal Ambassadors motto is found in 2 Corinthians 5:20: We areambassadors for
    Christ.”Vision is: Touching the lives of boys and impacting the eternity of men! FoundingGoals
    are: to become well informed; responsible follower of Christ to have Christ-like concern for all
    people; to carry the message of Christ around the world; to work with others in sharing Christ; and
    to keep myself clean and healthy in mind and body.
    Objectives include: helping boys in personal spiritual development and discipleship;
    equipping members for mission action; ensuring educational and career development of boys;
    promoting social awareness, responsibility and responsiveness; promoting personal and corporate
    discipline and cohesion; romoting personal commitment demonstrated in stewardship of life,
    churchmanship and denominational interest, and understanding as well as appreciation of Baptist
    beliefs and practices; and enabling members’ personality, potentiality, and dignity development.
    Royal Ambassadors Pledge: As a Royal Ambassador I will do my best:
    To become a well-informed, responsible follower of Christ;
    To have a Christ-like concern for all people;
    To carry the message of Christ around the world;
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    To work with others in sharing Christ; and
    To keep myself clean and healthy in mind and body
    Other Channels of Ministering to Children in Baptist Churches
    The children’s ministry of the Nigerian Baptist convention covers the following areas:
    a) Children’s Sunday School: This is a Bible study class for children on Sunday morning that
    commences around 9am according to the church worship time. The Sunday school teachers
    meet during the week to preview the lesson. The children are classified into different age
    groups like play group, pre-nursery, primary 1-3, 4-6, etc. The teachers do the follow-up
    during the week.
    b) Children Worship Service: Children’s worship service is designed to allow the children to
    worship God in their own way and language they understand. At this level, in rural area, the
    vernacular is encouraged. All necessary liturgical items to make worship meaningful and
    messages down to the level of the children are employed. The teachers also meet during the
    week to preview and prepare for Sunday worship activities.
    c) Children’s choir: Churches should teach children church music that includes voice training,
    instrumentation, hymnody, etc. Churches should teach children how to read notes, and sing
    hymns and choruses with good and sound theology. Choirmasters should encourage gifted
    children to compose new choruses and songs. It should be noted that the children’s choir are
    to minister in the children church and not to be featured in the adult worship service except
    on special occasions, though not their detriment.
    d) Children Church Training or Discipleship: It is a discipleship ground for children. It takes
    place on Sunday Evenings as part of evening worship or during the Home fellowship time. It
    has the same pattern with the Sunday school in terms of age grading and expectations of
    teachers.
    e) Holding Holiday Bible School and Bible Clubs: They are additional programme of Bible
    teaching for children. The holiday Bible School is a three to five days activity from 9am to 12
    noon. It is usually done during the holidays to keep the children busy and instructed for the
    Lord.
    f) Family Development Programme: This is designed to minister to parents, teachers and
    children according to Doherty (2003). In the Baptist, churches are encourages to organize
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    programme that will minister to parents because children’s ministry without reaching out to
    parents may not bring lasting fruits. The children spent more quality time with parents
    especially in African perspective.
    Socio-religious functions of Children Ministry among Baptist Churches in Abraka
    Community
    Children ministry in churches has a lot of benefits to all a sundries, both at the immediate
    and remote setting. Whatever the church does to improve human living affects the society. Some
    areas to be covered in eliciting information from respondents for discussion includes: Family
    harmony, Child socialization, Faith/spiritual foundation and continuity and moral instruction and
    Development. The above aligns with the social-religious role of children ministry among Baptist
    churches in Abraka community.
    Family Harmony: The emotion shown by children before and after attending any activities in the
    church goes a long way to determine how they behave at home. From my personal observation,
    during the meetings of the children, there is usually fullness of joy, occasioned by full participation.
    This joy and merriment are transported unto the family. It is opined that children workers or
    facilitators try as much as possible for children to leave the scene of activities with happiness and
    interest. (Interview with Esiere Gabriel, 2019). The children go home tom meet their parents telling
    stories they learned and showing works they did in their activities books and other puzzle or
    drawings. In fact, Ihwighwu Blessing (Interview with, 2019) could not hold herself back from
    expressing the laughter caused by her little daughter each time she returns from sunbeam weekly
    activities.Everyone in the family shares in the joy. For those whose children lack such opportunity
    something is eluding them.
    Again, children workers in the church own it a duty to visit the children at home. Lateju
    (2007) lends her voice to the fats that a time of visiting the family of a child culminates in
    ministering to the entire family. Peter Omajemite (interview with, 2019) says that on his visit to a
    particular family sometimes ago, the boy who was about 8 years old called the parents and siblings
    that his personal pastor has come to visit and everyone must entertain him. He further says that
    when he and his team were about to leave the home, the boy called the parents to kneel down so
    that his pastor (Daddy in the Lord) will bless them all. Family harmony is obviously fostered. It is
    possible that some parents have not prayed together for sometimes before then echoed. (Interview
    with Oghenechovwiere Patience, 2019).
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    In another vein, Oserayohwo Okiemute (Interview with, 2019) submits that children are
    capable of praying for the harmony and peaceful co-existence of the family. Their petitions are
    usually granted by God because of their strong faith, innocence and sincerity. Children ministry
    has an aspect called family life in which parents are ministered to through workshop, prayers,
    among others. This usually helps to facilitates family harmony. Parents and children talk about
    their need and challenges; and prayers are rendered in line with them. (interview with Anokwuru
    Clara, 2019). Again, Umukoro Kelvin (Interview with, 2019) submits that family harmony is
    enhanced as both parents and children are encouraged to participate in family daily devotion.
    George Vogrin (2014) states that daily family devotion is important for the spiritual growth of
    children and unity of the family. ChildrenMinistry in churches generates the interest to participate
    in all religious activities at home.
    Child socialization: Socialization according to Okon (2018) is one of the processes through which
    people are taught or learn to be proficient members of a society or it describes the way people
    come understand societal norms and expectations; to accept society’s beliefs; and to be aware of
    societal values in the view of (p. 110). Harlow and Harlow (1962) emphasize the necessity for
    early social contact for little ones by conducting a series of experiments studying how rhesus
    monkeys, which behave a lot like people, are affected by isolation as babies and concluded that
    social comfort was of greater value than food to children. It is through socialization that the child
    is integrated into the meaningful structure of society. In the opinion of Eseroghene Patience
    (Interview with, 2019) child socialization involves interpersonal relationship between the child
    and his environment, both animate and inanimate constituents.
    Religion remains a formidable agent of socialization in every society. In line with this view,
    Okon (2018) states that although religion may be a personal thing, there is a communal dimension
    whereby young people are often initiated to the various rites of passage and processes of atonement
    ( P.118). No real living religion is practiced by an individual; rather it must involve two or more
    people. Does every religion afford children good opportunity for socialization? According to
    Ohwoyovwe, (Interview with, 2019).the communal dimension brings about interaction and
    socialization influences. Every religion brings people together for worship and fellowship,
    whereby there is interchanging of knowledge. When children are involved, learning is made easy
    and central.
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    People seek to obtain rewards in their social gathering; children are not exempted. Adewale
    (1994) opines that associating with another person may be intrinsically rewarding as in love and
    sociability or it may bring rewards that are extrinsic to the association itself, such as advice and
    help from colleague and neighbors (P.4). Ogbefi (Interview with, 2019) says that children learn to
    show love to God and others as they participate in the children classes. Loving God and others is
    central in the curriculum of children ministry. Emetua (Interview with, 2019) comments the effort
    and advantage of children ministry in his church when he said that his daughter overcome shyness
    and aggression through recitation activities and counsel of children church leaders.
    Moreover, Lateju (2007) mention some of the ways children can be ministered to viz:
    providing for physical, social, emotional and intellectual needs of the children even as their
    spiritual needs are being catered for; raising mentors for children, and looking for, listening to,
    learning about and loving children. Children learn from whatsoever is being shown to them in
    course of relationship and socializing with teachers in the church. The social needs of children
    being catered for help them develop adequately socially because children learn by imitation. In the
    view of Diegbe (Interview with, 2019) all human needs are important and anyone met draws the
    child closer and makes them sociable. Once a relationship with a child is defined and targeted, it
    brings a desired result in the child as this is the goal of our children ministry.
    Young people should be deliberately taught that social life is not only in the physical, but
    that there is an invisible domain which is equally relevant to man. This introduction to the
    metaphysical domain should be guided thoroughly. Adewale (1994) submits that another
    dimension of socialization process which is intrinsically religious is to intimate children at the
    formative years with the idea of the sacred (P.6). This could have positive moral consequences.
    This suggest that all human religions should be involve ion teaching religious elements and ideas
    to their children early enough to win and retain them in parents’ religious practices. Oghenerhoro
    (Interview with, 2019) reiterates the necessities of catching children early enough for Christ when
    he said that the rate at which young people are taking part in immoral and anti-social practices in
    the society is alarming. The only way to solve the epidemic is by cutting their supply among the
    children are introduced to religious activities early, religious forms the background of their social
    life.
    Faith Foundation and Growth: Faith transmission and preservation are not done in vacuum but
    deliberately inputting it into younger generation who must practice it. Lateju (2007) apparently
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    agrees with the ideas of teaching children for continuity when says: the church of God needs
    children for continuity, as they are the future church, which must depend on them for survival.
    Imene (Interview with, 2019) says that the children today are the youth tomorrow and Adult a day
    after. Thus the church must acidulously equip her children ministry for good result. Iwaka
    (Interview with, 2019) asserts that any church that neglect her children ministry has shot herself
    on the foot. No church has the hope of having solid foundation and future fruitfulness without a
    blossoming children ministry.
    The reason why children ministry is important to the church is because any life affected at
    that age stands tell and strong in the church. Lateju (2007) further states that about 85% of people
    give their lives to Christ between 4-14 years of age (p.21). Eghwrudje Patience (Interview with,
    2019) opines that those who grew up in a particular church make better active membership than
    those who came when they are already adults. So most nominal church members are those who
    repented adulthood. Most church crises are caused by such members. Their spirituality is shallow
    and commitment weak, except in rare cases when such individuals had practically personal
    encounter or experiences with God. This is similar with Paul’s example in the New Testament.
    Paul’s dramatic and spontaneous encounter with the Lord help him to translate his Zeal, knowledge
    and boldness into preaching the gospel bar.
    Growing up in the church deepens one’s experiences with God. Enakireri Christiana
    (Interview with, 2019) says that the experiences of a child who underwent all organizational
    training and experience in the Baptist church of light and faith is firmly founded. The tendency of
    falling in love with Baptist beliefs practices and activities is rare. Enakireri goes further to state
    that even if such child is a female and marries to a man from other dominations, she never forgets
    her childhood experiences. Thus, there is much reflections and comparison with experiences in the
    new demotion. Such people often call for adaptation and borrowing of practices into the new
    church.
    A good foundation usually allows for rapid growth but poor foundation brings collapse in
    journal of faith. The question is: are parents conscious of the need to facilitate spiritual and faith
    foundation for their children? In attempt to answer the question above, Enughwure Cordelier
    (Interview with, 2019) has the opinion that the major reason why parents especially mothers want
    their children to attend the church with them is to give them elementary steps of faith and spiritual
    development. Thus, parents must be certain that their children has the unique opportunity that will
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    cause faith development in the church in the same vein, the church leadership ensures that adequate
    provision and preparation are made to enable the children encounter Christ and take a step forward
    in faith development. But Oghenerhoro Patience opines that a child who is not interested in church
    activities cannot grow spiritually. The experiences in the activities are meant for training the mind
    of the child.
    Moral Instruction: the church is at the centre of children moral instruction, especially in Africa.
    Moral development enhances spiritual or faith development and vice-a-vise. Moure (2017) submits
    that almost all families in a given community teach the same moral codes. This is because the
    families determine the content of morality or the moral standard. Churches in Urban Centres
    comprise of families from different communities and moral standards. This is why teaching
    morality in the church comes with great challenges. Umukoro (Interview with, 2019) opines that
    it is easy for churches to teach morality to children because they appeal to the Holy Bible as
    supreme authority.
    Many religions have value frameworks regarding personal behaviour meant to guide
    adherents in determining between wrong and right. The center of moral instruction is helping
    children to develop the capacity to shun wrong behavior and embrace right ones in most times.
    According to Elias Wiebe (1989) the first step of the church to nurture morality into their young
    generation starts with supporting and visiting expectant mothers to help build sensitivity to others
    in the child. Nurture here includes keeping children in check by loving restraint and ongoing
    relations of trust and care. In this case, the church prepares and helps parents in taking care of their
    children moral needs.
    In addition, Lateju (2007) submits that some of the ways the church influences the moral
    life of the children include having discipleship class for them; providing role-model for each child
    or group; providing moral leader; providing books and other materials for children, as well as
    fostering mentor-mentee relationship (p.36). The church has a lot to do and must be quick in doing.
    Eseroghene Patience (Interview with, 2019) quite agrees that the church has several plans and
    equipment to foster moral instruction in children but she lacks human resource that can be trained
    to do the work. This is where leadership plays a serious role. To this end, every conscious leader
    make effort to recruit adequate manpower and get them trained and assign them to duty-the Baptist
    church is trying a lot.
    Logos: African Journal of Philosophy and Studies. Vol. 4, 2021
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    84
    Again, the experience of the child can be influenced in the sanctuary by objects and symbol
    that riposte Christian nurture and morals. Since moral issues are real life or practical. Events,
    Wiebe Elias (1989) is of the opinion that children must be given the opportunity to consider
    genuine moral problems, moral dilemmas, and to experience real social and cognitive conflict.
    Most likely, the teachers’ task is to stretch moral reasoning, aiding the child in perceiving issues,
    reasoning, and making moral decision. All of those may be applied in future of the child
    Endeavour.
    Conclusion
    The children ministry of the Baptist church is well-structured; equipped; and stands very
    effective. The Church works out the goal of socialization of societal member starting from infancy
    to old age. Church children ministry has a lot to contribute to child growth, well-being,
    socialization, family harmony, and moral instruction. Thus church children ministry has the
    capacity to influence every child so much that the local church, family and the society benefit from
    it. Priests have the onus of responsibility in choosing where their children are gloomed to have a
    balanced spiritual and moral development. If parents fail to lay a solid foundation for their
    children’s moral, social and spiritual growth, someone will definitely do that outside the home.
    This can be dangerous as the personal foundation of the person matters in this.The public should
    seek partnership with the church in making the society a suitable place to stay as children are
    adequately equipped for a balanced social life. This study has supported the fact the church
    children ministry is a veritable means of reaching, nurturing and bringing up children to affect our
    society positively.
    Logos: African Journal of Philosophy and Studies. Vol. 4, 2021
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    85
    REFERENCE
    Adewale A. S. (1994). The Interaction of Religious in Nigeria. Osogbo: Sudan Communication
    Press.
    Arawore, E. (1983). History of the Church in Urhoboland – A.D 1900-1983.Ughelli: Akpovire
    Printing Press.
    Ayanrinola, C. (2007). Children and Worship in Life Education Division. Manual for Training
    Children’s Workers. Ibadan: Baptist Press Ltd.
    Dorherty, S. (2003). .How to Evangelize Children.Lisburn: Child Evangelism Fellowship Inc.
    Harlow, H. F. and M. K. Harlow (1962). Social Deprivation in Monkeys in Scientific American.
    November: 137-146. Retrieved from http://opentextbc.ca/intoroduction on 5/7/2019
    Lateju, R. (2007) Leading a child to Christ to Christ and Helping the child Begin a Spiritual and
    Moral Journey (Discipleship) in Life Education Division.Manual for Training Children’s
    Workers. Ibadan: Baptist Press Ltd.
    Lateju, R. (2007). Why Ministering to Children? In Family Life Education Division.Manual for
    Training Children’s Worker 1, Ibadan: Baptist Press (Nig.) Limited
    Moure, A. (2017) How Is Family Important to the Development of Morality available @
    http://www.familyhealth.com Retrieved on 15/8/2019.
    Okon, E.E (2018). Religion as Instrument of Socialization and Social Controlin European
    Scientific Journal.November Edition vol.8 (26).
    Roy-Omoni, A. (2007). History of Baptist Mission in Abraka 1. Ughelli: Free Salvation Printing
    Press.
    Vogrin, G. (2014). Strengthening Family Relationships via Children Ministry in Important Keys
    in Strengthening Harmony at Home. Pennsylvania: Kimberly and Lisa press.
    Wiebe, E. (1989). Children Nurture: Parents, Christian Education, and Moral Growth.Direction
    Journal Vol.18:1 pp.67-74
    Baptist Women’s Missionary Union of Nigeria (2018). Girls’ Auxiliary Guidebook
    Ibadan: Baptist convention press ltd.
    Interview
    Interview withImene, Paul (42), Bussinessman & Deacon, EmmanuelBaptist Church, Abraka
    2/7/2019
    Interview withIwaka, Oke (32), Businessman, United Baptist Church, Abraka, 30/6/2019
    Logos: African Journal of Philosophy and Studies. Vol. 4, 2021
    http://www.africanjournalofphilosophy.com
    86
    Interview withEghwrudje Patience, (28) Parent and trader, Calvary Baptist Church, Abraka,
    29/6/2019
    Interview withEnakireri Christiana (40) Parent and Children Worker, Emmanuel Baptist Church,
    29/6/2019
    Interview withEnughwure Cordelia (53), Parent and Civil Servant, First Baptist Church, EkrejetaAbraka, 26/6/2019
    Interview withPst (Mrs) Oghenerhoro Patience, (38), Civil Servant& Children Counselor,
    Emmanuel Baptist Church Abraka, 24/6/2019
    Interview withEseoghene Patience (32), Civil Servantand children ministry worker, Omega
    Baptist Church, Abraka on 2016/2019
    Interview withOhwoyovwe Jane (52), a Parent and Civil Servant, Mt. Zion Baptist Church on
    22/6/2019
    Interview withOgbefi, Loveth (48), a Parent and Farmer,First Baptist Church, Urhuoka-Abraka on
    28/6/19
    Interview withEmetua, Blessing (40), a Parent and Businessman, First Baptist Church, UrhuokaAbraka, on 28/6/2019
    Interview withDiegbe Efeturin (41), a Civil Servantand children ministry worker, Emmanuel BC,
    20/6/19
    Interview withUmukoro, Kelvin (49), a Parent and Civil Servant, First Baptist church, EkrejetaAbraka on 15/5/2019.
    Interview withRevd Mrs. Clara I. Anokwuru (52), Parent and Children Ministry Pastor Calvary
    Baptist church, Abraka on 4/6/2019.
    Interview withPastor Gabriel Esiere (32), Children Pastor, Emmanuel Baptist Church, Abraka on
    2015/2019
    Interview withMrs. Blessing Ihwighwu (34), Parent and Trader, United Baptist Church. Abraka
    28/5/19.
    Interview withPastor Omajemite Peter (43), Children Pastor, United Baptist Church, Abraka,
    10/4/19
    Interview with Oghenechiovwiere, Patience (64), Civil Servant and caregiver, First Baptist
    Church, Urhuoka-Abraka.

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