An Assessment of the Role of the Church in the Development of Secondary Education in Benue State
CHAPTER ONE
Objective of the study
The objectives of the study are;
- Evaluate the influence of the church on the curriculum and educational practices in secondary schools in Benue State
- Assess the church’s role in increasing access to secondary education, particularly for marginalized communities in Benue State
- Compare the quality of education in church-affiliated secondary schools with non-religious institutions in Benue State.
CHAPTER TWO
REVIEWED OF RELATED LITERATURE
Introduction
Whenever and wherever people see religious institutions bringing up students, good character, sincerity, honesty, and other virtues are expected. According to the Central Intelligence Agency (CIA) World Fact Book, Kenya is largely a Christian dominated country (83% Christian). However, Kenya still faces a myriad of challenges including rampant corruption, anticipated examination fraud, widespread infidelity in marriage, and growing cases of drunkenness that are now becoming a lifestyle among the young. In view of this, there is a need for the church to ensure its programs are relevant enough to create a morally upright society. Fink (2004) shows that in education, there is need for significant learning, “learning that assists learners in Practical Thinking in which when related to the Kohlberg experiments, a learner is able to reason well on attaining certain age levels” (p. 42). Njageh (2012) is of the view that the church has a greater potential than any other institution when it comes to providing the community with the kind of people that are desperately needed. When the church, therefore, fails in its mandate by letting non-believers have their way on matters of morals, values and adolescents’ schooling, forces that corrupt youth morals will have a free hand in whatever they would want to do. In Kenya, drafters of the Education Act 2013 were cognizant of this fact and so accorded the church opportunities to participate in policymaking and implementation, in schools. A consistent feature of the church in Kenya is her involvement in the socialization of her members especially through the proclamation of the Word of God and being a voice of reason on various issues of human life (Njageh, 2012). An example can be given of the Roman Catholic Church’s position on matters of reproductive health and peace. Where the church opts to remain silent on these concerns, society fails to get the positive contribution that would have come from their active participation. Kinai (2008), while citing Moberg (1962) who says that religion is major prevention and cure for delinquency and crime, makes a strong argument for the critical role that the church needs to play in the moral development of students. He asserts that “the fear of the Lord is the beginning of wisdom” (Proverbs. 1:7). However, society can only attain this fear if the church purposively goes out to teach people what it means to honour and fear God. The church has been called to nurture, disciple, equip, and show the way to the world. In line with this, the church informs, forms, and transforms persons so they can fit in society (Wanza 2012). Holistic education, by the church and school, calls for a multi-pronged approach to ministry, and the utilization of any available channels such as: use of church sanctuaries; school chapels; promoting of support programs such as bursaries and cheaper medication to mitigate students’ distress; use of modern technology such as radio, television, internet, and mobile phone technologies; and, embracing literature that appeals to youth. In Kenya today, some churches have ventured into electronic media and are running radio and/or TV stations such as Radio Waumini by the Catholic Archdiocese of Nairobi, and Hope FM by Christ Is The Answer Ministries (Njageh, 2012). A key initiative that the church can employ, in seeking to ensure moral development of students, is encouraging all students, regardless of their denominational affiliations, to participate in Christian Union meetings, and especially the Sunday services that may even be presided over by the sponsoring church. For Roman Catholics, the preaching of the Word and participation in the celebration of mass and sacraments is central in every service. Of the many approaches employed by the church to transform the youth, the preaching of the Word of God is the main strategy. It involves reading of the Word of God, and thereafter interpreting it in light of contemporary life while emphasizing the kind of lifestyles that Christians need to embrace (Njageh, 2012). Some churches employ chaplains to counsel students, facilitate in morning devotions, run evening epilogues and hold prayer days, amongst other religious practices. As Christian professionals, chaplains are part of schools that embrace the Christian philosophy of education where God is viewed as the creator of all things, and the fountain of all knowledge (Wanza, 2012). The cardinal role of chaplains is the spiritual development of the school community and ensuring that students are shaped in line with Christian values and standards (Proverbs. 6:22). Among the critical roles of chaplains is helping students go through problems which arise from fears of success or failure in their studies, and from society’s quickly changing attitudes and values (Nyamai, 2008). The chaplaincy ministry, however, is not limited to the students’ population. On the contrary, it is also expected to serve the teaching and non-teaching staff in schools. For instance, chaplains are expected to teach the school communities appropriate Christian values in matters of interpersonal relationships, love, work and holiness. They are also to offer professional guidance to members of the school community in times of grief, examination, career choice, and when faced with cases of indiscipline (Nyamai, 2008). Chaplaincy services help in moulding school communities toward desired dispositions. Alavi and Rahimipoor (2010), while citing Audi (2001), outline the share of values that are intrinsically good and that should be formed in students. These include consciousness and flourishing life, knowledge and insight, moral virtue and virtuous deeds, friendship and shared warmth, beauty and aesthetic experience, a just distribution of goods, and selfexpression. This is important because failure to manifest the anticipated transformation could be associated with negative stimuli such as “mental health and other health problems, violence, family breakup, poverty, materialism and social alienation” (Dobmeier, 2011, p. 317). Chaplaincy that is reliable calls for qualified personnel. Professional chaplains can be able to unearth underlying factors, those that result in deviant behaviour, thereby leading to better performance of students. Schools that do not have chaplains often blame it on inadequate funds and/or fear of interferences from the sponsoring church. Some schools, however, avoid chaplaincy services because they would like to give priority to academics. It would suggest that spirituality is neglected so as to give more attention to academics. This is because religious and spiritual roles have been seen by some as controversial roles in schools (Onderi & Makori, 2013). Such notions have led some school administrators to blatantly declare that religion is an individual’s choice, and so it should be left to churches and other places of worship, and, should not be brought to the school. But, failing to acknowledge the power of the Word of God, while solely relying on human wisdom in school rules, can be construed to mean that school does not need God to succeed. The ministry of these “spiritual” leaders has not been accepted by all. Nyamai (2008) observes that in some cases, “the administration fears that the existence of a school chaplain in the school would expose their works of darkness”(p. 19). Nyamai’s observation is telling on the motivations that some school administrators have: the plunder and abuse of school privileges and resources. Pro-active schools that have a holistic ministry at heart, however, pick on volunteer teachers to serve as chaplains. Such schools use teachers to handle matters such as guiding and counselling, devotions, and in addressing storms of life such as sickness and death. It is worth noting that the, “effectiveness of a system of education in a given country is reflected in the type of people” (Wanza, 2012, p. 52). If the people churned out of an educational system are upright and good, then the system is good. If otherwise, then there are reasons to be wary of the education system. Since chaplains are appointed by the sponsoring church in collaboration with school administrations, and, are supervised and paid by the sponsoring church it would imply that the sponsoring church needs to be very purposeful and considerate when selecting a chaplain (Nyamai, 2008; Education Act, 2013). By virtue of his/her place in the school, the chaplain may build or break the school. If he is not a sober and balanced minister, there is the danger of resistance arising from different quarters, whether directly or indirectly either from students or staff. For the effective running of school programs, the church needs to form a functional education secretariat that is well funded and staffed so as to coordinate, monitor and evaluate education programs in its sponsored schools (Masika & Simatwa, 2010). In pursuit of ensuring moral development of students, there are schools where chaplains have been assigned to teach religious education classes so that they can bring in the affective dimension of the classes (Nyamai, 2008). Where this has not been done, Christian Religious Education classes have been taught just like any other examinable subject in the school curriculum. The benefit of learning religious education from a chaplain is that students are challenged to reflect inwardly, with the goal of changing behaviour and moral values. In view of this, churches need to benchmark and engage qualified chaplains that are also well trained. This may involve learning from others, in the same way, that iron sharpens iron (Proverbs 27:17). The church in Kenya has played a fundamental role as a school sponsor over the years. It has provided holistic Christian education in her schools, ensuring that the graduating students are not socially, spiritually, morally, physically, economically, emotionally, and intellectually disintegrated (Nyabwari et al., 2013). Holistic education has served to integrate what is taught in class with what is expected out there in life. It helps students develop acceptable relationships, different views to life, and ways of responsibly exercising their freedom, as they observe the law. Holistic Christian education helps students to develop their God-given abilities and their physical, social, spiritual, and mental capacities
CHAPTER THREE
RESEARCH METHODOLOGY
INTRODUCTION
In this chapter, we described the research procedure for this study. A research methodology is a research process adopted or employed to systematically and scientifically present the results of a study to the research audience viz. a vis, the study beneficiaries.
RESEARCH DESIGN
Research designs are perceived to be an overall strategy adopted by the researcher whereby different components of the study are integrated in a logical manner to effectively address a research problem. In this study, the researcher employed the survey research design. This is due to the nature of the study whereby the opinion and views of people are sampled. According to Singleton & Straits, (2009), Survey research can use quantitative research strategies (e.g., using questionnaires with numerically rated items), qualitative research strategies (e.g., using open-ended questions), or both strategies (i.e., mixed methods). As it is often used to describe and explore human behaviour, surveys are therefore frequently used in social and psychological research.
CHAPTER FOUR
DATA PRESENTATION AND ANALYSIS
INTRODUCTION
This chapter presents the analysis of data derived through the questionnaire and key informant interview administered on the respondents in the study area. The analysis and interpretation were derived from the findings of the study. The data analysis depicts the simple frequency and percentage of the respondents as well as interpretation of the information gathered. A total of eighty (80) questionnaires were administered to respondents of which only seventy-seven (77) were returned and validated. This was due to irregular, incomplete and inappropriate responses to some questionnaire. For this study a total of 77 was validated for the analysis.
CHAPTER FIVE
SUMMARY, CONCLUSION AND RECOMMENDATION
Introduction
It is important to ascertain that the objective of this study was on assessment of the role of the church in the development of secondary education in Benue State. In the preceding chapter, the relevant data collected for this study were presented, critically analyzed and appropriate interpretation given. In this chapter, certain recommendations made which in the opinion of the researcher will be of benefits in addressing an assessment of the role of the church in the development of secondary education in Benue State
Summary
This study was on an assessment of the role of the church in the development of secondary education in Benue State. Three objectives were raised which included: Evaluate the influence of the church on the curriculum and educational practices in secondary schools in Benue State, Assess the church’s role in increasing access to secondary education, particularly for marginalized communities in Benue State and Compare the quality of education in church-affiliated secondary schools with non-religious institutions in Benue State. A total of 77 responses were received and validated from the enrolled participants where all respondents were drawn from selected secondary schools in Benue state. Hypothesis was tested using Chi-Square statistical tool (SPSS).
Conclusion
In conclusion, the assessment of the role of the church in the development of secondary education highlights its historical contributions, influence on curriculum, expansion of educational access, and promotion of moral values. Recognizing the church’s contributions can inform educational policies and collaborative efforts that foster inclusive, quality education while respecting religious diversity. By leveraging the strengths and addressing the challenges, church-affiliated schools and educational authorities in Benue State can work together to create an educational system that reflects the needs and aspirations of the community while upholding the principles of academic excellence, inclusivity, and social cohesion.
Recommendation
Based on the assessment of the role of the church in the development of secondary education in Benue State, the following recommendations are proposed:
- Strengthen Collaboration and Partnership: Foster effective collaboration and partnership between religious institutions, educational authorities, and other stakeholders. Encourage open dialogue, mutual understanding, and shared goals to enhance the development of secondary education in Benue State. This collaboration should emphasize the importance of inclusivity, respect for diverse beliefs, and the separation of church and state.
- Enhance Professional Development: Provide ongoing professional development opportunities for teachers and administrators in church-affiliated schools. This training should focus on pedagogical skills, curriculum design, and incorporating innovative teaching methods that meet contemporary educational standards. Emphasize the importance of continuous learning and staying abreast of best practices in education.
- Embrace Pluralism and Religious Tolerance: Foster an environment of religious tolerance and respect within church-affiliated schools. Encourage dialogue and understanding among students from different religious backgrounds, promoting the acceptance of diversity and creating opportunities for interfaith interactions. Incorporate interfaith activities and events that promote mutual respect, empathy, and cooperation.
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