Formal Christian education

In chapter 10, Viola and Barna critique Christian education and, specially, the formal training of pastors for the ministry at seminaries, Bible colleges and similar institutions. I would certainly agree with some of their comments and observations. For example, I would acknowledge that formal education is neither an absolute necessary for ministry, nor does such an education automatically qualify a man for ministry. I would agree that it is the responsibility of local church for discipling and preparing candidates for church offices. I would also acknowledge that the spiritual life is not to be reduced to an intellectual exercise. All of these things are perfectly true, and also fairly uncontroversial (at least in conservative, Reformed circles).

My concern with Viola and Barna in this chapter is their crude anti-intellectualism, which is evident throughout. They cast aspersions on the use of “reason” as a means of attaining to spiritual truth. They criticise theologians for making use of “Aristotelian logic”, though fail to explain what they think is uniquely problematic with Aristotle’s brand of logic, in distinction from any other kind. Perhaps they find all logic problematic! They also rely on absurd misrepresentations of those who would show high regard for role of the intellect in the church. They claim that the “root and stem” of modern Christian education is the mistaken belief “that knowledge is the equivalent to moral character.” And yet, I have never heard of a single professing Christian who would own or defend such a view! In the end, Viola and Barna assume a conflict between intellectual rigour and practical spirituality; but this is simply a false dilemma. I would set forth St. Augustine as an admirable example of the union of the two: blending deep theological and philosophical reflection with palpable devotional piety. Read Confessions to see what I mean. Nor is this unique to Augustine, as all the best theologians in the history of the church exhibit the same quality in varying degrees. Indeed, I suspect the phenomenon of dry, unspiritual academic theology is unique pathology of post-enlightenment modernity: a recent and unnatural development in the church. This need not be the case.

While the pastoral office is not to be reduced to mere academics, it nevertheless does demand a certain level of intellectual attainment and ability. We have already seen that the pastor must be able to preach and teach the Scriptures (1 Timothy 3:2). He is also called on to defend the flock of Christ from false teaching (Acts 20:29-31). The pastor must therefore be equipped with a deep knowledge of Holy Scripture and of Christian theology. He must have a practiced mind, prepared to rightly exposit the text of Scripture, and discern truth from falsehood. For this reason, those called to ministry should certainly pursue knowledge and intellectual skill, by any means available. For some, this may entail undertaking formal Christian education, and I see nothing inappropriate about that.