Greg Strand is EFCA executive director of theology and credentialing, and he serves on the Board of Ministerial Standing as well as the Spiritual Heritage Committee. He and his family are members of Northfield (Minnesota) EFC.
Stanley Hauerwas, The State of the University: Academic Knowledges and the Knowledge of God (Hoboken, New Jersey: Wiley-Blackwell, 2007), 46, writes that what we study and learn forms and shapes us. This is why he prefers to speak of learning as moral formation rather than education. In this section of the book he bemoans the lack of theological education and compares how differently we view it from medical education.
I think this is particularly true in courses that are not officially thought of as “ethics.” For example, consider the moral seriousness of medical education in comparison to the training seminarians receive today. Students in seminaries too often think it more important for them to take courses in counseling (after all that is how you help people) rather than to take courses in Christology. In medical school, however, no student gets to decide whether she or he will or will not take anatomy. If you are going to be a doctor, you will take anatomy. If you are going to be a doctor, you will take anatomy or give up your ambition to be a doctor. Anatomy may not sound like a course in ethics, but the kind of work young physicians are required to do if they are to study anatomy, I think, is rightly described as moral formation.
The intellectual and moral seriousness of medical education compared to seminary education, I think, can be attributed to a set of cultural presuppositions that are crucial for how we understand the training of students for medicine and for the ministry. Quite simply, no one believes in our day that an inadequately trained priest might damage their salvation; but people do believe an inadequately trained doctor can hurt them. Thus people are much more concerned about who their doctor may be than who is their priest. That such is the case, of course, indicates that no matter how seriously we may think of ourselves as Christians we may well be living lives that betray our conviction that God matters.
I have often explained/described it in this way: if one were to go to a medical doctor to get a diagnosis for a physical problem, if through the exam it became obvious the physician had not read any journals or books since he completed his educational training, and if he had to seek his desk reference manual (or Google) to answer all your questions and to figure out the diagnosis, you would quickly seek a second opinion.
If one were to seek counsel from a pastor (referred to as a soul-doctor by the Puritans, a reference I appreciate), and through his counsel it became obvious he had not kept up through reading theology, and he had to check his desk reference manual for everything (a concordance or even Google!), that person quickly ought to seek a second opinion.
As pastor-theologians, as soul-doctors, it is vital for us to remain fresh, first in the Word, and then to continue to learn from others, the great cloud of witnesses, both living and dead. This brief quote is an excellent reminder of the importance of biblical and theological learning and training, which is, at its heart, moral formation.