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March 6, 2009 - Friday 

Category: Religion and Philosophy

Dr. John Street, Speaker
  • Prov 14:8—A truly sensible person knows where he is going in ministry.
  • Prov 16:1, 9—We can make good plans, but we also have to be flexible enough to allow God to direct
  • Prov 10:5—The importance of preparing
  • Prov 13:16—We need to be organized if we are to do counseling.
“If you fail to plan, then you plan to fail.”

I. Organizational Planning
A. The place of your counseling training
1. Counseling is not an optional ministry for the church.
        • Romans 15:14—able to nouetheteo one another

        • Galatians 6:1–3—Performance-based
          Christianity breeds self-reliance and places burdens on people.  However, Gospel-based ministry bears one another’s burdens. We don’t exalt ourselves, but are concerned with others.
2. Counseling is a part of the very fabric of the church.
        • Hebrews 3:12–13—A corporate responsibility: taking care of one another

        • Hebrews 12:15—A corporate responsibility: watch for the root of bitterness springing up within the body of Christ.
3. Counseling is not an independent ministry from the church.
        • Romans 12:1—This has to do with us as a corporate body, not individually! Present yourselves as a sacrifice. Many members, one body.
4. Counseling should be done at the creditability of the church. We don’t do this as a state licensure, because the state requires counselors to counsel according to the faith of the individual coming in. As such, you as a Christian are not allowed to counsel from a biblical standpoint if a Buddhist, Muslim, atheist, etc. arrives for counseling.

B. The priority of your counseling training

1. Counseling is most effective when church discipline
is involved. Discipline puts teeth into counseling, and sends the
message that we want to help people (rather than take their money for the rest of their lives).

2. Counseling is ineffective without the decisive action of church leadership.

3. Counseling training must involve pastoral and church board (lay elders and/or deacons) participation.
        • Acts 20:20—Paul went house to house.

        • v. 31—Paul ceased not to able to nouetheteo them
C. The plan of your counseling training.


1. Counseling training classes should require a minimum of 115 hours of biblical counseling instruction. (Three 40-hour weeks of instruction or spread out over 3 years)

2. Counseling training requirements should maintain a minimum of 10 hours of observation

3. Counseling training supervision should oversee at least 25 hours/sessions of the student’s actual counseling.

II. Operational Procedures.

A. The courses of you counseling training

1. 25 hours of instruction in a basic course.

2. 25 hours of instruction in principles of biblical interpretation.

3. 25 hours of instruction in practical methods and observation.

4. 25 hours of instruction in biblical/systematic theology.

5. 25 hours of instruction in hypothetical counseling cases.

6. 25 hours of instruction in actual counseling casework.

B. The curricula of your counseling training


1. Lectures must demonstrate how both counseling theory and practice grows out biblical/theological principles. Not all biblical counseling is “biblical.”

2. Instructors must constantly challenge class discussions to use biblical insight in making comments and observations and to be constructively critical of what they read and hear.

3. Practicum classes should use triads for maximum learning. (A “counselor,” a “counselee,” and an observer.)

4. Instructors need to require reading reports and formal papers to get into the thinking of their students.

5. Always use an abundance of case studies and/or counseling examples in every class.

C. The challenge of your counseling training.

1. Do not be afraid to evaluate your counseling students.

2. Give them tests and grades their reading reports and papers.

III. Oversight Paradigm

A. The assessment criteria for your counseling training

1. If your interested in insuring a qualified graduate of your training program than a means of assessing student learning outcomes is necessary.

2. Assessment data needs to be directly related to an ideal of theological understanding (handling God’s Word) and case understanding (handling people problems).

B. The assignment caliber of your counseling training

1. Assign reading reports with your reading assignments.

2. Give quizzes and tests on class lectures and discussions.

3. Let them counsel another class member in triads and in front of the class and have the observers fill out an evaluation sheet on the counselor.

4. Have them watch DVDs of other biblical counselors and then write out a critique.

5. Be sure to provide several counseling case studies throughout your training courses and have them turn in reports regularly to be evaluated (use the NANC Case Report).

6. Help them set up physical or electronic portfolio of the progression of their work. Since most counseling students are not seminary graduates trained in the biblical languages, teach them a good Bible software program and evaluate their progress.

C. The appropriate control of your counseling training

1. Training the body to counsel is important for everyone in your
church, but that does not mean that everyone who takes your course is capable of taking on more formal counseling cases.

2. Your course should be rigorous enough to identify the difference between the qualified and the unqualified.

3. One measurement is the percentage of graduates from your program that go on for advanced training in counseling in order to be thoroughly qualified to train others.

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March 6, 2009 - Friday 

Category: Religion and Philosophy


I quickly discovered there was too much of value said to keep up.  I recommend you listen to the audio file when it is available.  I'll let you know when.

Here are a couple of bits of interesting trivia, though.  This is MacArthur's 40th year with Grace Community church, as you may know.  This also marks his 50th year in preaching.  

He said his first time preaching was when he was 19, and he said it was awful.   He preached on the empty tomb, and his message was "Rolling Away the Stones in Your Life."  LOL.

John turns 69 this year, and shares his birthday with C. H. Spurgeon.

One comment stood out (though there were a lot of great comments): “The [teacher] who does not preach the text of Scripture has a weak view of Scripture, no matter what they say they have.”



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March 6, 2009 - Friday 

Category: Religion and Philosophy

Rick Holland, Speaker

Rick opens by recounting the life of John Knox, the Reformer who brought the message of the Gospel to Catholic Scotland. Mary, knowing Knox’s prayers against her and the Catholic crown, said she feared his prayers more than all the armies of Europe. Knox feared no man, but labored because of his love for Christ.

Today, Knox’s grave is a parking spot, a symbol of what Scotland has done with the Gospel.

We should look at 2 Cor 11. In verse 23–27, we read of Paul’s bravery in the face of awesome trials. However, this bold man said he was afraid in verse 3 of the same chapter. He was afraid that the Corinthians would be led astray.

There are false teachers, prophets, apostles, and brethren in the church: enough for anyone to fear.

Rick calls us to note three applications of pastoral theology:

1. A Fearful Ecclesiology
In verse 2, Paul says he “betrothed” the Corinthians to Christ. Paul doesn’t call them to allegiance to himself, he wanted to present a treasure. However, he was fearful that they were flirting with another Christ (cf. v. 4). He had a “divine jealousy,” a fatherly care that they remain true to Christ.

2. A Functional Bibliology
Paul took the creation narrative has absolute fact. Rick notes that Paul probably never saw a talking serpent, but he believes a snake spoke with Eve (cf. v. 3). It was not a distant myth, and Paul doesn’t use it in a tongue-in-cheek manner. Rick notes, “The enemy is always trying to promote a self-centered, Christ-distancing faith.”

This is the same method of eighteenth-century “enlightened” hermeneutics. It is the same approach used by the Emerging Church, which is little more than redressed liberalism. Is it better to give people questions or to call them to believe that there are answers to life in the Bible?

Consider Genesis 3 again. Hollywood has made us believe that Satan must be fearful. In reality, Satan wants you to take him home for dinner. He laughs when we think of him as the stuff of horror movies, because then we don’t think of him as coming into our churches to subvert. What does Paul say? It is no wonder false teachers and apostles disguise themselves and sneak in, for “even Satan disguises himself as an angel of light” (2 Cor 11:14).

Another thing Satan does is to divide the Trinity. The Father got the Old Testament, and the Son got the New Testament. No, Genesis begins, “In the beginning, Jesus created the heavens and the earth” (see Col 1:16). The Old Testament God was not mean and Jesus the gracious Savior: they are one in the same.

3. A Jealous Christology
“The mind is the primary target of Satan.” Satan doesn’t walk in and say, “Hey, I’m the devil.” He says, “Hey, here is a new way of thinking about Jesus, a fresh way of thinking about Him.”

He wants to get our minds off the true Christ, and he wants us to get our minds off the true Gospel.

What is the legacy of our ministries? “He was a good preacher?” “He was a good…?” No! It should be “Hallelujah, what a Savior.”

2 Cor 13:5—test yourselves. Is Jesus in you? Matt 7:21–23—does Christ know you, or is Christ a means to an end?

Gal 2:20—Christ is our life. Eph 4:12—we are to attain to fullness in Christ, not to become more moral. Phil 1:21—our life is to be Christ. Christ is to be first place in all we do. He is not to be just number 1, but 2, 3, 4, etc. We don’t simply have a time of devotion in the morning, then set Christ aside and live our lives for the rest of the day. He is not a mere priority to be checked off the list.

Rick says his “A-ha” moment, when chills went up his arm, is when he read John 17:3 in a new way. Eternal life is in knowing Christ. Consider the problem Christ had with the Ephesians—they had left their first love (Rev 2:4). When Paul left the Ephesians, he warned them that false teachers would come “speaking twisted things, to draw away the disciples after them” (Acts 20:23). One of the dangers we face is turning our eyes away from Christ and desiring to build a following.


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March 6, 2009 - Friday 

Category: Religion and Philosophy

Day two stared much better.  Clear skies, and the spirits of the men gathered to worship and grow electrified the air. 
They opened with wonderful music, followed by a powerful advert for the coming Resolved Conference. 
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March 5, 2009 - Thursday 

Category: Religion and Philosophy

Well, I'm heading home to my family, meaning I won't be staying for the final session this evening.

Incidentally, understand that I have an odd sense of humor. Someone asked if I was staying, and I said, "Nah, its only John MacArthur preaching." That comment garnered some... looks from passersby. Come on, people. It's funny. Laugh.

Anywho, I promised some gifts to my family, gifts which I am excited to give.

So, I'm making my final rounds, gathering up whatever else is free, shaking
a few more hands, and squeezing off a few more pictures.

I'll see y'all tomorrow. For those looking for a live blog of MacArthur's final session this evening, visit http://www.shepherdsfellowship.org/pulpit/. You can also view the other live blogging there to catch something I may have missed.

I'll post more photos and stuff when I can. God bless!

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March 5, 2009 - Thursday 

Category: Religion and Philosophy

Tom Pennington, Speaker

Tom opens by briefly reviewing George Barna’s Revolution, the book in which Barna pronounces the local church dead. In contrast, Tom builds off MacArthur’s message by stating “if you want to save the planet, build a biblical church.”

1 Corinthians 3 gives us the motto for church, specifically in vv. 9–17. We need to be constantly assessing how we build the church.

1. Build on the right foundation (1 Cor 3:10)
Paul says he laid the only legitimate foundation for the church: Jesus Christ. In Ephesians 2:20 (written about 6 years later), he further elaborates: the foundation is the what the apostles and prophets, with Christ as the cornerstone. In 3:5, he explains that the apostles and prophets have received the revelation of Christ.

Either you will build your church on human wisdom, or you will build upon the revelation of Scripture.

The church is found only where people hear the Word of God.

2. Use the right materials (1 Cor 3:12)
It is not the six materials that are what Paul focuses on, but valuable vs. invaluable. The first group will not burn. In 146 BC, Rome burned Corinth to the ground, and in Paul’s day they were still rebuilding.

God will judge us on the character of our preaching and teaching. We are stewards, and we must be trustworthy with our handling of the mysteries of God. How do we prepare our messages?

Again, how do we prepare our hearts? What motives are important to God? Consider what Paul has already written in the first three chapters of Corinthians. In 1 Cor 1:1–17, we need to make our people more loyal to Christ than to us. In v. 18–31, we should be consumed with God’s glory, not our own accolades. In 2:1–16, we should be more concerned with people placing their faith in the power of God than our own wisdom. In 3:1–9, we must remind people of God’s work, not our own accomplishments, for we are mere workmen.

We can build on the right foundation but with all the wrong motives. Look at verse 13: “each man’s work.” God will judge us individually. God will reveal its nature and test its purity. In verse 15, the term “suffer loss” was used in building contracts, referring to a wage penalty for shoddy work.

3. Remember who owns it (1 Cor 3:16)
“We,” plural, are the temple of God. We are building a temple of God, and we are to be holy. God is just as jealous of his spiritual church as the physical one, and we had better not damage it.

Be careful how you build the church.

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March 5, 2009 - Thursday 

Category: Religion and Philosophy

Phil Johnson, Speaker

Evangelicalism is a “mixed multitude.” Each time that term is used in the Old Testament of the KJV, it is used despairingly. We are living in a time of apostasy that is not too different than some of the times described in the book of Judges. We have reached a time where everyone does what is right in his own eyes.

He says he is tempted to stop calling himself Evangelical to distance himself from those who claim the label, from Joel Osteen to Tony Campolo to some Catholics and now, even some Mormons! However, he affirms the historical definition of Evangelicalism, and his spiritual fathers are Evangelicals.

A lot of Evangelicals are fed up with the superficiality of the movement, and are following the path of Francis Beckwith, and run to Rome. Others, like Frankie Schaeffer, have gone to Eastern Orthodox churches. Still others are turning to the Emergent Churches.

Has the movement gone astray because our parents and grandparents followed
the historic principles of Evangelicalism, or is it because we have abandoned them? Johnson argues the latter.

To begin, he recommends What is an Evangelical? by Martin Lloyd-Jones. He also recommends Kevin D. Young’s blog summary, currently available.

What does Phil mean, “Evangelical principles?” Two-pronged non-negotiables: the authority of Scripture and the truth of the Gospel. Here are a few essentials he listed:

  • Exclusivity of Christ
  • Justification by Faith
  • Substitutionary atonement
  • Biblical inerrancy

In Reformation terminology, it is sola scriptura and sole fide.

The Gospel is the central issue. John made it clear in 2 John that we must not entertain those who bring a different Gospel. In verse 7, he calls them “deceivers” and “antichrist.” Paul, in Galatians 2:8, announces that those bringing a false Gospel must be accursed. Even in the first century, there was a battle for the Gospel.

A broad, bird’s eye view
The next world-wide battle over the Gospel came in the fifth century, centering around Augustine and Pelagius. Followers of Pelagius were “in love with free will,” and all sinners need to do to save themselves is to stop sinning. It is a denial of the necessity of grace.

Augustine, interestingly, did not appeal to the pope. He appealed to the Scriptures and saw the need for divine grace to initiate our response to God. He did this even though he was, at times, inconsistent with this position.

Move on to the Middle Ages and Anselm of Canterbury. He taught that Christ’s death was to appease the Father. Many before him taught that Christ’s death was merely a ransom to Satan, but Anselm emphasized the wrath of God against sinners. This laid the foundation for the Reformation.

In 1531, Tyndale first used “evangelical.” He invented this adjective to speak of Gospel truth.

Sir Thomas Moore seems to be the first to use it to speak of a movement. A Catholic, he used it as a pejorative against Tyndale “and his evangelical brother Barnes.” Moore was one the first to burn Protestants at the stake.

The phrase “Evangelical,” then, became to be associated with Protestants. These folks taught that justification is a legal transaction, a forensic term. It requires the grace of Christ, against Rome’s view of progressive grace. Catholics invented Purgatory to cleanse people from sin, the Reformers looked to Christ. That is why the current fad of “Catholic Evangelicals” is oxymoronic.

Evangelicalism congealed in the Protestant Reformation. Later, it came to distinguish between the “Reformed” Reformers and the Anabaptists. The Radical Reformers tended to reject sole fide, as did early Arminians.

One of John Wesley’s major contributions was to hold to Arminianism as well as bringing in sole fide. Johnson described Wesley as “one of those blessedly inconsistent Arminians,” and thus “Evangelical Arminianism” was born (to distinguish it from historical Arminianism).

English Baptists likewise adopted Evangelical principles, gaining them the same title.

Thus, historic Evangelicalism is to hold a narrow view of the Gospel. Indeed, no Evangelical before 1840 questioned biblical inerrancy. Historically, Evangelicals have held to the substitutionary atonement, a fact that is troublesome to “Emergent-ing” churches.

Johnson might call himself, then, a “paleo-Evangelical.”....

Spurgeon wrote against those who say “We are Evangelical” but decline to say what that means. In the latter 1800’s, teachers increasingly called themselves Evangelical but refused any creed.

In the early 1900’s, modernists infiltrated the mainline denominations, calling themselves “Evangelicals.”

There are two fatal blows to the Evangelical movement in the 20th century. The first were a parting of ways between the Evangelicals and the (historical) Fundamentalists. The Fundamentalists affirmed good things, but out of the hundred or so chapters of the Fundamentals, only one chapter was dedicated to justification by faith. Fundamentalists from the 1920’s on were more focused on prohibition and dress codes. The Evangelicals, on the other hand, began to distance themselves from these “militants,” and began to compromise. So, this division caused irreparable harm to both movements.

The second was the rise of neo-Evangelicalism. These folks wanted to repudiate the separatism of the Fundamentalists, which opened the door to communion with non-Evangelicals. They also wanted to open the door to theological dialog, which included (in the case of Christianity Today) all but historical Evangelicalism. By the end of the twentieth century, the only thing marking Evangelical churches was an emphasis on shallow entertainment and having positive attitudes.

Get the Lloyd-Jones book mentioned above for more information. Know this: the movement is practically dead. The task is to call people to the Gospel, the power of God to salvation, thus calling for a return to the historic position.


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March 5, 2009 - Thursday 

Category: Religion and Philosophy

I’ve said it before: Californians do not know how to drive in the rain. Though I left the house with plenty of time, I was still forty minutes late. Thankfully, there was no accident contributing to the slowdown. In the very least, though, that would have explained the average highway speed of fifteen miles per hour.

So, unfortunately, I could not join in the singing this morning. It’s a shame, too; I even bought a sleek black jacket for the occasion!

Oh well, enough on that. I’m sitting here in the overflow watching the opening session on the projector. Folks are trickling in, and despite the rain, this should be a wonderful conference.

Note that two years ago, MacArthur opened with the message, “Why every self-respecting Calvinist must be a dispensationalist.” Last year, he opened with, “Why every self-respecting Calvinist must reject church-growth methods.” After opening by reading Genesis 1:1–2:4, he entitled this year’s message, “Why every self-respecting Calvinist must be a six-day creationist.”

“Whoever created the universe understands how it works. Perfectly…. He is not waiting for scientific advances to help Him figure it out.”

He compared to the sacred texts of the Hindus, Taoists, Buddhists, Mormons, Christian Science (capital letters) folks, texts of which give inaccurate accounts on origins. If the Creator wrote a book, it is not unreasonable for us to expect it to be truthful in matters concerning the creation.

There are three words to consider when approaching Genesis 1.

1. Fidelity
“Either you believe what Scripture says or you don’t.” He goes on to make this bold statement: there is no such thing as creation science. No science explains creation. All creation scientists can do is demonstrate the absurdity of evolution—they cannot demonstrate creation.

How does one explain the resurrection of Lazarus, or the multiplication of the fish and bread when Jesus fed the 5,000? Science could demonstrate the nature of the fish and bread, and could examine Lazarus, and establish all the physical material elements, but it could not explain the miraculous.

If you cannot trust the first chapter of the Bible, then there are the hundreds of chapters remaining in the sixty-six books of the Bible that we must also question.

Evolution is hostile to everything Christian. It was invented to reject the Creator of Genesis, rejecting a God who is the Lawgiver and Judge.

2. Simplicity
Divine revelation is clear. Constantly the word “day” is used. Man was created in a day, at the beginning according to Christ.

Consider Psalm 104—a rejection of creationism robs God of praise. In Isaiah 40:28; 42:5—God’s creative power is linked to His redemptive power.

We need to take a stand on Scripture at the beginning of Scripture.

3. Priority
History will end only when God’s goals are achieved. The universe will end in an implosion when God’s scheme is done.

Consider Isa 46:9–10: when God began the universe, He already ordained how it would end. Colossians 1:15–16 says that all things were created by Christ for Christ.

What are we to do if there was no real Adam, but a line of “half-monkey men?” What does this do to redemption if Christ is constantly compared to Adam in the New Testament? What does it do to our salvation if the light spoken of in 2 Corinthians 4:6 took billions of years to shine—that the spiritual light shines very slowly in our hearts?

Not content to blast those Christians who are squishy on the topic of creation, he then turns his impressive guns against Christian environmentalists.

We’re not only messing with the beginning, but now we’re starting to mess with the ending. Look at the “uncreation,” 2 Peter 3. Everything is going to be destroyed. MacArthur is tired of the greening of Evangelicalism. Why are we spending our (Evangelical) money to save the planet from the damage of people? God cursed the creation: He started all the weeds and disasters.

MacArthur states that human poverty is a failure to subdue creation. Green Evangelicals seem to skip over Genesis 3 and the curse. “If it wasn’t for human care… this earth would be uninhabitable.” If we want to help impoverished people, we need more technology, not less. Global Warming efforts in coming years will kill between 20-50 million people because it halts progress. He shows figures, of course, to back up these claims, but too fast for me to type.

He begins his concluding remarks with, “So, step on the grass, kill a deer, drill for oil now.” He read from Genesis 8:22, in which God promised, “While the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease.” MacArthur adds, “So relax.”

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March 4, 2009 - Wednesday 

Category: Religion and Philosophy

The Shepherds' Conference countdown is over. (Well, technically it's tomorrow, but sleeping time doesn't count.)

I'll do some live-blogging, for those interested. MySpace readers, visit http://gospelliving.blogspot.com/ for the live blog, as the posts from the conference will be posted here only after I get home.  Not a big difference, but I just wanted to let you know about that option.

I'm using only standard blog posts to do this at Blogspot Pisteuo, so if you are subscribed via email or RSS feed, you'll get the updates without having to sit on the page clicking the refresh button.

Also, consider visiting Pulpit Mag to see some of the areas of the conference I'll miss. There are a lot of speakers to choose from!

See you in about 12 hours!
6:40 AM 
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March 4, 2009 - Wednesday 

Category: Religion and Philosophy

Hey, hey! Grab a glass of sweet tea to wash down a few links gathered from down yonder before the big conference.

Downright thoughtful
A surprisingly serious post over at RiffTrax: “Remembering Mr. Rogers.” It’s a beautiful day in the neighborhood.

Down home thinking
Since when is “he” not the acceptable third-person pronoun in non-specific cases? Even Barack Obama used the pronoun “he” in this way in a recent speech, as John Piper points out while speaking about the translation choices of the TNIV.

Downright cold
Frank Turk comments on the decades-long “speed bump” to the global warming scare.

Down at the church
Dan Philips gives good reasons to include Bible reading as part of the worship service, and how to do it well. And no, he isn’t referring to the pastor’s reading of the passage about to be sermonized. I haven’t seen Bible reading in church before coming to California. My first experience (that I recall, no offense if I forgot somebody) was in the chapel service at the Master’s Seminary. It’s a good idea, and I’m glad my current church does it.


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Shaun Marksbury

Shaun Marksbury


Last Updated: 4/2/2009

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