In the landscape of Asian Christianity, certain institutions stand as self-proclaimed fortresses of purity. Among them are fundamentalist Bible colleges, often characterized by a fierce adherence to the King James Version (KJV) of the Bible, a militant declaration of being the "faithful remnant," and a theology that places heavy emphasis on personal separation from a world they deem hopelessly corrupt. They preach a perfect Bible, promote a vision of near-perfect faithfulness, and draw a stark line between themselves and all others—especially those who dare to use modern translations, whom they dismiss as compromised and unfaithful.
Yet, within the hallowed halls of these colleges and their affiliated churches, a disturbing and undeniable reality persists—one that reveals a profound chasm between theological profession and practical living. This is not a critique of the KJV, nor of high standards, but a sobering examination of the human condition that flourishes even in environments of stringent doctrinal correctness.
The Doctrine of Exclusive Fidelity
The cornerstone of their identity is often "KJV-Onlyism," a belief system that elevates the 1611 translation to the level of inspired, inerrant, and exclusively authoritative scripture. From this flows a powerful sense of spiritual superiority. All other churches, seminaries, and believers who utilize modern translations are viewed as sliding down a slippery slope of liberalism, infidelity, and apostasy. They see themselves as the last bastions of truth, a modern-day Jerusalem surrounded by a Samaritan world. This fosters an inward-looking culture where external criticism is dismissed as persecution from the less faithful, and internal reflection is often suppressed in favor of maintaining the facade.
The cornerstone of their identity is often "KJV-Onlyism," a belief system that elevates the 1611 translation to the level of inspired, inerrant, and exclusively authoritative scripture. From this flows a powerful sense of spiritual superiority. All other churches, seminaries, and believers who utilize modern translations are viewed as sliding down a slippery slope of liberalism, infidelity, and apostasy. They see themselves as the last bastions of truth, a modern-day Jerusalem surrounded by a Samaritan world. This fosters an inward-looking culture where external criticism is dismissed as persecution from the less faithful, and internal reflection is often suppressed in favor of maintaining the facade.
The Unseen Plank in Their Own Eye
However, behind the curtain of rigid creedalism, the same sins that have plagued humanity since the fall are not only present but often thrive in the shadows of assumed righteousness.
However, behind the curtain of rigid creedalism, the same sins that have plagued humanity since the fall are not only present but often thrive in the shadows of assumed righteousness.
Moral Scandals: The grim presence of child molesters, operating within the trusted circles of church and campus, reveals a failure of discernment and accountability that belies claims of superior holiness. Thieves steal from the very bookshop that sells Bibles; liars weave deceit among the student body; and proud lecturers, insulated from external challenge, sometimes propagate teachings more rooted in personal dogma than sound exegesis.
Relational Brokenness: The command to love one another is drowned out by the sound of brethren suing one another in civil courts, a direct contradiction of Pauline admonishment. Families splinter, divorces proceed, while fornication and adultery occur, often hidden under a thick blanket of shame and silence to protect the institution's reputation.
A Spirit of Contention: Far from exhibiting the "fruit of the Spirit" which is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control, the culture can often be marked by quarreling, fighting, bitter gossip, and Pharisaical judgment. The "fundamentalist" label, ironically, sometimes manifests not as a steadfast faith but as a pugnacious spirit, behaving no differently from the worldly strife they condemn.
The Paradox of "Once Saved, Always Saved"
A common theological anchor in these circles is the doctrine of Eternal Security, or "Once Saved, Always Saved." While a comfort to many, it can be dangerously distorted within a performance-based culture. It can subtly morph into a theological safety net that allows for a disconnect between belief and behavior. If one's eternal standing is secure regardless of ongoing sin, the urgent impetus for practical holiness can be diminished. The doctrine, meant to assure grace, can be misused to inoculate individuals and the community from the necessary, painful work of repentance and consistent spiritual growth. The question begs: What is the practical good of a doctrine of eternal security if it does not manifest in a life increasingly secured from sin and selfishness?
A common theological anchor in these circles is the doctrine of Eternal Security, or "Once Saved, Always Saved." While a comfort to many, it can be dangerously distorted within a performance-based culture. It can subtly morph into a theological safety net that allows for a disconnect between belief and behavior. If one's eternal standing is secure regardless of ongoing sin, the urgent impetus for practical holiness can be diminished. The doctrine, meant to assure grace, can be misused to inoculate individuals and the community from the necessary, painful work of repentance and consistent spiritual growth. The question begs: What is the practical good of a doctrine of eternal security if it does not manifest in a life increasingly secured from sin and selfishness?
Conclusion: The Universal Need for Grace
The hard truth exposed here is universal: No translation, no doctrinal statement, no list of fundamental beliefs, no matter how precise, can perfect the human heart. The user of the KJV is as susceptible to pride, lust, and malice as the user of the NIV or the ESV. The fundamentalist, for all his separation, carries the same old nature as the progressive. The Bible college campus, like the first-century churches in Corinth or Galatia, is a gathering of redeemed sinners, not a conference of perfected angels.
The hard truth exposed here is universal: No translation, no doctrinal statement, no list of fundamental beliefs, no matter how precise, can perfect the human heart. The user of the KJV is as susceptible to pride, lust, and malice as the user of the NIV or the ESV. The fundamentalist, for all his separation, carries the same old nature as the progressive. The Bible college campus, like the first-century churches in Corinth or Galatia, is a gathering of redeemed sinners, not a conference of perfected angels.
This is not an argument for doctrinal laxity, but for profound humility and relentless self-examination. It is a call to shift the primary gaze from the perceived specks in other churches' eyes to the planks of hidden sin, systemic failure, and spiritual pride within one's own community. The true measure of faithfulness is not found in the version of the Bible on the pew, but in the Christlike character being formed in the lives of its people. A "perfect Bible" deserves to be lived out by a people passionately pursuing the perfecting work of the Holy Spirit—a work that begins with the confession that, on our own, we are not faithful, we are not perfect, and we are desperately in need of the grace we so readily preach.
By an eyes witness
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