Exposing the Unfruitful Works of Darkness

To my brothers and sisters in Christ,

Grace and peace to you in the name of our Lord Jesus Christ.

As a steward of the Word and a fellow laborer in the Gospel, I find myself compelled by the Spirit and the clear command of Scripture to address a growing shadow within our midst. While we all share a deep, abiding love for the Holy Scriptures, there is a distinct difference between revering the Word and enshrining a specific human tradition as if it were the fourth member of the Trinity.

Ephesians 5:11 commands us: "Take no part in the unfruitful works of darkness, but instead expose them." It is in this spirit—not of malice, but of protective love for the Church—that I must address the theological errors of Verbal Plenary Preservation (VPP) and King James Version (KJV)-Onlyism.

The Weight of Our Concern

The doctrines of "Perfect Preservation" in a single manuscript tradition (like the Textus Receptus) or a single English translation (the KJV) are not merely matters of "preference." They represent a fundamental shift away from historic orthodoxy for the following reasons:

1. It Denies the Doctrine of Original Autographs

Historically, the Church has held that only the original writings (autographa) were divinely inspired and inerrant. By claiming that a 16th-century printed text or a 17th-century translation is "perfectly preserved" to the point of excluding all others, we are effectively claiming a second inspiration. This is a theological novelty that the Bible never promises.

2. It Creates a "Language Barrier" to the Gospel

KJV-Onlyism suggests that God’s perfect Word is locked within the English of 1611. This creates a functional "Latin Mass" for the modern era, where the believer must learn an archaic dialect to hear God clearly. The God of Pentecost speaks every language; He is not a captive of Elizabethan English.

3. The Danger of Textual Idolatry

When we elevate the Textus Receptus (TR) as a "perfect" reconstruction, we ignore the reality of textual criticism. The TR was compiled by Erasmus using a handful of late medieval manuscripts. To claim it is superior to thousands of earlier manuscripts discovered since is to ignore the providential hand of God in providing us with more evidence of the original text over time.

Why This is a "Work of Darkness"

Calling these teachings "darkness" may seem harsh, but consider their fruit:

Division: These doctrines often breed an elitist spirit, causing churches to break fellowship over translation choices rather than core tenets of the faith.

Fear: They rely on "scare tactics," suggesting that modern translations (based on older, reliable manuscripts like the Codex Vaticanus or Sinaiticus) are "corrupted" or "satanic."

Anti-Intellectualism: They discourage the honest study of history and linguistics, demanding a blind faith in a specific tradition instead of an informed faith in the living God.

Our Path Forward

We must return to a Biblical Bibliology. We can love the King James Version for its majesty and its historical impact without making it an idol. We can respect the Textus Receptus without pretending it is the only witness to the truth.

Our foundation is Christ. Our authority is the Word as given by the Spirit through the Prophets and Apostles. Let us not be bound by the "unfruitful works" of man-made textual absolutism, but instead walk in the light of the truth that sets us free.

In Christ's Service,

Your Fellow Servant

Reverend So & So

Real Bible-Presbyterian Church - Constitution

Introduction

Real Bible-Presbyterian Church is planted with a simple but demanding conviction: God has spoken, His Word is true, and the Church must live under that Word without apology. We exist because Christ builds His Church through the gospel, not through trends, personalities, or cultural approval. Our desire is not to invent a new Christianity, but to receive, guard, and proclaim the faith once delivered to the saints, reforming our life and practice continually according to Holy Scripture.

We stand consciously within the Reformed and Evangelical tradition. Reformed, because we confess the sovereignty of God in creation, redemption, and the ordering of the Church. Evangelical, because we believe the gospel of Jesus Christ must be preached clearly, publicly, and personally, calling sinners to repentance and faith. Presbyterian, because we are persuaded that Christ rules His Church through elders, gathered in accountable courts, for the good of His people and the glory of His Name.

This church is called “Real” not to boast, but to confess our submission. The Bible is not an accessory to our worship or a resource among many; it is the supreme authority that governs what we believe, how we worship, and how we live. We seek to be a praying church, a teaching church, and a holy church—imperfect, often weak, but anchored to Christ and corrected by His Word.

What follows is the constitution of Real Bible-Presbyterian Church, setting forth our doctrinal commitments, government, worship, discipline, and mission, so that all things may be done decently and in good order, under the Lordship of Jesus Christ.

Constitution of Real Bible-Presbyterian Church

Article I: Name

The name of this church shall be Real Bible-Presbyterian Church (hereafter referred to as “the Church”).

Article II: Head of the Church

1. Jesus Christ alone is the Head of the Church, which is His body.
2. All authority exercised in the Church is ministerial and declarative, derived from Christ and bound by Holy Scripture.

Article III: Holy Scripture

1. We believe that the Holy Scriptures of the Old and New Testaments, originally given by divine inspiration, are the written Word of God.
2. Scripture is infallible and inerrant in the original writings, and has been faithfully preserved by God in the totality of the biblical manuscripts.
3. Scripture is the supreme and final authority in all matters of faith, worship, and practice.
4. The Bible interprets itself, with Scripture being the best interpreter of Scripture.

Article IV: Confessional Standards

1. The doctrinal system of this Church is that which is commonly called Reformed theology.
2. The subordinate standards of this Church are:
• The Westminster Confession of Faith
• The Westminster Larger Catechism
• The Westminster Shorter Catechism
3. These confessions and catechisms are received as faithful summaries of biblical doctrine, always subordinate to Holy Scripture.

Article V: Doctrine

Section 1: The Triune God

We believe in one living and true God, eternally existing in three Persons: the Father, the Son, and the Holy Spirit, equal in power and glory.

Section 2: Creation and Providence

God created all things out of nothing by the word of His power and continues to uphold, direct, dispose, and govern all creatures and actions according to His holy will.

Section 3: The Fall and Sin

Our first parents fell into sin, and all mankind descending from them by ordinary generation are born guilty and corrupted in nature, wholly inclined to evil.

Section 4: Salvation

Salvation is entirely of God’s grace, according to His eternal election, accomplished by the atoning work of Jesus Christ, and applied by the Holy Spirit.

Justification is by grace alone, through faith alone, in Christ alone.

Section 5: The Church

The visible Church consists of all those who profess the true religion, together with their children, and is called to worship God, proclaim the gospel, administer the sacraments, and exercise discipline.

Section 6: The Sacraments

Christ has instituted two sacraments for His Church:

1. Baptism
2. The Lord’s Supper

These are signs and seals of the covenant of grace, to be administered according to Christ’s institution.

Section 7: Last Things

We believe in the bodily resurrection of the dead, the final judgment, the eternal blessedness of the righteous, and the everlasting punishment of the wicked.

Article VI: Worship

1. The worship of God must be regulated by His revealed will as taught in Scripture.
2. Worship shall be centered on the public reading and preaching of Scripture, prayer, the singing of psalms and biblical hymns, and the faithful administration of the sacraments.
3. Worship shall be conducted reverently, intelligibly, and orderly, aiming at the glory of God and the edification of His people.

Article VII: Church Government

1. The Church shall be governed according to Presbyterian polity.
2. Christ has appointed elders to rule and shepherd His Church.
3. There shall be two classes of elders:
• Teaching Elders (Pastors)
• Ruling Elders
4. Deacons shall be appointed to oversee works of mercy and service.

Article VIII: The Session

1. The Session consists of the Teaching Elder(s) and Ruling Elders.
2. The Session is responsible for the spiritual oversight of the Church, including worship, discipline, and doctrine.

Article IX: Church Membership

1. Membership in the Church is open to all who credibly profess faith in Jesus Christ and submit to the government and discipline of the Church.
2. Members are called to attend worship faithfully, pursue holiness, support the work of the Church, and live in love toward one another.

Article X: Church Discipline

1. Church discipline is a mark of the true Church and is exercised for the glory of God, the purity of the Church, and the restoration of the offender.
2. Discipline shall be carried out with patience, fairness, and fidelity to Scripture.

Article XI: Mission and Evangelism

1. The Church is called to make disciples of all nations through the preaching of the gospel.
2. The Church shall support missions, church planting, and works of mercy in obedience to Christ’s Great Commission.

Article XII: Amendments

1. This Constitution may be amended only in submission to Holy Scripture.
2. Amendments require approval by the Session and the congregation, according to procedures established by the Session.

Soli Deo Gloria

Do I recommend young people to join Far Eastern Bible College?

I am providing a detailed critique of Far Eastern Bible College (FEBC) in Singapore. This review analyzes their specific theological distinctives, the historical controversies surrounding them, and their standing in the wider academic community.

Executive Summary: Recommendation

Do I recommend young people to join this college?

No. I generally do not recommend FEBC for students seeking a robust, academically recognized, and historically orthodox theological education.

Why?

FEBC has isolated itself from the broader evangelical and Reformed community through a hyper-fundamentalist stance and the promotion of a highly specific, divisive doctrine known as Verbal Plenary Preservation (VPP). This theological position has led to ecclesiastical schisms, lawsuits, and a sectarian spirit that limits the usefulness of their training for general ministry. Furthermore, their degrees lack standard academic accreditation, severely limiting further study or ministry mobility.

Detailed Theological Critique

To understand "what is wrong" with FEBC, one must understand the specific theological mutation that occurred within the Singapore Bible-Presbyterian (B-P) movement under the leadership of the late Timothy Tow and currently Jeffrey Khoo.

1. The Core Issue: Verbal Plenary Preservation (VPP)

While most orthodox seminaries subscribe to Verbal Plenary Inspiration (VPI)—the belief that the original manuscripts (autographs) of Scripture were breathed out by God and without error—FEBC goes a step further.

They hold to Verbal Plenary Preservation (VPP). This doctrine asserts that God has supernaturally preserved every "jot and tittle" of the inspired words in the copies (apographs) available today. Specifically, they identify these perfectly preserved words with the Hebrew Masoretic Text and the Greek Textus Receptus (TR) underlying the King James Version (KJV).

Theological Critique of VPP:

• Conflation of Inspiration and Preservation: Theologians historically distinguish between the immediate act of inspiration (perfect, vertical) and the providential act of preservation (process, horizontal). FEBC collapses these, arguing that if we don't have a perfect copy today, inspiration is void. This ignores the historical reality of textual transmission.

• The "Paper Pope" Problem: By claiming the Textus Receptus is perfect, FEBC effectively canonizes 16th-century decisions by Erasmus, Beza, and Stephanus. It ignores the fact that there are differences even between the various editions of the Textus Receptus.

• Circular Reasoning: The specific Greek text FEBC defends is often effectively a "back-translation" from the KJV English. When textual critics point out that the TR lacks support in the majority of manuscripts for certain readings (e.g., 1 John 5:7, the Comma Johanneum), FEBC defends the inclusion purely on dogmatic grounds rather than historical evidence.

• Effect: This leads to a KJV-Only (or TR-Only) stance that alienates them from the vast majority of conservative evangelical scholarship, which utilizes the Critical Text (NA28/UBS5).

2. Ecclesiological Isolationism (Schism)

The VPP doctrine was not merely a classroom theory; it destroyed the unity of the Bible-Presbyterian Church in Singapore.

• The Split: In the early 2000s, this doctrine caused a bitter split between FEBC and its mother church, Life Bible-Presbyterian Church. The church rejected VPP as a "new doctrine" deviating from the Westminster Confession of Faith.

• Litigation: The dispute was so intense it went to the Singapore High Court and Court of Appeal regarding the ownership of the Gilstead Road premises. It is rare and spiritually damaging for a seminary to be in prolonged litigation with its founding church.

• Sectarianism: FEBC operates with a "militant separation" mindset. They frequently issue broadsides against "neo-evangelicals," "liberals," and even fellow fundamentalists who do not subscribe to VPP. A student trained there is often conditioned to view the broader church with suspicion rather than charity.

3. Lack of Accreditation

• Status: FEBC is not accredited by the major theological accrediting bodies in Asia, such as the Asia Theological Association (ATA) or the Association for Theological Education in South East Asia (ATESEA).

• Implication: Their degrees are "internal" degrees. If a student graduates from FEBC and wishes to pursue a PhD at a major seminary (like Trinity Evangelical Divinity School in the US or similar institutions in the UK/Australia), their credits will likely not be recognized. They may have to restart their education?

• Insular Faculty: The faculty is largely inbred (graduates of FEBC returning to teach) or drawn solely from the narrow circle of VPP proponents, which creates an echo chamber lacking academic peer review.

Alternative Choices for Higher Theological Education in Asia

If you are looking for orthodox, rigorous, and respected theological education in Asia (specifically Singapore, given FEBC's location), consider these accredited alternatives:

1. Singapore Bible College (SBC)

• Theological Stand: Evangelical, Interdenominational.

• Why choose it: SBC is the gold standard for evangelical education in Singapore. It holds to high views of Scripture (Inerrancy) without the KJV-Only baggage. It is ATA accredited and has a diverse, international faculty.

• Best for: Pastors, missionaries, and those wanting a solid Master of Divinity (M.Div).

2. Trinity Theological College (TTC)

• Theological Stand: Mainline/Ecumenical (Methodist, Anglican, Presbyterian, Lutheran roots).

• Why choose it: It is the oldest and most academically rigorous seminary in the region.

• Note: TTC engages with critical scholarship (which FEBC labels "liberal"). If you are a conservative evangelical, you will be challenged here, but you will receive a degree recognized worldwide, including by top universities (Oxford/Cambridge/Yale).

• Best for: Academics and those entering mainline denominations.

3. Biblical Graduate School of Theology (BGST)

• Theological Stand: Evangelical, Lay-focused.

• Why choose it: Excellent for "marketplace theology." They focus on equipping professionals. They are accredited and hold to orthodox evangelical theology.

4. Reformed Theological Seminary Alternatives

If you specifically want a Reformed/Presbyterian education without the FEBC extremism:

• International Reformed Evangelical Seminary (Jakarta, Indonesia): Associated with Stephen Tong. Very robust Reformed Dogmatics.

• Christ College (Sydney, Australia): While not in Asia, it is the closest Presbyterian option often used by Singaporeans who want faithful Presbyterian training.

Summary Table

Feature	Far Eastern Bible College (FEBC)	Singapore Bible College (SBC)	Trinity Theological College (TTC)
Theology	Fundamentalist / KJV-Only (VPP)	Conservative Evangelical	Mainline / Ecumenical
View of Scripture	Perfect Preservation (TR/KJV is perfect)	Inerrancy of Autographs	Authority of Scripture (Critical approach allowed)
Accreditation	None (Independent)	ATA (Recognized)	ATESEA (Highly Recognized)
Atmosphere	Militant / Separatist	Missional / Community	Academic / Liturgical
Recommendation	Avoid	Highly Recommended	Recommended (for academics)