Fundamentalism in Singapore

Fundamentalism in Singapore Christianity Enters Singapore The inception of modern Singapore can be traced to the arrival of Sir Stanford Raffles on the shores of Singapore nearly 200 years ago on 29th January 1819. Together with the British colonialists who transformed this sleepy island into the thriving port city it is today, there was also the introduction of Christianity into the land. The early inroads of Christianity can therefore be said to have begun when the British fleet first took anchor off the coast of Singapore. Early Streams of Influences According to Singapore church historian Bobby Sng, there were four main streams of Christian influences that converged on the island in the first 80 years of Singapore’s existence. Each had its own distinctive contribution towards the growth of the church.1 The first two streams, that of the ‘members of the Western mercantile community’ and the ‘Straits Chinese community in Malacca’ failed to have any lasting impact on the local church scene, for by and large their efforts were weak evangelistically and generally were established for the benefit of their own people. The next two streams, of the missionaries and the Christian immigrants from India and China had a somewhat more successful influence in growing local community, with the establishment of churches and schools, especially towards the latter half of the century. Each of these streams of influences also saw their bright sparks, with individuals, organizations and churches who did contribute much towards the advancement of Christianity in Singapore. Yet this whole period, of 1819 to the turn of the century can generally said to be lacklustre and muted. Growth was slow, and the churches that were established were weak and faltering. It seems most of the immigrants to the growing port town were more interested in coming to make a living and get ahead in life than to take a real concern in the things of God and eternity. There were many other barriers and obstacles to the growth of the church in that period, such as the “diversity of languages, and the transitory nature of the population”2, as well as the social, cultural and economic distinctions between the different groups of people congregating on the island. Influence of John Sung Perhaps the most significant milestone that contributed to the growth of Christianity in Singapore in the early years would be the evangelistic campaign of Dr. John Sung, a revivalist from China who came to Singapore for a total of seven times between 1935 to 1939. His coming to Singapore was described by Timothy Tow as the “Singapore Pentacost”, whereby “hitherto, the Church was so dead that very few owned Bibles”3. Because of John Sung’s visits to Singapore, 1 Summarized from Bobby Sng, In His Good Time: The Story of the Church in Singapore 1819‐2002, (Singapore: Bible Society of Singapore, 2003), 133‐137. 2 Ibid., 163. 3 Timothy Tow, The Asian Awakening, (Singapore: Far Eastern Bible College Press: 1988), 33 1 the result was a real revival of spiritual life and a new desire for Bible study. Many of the ordinary church members engaged actively in voluntary evangelistic work, organizing themselves in small groups which went out to preach the gospel. Attendance at churches service increased to such an extent that several congregations were faced with the necessity of erecting larger church buildings.4 Thus through the ministry of this one man, thousands were converted, and churches in Singapore and also around the region experienced a great revival. Through his strong focus the Bible, fearless preaching against sin and emphasis on evangelism and prayer, everywhere he went, “Chinese churches were spurred on to greater spiritual vigour, the impact of which is still evident today”.5 Another important aspect of John Sung’s ministry that is worthy of note is his emphasis on Biblical Separation. “At his farewell meeting with the churches in Singapore in 1939, he warned church leaders to keep away from the poison of liberalism and also not to invite any speaker with such views to their meetings.”6 Furthermore, Timothy Tow writes that From Dr. John Sung our founding fathers (of the BP Church) were first introduced to the doctrine of the Premillennial Return of Christ, and alerted against the social gospel of the liberals and modernists, the evangelist himself having tasted the poisonous leaven thereof at Union Seminary, New York City, and delivered from its deadly brew7 The results of his preaching campaigns were clear. God used this man to awaken the sleeping Church out of her slumber and enthuse her to greater evangelistic zeal. Through him the Church was also warned of the dangers of liberalism that would soon creep into the church. Furthermore, it was during this campaign that the founding fathers of the Bible Presbyterian Church in Singapore were saved and called into full‐time service. Influence of Liberal and Modernist Theologies As the liberal‐modernist controversy was beginning to brew in Europe and America during the early part of the 20th Century, the churches in Singapore were not spared from such ungodly influences. Bobby Sng reports; Liberal theology found entrance to the churches in Singapore and Malaya during the early part of the century through Western missionaries who had been trained in liberal theological colleges. However, apart from a few scattered articles in church journals warning Christians of the danger of liberalism, the influence of these missionaries remained largely unchallenged.8 4 Edward Band, “The History of the English Presbyterian Mission 1847‐1947” as quoted by Timothy Tow in The Asian Awakening, 34. 5 Bobby Sng, 176‐178. 6 Ibid., 233 7 Timothy Tow, The Singapore B‐P Church Story, (Singapore: Life Book Centre: 1995), 15‐16. 8 Bobby Sng, 228. Ref. pages 180‐182 where he further discusses examples of modernism that had crept into the church by the early 20th century. 2 Ecumenical thought was also beginning to take root amongst the local congregations. The Malayan Christian Council (MCC), and offshoot from the ecumenical World Council of Churches (WCC) was inaugurated in January 1948, and the founding members included the Methodists, Presbyterians, Anglicans, Bible Society, Young Men’s Christian Association (YMCA) and Young Women’s Christian Association (YWCA).9 They were later joined by the Orthodoc Syrian Church, Mar Thoma Syrian Church, Bethesda Katong, Lutheran Church and The Salvation Army10. Through this body, the churches sought to engage in religious dialogue and engage in interdenominational activity. This would do much to erode the lines of denominational distinction and pave the way for compromise and apostasy within the churches. At that point of time, there was yet no fundamental witness to combat against these dangerous compromises that were creeping into the church. If nothing was done, then all the good influences of the earlier missionaries and the work of John Sung would soon fizzle out within a generation. Thank God that it was in a time such as this, that God raised a standard, a fundamentalist witness to be a beacon of truth for Him. Fundamentalist Standard Raised God Raised a Man By the providence of God, in 1948, a certain young man was sent to America to study at Faith Theological Seminary in order to prepare for a pastoral ministry. He had previously been saved and called under the preaching of Dr John Sung during the Singapore Pentacost. This young man was Timothy Tow. It was here in Faith Seminary, that he heard the message of the 20th Century Reformation, and took a stand for Biblical fundamentalism. He recounts, One wintry morning in mid‐January… there came in a tall and distinguished looking man, viz., Dr. Carl McIntire. He was the pastor of Collingswood Bible Presbyterian Church and President of the Board of Directors of Faith Seminary. He spoke to us at length at our Chapel Hour. As he presented his case for a Twentieth Century Reformation and a return to our fathers’ faith, and called young men like us to join the cause, I felt my heart strangely warmed, to use Wesley's words. I felt my heart knit to his heart, like Jonathan's to David's (1 Sam 18:1). I became that day his disciple. I have been loyal to the Separatist Cause of the International Council of Christian Churches, which he founded, all through the years.”11 After his graduation in 1950, he attended the 2nd ICCC congress held in Geneva, and was ordained by the Philadelphia Presbytery of the Bible Presbyterian Church of U.S.A. As he recounts Accordingly, an ordination council comprising twenty‐four Presbyters was called together, which elected J.O. Buswell Jr., as moderator. This Presbytery then authorised its moderator and Dr. Allan A. MacRae, beloved president of Faith 9 Ibid., 202. 10 Ibid., 203‐204. 11 Timothy Tow, Son of a Mother’s Vow, (Singapore: FEBC Bookroom, 2001), 125 3 Seminary, to examine me concerning my call, doctrinal beliefs and ministry…What of my ministry? From the joy God had implanted within me to study theology and to preach and teach the wonderful truths of God’s Word, particularly its Calvinistic emphasis on the sovereignty and grace of God, I confidently replied, ‘My ministry is to preach as well as to teach. I cannot say which is before which.’12 With this preparation and with a heart burning with zeal for the Lord, Rev Tow returned to Singapore in 1950 to begin his ministry as a young pastor. God Raised the Church On 20 Oct 1950, the Life Church English Service was inaugurated. Rev Timothy Tow as installed as the pastor and preach the first Lord’s Day message, which was an exposition of the church motto “Holding Forth the Word of Life” taken from Philippians 2:16.

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