Lorna-Khoo

PFS Chaplaincy area: Strategic Planning 

Methodist Pastor since 1979 and one of the original 7 PFS chaplains appointed by the late Rev. HenryKhooand dedicated in April 2002, in charge of after-care, Women’s Prison and Inner Healing ministries at the faith-based unit
• BTh, MTS, PhD
• Presently the Pastor of Holland Village Methodist Church and Chaplain-in-charge of the two Fairfield Methodist schools in Singapore 

Rev. Dr. Khoo previously pioneered a church, a family service centre, a Methodist spirituality heritage centre (UK), programmes for Methodist Church on spirituality, inner healing, intercession, ecumenical services, outreach to migrant workers and was part of the Christian involvement in animal welfare rights. She pastored six churches over the years, was a part-time lecturer at Trinity Theological College for three years and a part-time editor of the Methodist Message for five years. 

Steven-Asirvatham

PFS Chaplaincy area: Through Care 

Ordained as a priest in the Anglican Church in 2000
• Bachelor of Divinity (BD)
• Presently Vicar, Parish of Christ Church from 2012, Acting Vicar of My Saviour’s Church from 2015, Chairman, Singapore Anglican Indian Board from 2015, Standing Committee member, Anglican Diocese of Singapore from 2014 and collated as Canon in the Diocese of Singapore in 2016.

Rev. Canon Asirvatham has served six years in the Republic of Singapore Air Force and was Parish Asst from 1993 to 1997, Parish Worker from 1998 to 1999 and Vicar (Senior Pastor) from 2002 to 2011 at Church of the Epiphany. He has also been counselling inmates in prison since 2008. 

Boon-Teck

PFS Chaplaincy area: Through Care 

  • From Evangelical Free Church
    • Bachelor of Theology (BTh)
    • Retired from full-time pastoral appointment (2015)
    • Is now ministering in Cluster A and B including death row 

Pastor Tan was previously Lead Pastor of Pearly Gates Evangelical Free Church, Senior Pastor of Emmanuel Evangelical Free Church and was involved in PFS ministry at Queenstown Remand Prison in 2000. He is married to a Methodist pastor and has two daughters. 

Brenda-Lim

PFS Chaplaincy area: Through Care 

Ordained minister of the Assemblies of God, Singapore (2001) and one of the original 7 PFS chaplains appointed by the late Rev. Henry Khoo and dedicated in April 2002
• MA (Theology), M.SocSC
(Professional Counselling)
• Presently counselling prisoners including those in death row and is also counselling and conducting life-skills programmes in halfway houses 

Rev. Lim was previously involved in prison ministry as full-time PFS pastoral staff from 1986 to 2011 and was the PFS Chaplain for Women’s Prison from 2002 to 2011. She pioneered a training centre for women in need and served as principal trainer/centre manager from 2011 to 2015. She is currently on the Board of Teen Challenge Singapore, and committee member of Bethel Community Service since 2002. 

CP

PFS Chaplaincy area: Strategic Planning 

Started in the Ministry in 1985
• Post-Grad Diploma in Christian studies and Master of Divinity (MDiv)
• Ordained in Charis Christian Church (2007) (Covering provided by the
Chinese Christian Church Union of Singapore)
• Alpha Singapore Ministry Coordinator since 2010 

Rev. Tay cofounded Promisedland Evangelical Centre & Promisedland Community Services in 2001. He has pastored seven churches and was one of the pioneers of Chinese Construction Workers’ Ministry in 1995. He is also the advisor of the Christian Taxi Drivers Fellowship and a regular speaker on Voice of Hope. He is married with four children. 

Don-Wong

PFS Chaplaincy area: Through Care 

Ordained in 2005 by Community of Praise Baptist Church
• Diplomas (in Counselling Psychology and in Substance Abuse Counselling)
and Advanced Certificate in Theology
• Certified Behavioural Consultant and Registered Social Services Practitioner
• Founder and Executive Director of The New Charis Mission 

Rev. Wong co-founded and led HighPoint Community Services Association and the HighPoint Halfway House from 1995 to 2006. In addition, he is one of the founders and Vice-President of the Association of Christian Halfway Houses (Singapore). He has been involved  in anti-drug rehabilitative ministries from 1993 and served as a volunteer in PFS since 1995. He has also been awarded the NCADA Merit Award in 1999, Outstanding Achievement Award by Singapore Care Network in 2011 and first runner-up for Outstanding Social Entrepreneur in 2006. Apart from that, he is a board member of Blessed Grace Social Services. He is married with a daughter and son. 

Theological Stance

PFS subscribes to the time-honoured creed of the church, including the Apostles’ Creed and the faith statements of the major evangelical traditions. However, from time to time, new waves of teachings do appear on the theological scene. The theological nuances are therefore dynamic and we have a duty to respond as the prevailing theological mood. This is our current response and we will continue to respond as the need arises.

1. Baptism

a) Different denominations have different positions regarding baptism e.g. infant baptism, believer’s baptism, baptismal regeneration etc.

b) We respect all positions.

c) We do not encourage volunteers to push any position since

 the prison authorities do not allow us to baptise while the prisoners are still serving their sentences

 the church which the prisoner finally decides to join will have the opportunity to educate him/her regarding the matter upon his/her release

2. Deliverance/Exorcism

a) We generally agree that the definition of deliverance is focused on the casting out of demons or spirits to solve problems related to specific issues.

b) Whilst this may be practised in certain churches and ministries outside the prison, we will restrain ourselves as directed by SPS.

3. Laying on of Hands

a) Laying on of hands is a Biblical action used

 as an action of affirmation

 as impartation of healing or spiritual empowerment

b) It can also be used in counselling as a positive, encouraging gesture.

c) We urge the exercise of wisdom and serious gravity regarding the use of this gesture in ministry as it can be misinterpreted by some as inappropriate touching and others as flippant irreverence.

4. King James Version and other Versions

a) In the first place, we acknowledge that all translations may still have their different audiences. Various denominations also have their preferences.

b) We encourage the reading of the Bible; however, we do recognise the varying educational standards of the inmates which thus results in the different levels of understanding of the English language. As such, other simplified versions may be used.

5. Hyper-Grace Teachings

a) The term hyper-grace is used to describe a new wave of teaching that emphasizes Grace to the exclusion of other vital teachings such as repentance and the confession of Sin. Hyper-grace teachers maintain that all sin – past, present, and future – has already been forgiven, so there is no need for a believer to ever confess it. It also denounces the conviction of sin, by the Holy Spirit.

b) Our stand is based on the very fact that, as much as there is the need to be the embracing of the sinner, there is also a need to acknowledge the sin.

6. Prosperity Gospel

a) In the “prosperity gospel”, the believer is told to use God, whereas the truth of biblical Christianity is just the opposite. Word of Faith or prosperity theology sees the Holy Spirit as a power to be put to use for whatever the believer wills.

b) Our stand is based on the very fact that the Triune God is sovereign and cannot be manipulated or blackmailed. God’s providence is solely out of His Love and Grace.

7. Charismatic vs non-charismatic beliefs and practices

a) Some churches who serve in PFS believe that the spiritual gifts are operational today. Others believe that they have ceased with the completion of the Bible.

b) Any arguments for or against the two positions should be presented to the inmates only after they leave prison and have joined one of the churches. It should not be presented in prison.

8. Arminian vs Calvinist (once saved always saved)

a) The Arminians (represented more by the Anglicans and Methodists) hold the position of “once saved not always saved” while the Calvinists (represented more by the Presbyterians) hold the position of “once saved always saved”.

b) It is important to note that both are correct in that Arminians seek to emphasize the free will of the human to walk away from the Lord or to walk towards the Lord, hence the need to always be careful that we do not backslide to the point of getting lost, not recognising God’s voice even when He calls us to return.

c) Calvinists seek to emphasize the faithfulness and trustworthiness of God towards us – that we can be secure in His love and that it doesn’t always depend on us and our faithfulness towards Him.

d) The truth is somewhere in between these positions. It would be good for representatives of both to present the middle ground, i.e. that God is faithful and will not want us to be lost although we do have the free will to walk away from Him – hence we must always walk in the light as He has commanded.

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