Our Values

Our Values


Our primary value is love.  Everything we do will be governed by this guiding principle.

Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love.” 1 John 4.7-8, NIV

The witness of the Christian Scriptures, both Old and New Testament, pivot on two great commandments: Love God and love each other

Hear, O Israel: The Lord our God, the Lord is one.Love the Lord your God with all your heart and with all your soul and with all your strength.” Deuteronomy 6.4-5, NIV

28 One of the scribes came near and heard them disputing with one another, and seeing that he answered them well, he asked him, “Which commandment is the first of all?” 29 Jesus answered, “The first is, ‘Hear, O Israel: the Lord our God, the Lord is one; 30 you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.’ 31 The second is this, ‘You shall love your neighbour as yourself.’ There is no other commandment greater than these.” Mark 12.28-31, NRSV

Radical Inclusion

Everything we read in the Christian Scriptures tells us that God is the God of the oppressed, the excluded other.  God works redemptively and creatively to include the excluded whoever they may be.  St Paul, reflecting on this wrote in Romans 9,

25 Those who were not my people I will call ‘my people,’and her who was not beloved I will call ‘beloved.’” 26 And in the very place where it was said to them, ‘You are not my people,’ there they shall be called children of the living God.” Romans 9.25-26, NRSV

And again, in his letter to the Galatians, Paul writes,

28 There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. 29 And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise.  Galatians 3.28-29, NRSV

The Regeneration Project is radically inclusive and radically welcoming of all.  In addition, we reject all oppressive, exclusive and discriminatory practices and are vehement in our opposition to faith-based oppression and abuse: examples of this include misogynous and homophobic interpretations of Scripture that mandate the ‘submission’ of women and the exclusion of members of the LGBTQ+ community.


The Regeneration Project exists to be a positive benefit to the local community.  Our Lord Jesus said,

“You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. 43 But it is not so among you; but whoever wishes to become great among you must be your servant, 44 and whoever wishes to be first among you must be slave of all. 45 For the Son of Man came not to be served but to serve, and to give his life a ransom for many.” Mark 10.42-45, NRSV

We will serve our community through

  • Advancing the Christian and faith and harmony among those of other faiths
  • Preventing and relieving poverty
  • Advancing education and opportunities for lifelong learning
  • Advancing citizenship by training and deploying volunteers
  • Advancing human rights by advocating for oppressed and marginalised groups
  • Providing relief and support to those in need

Incarnational and Missional

“The Word became flesh and blood, and moved into the neighbourhood. We saw the glory with our own eyes, the one-of-a-kind glory, like Father, like Son, Generous inside and out, true from start to finish.” John 1.14, The Message Bible

The incarnation is an expression of God’s care for the whole of humanity.  As such, there is a particularity about the incarnation of God in the historical person of Jesus of Nazareth.  For example, Jesus was firmly rooted in a historical and cultural context. In the incarnation God was contextualised in a form which were culturally relevant to the world of 1st Century Palestine.  Moreover, Jesus worked hard to bridge gaps between specific people groups (i.e. men and women, Jews and Gentiles, Pharisees and tax collectors etc.); giving them greater access to God’s revelation and God’s kingdom.

The incarnation as a model for ministry has challenging implications for ministers.  The first implication is the challenge to ministers to be a sign of God’s presence and desire for relationship with people.  Secondly, the incarnation challenges ministers to contextualise the gospel in forms, which are culturally relevant to people. Thirdly, the incarnation challenges ministers to empty themselves of all pretensions of ‘professional status’.  In the incarnation Christ emptied himself of all the rights and privileges of Godhead.  Paul notes that even though Christ was, in his essential nature, very God he surrendered himself and was “Born to be a man and became like a servant.” (Philippians 2.7).

Incarnational ministry is an expression of God’s love and concern for people.  This love and concern is expressed as care.  People are not seen simply as ‘clients’ or ‘cases’ but they are treated as friends.  Incarnational ministry, therefore, is not just a way of doing work, it is more a mode of being in relationship with people.

TRP practices the Four Ps of incarnational mission:

  1. Presence: Jesus did not engage us with ideas alone. He engaged us with his life. What makes the teaching of the Sermon on the Mount most powerful is that the teacher perfectly embodies his teaching. Jesus IS the Sermon on the Mount. Jesus’ presence was a model of the Kingdom of God, a template of what redeemed humanity will be like. Incarnational ministry assumes that we not only have ideas to share but our lives as well.
  2. Proximity: The incarnation is literally about the God who came near (proximity). God was made flesh in a specific geographical region. This idea of proximity is what drives our conviction to live in the area in which the church is located. Our personal ministry and the Church’s ministry are about the continual bringing of God’s presence to a community. Our hope for the church is that it would be a constant reminder to the neighborhood that God has indeed drawn near and He continues to do so in the life of the Church.
  3. Powerlessness: Incarnation brings with it a posture of powerlessness. Philippians 2: 7 says that Christ emptied himself taking the form of a servant. We desire for our ministry to display this humble submissive approach to people. We desire our ministry to come from a posture of service and not power.
  4. Proclamation: Finally, Christ came near for the specific purpose of proclamation: “The Kingdom of God is at hand, repent and be baptized”. Our presence, proximity, and powerlessness all work to compliment the work of proclamation. This is the primary aspect of the incarnation, the proclamation of God’s story coming to a climax in the life, death, resurrection and ascension of His Son, and the need for us to turn our hearts to Him. As a church incarnated in the community, we will also be a church that is announcing the reign of Christ now.

Local Action with Global Impact

The historical Jesus was born in Bethlehem, called Jesus of Nazareth. He ministered in Judea, Samaria, and Jerusalem. His ministry was limited to one geographical location in the Middle East. He ministered to those within his area, those he could touch (the woman at the well, the paralytic, the woman with the issue of blood, etc.). Though the body of Christ is now spread across the globe which makes up the ‘catholic’ church, there are still local expressions of the body located in specific geographical locations.  We believe in the power and the potential of the local church.  We will concentrate on serving local people (that is, Merton and London area).