God
We uphold the doctrine of the Trinity, a core tenet of Christian faith, which asserts that there is one God in essence who eternally exists as three distinct persons: Father, Son, and Holy Spirit (Matthew 28:19). This unity of three co-eternal Persons does not divide the essence of God nor does it imply three gods; rather, it reveals how the one true God exists and works (2 Corinthians 13:14). Each Person of the Trinity is fully God, sharing the same divine nature and attributes, yet each is distinct in role and relation to humanity and to each other.
The Scriptures affirm the deity of the Father, the Creator and Sustainer of all things (1 Corinthians 8:6), the deity (and humanity) of the Son, Jesus Christ, through whom the world was created, by whom salvation is accomplished (John 1:1–14; Colossians 1:16–17), and through whom God is most fully revealed to humanity, and the deity of the Holy Spirit, who is the Agent of salvation, sanctification, and service (John 3:3, 5; Acts 1:8; 5:3–4; 2 Corinthians 3:17–18).
God’s perfections are infinite and eternal. He is unchangeable in his being, wisdom, power, holiness, justice, goodness, truth, and love (Psalm 90:2; James 1:17). God is holy and separate from sin (Isaiah 6:3), omniscient (knowing all things actual and possible; Psalm 147:5), omnipotent (having all power; Revelation 19:6), omnipresent (being present everywhere; Psalm 139:7–12), and immutable (unchanging over time; Hebrews 13:8). God’s perfections ensure his promises are reliable, his guidance is infallible, and his love is unconditional. They provide the foundation for understanding his desire for a relationship with humanity and for demonstrating why this is only possible through Jesus Christ.
The Holy Spirit
We affirm the Holy Spirit as the third Person of the Trinity, co-equal and co-eternal with the Father and the Son. The Holy Spirit is not an impersonal power or force but a personal being who possesses intellect, emotions, and will. He is actively involved in the world, convicting individuals of sin, righteousness, and judgment (John 16:8), and regenerating sinners to new life in Christ (Titus 3:5). Upon conversion (i.e. rebirth; John 3:3, 5), the Spirit indwells believers (1 Corinthians 6:19), sealing them for the day of redemption (Ephesians 1:13–14) and assuring them of their relationship with God (Romans 8:16).
The Holy Spirit’s work includes sanctifying believers, making them more like Christ (2 Thessalonians 2:13), guiding them into all truth (John 16:13), and empowering them for service and witness (Acts 1:8). He distributes spiritual gifts to each believer as he wills (1 Corinthians 12:7–11), for building up the body of Christ (Ephesians 4:12). We believe that the gifts of the Spirit, including those often termed as miraculous (such as healing, prophecy, and speaking in tongues), continue to be available and operative within the church today. We affirm the ongoing, dynamic presence and power of the Spirit in the life of the church, enabling believers to minister effectively in any situation.
The Holy Spirit plays a crucial role in personal transformation and in the corporate life of the church, fostering unity, worship, and mutual edification. His ongoing activity is essential for the church’s mission, the believer’s growth in godliness, and the demonstration of the gospel’s power in the world.
Creation and Humanity
We affirm that God, in his sovereign wisdom and power, created the heavens and the earth and all that is within them, declaring his creation good (Genesis 1:31). Central to his creation, God made humanity, male and female, in his own image (imago Dei; Genesis 1:26–27).
The image of God in every human being bestows intrinsic value, dignity, and worth, irrespective of one’s sex or ethnicity. By creating humanity as male and female, God established the biological and spiritual foundation for gender and the sacred institution of marriage. Marriage, designed by God from the beginning, is a covenantal union between one biological man and one biological woman (Matthew 19:4–6). This divine institution symbolises the mystical and eternal union between Christ and his church. It is intended for the happiness of the spouses, the welfare of society, the procreation of children, and their nurture in the knowledge and love of the Lord.
We believe that this biblical understanding of gender and marriage underpins the moral and social fabric of society and reflects God’s design for human relationships and community. Our commitment to this clear biblical teaching about creation, gender, and marriage shapes our pastoral care, teaching, and community life, affirming that these truths are grounded in the Scriptures and bear witness to the flourishing of humanity as intended by God. In upholding these principles, we adhere to the traditional Christian view on gender and marriage, recognising them as foundational to biblical doctrine and the health of the church and society.
We affirm the Christian belief that sexual relations are to be enjoyed exclusively within the covenant of marriage, which is defined as a lifelong union between one man and one woman. We hold that God provides two good and honourable paths for sexual expression: abstinence outside of marriage and fidelity within marriage. We uphold singleness as a biblically affirmed and valuable way of life, presenting unique opportunities for service and devotion to God that are as legitimate and fulfilling as those found within marriage. Scripture supports and validates both single and married states as means to live a godly life, devoted to Christ and his kingdom.
We uphold the sanctity of human life, rooted in our belief that God has created each person in his image. We affirm that all human life is sacred and inviolable, beginning at conception and deserving of protection until natural death. Only God has the sovereign authority to end a life. We acknowledge, however, that Scripture allows for exceptions such as when lawful capital punishment is applied or when Christians, under compelling circumstances, participate in warfare. These exceptions do not diminish our commitment to the principle that life is a sacred gift from God, to be cherished and protected.
Salvation
We affirm that salvation is a gift of God’s grace, received through faith in the Lord Jesus Christ, apart from human merit, works, or ritual (Ephesians 2:8–9). It is the sovereign act of God whereby sinners are justified (declared righteous before God) on the basis of Jesus’s life of perfect righteousness and his atoning sacrifice on the cross (Romans 3:24–25). This salvation is appropriated personally through repentance (a turning away from sin) and faith (a wholehearted trust in Jesus Christ alone for salvation) (Acts 20:21).
The gospel, the good news of Jesus Christ’s death and resurrection, is the power of God for the salvation of everyone who believes (Romans 1:16). It demands and warrants a response of repentance and faith, which are inseparable aspects of a genuine conversion experience. Repentance involves a recognition of one’s sinfulness, a heartfelt sorrow for sin, and a decisive turn from sin toward God (2 Corinthians 7:10). Faith is not merely intellectual assent but relational trust in Jesus Christ as Lord and Saviour, leading to a transformed life (James 2:14–26).
Salvation encompasses justification, regeneration, sanctification, and glorification. Justification is an instantaneous legal act of God in which he pardons our sins and credits us with Christ’s righteousness (2 Corinthians 5:21). Regeneration is the spiritual rebirth and renewal of a person, effected by the Holy Spirit, resulting in a transformed nature and a new identity in Christ (John 3:3, 5; 2 Corinthians 5:17). Sanctification is the ongoing process of being made holy; it is a work of the Holy Spirit in the lives of submitted believers, progressively changing them to reflect Jesus’s character more fully (2 Corinthians 3:18; Philippians 2:12–13). Glorification is the future and final work of God in which believers will be raised from the dead and fully conformed to the image of Christ, free from sin and suffering (Romans 8:29–30).
Salvation is assured to all who truly believe in Jesus Christ and is evidenced by a life of holiness, obedience, and good works, which are the fruits of salvation and not its basis (Ephesians 2:10). The Holy Spirit seals and indwells believers, guaranteeing their inheritance and empowering them for godly living (Ephesians 1:13–14). This comprehensive understanding of salvation highlights the depth of human need, the sufficiency of Christ’s work, and the transformative power of the gospel, by which ‘he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves’ (Colossians 1:13).
Baptism and Communion
We affirm that baptism and the Lord’s Supper are the two ordinances instituted by Jesus Christ for his church, serving as symbols of the gospel. Baptism is an outward sign of an inward reality, marking the believer’s identification with Christ in his death, burial, and resurrection (Romans 6:3–4). It is an act of obedience following conversion, symbolising the washing away of sins and the recipient’s initiation into the body of Christ, the church (Acts 2:38, 41). Baptism is practiced through immersion in water in the name of the Father, the Son, and the Holy Spirit, reflecting belief in the Triune Godhead and the believer’s commitment to live under Jesus Christ’s lordship.
The Lord’s Supper, also known as Holy Communion, is a memorial (commemoration) of Christ’s once-and-for-all sacrifice on the cross and a celebration of the new covenant in his blood (1 Corinthians 11:23–26). It involves believers partaking of the elements of bread and wine (or grape juice), which represent Christ’s body and blood offered for the forgiveness of sins. It is a means of proclaiming the Lord’s death until he comes, fostering a deep sense of community among believers and a spiritual connection to Christ. It serves as a reminder of his suffering for our redemption, a symbol of our ongoing fellowship with him, and an anticipation of the future marriage supper of the Lamb (Revelation 19:9).
Both baptism and the Lord’s Supper are to be observed with reverence, humility, and self-examination. They are channels through which God’s grace may be experienced by faith. They are integral to the life and worship of the church, providing believers with tangible links to the foundational truths of the Christian faith, reinforcing our unity with Jesus Christ and with each other, and nurturing our spiritual growth. They are to be observed until Christ’s return, serving as visible declarations of the gospel and our allegiance to Jesus as Lord.
Government
We affirm the biblical teaching that God institutes government authorities for the purpose of order, justice, and the welfare of society (Romans 13:1–7). Christians are therefore called to respect, pray for, and submit to governing authorities, recognising their role as servants of God for our good. This submission includes obeying laws, paying taxes, and honouring those in positions of authority, as these actions are expressions of our allegiance to God’s sovereign rule over all things (1 Peter 2:13–17).
However, Scripture also acknowledges instances where obedience to God conflicts with the demands of human authorities. In such cases, Christians are guided by the principle that we must obey God rather than humans (Acts 5:29). Civil disobedience is seen as a last resort, undertaken reluctantly and respectfully, when the laws or actions of a government would force believers to violate clear biblical commands or compromise their commitment to Christ. Examples of this include mandates that prohibit the preaching of the gospel, compel participation in injustice, or demand the worship of other gods (Exodus 20:3).
When engaging in civil disobedience, Christians are called to accept the consequences of their actions with grace and humility, entrusting themselves to God’s care and justice. This stance is not one of rebellion or disrespect for authority but a deep commitment to obeying God’s higher law. Moreover, believers are encouraged to advocate for justice, peace, and righteousness within the public sphere, seeking the welfare of their city and country (Jeremiah 29:7), and to engage in acts of service and mercy that reflect the kingdom of God.
The Christian responsibility towards the state is thus characterised by a dual commitment: to respect and submit to government as an institution ordained by God, and to remain steadfast in allegiance to God’s commands, even when this leads to civil disobedience. This approach underscores the sovereignty of God over all human institutions and the ultimate accountability of all people to him, including those in positions of authority.