Transformation Church is a Protestant, non-denominational, house-church-based Christian community rooted in historic Christian orthodoxy, biblical authority, gospel-centered discipleship, and obedience to biblical morality.
We hold firmly to the central truths of the Christian faith while recognizing that sincere Christians may differ on some secondary matters. Our goal is to emphasize the main things clearly, teach our theological convictions honestly, and practice charity wherever Scripture allows room for faithful disagreement.
Because TC is a church network and not only an educational platform, our beliefs are more specific than the broader beliefs of our sister organization, Empowered365 Network. These beliefs guide our teaching, house church leadership, church planting, pastoral care, discipleship, and ministry practice.
Transformation Church maintains a clear theological foundation while recognizing that people may relate to the church at different levels of involvement.
For Attendees and Participants
People are welcome to attend, learn, ask questions, and grow even if they are still working through some secondary matters, provided they do not promote contrary teaching as the official position of TC.
For House Church Leaders and Teachers
Those who lead, teach, disciple, plant, or represent a TC house church should be aligned with our core beliefs, biblical moral convictions, leadership standards, and theological distinctives.
For Official TC Ministry, Training, and Church Planting
Official TC teaching, pastoral preparation, ordination, leadership development, house church resources, and house church planting should reflect the beliefs and ministry convictions stated here.
Our core beliefs unite us. We affirm the historic early church creeds as faithful summaries of essential Christian belief, while holding Scripture alone as our final and highest authority. We hold firmly to core biblical truth while practicing humility and charity in secondary and tertiary matters.
The 66-book Holy Bible is the inspired, inerrant, authoritative Word of God, and it alone is the final authority for determining doctrinal truth and directing faithful belief, practice, and obedience.
(2 Pet. 1:19-21, 2 Tim. 3:14-16, 1 Cor. 2:13, Luke 21:33, 1 Thes 2:13, Ps 119:9, John 15:7, Eph 6:17, Ps 1:1-3, Josh. 1:8, Matt. 4:4, 1 Pet. 3:15, John 8:32)
There is only one true God, with no gods before or after Him, in all places and all time, existing eternally as Father, Son, and Holy Spirit—three co-equal and co-eternal Persons. He is YHWH (Yahweh/Jehovah), the God of Abraham, Isaac, and Jacob. He alone created and sustains everything that exists, receives prayer, and deserves all glory and worship.
(Rom. 8:9-11; Matt. 3:16-17; Isa. 9:6, 43:10, 44:6, 45:18, 45:21-22; Deut 6:4, 4:35; 32:39; John 5:44-46; 2 Sam 7:22; Ps. 86:10, 90:2; Mark 12:29; Eph. 4:6; 1 Tim. 1:17; Luke 4:8)
Jesus Christ is the eternal Word of God, conceived in the womb and born of the virgin Mary, born truly God and truly man, lived a sinless life, died on a cross for the sins of humankind, bodily rose on the third day, and now reigns in Heaven as our Lord, Savior, and King.
(John 1:1-3, 14; 1 Cor. 8:4-6; 1 Tim. 3:16; Phil. 2:5-11; Col. 2:9-15; 2 Cor. 5:21; Matt. 1:18-25, Luke 1:26-35; 2 Cor. 5:21; Heb. 1:5-13, 4:15, 6:20, 7:25; Isa 7:14)
Humanity—every race and ethnicity—was created by God in the image of God, good and blameless, but through Adam’s fall all people inherit a corrupted nature inclined toward sin, fall short of God’s glory, stand guilty before Him, and need redemption through Christ alone.
(Gen. 1:26, 2:7; Isa. 42:5, 59:1-2; Job 27:3; Zech. 12:1; Ecc. 7:20, 12:7; Ps. 51:5; Rom. 3:23, 5:12; Eph. 2:1-5; John 3:6-7)
Justification is when God declares us innocent and in right standing with Him, by His grace alone, through our faith alone, in the atoning, substitutionary death of Christ on our behalf alone. Human goodness, religious works, or good deeds do not earn or add to our justification. Justification is the gift of God, motivated by His glory, His love for fallen humanity, and His desire to restore us to Himself.
(John 1:29, 2:19-21, 3:16, 3:36, 8:24, 12:32-33, 19:30; Rom. 5:15, 6:23; Matt. 16:21, 17:22-23, 20:18-19, 26:2; Mark 8:31, 9:31, 10:33-34; Luke 9:22, 9:44, 18:9-14, 31-33; Jer. 11:19, Isa. 44:22, 53:4-6, 59:2; 1 Pet. 1:18-19, 2:24; 1 John 2:2, 3:4; 2 Cor. 5:21; Gen. 22:7-8, Num. 6:14, Heb. 2:9, 9:14; Col 2:14)
Repentance is a change of beliefs, desires, and direction away from sin and toward God. It’s commitment to turn away from sin in every area of our lives to follow Christ. We’re saved by faith alone but not by a faith that is alone. Our faith is demonstrated through repentance and obedience. Only believers who repent and live godly have a saving faith and assurance of salvation.
(Eph. 1:7; 2:5-7, 8-10; Isa. 44:22, 55:7; Luke 3:3, 5:32; Matt. 1:21, 3:2, 25:46, 26:28; 1 Pet. 3:18; Rom. 3:22-24, 5:8-11, 1 John 2:2, 3:6-10; Acts 10:43, 13:38; Heb. 10:26-27)
Regeneration & Adoption, For anyone to know God, regeneration by the Holy Spirit is absolutely essential. We must be spiritually born again. God causes this new birth, giving us the Holy Spirit to live in us forever, sealing us, adopting us as a child into the family of God. By the person of the Holy Spirit, mysteriously, the Father and Jesus also indwell the believer.
(John 1:12-13, 3:3-7, 6:35-40, 6:63-65, 11:25-26; 14:16-17, 23; 15:4; 1 John 2:29, 3:9, 5:4; 1 Pet. 1:23; Jam. 1:18; Eph. 1:13; Ezek. 36:26; Acts 4:12; Heb. 7:23-25; Phil. 2:12; Rom. 6:3-4, 8:9-11, 14-17; Rev. 3:20; Gal. 3:26-27; Col. 2:10-12)
Sanctification is the ongoing process of yielding to God’s Word and the Holy Spirit to become more like Jesus in every way. It is the process of healing, deliverance, character development, and growth into spiritual maturity. Through the present ministry of the Holy Spirit, in cooperation with the Word of God and the church, the Christian is enabled to live a godly life. A lack of desire or evidence of sanctification are evidences that someone hasn't been born again yet and isn't saved.
(1 Thes. 4:3-8, 5:23-24; 2 Cor. 3:18, 6:14-18; Gal. 5:16-25; Rom. 8:12-13, 29; 12:1-2; Heb. 2:11; Ezek. 36:25-27; 1 Cor. 3:16-17, 6:19-20)
Salvation is entirely the gift of God’s grace and cannot be earned by human effort or added to by good works. At the same time, saving faith is never fruitless. Those who truly belong to Christ are called to persevere in repentance, obedience, love, holiness, and surrender to the Holy Spirit.
We do not work for salvation as though we could earn it; we work out salvation because God is at work within us. A person’s life does not save them, but it does reveal whether their repentance, faith, love, surrender, and obedience to Jesus are genuine.
(Isa. 53:6, 12; Rom. 3:10, 25-26; 2 Cor. 5:21; Gal. 3:13; Heb. 2:17, 10:1-4; 1 Pet. 3:18; Eph. 1:7; Rev. 1:5; Eph. 1:7; 2:5-7, 8-10; Isa. 44:22, 55:7; Luke 3:3, 5:32; Matt. 1:21, 3:2, 25:46, 26:28; 1 Pet. 3:18; Rom. 3:22-24, 5:8-11, 1 John 2:2, 3:6-10; Acts 10:43, 13:38; Heb. 10:26-27)
Jesus's Second Coming to establish His kingdom on earth, will be physical, visible, and glorious, there will be a resurrection of the living and dead, some to Heaven and eternal life, some to Hell and eternal death. All who belong to Christ, whether living or dead, will be bodily resurrected, transformed, glorified, and meet Him in the air. This will occur at an undisclosed date known only by God. We’re to stand ready and watchful for the signs Jesus warned would come first.
(John 2:19; 5:21, 28-29; 20:19-20, 26-27; Luke 20:36, 24:39-40, 43; Matt. 28:9; 1 Cor. 15:1-8, 12-19, 42-44, 50, 51-57; Phil. 3:21; Col. 1:18; Heb. 12:23; Rom. 8:29, 10:9; 1 Pet. 3:22; Ps. 16:10, 89:26-37; Rev. 1:5, 21:3-4, 22:4)
Hell is a real place of eternal, conscious torment, and all who persist in their sin and reject Jesus, will die in their sins, be judged by God and found guilty, and sent there, along with Satan and his fallen angels. Hell is not inconsistent with the boundless love of God, but is an expression of His holiness and justice. We fear our holy and just God's righteous wrath.
(Matt. 5:29, 10:28, 13:40–42, 25:41–46; 2 Thes 1:9; Dan. 12:2; Mark 9:42–48; John 5:29; Heb. 9:27; Isa. 33:14, 51:6–8, 53:5, 64:6; Rev. 14:9-11, 19:20, 20:10-15, 21:8) Our article on Hell.
Heaven is a real place where God dwells, all who belong to Jesus will meet Him there upon death. One day God will unite Heaven and Earth and there will be no more separation from God, death, suffering, or pain.
(Gen. 1:1; 2 Cor. 5:1; Matt. 5:3, 12, 20; 6:9, 20; 19:21, 25:34; John 17:24; Heb. 11:16; 1 Pet. 1:4; Ps. 20:6; 1 Thes. 4:14; Rev. 7:14-17, 21:1-7, 22-27; 22:1-5, 14, 17)
Our Primary Purpose in Life is to glorify God with all that we are and do, become conformed into the image of Christ, pursue eternal treasures in Heaven, and seek first the Kingdom of God and His righteousness.
Our moral convictions guide our obedience.
God's perfect will is that no marriage would end in divorce. We're to be quick to forgive and love selflessly and sacrificially. Repentance, reconciliation, and restoration should be pursued in all matters. However, because of the sinfulness of man, there are circumstances when it is the only path available. Divorce is biblically permissible in cases of adultery, abuse, or abandonment, but it should still be last resort.
Jesus gave an option for choosing and initiating divorce under the condition of an adulterous spouse. Jesus did not encourage divorce due to adultery, but gave the option due to the damage adultery inflicts on the offended spouse and on the covenant. The same principle applies to abuse or abandonment, which are infidelity to the marriage covenant. There should be boundaries or separations put in place for safety and self-care, with ample opportunity for repentance given. We do not encourage a person to stay in an ongoing abusive situation. Ongoing unrepentance is grounds for divorce.
Every person who is divorced is not accountable for the divorce. Just as someone robbed is not accountable for the sin of the robber, the one raped is not accountable for the sin of the rapist, the one who had the sin of divorce committed against them is not accountable for the sin of the one who chose divorce. In a similar note, those divorced are not disqualified from ministry any more than everyone else who have already been forgiven for their past sins.
(Gen. 2:18-24, 1:27-28; Matt. 19:4-6; Eph. 5:23, 25, 31-32; Rom. 1:24, 26-27, 32; 6:1-23)
God wonderfully and unchangeably creates each person as male or female. These two distinct, complementary sexes together reflect God’s created order and image. Therefore, gender is not determined by self-perception but is rooted in the biological reality God has given.
(Gen. 1:26-27; Matt. 19:4; Deut. 22:5, 23:1; 1 Cor. 6:18; Rom. 1:24; Matt. 5:27-30; Mark 7:21-23; Col. 3:5-6; 1 Thes. 4:3-7; Gal. 5:16-17).
All human life is sacred, created by God in His image, including pre-born babies, the aged, physically or mentally challenged, every stage or condition from conception to natural death. Abortion for convenience, social adjustment, or economic advantage is evil. Medical conditions posing serious threat to mothers may cautiously necessitate therapeutic abortion. The solution for pregnancy due to rape or incest is not to end the life, but support and minister to the well-being of mother and family.
(Gen. 1:28; Jer. 1:5; Ex. 20:13, 21:22, 23, 24; Num. 35:22-25; Isa. 44:2, 24; Ps. 127:3; 139:13-16; Job 31:15; Matt. 19:18; Rom. 13:9).
Scriptural exceptions for: capital punishment (Gen. 9:6; Num. 35:12), unintended manslaughter in self-defense (Ex. 22:2), or death by constituted police or war powers (Rom. 13:4-5).
Marriage is a sacred covenant established by God between one biological man and one biological woman in a holy, one-flesh union for life. Marriage reflects Christ and the Church, and therefore TC does not officiate, bless, or recognize same-sex unions or other sexual relationships Scripture identifies as outside God’s design for marriage.
(Gen. 2:18-24, 1:27-28; Matt. 19:4-6; Eph. 5:23, 25, 31-32; Rom. 1:24, 26-27, 32; 6:1-23)
Occultism, idolatry, and rival spiritual allegiances are incompatible with Christian faith and discipleship. Witchcraft, divination, sorcery, spiritism, ancestor veneration, ritual offerings to spirits, occult power, charms, amulets, secret oaths, and any attempt to seek supernatural guidance, protection, blessing, or power apart from the one true God are forbidden.
Sexuality is a gift from God to be expressed only within the covenant of marriage between one man and one woman. All sexual activity outside of that covenant—including adultery, fornication, homosexual acts, incest, bestiality, pornography, lustful behavior, and sexually corrupting entertainment—is sinful and contrary to God’s design.
(1 Cor. 6:18; 1 Thes. 4:3; Rom. 1:24, 26-27, 32; Prov. 5:3-5, 8-13; 7:21-27; Gal. 5:13, 19, 24; 6:7-8; 1 Thes. 4:3-7; Ex. 20:14; Deut. 5:18; Matt. 5:27-28, 19:18; Luke 18:20; Jam. 2:11; Lev. 20:10-21; 1 Cor. 10:8; Jude 7; Rom. 13:9; 6:13, 17-23; Rev. 21:8, 22:15)
We affirm the unity of the Church across race, ethnicity, nationality, and culture. We reject ethnic partiality, contempt, segregation, or the idea that one ethnic or cultural expression is spiritually superior within the Body of Christ.
The following positions describe TC’s theological distinctives and ministry convictions. They are important for how we teach, lead, plant, and govern TC house churches, but we do not treat every secondary conviction as a test of whether someone is a true Christian.
Transformation Church is Protestant and non-denominational. We welcome biblically serious Christians from a range of Protestant backgrounds, including Baptist, Wesleyan, Pentecostal, Reformed, Lutheran, Methodist, Presbyterian, Holiness, and other evangelical traditions.
We recognize that sincere Christians may differ on some secondary and tertiary matters. We do not treat every non-essential disagreement as a barrier to fellowship, learning, or participation. However, those who lead, teach, plant, or represent a TC house church should be aligned with these positions. Those who attend, learn, or participate may still be growing in understanding, provided they do not promote contrary teaching as the official position of Transformation Church.
Jesus instituted the sacrament or ordinance of Water Baptism and all who belong to Him shall participate. Water Baptism should follow a person’s repentance of sin, faith in the Gospel, and decision to follow Jesus, the convert is to be baptized in water, in the name of the Father, the Son (Jesus Christ), and the Holy Spirit. It symbolizes the spiritual union that every believer has with Jesus in His death, burial, and resurrection. We believe the biblical pattern is that it should be administered by full immersion whenever possible.
We reject "Jesus' Name only" baptism but His name may be added to the triune formula if you'd like. We reject the belief in baptismal regeneration. It's not the water baptism that saves or changes, but God’s grace (undeserved kindness) alone, received through genuine repentance of sin and faith in Christ alone, bringing about individual's new birth and adoption.
For those who would like to offer some form of protection or blessing to children, rather than baptizing them, we recommend doing a child dedication ceremony instead. A dedication may also be accompanied by anointing the child with water or oil “in the name of the Father and of the Son and of the Holy Spirit.” This closely resembles first-century practices.
Water Baptism (Matt. 28:19; Mark 16:16; Acts 2:37-41, 8:15-16, 19:1-5; 1 Pet. 3:21; Rom. 6:3-5; Col. 2:12)
Baptism with the Holy Spirit was given at Pentecost, is the promise of the Father, and was sent by Jesus after His ascension, to empower the Church to preach the gospel, be a witness for Him, and live a life pleasing to God. Baptism with the Holy Spirit and fire comes with endowment of power for life and service, spiritual gifts, deeper consecration to God, and greater fullness of the infilling of the Spirit.
It’s distinct from the new birth, and can occur simultaneously or afterwards. It can, but will not necessarily, accompany the initial sign of speaking in other tongues and prophesy, as the Spirit gives utterance.
(Joel 2:28-29; John 7:38-39; Matt. 3:11; Mark 16:17, 20; Luke 24:49; Acts 1:4-8, 2:1-4, 17, 38-39; 4:8, 8:15-17, 10:38, 44-47; 11:15-16, 15:7-9, 19:4-6; 1 Cor. 12:13; Heb. 12:28-29)
The True Church and its Mission. The Church is the Body and Bride of Christ, the spiritual fellowship and unity of everyone born of the Holy Spirit; each person now a saint, called, anointed, and gifted by God; to serve in the corporate assembly, for edification of the saints and fulfillment of the Great Commission.
The Church is to display God’s holiness, bear His fruit, and bring people into relationship with God. The Church is to embody the pervasive, life-transforming power of God by equipping the saints for the work of ministry, bearing witness to the truth, and exerting influence into every realm of culture. The Church is to proclaim the gospel and make disciples of everyone everywhere. Every single believer is called, anointed, and gifted by God, to serve in the corporate assembly, the edification of the saints of God, and the fulfillment of the Great Commission.
The local church is to be a loving community of Christ’s followers who gather for worship, prayer, instruction in the Word, mutual encouragement, discipline unto godliness, and training for ministry.
(Eph. 1:22-23, 2:19-22, 3:21, 4:11-16; Acts 1:8, 20:28, 32; Col. 1:18, 24; 1 Cor. 12:12-13, 27; Rom. 12:4, 14:10-13; Heb. 12:23; John 13:35, 17:11, 20-23; Rev. 7:9, 14; Matt. 16:13-18, 18:15-17; 1 John 3:14, 5:1-5)
Deliverance. Through cohabitation of humans, dwellings, and objects, and means like curses, witchcraft, divination, and occult powers, demons influence world affairs and people’s lives, leading them from God and towards lies, sin, and destruction. Deliverance is the process of God setting people free from demonic influence (spiritual, mental, emotional, physical, etc.). Jesus gave His Church authority and power to cast demons out of people. It’s always God’s will for believers to have total spiritual freedom.
The Holy Spirit lives in the spirit of the regenerated believer, but they must still submit to God, trust God’s Word, resist the devil, deny the sinful desires of the “flesh” (body and soul). If believers fail to surrender to the Holy Spirit in this sanctification process, they may be vulnerable to demonic influence.
(1 Thes. 5:23; Mark 16:17; John 14:12; Jam. 4:7; Rom. 8:13, 38-39; 1 Cor. 12:9-11, 15:24-26; Luke 9:1-2, 10:17-20, 11:11-28, 34-36; Job 1:8-10; Ps. 91:3; 1 Tim. 4:7-8, 16; Heb. 2:14-15; 2 Pet. 2:9; Eph. 6:10-18; Acts 1:8; 2 Cor. 10:3-5; Col 2:10, 15; 3:5-10; Acts 16:16-18)
We believe healing is demonstrated in the ministry of Jesus, included in the ministry of the Church, and remains available to the Church as a work of God’s grace through the Holy Spirit. Believers should pray for healing with faith, compassion, and confidence that God is able.
At the same time, physical healing is not guaranteed in every circumstance before the resurrection. God sometimes sovereignly uses illness to accomplish a greater good. God may heal immediately, progressively, medically, miraculously, or ultimately in the resurrection.
Therefore, we reject both unbelief that refuses to pray, as well as presumption that blames suffering believers as lacking faith whenever healing does not occur. When healing is prayed for it should be with the Gospel and spiritual healing for eternal life as our chief aim.
(1 Thes. 5:23; Mark 16:17-18; John 14:12; 1 Cor. 12:9-10, 28-29; 15:24-26; Jam. 5:14-16; Isa. 53:5; Luke 4:18, 9:1-2, 10:9; Acts 1:8, 8:6-7; Ps. 91:3, 103:2-3; Matt. 8:16-17; Deut. 28)
Jesus instituted the sacrament or ordinance of the Lord's Supper, and all who belong to Him shall participate. This is a sacred and reverent time of spiritual communion, in the presence of God, when the elements of bread and fruit of the vine are taken, representing the broken body and shed blood of Jesus, in remembrance of His sacrifice on the cross. This is a vivid memorial and proclamation of His death until He returns. It should accompany self-examination, be celebrated joyfully and regularly, and is open to all who are followers of Christ.
The Lord’s Supper (Matt: 26:26-29; Luke 22:14-23; Acts 2:46-47; 8:12, 36-38; 10:47-48, 20:7; 1 Cor. 10:16; 11:23-25)
We affirm God’s sovereignty, foreknowledge, initiative, and grace in salvation, and we also affirm genuine human responsibility to repent, believe, and follow Jesus.
We do not teach fatalism or determinism, nor that God created people for the purpose of being unable to respond to the gospel. All who belong to Christ are God’s elect, and everyone who truly comes to Christ in repentance and faith is saved by grace and predestined to spend eternity in glory.
We recognize that faithful Christians differ on some details of predestination and election, but TC teaches these doctrines in a way that upholds God’s sovereignty, the sincere offer of the gospel, and the real call for all people to repent and believe.
(Rom. 8:23, 28-30, 33; 1 Cor. 2:7; 2 Pet. 1:10-11, 3:9; Eph. 1:5-6; John 3:15-16, 6:37, 39-40, 64-65; Ezek. 18:32, 33:11; 2 Cor. 4:17; Luke 18:7; Rev. 22:16-17)
God's Provision and Prosperity. It’s God’s will for His children to be whole, healthy, fulfilled, and prosperous. But because of the sinfulness of man, our love of gifts over the giver, selfish motives in prayer, the fallenness of the world — and God’s paramount priority to be glorified, make us more like Jesus, and be a witness in the world — we will not receive the full benefits of God’s prosperity in this life.
Because of the false and harmful "prosperity gospel/health and wealth gospel" we must be careful not to be carnal and make idols out of possessions, wealth, health, or security. We must trust that God meets our needs, and not all our wants, and be content and grateful with what He provides. However, this should not prevent believers from seeking and praying for the full benefits of Christ’s atonement and provision, to be blessed and to be a blessing to others, including blessings that are spiritual, mental, emotional, physical, financial, protection, and for justice.
- Spiritual (Matt. 8:16; 1 Pet. 2:24; John 1:12; 1 Thes. 5:23-24; 1 Cor. 1:7-9; Luke 11:13)
- Mental and Emotional (2 Tim. 1:7, 2:11; Phil. 4:7-8; Rom. 12:2; Isa. 26:3; Deut. 28:1-14)
- Physical (Isa. 53:5; Matt. 4:23-24, 8:13-17; 1 Pet. 2:24; Deut. 28; Acts 14:9-10; Jam. 5:14-16)
- Financial (Josh. 1:8; Job 1:10; Mal. 3:10-11; Luke 6:38; 2 Cor. 9:6-10; Deut. 28; Ps. 34:9-10, Phil. 4:19)
- Protection and Justice (Job 1:10; Ps. 34:7, 84:11; Luke 18:7-8, 14; Deut. 28)
Satan and Demons. Angels are spirit beings, created by God, to be His servants and messengers. Satan is a fallen cherub angel who led many angels to use their free will to pursue a rebellion against God. They were defeated and cast out of Heaven, thrown down to the spiritual realm on earth.
These “fallen” angels are what we call demons. Demons are personal, intelligent, malevolent spirit beings that exist in a spiritual realm that underlies our physical realm. These unseen forces of darkness, in conjunction with sin, are the great enemy of God and mankind, often disguising themselves as angels of light, but they are liars who seek to kill, steal, and destroy all humanity, and especially the Church.
They will be eternally punished in the lake of fire. They are real enemies we war against by submitting to God, resisting the devil, denying the sinful desires of the flesh, believers have authority and power over them, it's God's will the Church help people be victorious, and find lasting spiritual freedom and healing.
(Neh. 9:6; Ps. 148:2; Heb. 1:14; Isa. 14:12-17; Ezek. 28:12-15; Gen. 3:14-15; 2 Cor. 11:14; John 8:44; Matt. 25:41; 2 Pet. 2:4; Rev. 14:10-11, 19:20, 20:10)
We believe the gifts of the Spirit continue today, including tongues, and that believers should not forbid what Scripture permits. At the same time, tongues must be practiced with biblical order, love, interpretation when publicly addressed to the church, and concern for the edification of the Body.
We do not teach that tongues are required evidence of regeneration, salvation, the fullness of the Holy Spirit, or Christian maturity. Christians should be known primarily by the fruit of the Spirit, love, holiness, obedience, and Christlike character, not by any single spiritual gift.
The gifts of the Spirit are given for the common good, must be governed by Scripture, and should never become a cause of pride, division, confusion, or judgment against other believers.
The Gifts of the Holy Spirit. We believe that the ministry of the Spirit in signs and wonders continues to be as broad, tangible, and powerful among believers today as it was in the early church. The Holy Spirit manifests through a variety of spiritual gifts to edify and expand the church, demonstrate the validity of the resurrection, and confirm the power of the gospel.
We also believe that all the biblical gifts of the Spirit continue to be distributed by the Spirit today; that these gifts are divine provisions central to spiritual growth and effective ministry; and that God's Word commands that these gifts are to be eagerly desired, faithfully developed, and lovingly exercised according to biblical guidelines. The gifts always operate in love, towards Christian unity, in harmony with the Bible, and should never be used in violation of biblical parameters.
(Heb. 2:4; Rom. 1:11-12, 12:4-8; Eph. 1:19, 4:16; 2 Tim. 1:5, 16; 4:14; 1 Cor. 12:1-31, 14:1-40; 1 Pet. 4:10)
We affirm the equal dignity, worth, salvation, gifting, and Great Commission calling of men and women in Christ. Women may pray, prophesy, read Scripture, teach in appropriate contexts, lead ministries, serve, disciple, evangelize, lead worship, lead communion, and participate meaningfully in the life and mission of the Church.
We also believe Scripture gives qualified men the governing elder/overseer responsibility in the local church and the primary doctrinal responsibility for teaching and shepherding the gathered church. This conviction must never be used to silence, demean, control, or minimize women, but should reflect Christlike servant leadership, spiritual order, and mutual honor.
Because house church contexts vary, TC leaders should apply this conviction with pastoral wisdom while remaining aligned with TC’s governance and leadership standards.
(1 Tim. 3:1-13; Tit. 1:5-91 Pet. 5:1-5; Rom. 16:1; Phil. 1:1; Heb. 13:17; Acts 6:3-4, 20:28; 1 Tim. 4:6-13, 5:17-22)
House Church Flexibility
Because TC is a house-church-based network, individual house churches may vary in emphasis, culture, meeting rhythm, discussion style, and ministry focus. However, every TC house church should remain aligned with our core beliefs, biblical moral convictions, leadership standards, and official theological distinctives.
House church leaders may exercise pastoral wisdom in how these beliefs are taught and applied, but they may not redefine TC’s official doctrine or teach contrary positions as representative of Transformation Church.
TC house churches may vary in worship expression, musical style, liturgical form, discussion format, meeting rhythm, and cultural emphasis, provided they remain biblically faithful, doctrinally sound, spiritually healthy, and aligned with TC’s stated beliefs.
These are position papers covering common theological topics that are often controversial or confusing, and require further discussion within house churches, so we’ve provided them for clarity and direction.
Scripture warns strongly against drunkenness, addiction, lack of self-control, and any use of substances that leads to sin, spiritual compromise, harm, or stumbling others. We therefore call believers to sober-mindedness, self-control, wisdom, and love.
We do not teach that every use of alcohol is inherently sinful, but we strongly affirm that abstinence is often wise, necessary, or best for many believers. No Christian should use liberty as an excuse for sin, addiction, poor stewardship, damaged witness, or disregard for the conscience of others.
We seek the narrow path between legalism and lawlessness: refusing to forbid what Scripture does not forbid, while also refusing to excuse what Scripture clearly condemns.
Our Article: Alcohol and Christianity – Alcoholic Intoxication, Sin, and Demons
Some prefer translations based on the later-dated, Byzantine manuscripts, the “majority text,” like the KJV, NKJV, or YLT. These aren’t as old, all after the 9th century, with most dating to the 12th – 14th centuries, but we have many more.
However, the majority of Christians use translations based on the earlier-dated but fewer Alexandrian manuscripts, like the NASB, ESV, or NIV. We have fewer extant copies, but these are generally considered more reliable because they date to the 2nd century, with complete copies of the entire New Testament dating to the 4th century.
One reason there are many translations are differences in approach and intended audience. Formal Equivalences like the NASB, ESV, and NKJV, are literal, word-for-word translations that may sound more rigid but adhere closer to the original. These are better for in-depth Bible studies and studying the original languages. Dynamic Equivalences like the NIV, BSB, and CSB, are functional, thought-for-thought translations less concerned with the original grammatical form. These are better for understanding the text.
More dynamic translations, such as the NLT or NIrV, may be easier for casual reading, younger readers, or ESL readers, though they should be compared with more formal translations for careful study.
Another reason we have many translations is because language continuously evolves, needing to be updated to be understandable. For example, while still a popular translation, the KJV contains many words or phrases that are now outdated, obsolete, or easily misunderstood by untrained modern audiences. For this reason we recommend the NKJV.
We reject KJV-Onlyism because it unnecessarily divides Christians, condemns faithful translations, and makes claims about Bible preservation that we do not believe are biblically or historically justified.
We oppose the New World Translation (NWT) which has been manipulated to reflect the false beliefs of the Jehovah’s Witness cult. We also reject The Passion Translation (TPT) and the Message (MSG) as legitimate Bible translations. It is okay to read these as paraphrases but not as "God's Word."
Our preferred teaching translations are the NIV, BSB, and ESV, but we recommend students use and compare several translations. Proverbs 11:14 says,
“Where there is no guidance, a people falls, but in an abundance of counselors there is safety.”
Learn more in our books/courses Ready Set Go, Fake Faith and The Empowered Christian Road Map.
We reject Christian nationalism when it merges the gospel with national, partisan, ethnic, or political identity, or seeks to privilege one form of Christianity through coercive state power.
The mission of the Church is to proclaim Christ, make disciples, and bear witness to the kingdom of God. We support religious freedom, justice, public righteousness, and Christians serving faithfully in government and civic life according to biblical conscience.
No to using Christianity as a weapon for worldly power. Yes to Spirit-led, God-fearing Christians serving wisely, justly, and courageously in public life.
We believe God created the heavens, the universe, the earth, and everything in them out of nothing. We affirm the biblical account of creation as true, that Adam and Eve were real historical humans, and that all people bear God’s image and descend from God’s original human creation.
We allow room for biblically serious discussion about the age of the earth and the length or structure of the creation days, while rejecting views that deny God’s direct creative work, the historicity of Adam and Eve, the special creation of humanity in God’s image, or the authority and reliability of Scripture.
We affirm the pursuit of truth, and attempts to harmonize the biblical account with modern science, provided that trusting God’s Word always supersedes our understanding of the science whenever there appears to be a conflict.
(Gen. 1:1-2, 26-27, 2:7, 21-23, 3:19-20; Luke 3:23-38; Rom. 5:12-19, 6:23; 1 Cor. 5:21-22, 45-49; Ecc. 3:19-20)
Concerning the timing of the return of Christ, we agree that Christ will return at the decision and discretion of the Father alone. The timing of Christ's return is unknown, even to Christ himself. But, Scripture is clear that there are signs indicating the general time of his return, and Scripture is clear as to many of the signs. We understand and accept that there are plausible biblical arguments concerning the timing of Christ's return, such as pre or post or mid-tribulation. We do not make every end-times detail a test of fellowship, but we look forward to the certainty of Christ’s return.
The Church will probably need to both persevere and be a witness for Jesus to the world during the tribulation, but we’ll be protected from God’s final wrath. We believe that Christians holding to some end times ideas may result in immature, woefully-unprepared Christians believing for the prosperous good life only to fall away from the faith should tribulation and persecution come. We’re happy to optimistically believe, hope, and pray for the best with them, but Scripture paints a different picture of what we should be preparing for: denying ourselves and picking up our cross to follow Jesus.
Learn more: The Truth about the Rapture and the Tribulation course
Salvation is a gift given by God, not based upon the goodness of the one who has received it. As it is given by the grace of God, not received by goodness, it cannot be remanded based upon the sin of the one who has been saved. Scripture teaches that the Spirit of God is given to us as a seal, guaranteeing our salvation. We have been adopted by the Father, our names are written in his Book of Life, we have been renamed, and Jesus said that nothing will take us out of his hand of protection and salvation.
For those who continue to live unrepentant, unbelieving, or unsanctified lives, they bear the evidence of someone that has not yet been born again, and they should not have their false sense of eternal security. "Do not be deceived: God cannot be mocked. A man reaps what he sows. Whoever sows to please their flesh, from the flesh will reap destruction; whoever sows to please the Spirit, from the Spirit will reap eternal life." (Gal. 6:7-9)
Every follower of Christ is an ambassador on behalf of Christ. Jesus reveals Himself to the world through His followers, who the Bible calls His hands, feet, body, and bride. Empowered by the Holy Spirit, believers will be witnesses of Jesus to the entire world. Some will be called to a primary role as an evangelist or to higher levels of focus in the category of evangelism, whereas others are called to focus on the other areas of needs in the Body of Christ (Eph. 4:11). However, evangelism is the role of all, not just a spiritual gift for some.
Evangelism and discipleship are the essential and primary missions of being a disciple of Jesus. Churches should equip congregants to more than simply being a witness, but intentionally equip them to evangelize and make disciples, according to each person’s unique gifting and calling. We affirm the Lausanne Covenant. Any form of evangelism (street, open-air, door-to-door, direct, signs, giving of tracts, outreach, prayer, etc.) is acceptable, as long as people are witnessing for Jesus while reflecting the heart and character of Jesus, and prepared to present the gospel help disciple people.
Evangelism means introducing an individual to a personal relationship with Christ—emphasizing the experience of a lifelong commitment to and journey with Christ that ultimately results in eternal blessings and benefits, but has much to offer right here and now, too. In that way, evangelism is the first step toward disciple making, so that winning souls for Christ really becomes making disciples—not just getting decisions.
Evangelism is a team effort. Within a faith community, systems must be in place that advocate for evangelism and facilitate its implementation, but following Jesus’ example, evangelism must be modeled by leadership as well. It is an experience of the whole Body of Christ and its members; evangelism is not the responsibility of a few assertive evangelists. With temporal and eternal dimensions, evangelism must be prophetic, speaking to the human condition in the here and now, as well as to the human condition and its relevance to the hereafter. Evangelism impacts its community, speaking to both individuals and institutions and to sinners and the systems they originate and facilitate. Evangelism challenges the soul, and changes society, too.*
Evangelism is, the joyous witness of the People of God, to the redeeming love of God, urging all to repent, and to be reconciled to God and each other, through faith in Jesus Christ, who lived, died, and was raised from the dead, so that, being made new, and empowered by the Holy Spirit, believers are, incorporated as disciples into the church, for worship, fellowship, nurture and, engagement in God’s mission, of evangelization and liberation within society and creation, signifying the Kingdom which is present and yet to come.*
* This definition of evangelism appears in the American Baptist Policy Statement on Evangelism.
We reject that God, as revealed in the Qur’an and by Muhammad, is one-and-the-same as our God and Father. Furthermore, we reject the notion that just because Muslims believe in a version of Jesus and trace their religion back to Abraham, that they are not still lost and in need of salvation. Muhammad was a false prophet that rejected the true Gospel. Jesus Christ is the Son of God, and is “the way, the truth, and the life, and no one comes to the Father except through Him.” (John 14:6).
We absolutely reject, as foreign to the mind of Christ, any bias, discrimination, violence, or any harassment of others on the basis of their race, gender, color, condition in life, beliefs, religion, or political persuasion. Accordingly, following the footsteps of the holy Apostles Peter and Paul, we earnestly beg all Christian faithful to ‘conduct themselves well among the Gentiles’ (1 Pet. 2:12) and if possible, as far as depends on them, to be at peace with all men (Rom. 12:18), and in that way to be true sons of the Father who is in heaven (Matt. 5:45).
As it relates to interfaith personal relationships, public discourse, or public collaboration, Christians should pursue peaceful and respectful dialogue with Muslims, and mutual goals in the world. However, Christians should also abstain from alliances that require us, corporately or individually, to contradict our consciences, our obedience to Christ, or our representation of Christ before the world, to give the appearance that we are in full spiritual agreement, or that the differences are insignificant.
We believe Political Islam has a religious-political agenda to undermine and eventually overtake all democratic and free societies and subject them to Islamic control under sharia law. Freedom to practice one’s religion in peace is afforded to individuals in many countries and we will continue to defend it with our teachings and example. We’re committed to educating and equipping Christians, and all non-christians in agreement, about the presence and inherent dangers of Political Islam, and encourage all to help protect and preserve government and culture embracing individual liberty.
All non-Messianic Jews, who have not yet placed their trust in the risen Messiah Jesus, who are still trusting in the works of the Torah, are still in need of salvation.
The Christian Church has not replaced ethnic Israel nor does it nullify God’s covenants with ethnic Israel. We reject the “Two House Doctrine” movement saying Christians are a completely separate institution from Israel. The Christian Church, and all Gentiles, are grafted in to the original vine (spiritual Israel), by God’s grace alone, through the atonement of Jesus on our behalf, and are beneficiaries of God’s covenant promises to Abraham on that basis.
We absolutely reject all forms of anti-Semitism against the Jewish people, the religion of Judaism, or the land of Israel. As God’s chosen people we believe that God has a special place in His heart for both the Jewish people and the national land of Israel. (Rom. 11:24-26) We support the effort to reach out to Jewish friends and teach them about Jesus.
We generally stand with modern-day Israel as its ally and defend its right to possess the land that has been rightfully its for nearly 3,400 years. We believe that as End Times prophecy continues to be fulfilled it will culminate in a socio-economic-political-military focus around Jerusalem and Israel.
The criteria are: (1) spiritual maturity as defined by the Scriptures, (2) a servant spirit committed to the service of the church, (3) a sense of divine call, (4) appropriate spiritual gifts, and (5) developed leadership skills.
Church leaders must demonstrate exemplary Christian character (1 Tim. 3, Titus 1:5-9). In pagan societies, even today, character is not as important as the pragmatic ability to get results. In the church, however, a leader is to be a living demonstration of the highest qualities of Christian life and thought and a living proof that biblical ethics work. Every Christian, whether in a leadership role or not, should be marked by them. But an essential qualification for leadership is a significant degree of spiritual maturity based on sound doctrine and continuing spiritual growth, a lifestyle putting into practice biblical values and resisting the pressures of contemporary non-Christian cultural values.
Christian leaders are not to seek position or power for themselves (Matt. 20:20-28; John 13:16). They’re not rulers, but servants, although not primarily of the people they serve, but of God from whom they receive their guidance and direction. Jesus cleansing of the temple and washing the disciples’ feet show the balance, exercising authority and yet ministering with the heart of a servant. Servant-leadership is more about ministry function than office.
Leadership types range from apostolic, prophetic, evangelistic, teaching, shepherding, and administrative. Leaders have varying degrees of these characteristics and care must be taken not to allow any one function to dominate at the expense of others. The concept of professional church clergy is not as clear in the New Testament as leadership as a general function in the church. Churches in a tribe with a subsistence-level economy, in house churches, or where there is government suppression of Christianity, would not even have the option of professional salaried leaders, although these all still need qualified leaders.
Christian leaders possess the appropriate leadership gifts from the Holy Spirit. Leaders need more than just the general qualities of mature Christian character that all members should have. Leaders are to have God-given leadership gifts and use them in the church with the spirit of a servant.
Christian leadership involves skills which need to be developed through careful study and practice: guiding in the development of purposes, goals and objectives; motivating the church in the pursuit of these ends; instructing the church in God’s Word; helping members of the church identify and use their gifts for the good of the church and the fulfillment of the person; keeping group and personal need-satisfaction in balance; counseling; encouraging; organizing and managing the activities and ministries of the church; administering discipline; and evangelism.
We believe the Christian’s supreme loyalty must be to Jesus Christ who is Lord (Rom. 14:9; Acts 2:36). In all associations a Christian must be free to follow Christ, obey the will of God, and not be unequally yoked with unbelievers (2 Cor. 6:14-18). Most secret societies are religious, with members engaging in prayer, rituals, and acts of worship that are Unitarian, not Christian; the religion moralistic, not redemptive; and the ends are humanistic, not evangelical (Acts 4:12).
Secret societies demand secret oaths, vows, and pledges to allegiances to covenants as conditions of membership. Swearing unreserved loyalty to any society is in direct conflict with the Christian’s commitment to Jesus Christ as Lord. It unites a person to the luciferian and demonic powers behind such organizations, brings curses on the Christian, and binds their future actions. The Christian must be free to follow the will of the Lord in all things. Christians shall refrain from membership in all secret societies and resign from membership in any lodge or secret order previously joined.
We're for efforts to fight for social justice, if by that, one means trying to fulfill the royal law to love one’s neighbors as themselves, produce true biblical justice, and godly fruit that shines the light of Jesus into the world, lifts humans out of despair, eases suffering, promotes restoration, and increases the religious freedom needed to advance God's Kingdom.
We're opposed to any social justice efforts antithetical to biblical justice, or that undermine biblical standards in society, such as advocating for: (1) abortion on demand, (2) inequality/racism/reverse racism, (3) theft via wealth redistribution, (4) socialism, (5) powerful, centralized or globalized government, (6) moralization of sexual liberty, (7) gender liberation, (8) hostile matriarchal feminism, (9) religious syncretism, (10) radicalized secularism, (11) redistributive liberty, or (12) restrictions on freedom/expression of religion and speech.
Nonetheless, even good social reform is to not be a primary emphasis of the purpose of the church. We generally agree with the position as outlined in the Statement on Social Justice.
We believe all Christians have been called to a Spirit-filled life, characterized by both the fruit of the Spirit and proper use of the gifts of the Spirit. We’re to be “filled with the Spirit” (Eph. 5:18), “led by the Spirit” (Rom. 8:14), to “pray in the Spirit at all times” (Eph. 6:18), and to “eagerly desire the spiritual gifts” (1 Cor. 12:31, 14:1), including the gift of tongues (1 Cor. 12:10). Tongues are a sign among Jesus’s followers (Mark 16:17), which have been appointed for the common good of the Church (1 Cor. 12:7-11, 28). None of the gifts of the spirit have ceased, including the gift of tongues.
There are four unique types/uses of tongues: 1) evangelism in an unknown language, 2) praying or singing in an unknown heavenly language for personal edification, 3) prophecy in an unknown language with its interpretation given to another person, and 4) as a demonstration of authentication when a person has been born again and received the Holy Spirit. We’re not to forbid speaking in tongues (1 Cor. 14:39), or the public interpretation of tongues, which must be done to build up the church (1 Cor. 14:26). But in the church it’s better to “speak five intelligible words than ten thousand in a tongue” (1 Cor. 14:19). It “must be done in a proper and orderly manner,” (1 Cor. 14:40) and if there is no interpreter people should remain silent in the church and speak only between themselves and God. (1 Cor. 14:28).
Tongues are unnecessary or required evidence of the fullness of the Holy Spirit, nor are they considered as the evidence of Christian maturity. Not all will speak in tongues (1 Cor. 12:10, 27-30). Loveless Christianity, unbiblical judgment of others, rifts in a congregation, and refusal to listen to the teaching of Scripture are not of the Holy Spirit. Christians should be known by their fruit rather than by their gifts. The most visible evidence of the fullness of the Spirit in the life of the Christian is godliness expressed through love: love for God, love for the body of Christ, and love for a lost world.
We’re Called to a Spirit-filled Life. A Spirit-filled life will be characterized by both the fruit of the Spirit and proper use of the gifts of the Spirit. We believe all Christians are to be “filled with the Spirit” (Eph. 5:18), “led by the Spirit” (Rom. 8:14), “pray in the Spirit at all times” (Eph. 6:18), and “the Spirit Himself intercedes for us” (Rom. 8:26-27). Furthermore, we are to all “eagerly desire the spiritual gifts” (1 Cor. 12:31, 14:1), which include the gift of tongues (1 Cor. 12:10). Jesus said tongues would be a sign among His followers (Mark 16:17), and Paul said various tongues have been appointed in the Church (1 Cor. 12:28). None of the supernatural “sign” gifts have ceased. See article and video: A biblical case for continuationism.
There are Four Unique Types/Uses of Tongues. First is for evangelism purposes, such as an evangelist proclaiming the Gospel message in an language unknown to the provider, but known by the recipient. This is a sign for unbelievers (Acts 2:4-11; 1 Cor. 14:21-22). Second, is for personal edification, such as a praying or singing in a heavenly language unknown to both the provider and all recipients within earshot (1 Cor. 14:4, 14-18). Third is a form of prophecy, where the language spoken is unknown to the provider and all recipients, but the gift of interpretation is provider to another to interpret it for everyone else (1 Cor. 14:5, 27-28). Fourth is for authentication purposes, such as a sign of the provider being authentically from God, or the recipient being authentically born again and receiving the Holy Spirit, wherein tongues is also accompanied with prophesying (Acts 10:44-47; 15:7-11; 19:6).
Rules for Tongues in the Corporate Assembly. Speaking in tongues is referred to in scripture both in corporate and private worship. We’re not to forbid speaking in tongues (1 Cor. 14:39). Tongues, and public interpretation of tongues, must be done to build up the church (1 Cor. 14:26). But in the church it’s better to “speak five intelligible words than ten thousand in a tongue” (1 Cor. 14:19). Anytime the speaking of tongues occurs publicly it “must be done in a proper and orderly manner,” (1 Cor. 14:40) and “if there is no interpreter people should remain silent in the church and speak only to himself and God” (1 Cor. 14:28). The gift of tongues must be practiced with orderliness, unity, and love.
Tongues are Unnecessary for Evidence of Salvation or Maturity. Although in Scripture people spoke in a tongue following an infilling of the Holy Spirit, this is not normative throughout Scripture. This is what happened during a unique time of historical transition. The absence of explicit commands in the New Testament letters linking the practice of tongues to Spirit-filled living indicates that these instances are not intended to be prescriptive for all Christians in the church era. Furthermore, to insist that speaking in tongues is evidence of the Holy Spirit’s fullness invalidates the experience of all those believers whose lives have given abundant evidence of the power of the Spirit but who have never spoken in tongues. Possessing spiritual gifts is not evidence for the fullness of the Spirit. Gifts can be counterfeited by human will and by Satan (Matt. 7:21-23). Tongues are not necessary or required evidence of the fullness of the Holy Spirit, nor are they considered as the evidence of Christian maturity.
Christians should be known by their Fruit Rather than by their Gifts. One may possess the gift of tongues, or even several of the gifts of the Spirit without enjoying the necessary graces or fruit of the Spirit. If even the greatest gift, prophecy (1 Cor. 12:31; 14:1, 5), can be exercised without the grace of love and thus be little more than noise (1 Cor. 13:1-3), how much more true to have the gift of tongues without love. The fruit of the Spirit make it possible for the Christian to exercise the gifts of the Spirit in a manner that brings glory to God and enhances the testimony of the church. Paul presents love as “the most excellent way,” love is the true essence of all the graces of the Spirit (1 Cor. 12:31b). All other fruit spring out of love: joy, peace, patience, kindness, goodness, gentleness, faithfulness, and self-control (Gal. 5:22-23). The most visible evidence of the fullness of the Spirit in the life of the Christian is godliness expressed through love: love for God, love for the body of Christ, and love for a lost world.
The Gifts of the Spirit are for “the Common Good” in the Body of Christ (1 Cor. 12:7). They are given by the Holy Spirit “just as he determines” (1 Cor. 12:11). Christians should not expect to receive or to exercise any one particular gift, several gifts, or all the gifts. Scripture even explicitly teaches that not all speak in tongues (1 Cor. 12:10, 27-30) and none in the Body are complete without the rest of the Body (1 Cor. 12:7-26). Both the acceptance and the rejection of tongues have caused division in churches, homes, and groups, but the gift of tongues was not intended to be divisive. Pride and division in the Corinthian church created problems in the unity of the body. Paul’s instruction clearly shows that loveless Christianity, unbiblical judgment of others, rifts in a congregation, and refusal to listen to the teaching of Scripture are not of the Holy Spirit.
The important role of women in ministry is clearly affirmed in both the Old and New Testaments (see Judg. 4-5; Esth. 1-9; Acts 18:18-28, 21:8-9; and Rom. 16:1-2). As began on the day of Pentecost, “Your sons and daughters will prophesy… Even on my servants, both men and women, I will pour out my Spirit in those days” (Joel 2:28, 29; Acts 2:16–18). That women also prophesy is indicative of their inclusion in the ministries of the new covenant age.
As members of the Body of Christ, all women have been given spiritual gifts (1 Cor. 12). God has uniquely gifted certain women for administrative and leadership roles. It’s God’s will these women engage in church and para-church ministries, such as serving on boards and committees, teaching Sunday school classes that may include men, speaking in services, and serving on ministerial staff.
We affirm the essential equality of men and women regarding their standing before God, status as His adopted child, temple of His Spirit, status as priest (priesthood of all believers), and common great commission (1 Cor. 11:11; Gal. 3:28; Heb. 7; 1 Pet. 2:9; Matt. 28:19-20). However, there is a functional difference of role reflected in 1 Tim. 3:1-7 and Titus 1:5-9. This difference does not deny the essential equality of men and women, just as God being the head of Christ does not deny the essential equality of the Father and the Son (1 Cor. 11:3). Likewise, the Holy Spirit, who is also eternal God, has assumed a subordinate position to the Father and Son as well, and only speaks what He hears from them (John 16:13-14). Modeling how Christ is head of the church, husband head of his wife, parents head of their children, and so on, so also the church should reflect this distinction in role. Equal in quality and status, but subordinate in role.
The New Testament words “elder” and “overseer” refer to the same leadership office over the local congregation (1 Tim 3:1-7; Titus 1:5-9; 1 Tim. 2:11-14). New Testament references indicate that this office should be filled by men. Many churches consider the pastor-teacher role, if not all of the fivefold ministry roles in Ephesians 4:11 to be equivalent to the elder/overseer role. If this is the case then obedience to Scripture indicates that those roles should only be filled by men. However, at this time, we are not convinced that the fivefold ministry roles are equivalent to the elder/overseer role. It makes no sense to single out pastor-teacher when the same does not apply to prophet in the same list, and Scripture clearly shows women prophets. Thus, our conclusion is that elder/overseer could be a church’s senior pastor and elder board, etc. If this argumentation proves valid then women could be functionally pastors, teachers, etc. as long as they’re not in violation of this principle of submission to male headship.
The position of the pastor in a church with one pastor or the senior pastor in a church with multiple staff is the contemporary equivalent of this New Testament office of elder/overseer. In addition, denominational and district executives who serve as overseers of the church generally or local churches specifically shall be men. In situations of need and for the duration of that need, a woman may serve in these role and perform these ministries. But in 1 Timothy 2:12 in the Greek, Paul says a woman should not “continue” as the official teacher of a congregation nor “continue” having authority over men. He does not forbid her doing such altogether. What the New Testament teaches about the role of women in ministry is God’s continuing will in every era.
Learn more about this topic (Women in Ministry series by Mike Winger)
We welcome biblically serious Christians from a range of Protestant backgrounds without treating every non-essential difference as a barrier to fellowship, learning, or service.
Official teaching, leadership, church planting, and representation should remain aligned with our stated beliefs.
This statement of faith does not exhaust the extent of our faith. The Bible itself, as the inspired and infallible Word of God, that speaks with final authority concerning truth, morality, and the proper conduct of mankind, is the sole and final source of all that we believe. For purposes of Transformation Church’s faith, doctrine, practice, policy, and discipline, our Governing Board of Elders is the final interpretive authority on the Bible’s meaning and application.