Statement of Faith

Huntington Community Church (HCC) is a church under the lordship of Jesus Christ. Our ultimate authority on all matters of life and doctrine are the Word of God.


The basic doctrines within HCC Statement of Faith represent what we believe to the core elements of biblical teaching. We expect all members of HCC to affirm these doctrines. Huntington Community Church is a Southern Baptist Church, in full agreement with The 2000 Baptist Faith & Message. The Baptist Faith & Message is a statement of generally held convictions specifically prepared for and by Southern Baptists.


The theological distinctives within HCC Statement of Faith reflect what distinguishes HCC from other churches who would affirm the basic doctrines. These disctinctives indelibly shape the way that HCC is led and the direction the church is headed. We do not expect all members to embrace all aspects of these disctinctives, but members should expect that the distinctives will be maintained in all ministry environments at HCC, and members may not teach contrary to them.


I. The Scriptures


The Holy Bible was written by men divinely inspired and is God’s revelation of Himself to man. It is a perfect treasure of divine instruction. It has God for its author, salvation for its end, and truth, without any mixture of error, for its matter. Therefore, all Scripture is totally true and trustworthy. It reveals the principles by which God judges us, and therefore is, and will remain to the end of the world, the true center of Christian union, and the supreme standard by which all human conduct, creeds, and religious opinions should be tried. All Scripture is a testimony to Christ, who is Himself the focus of divine revelation.


Exodus 24:4; Deuteronomy 4:1-2; 17:19; Joshua 8:34; Psalms 19:7-10; 119:11,89,105,140; Isaiah 34:16; 40:8; Jeremiah 15:16; 36:1-32; Matthew 5:17-18; 22:29; Luke 21:33; 24:44-46; John 5:39; 16:13-15; 17:17; Acts 2:16ff.; 17:11; Romans 15:4; 16:25-26; 2 Timothy 3:15-17; Hebrews 1:1-2; 4:12; 1 Peter 1:25; 2 Peter 1:19-21

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II. God


There is one and only one living and true God. He is an intelligent, spiritual, and personal Being, the Creator, Redeemer, Preserver, and Ruler of the universe. God is infinite in holiness and all other perfections. God is all powerful and all knowing; and His perfect knowledge extends to all things, past, present, and future, including the future decisions of His free creatures. To Him we owe the highest love, reverence, and obedience. The eternal triune God reveals Himself to us as Father, Son, and Holy Spirit, with distinct personal attributes, but without division of nature, essence, or being.


A. God the Father


God as Father reigns with providential care over His universe, His creatures, and the flow of the stream of human history according to the purposes of His grace. He is all powerful, all knowing, all loving, and all wise. God is Father in truth to those who become children of God through faith in Jesus Christ. He is fatherly in His attitude toward all men.


Genesis 1:1; 2:7; Exodus 3:14; 6:2-3; 15:11ff.; 20:1ff.; Leviticus 22:2; Deuteronomy 6:4; 32:6; 1 Chronicles 29:10; Psalm 19:1-3; Isaiah 43:3,15; 64:8; Jeremiah 10:10; 17:13; Matthew 6:9ff.; 7:11; 23:9; 28:19; Mark 1:9-11; John 4:24; 5:26; 14:6-13; 17:1-8; Acts 1:7; Romans 8:14-15; 1 Corinthians 8:6; Galatians 4:6; Ephesians 4:6; Colossians 1:15; 1 Timothy 1:17; Hebrews 11:6; 12:9; 1 Peter 1:17; 1 John 5:7


B. God the Son


Christ is the eternal Son of God. In His incarnation as Jesus Christ He was conceived of the Holy Spirit and born of the virgin Mary. Jesus perfectly revealed and did the will of God, taking upon Himself human nature with its demands and necessities and identifying Himself completely with mankind yet without sin. He honored the divine law by His personal obedience, and in His substitutionary death on the cross He made provision for the redemption of men from sin. He was raised from the dead with a glorified body and appeared to His disciples as the person who was with them before His crucifixion. He ascended into heaven and is now exalted at the right hand of God where He is the One Mediator, fully God, fully man, in whose Person is effected the reconciliation between God and man. He will return in power and glory to judge the world and to consummate His redemptive mission. He now dwells in all believers as the living and ever present Lord.


Genesis 18:1ff.; Psalms 2:7ff.; 110:1ff.; Isaiah 7:14; Isaiah 53:1-12; Matthew 1:18-23; 3:17; 8:29; 11:27; 14:33; 16:16,27; 17:5; 27; 28:1-6,19; Mark 1:1; 3:11; Luke 1:35; 4:41; 22:70; 24:46; John 1:1-18,29; 10:30,38; 11:25-27; 12:44-50; 14:7-11; 16:15-16,28; 17:1-5, 21-22; 20:1-20,28; Acts 1:9; 2:22-24; 7:55-56; 9:4-5,20; Romans 1:3-4; 3:23-26; 5:6-21; 8:1-3,34; 10:4; 1 Corinthians 1:30; 2:2; 8:6; 15:1-8,24-28; 2 Corinthians 5:19-21; 8:9; Galatians 4:4-5; Ephesians 1:20; 3:11; 4:7-10; Philippians 2:5-11; Colossians 1:13-22; 2:9; 1 Thessalonians 4:14-18; 1 Timothy 2:5-6; 3:16; Titus 2:13-14; Hebrews 1:1-3; 4:14-15; 7:14-28; 9:12-15,24-28; 12:2; 13:8; 1 Peter 2:21-25; 3:22; 1 John 1:7-9; 3:2; 4:14-15; 5:9; 2 John 7-9; Revelation 1:13-16; 5:9-14; 12:10-11; 13:8; 19:16


C. God the Holy Spirit


The Holy Spirit is the Spirit of God, fully divine. He inspired holy men of old to write the Scriptures. Through illumination He enables men to understand truth. He exalts Christ. He convicts men of sin, of righteousness, and of judgment. He calls men to the Saviour, and effects regeneration. At the moment of regeneration He baptizes every believer into the Body of Christ. He cultivates Christian character, comforts believers, and bestows the spiritual gifts by which they serve God through His church. He seals the believer unto the day of final redemption. His presence in the Christian is the guarantee that God will bring the believer into the fullness of the stature of Christ. He enlightens and empowers the believer and the church in worship, evangelism, and service.


Genesis 1:2; Judges 14:6; Job 26:13; Psalms 51:11; 139:7ff.; Isaiah 61:1-3; Joel 2:28-32; Matthew 1:18; 3:16; 4:1; 12:28-32; 28:19; Mark 1:10,12; Luke 1:35; 4:1,18-19; 11:13; 12:12; 24:49; John 4:24; 14:16-17,26; 15:26; 16:7-14; Acts 1:8; 2:1-4,38; 4:31; 5:3; 6:3; 7:55; 8:17,39; 10:44; 13:2; 15:28; 16:6; 19:1-6; Romans 8:9-11,14-16,26-27; 1 Corinthians 2:10-14; 3:16; 12:3-11,13; Galatians 4:6; Ephesians 1:13-14; 4:30; 5:18; 1 Thessalonians 5:19; 1 Timothy 3:16; 4:1; 2 Timothy 1:14; 3:16; Hebrews 9:8,14; 2 Peter 1:21; 1 John 4:13; 5:6-7; Revelation 1:10; 22:17

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III. Man


Man is the special creation of God, made in His own image. He created them male and female as the crowning work of His creation. The gift of gender is thus part of the goodness of God’s creation. In the beginning man was innocent of sin and was endowed by his Creator with freedom of choice. By his free choice man sinned against God and brought sin into the human race. Through the temptation of Satan man transgressed the command of God, and fell from his original innocence whereby his posterity inherit a nature and an environment inclined toward sin. Therefore, as soon as they are capable of moral action, they become transgressors and are under condemnation. Only the grace of God can bring man into His holy fellowship and enable man to fulfill the creative purpose of God. The sacredness of human personality is evident in that God created man in His own image, and in that Christ died for man; therefore, every person of every race possesses full dignity and is worthy of respect and Christian love.


Genesis 1:26-30; 2:5,7,18-22; 3; 9:6; Psalms 1; 8:3-6; 32:1-5; 51:5; Isaiah 6:5; Jeremiah 17:5; Matthew 16:26; Acts 17:26-31; Romans 1:19-32; 3:10-18,23; 5:6,12,19; 6:6; 7:14-25; 8:14-18,29; 1 Corinthians 1:21-31; 15:19,21-22; Ephesians 2:1-22; Colossians 1:21-22; 3:9-11

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IV. Salvation


Salvation involves the redemption of the whole man, and is offered freely to all who accept Jesus Christ as Lord and Saviour, who by His own blood obtained eternal redemption for the believer. In its broadest sense salvation includes regeneration, justification, sanctification, and glorification. There is no salvation apart from personal faith in Jesus Christ as Lord.


A. Regeneration, or the new birth, is a work of God’s grace whereby believers become new creatures in Christ Jesus. It is a change of heart wrought by the Holy Spirit through conviction of sin, to which the sinner responds in repentance toward God and faith in the Lord Jesus Christ. Repentance and faith are inseparable experiences of grace.

Repentance is a genuine turning from sin toward God. Faith is the acceptance of Jesus Christ and commitment of the entire personality to Him as Lord and Saviour.


B. Justification is God’s gracious and full acquittal upon principles of His righteousness of all sinners who repent and believe in Christ. Justification brings the believer unto a relationship of peace and favor with God.


C. Sanctification is the experience, beginning in regeneration, by which the believer is set apart to God’s purposes, and is enabled to progress toward moral and spiritual maturity through the presence and power of the Holy Spirit dwelling in him. Growth in grace should continue throughout the regenerate person’s life.


D. Glorification is the culmination of salvation and is the final blessed and abiding state of the redeemed.


Genesis 3:15; Exodus 3:14-17; 6:2-8; Matthew 1:21; 4:17; 16:21-26; 27:22-28:6; Luke 1:68-69; 2:28-32; John 1:11-14,29; 3:3-21,36; 5:24; 10:9,28-29; 15:1-16; 17:17; Acts 2:21; 4:12; 15:11; 16:30-31; 17:30-31; 20:32; Romans 1:16-18; 2:4; 3:23-25; 4:3ff.; 5:8-10; 6:1-23; 8:1-18,29-39; 10:9-10,13; 13:11-14; 1 Corinthians 1:18,30; 6:19-20; 15:10; 2 Corinthians 5:17-20; Galatians 2:20; 3:13; 5:22-25; 6:15; Ephesians 1:7; 2:8-22; 4:11-16; Philippians 2:12-13; Colossians 1:9-22; 3:1ff.; 1 Thessalonians 5:23-24; 2 Timothy 1:12; Titus 2:11-14; Hebrews 2:1-3; 5:8-9; 9:24-28; 11:1-12:8,14; James 2:14-26; 1 Peter 1:2-23; 1 John 1:6-2:11; Revelation 3:20; 21:1-22:5

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V. God’s Purpose of Grace


Election is the gracious purpose of God, according to which He regenerates, justifies, sanctifies, and glorifies sinners. It is consistent with the free agency of man, and comprehends all the means in connection with the end. It is the glorious display of God’s sovereign goodness, and is infinitely wise, holy, and unchangeable. It excludes boasting and promotes humility.

All true believers endure to the end. Those whom God has accepted in Christ, and sanctified by His Spirit, will never fall away from the state of grace, but shall persevere to the end. Believers may fall into sin through neglect and temptation, whereby they grieve the Spirit, impair their graces and comforts, and bring reproach on the cause of Christ and temporal judgments on themselves; yet they shall be kept by the power of God through faith unto salvation.


Genesis 12:1-3; Exodus 19:5-8; 1 Samuel 8:4-7,19-22; Isaiah 5:1-7; Jeremiah 31:31ff.; Matthew 16:18-19; 21:28-45; 24:22,31; 25:34; Luke 1:68-79; 2:29-32; 19:41-44; 24:44-48; John 1:12-14; 3:16; 5:24; 6:44-45,65; 10:27-29; 15:16; 17:6,12,17-18; Acts 20:32; Romans 5:9-10; 8:28-39; 10:12-15; 11:5-7,26-36; 1 Corinthians 1:1-2; 15:24-28; Ephesians 1:4-23; 2:1-10; 3:1-11; Colossians 1:12-14; 2 Thessalonians 2:13-14; 2 Timothy 1:12; 2:10,19; Hebrews 11:39–12:2; James 1:12; 1 Peter 1:2-5,13; 2:4-10; 1 John 1:7-9; 2:19; 3:2

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VI. The Church


A New Testament church of the Lord Jesus Christ is an autonomous local congregation of baptized believers, associated by covenant in the faith and fellowship of the gospel; observing the two ordinances of Christ, governed by His laws, exercising the gifts, rights, and privileges invested in them by His Word, and seeking to extend the gospel to the ends of the earth. Each congregation operates under the Lordship of Christ through democratic processes. In such a congregation each member is responsible and accountable to Christ as Lord. Its scriptural officers are pastors and deacons. While both men and women are gifted for service in the church, the office of pastor is limited to men as qualified by Scripture.

The New Testament speaks also of the church as the Body of Christ which includes all of the redeemed of all the ages, believers from every tribe, and tongue, and people, and nation.


Matthew 16:15-19; 18:15-20; Acts 2:41-42,47; 5:11-14; 6:3-6; 13:1-3; 14:23,27; 15:1-30; 16:5; 20:28; Romans 1:7; 1 Corinthians 1:2; 3:16; 5:4-5; 7:17; 9:13-14; 12; Ephesians 1:22-23; 2:19-22; 3:8-11,21; 5:22-32; Philippians 1:1; Colossians 1:18; 1 Timothy 2:9-14; 3:1-15; 4:14; Hebrews 11:39-40; 1 Peter 5:1-4; Revelation 2-3; 21:2-3

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VII. Baptism and the Lord’s Supper


Christian baptism is the immersion of a believer in water in the name of the Father, the Son, and the Holy Spirit. It is an act of obedience symbolizing the believer’s faith in a crucified, buried, and risen Saviour, the believer’s death to sin, the burial of the old life, and the resurrection to walk in newness of life in Christ Jesus. It is a testimony to his faith in the final resurrection of the dead. Being a church ordinance, it is prerequisite to the privileges of church membership and to the Lord’s Supper.

The Lord’s Supper is a symbolic act of obedience whereby members of the church, through partaking of the bread and the fruit of the vine, memorialize the death of the Redeemer and anticipate His second coming.


Matthew 3:13-17; 26:26-30; 28:19-20; Mark 1:9-11; 14:22-26; Luke 3:21-22; 22:19-20; John 3:23; Acts 2:41-42; 8:35-39; 16:30-33; 20:7; Romans 6:3-5; 1 Corinthians 10:16,21; 11:23-29; Colossians 2:12

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VIII. The Lord’s Day


The first day of the week is the Lord’s Day. It is a Christian institution for regular observance. It commemorates the resurrection of Christ from the dead and should include exercises of worship and spiritual devotion, both public and private. Activities on the Lord’s Day should be commensurate with the Christian’s conscience under the Lordship of Jesus Christ.


Exodus 20:8-11; Matthew 12:1-12; 28:1ff.; Mark 2:27-28; 16:1-7; Luke 24:1-3,33-36; John 4:21-24; 20:1,19-28; Acts 20:7; Romans 14:5-10; I Corinthians 16:1-2; Colossians 2:16; 3:16; Revelation 1:10

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IX. The Kingdom


The Kingdom of God includes both His general sovereignty over the universe and His particular kingship over men who willfully acknowledge Him as King. Particularly the Kingdom is the realm of salvation into which men enter by trustful, childlike commitment to Jesus Christ. Christians ought to pray and to labor that the Kingdom may come and God’s will be done on earth. The full consummation of the Kingdom awaits the return of Jesus Christ and the end of this age.


Genesis 1:1; Isaiah 9:6-7; Jeremiah 23:5-6; Matthew 3:2; 4:8-10,23; 12:25-28; 13:1-52; 25:31-46; 26:29; Mark 1:14-15; 9:1; Luke 4:43; 8:1; 9:2; 12:31-32; 17:20-21; 23:42; John 3:3; 18:36; Acts 1:6-7; 17:22-31; Romans 5:17; 8:19; 1 Corinthians 15:24-28; Colossians 1:13; Hebrews 11:10,16; 12:28; 1 Peter 2:4-10; 4:13; Revelation 1:6,9; 5:10; 11:15; 21-22

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X. Last Things


God, in His own time and in His own way, will bring the world to its appropriate end. According to His promise, Jesus Christ will return personally and visibly in glory to the earth; the dead will be raised; and Christ will judge all men in righteousness. The unrighteous will be consigned to Hell, the place of everlasting punishment. The righteous in their resurrected and glorified bodies will receive their reward and will dwell forever in Heaven with the Lord.


Isaiah 2:4; 11:9; Matthew 16:27; 18:8-9; 19:28; 24:27,30,36,44; 25:31-46; 26:64; Mark 8:38; 9:43-48; Luke 12:40,48; 16:19-26; 17:22-37; 21:27-28; John 14:1-3; Acts 1:11; 17:31; Romans 14:10; 1 Corinthians 4:5; 15:24-28,35-58; 2 Corinthians 5:10; Philippians 3:20-21; Colossians 1:5; 3:4; 1 Thessalonians 4:14-18; 5:1ff.; 2 Thessalonians 1:7ff.; 2; 1 Timothy 6:14; 2 Timothy 4:1,8; Titus 2:13; Hebrews 9:27-28; James 5:8; 2 Peter 3:7ff.; 1 John 2:28; 3:2; Jude 14; Revelation 1:18; 3:11; 20:1-22:13

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XI. Evangelism and Missions


It is the duty and privilege of every follower of Christ and of every church of the Lord Jesus Christ to endeavor to make disciples of all nations. The new birth of man’s spirit by God’s Holy Spirit means the birth of love for others. Missionary effort on the part of all rests thus upon a spiritual necessity of the regenerate life, and is expressly and repeatedly commanded in the teachings of Christ. The Lord Jesus Christ has commanded the preaching of the gospel to all nations. It is the duty of every child of God to seek constantly to win the lost to Christ by verbal witness undergirded by a Christian lifestyle, and by other methods in harmony with the gospel of Christ.


Genesis 12:1-3; Exodus 19:5-6; Isaiah 6:1-8; Matthew 9:37-38; 10:5-15; 13:18-30, 37-43; 16:19; 22:9-10; 24:14; 28:18-20; Luke 10:1-18; 24:46-53; John 14:11-12; 15:7-8,16; 17:15; 20:21; Acts 1:8; 2; 8:26-40; 10:42-48; 13:2-3; Romans 10:13-15; Ephesians 3:1-11; 1 Thessalonians 1:8; 2 Timothy 4:5; Hebrews 2:1-3; 11:39-12:2; 1 Peter 2:4-10; Revelation 22:17

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XII. Education


Christianity is the faith of enlightenment and intelligence. In Jesus Christ abide all the treasures of wisdom and knowledge. All sound learning is, therefore, a part of our Christian heritage. The new birth opens all human faculties and creates a thirst for knowledge. Moreover, the cause of education in the Kingdom of Christ is co-ordinate with the causes of missions and general benevolence, and should receive along with these the liberal support of the churches. An adequate system of Christian education is necessary to a complete spiritual program for Christ’s people.

In Christian education there should be a proper balance between academic freedom and academic responsibility. Freedom in any orderly relationship of human life is always limited and never absolute. The freedom of a teacher in a Christian school, college, or seminary is limited by the pre-eminence of Jesus Christ, by the authoritative nature of the Scriptures, and by the distinct purpose for which the school exists.


Deuteronomy 4:1,5,9,14; 6:1-10; 31:12-13; Nehemiah 8:1-8; Job 28:28; Psalms 19:7ff.; 119:11; Proverbs 3:13ff.; 4:1-10; 8:1-7,11; 15:14; Ecclesiastes 7:19; Matthew 5:2; 7:24ff.; 28:19-20; Luke 2:40; 1 Corinthians 1:18-31; Ephesians 4:11-16; Philippians 4:8; Colossians 2:3,8-9; 1 Timothy 1:3-7; 2 Timothy 2:15; 3:14-17; Hebrews 5:12-6:3; James 1:5; 3:17

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XIII. Stewardship


God is the source of all blessings, temporal and spiritual; all that we have and are we owe to Him. Christians have a spiritual debtorship to the whole world, a holy trusteeship in the gospel, and a binding stewardship in their possessions. They are therefore under obligation to serve Him with their time, talents, and material possessions; and should recognize all these as entrusted to them to use for the glory of God and for helping others. According to the Scriptures, Christians should contribute of their means cheerfully, regularly, systematically, proportionately, and liberally for the advancement of the Redeemer’s cause on earth.


Genesis 14:20; Leviticus 27:30-32; Deuteronomy 8:18; Malachi 3:8-12; Matthew 6:1-4,19-21; 19:21; 23:23; 25:14-29; Luke 12:16-21,42; 16:1-13; Acts 2:44-47; 5:1-11; 17:24-25; 20:35; Romans 6:6-22; 12:1-2; 1 Corinthians 4:1-2; 6:19-20; 12; 16:1-4; 2 Corinthians 8-9; 12:15; Philippians 4:10-19; 1 Peter 1:18-19

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XIV. Cooperation


Christ’s people should, as occasion requires, organize such associations and conventions as may best secure cooperation for the great objects of the Kingdom of God. Such organizations have no authority over one another or over the churches. They are voluntary and advisory bodies designed to elicit, combine, and direct the energies of our people in the most effective manner. Members of New Testament churches should cooperate with one another in carrying forward the missionary, educational, and benevolent ministries for the extension of Christ’s Kingdom. Christian unity in the New Testament sense is spiritual harmony and voluntary cooperation for common ends by various groups of Christ’s people. Cooperation is desirable between the various Christian denominations, when the end to be attained is itself justified, and when such cooperation involves no violation of conscience or compromise of loyalty to Christ and His Word as revealed in the New Testament.


Exodus 17:12; 18:17ff.; Judges 7:21; Ezra 1:3-4; 2:68-69; 5:14-15; Nehemiah 4; 8:1-5; Matthew 10:5-15; 20:1-16; 22:1-10; 28:19-20; Mark 2:3; Luke 10:1ff.; Acts 1:13-14; 2:1ff.; 4:31-37; 13:2-3; 15:1-35; 1 Corinthians 1:10-17; 3:5-15; 12; 2 Corinthians 8-9; Galatians 1:6-10; Ephesians 4:1-16; Philippians 1:15-18

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XV. The Christian and the Social Order


All Christians are under obligation to seek to make the will of Christ supreme in our own lives and in human society. Means and methods used for the improvement of society and the establishment of righteousness among men can be truly and permanently helpful only when they are rooted in the regeneration of the individual by the saving grace of God in Jesus Christ. In the spirit of Christ, Christians should oppose racism, every form of greed, selfishness, and vice, and all forms of sexual immorality, including adultery, homosexuality, and pornography. We should work to provide for the orphaned, the needy, the abused, the aged, the helpless, and the sick. We should speak on behalf of the unborn and contend for the sanctity of all human life from conception to natural death. Every Christian should seek to bring industry, government, and society as a whole under the sway of the principles of righteousness, truth, and brotherly love. In order to promote these ends Christians should be ready to work with all men of good will in any good cause, always being careful to act in the spirit of love without compromising their loyalty to Christ and His truth.


Exodus 20:3-17; Leviticus 6:2-5; Deuteronomy 10:12; 27:17; Psalm 101:5; Micah 6:8; Zechariah 8:16; Matthew 5:13-16,43-48; 22:36-40; 25:35; Mark 1:29-34; 2:3ff.; 10:21; Luke 4:18-21; 10:27-37; 20:25; John 15:12; 17:15; Romans 12–14; 1Corinthians 5:9-10; 6:1-7; 7:20-24; 10:23-11:1; Galatians 3:26-28; Ephesians 6:5-9; Colossians 3:12-17; 1 Thessalonians 3:12; Philemon; James 1:27; 2:8

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XVI. Peace and War


It is the duty of Christians to seek peace with all men on principles of righteousness. In accordance with the spirit and teachings of Christ they should do all in their power to put an end to war.

The true remedy for the war spirit is the gospel of our Lord. The supreme need of the world is the acceptance of His teachings in all the affairs of men and nations, and the practical application of His law of love. Christian people throughout the world should pray for the reign of the Prince of Peace.


Isaiah 2:4; Matthew 5:9,38-48; 6:33; 26:52; Luke 22:36,38; Romans 12:18-19; 13:1-7; 14:19; Hebrews 12:14; James 4:1-2

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XVII. Religious Liberty


God alone is Lord of the conscience, and He has left it free from the doctrines and commandments of men which are contrary to His Word or not contained in it. Church and state should be separate. The state owes to every church protection and full freedom in the pursuit of its spiritual ends. In providing for such freedom no ecclesiastical group or denomination should be favored by the state more than others. Civil government being ordained of God, it is the duty of Christians to render loyal obedience thereto in all things not contrary to the revealed will of God. The church should not resort to the civil power to carry on its work. The gospel of Christ contemplates spiritual means alone for the pursuit of its ends. The state has no right to impose penalties for religious opinions of any kind. The state has no right to impose taxes for the support of any form of religion. A free church in a free state is the Christian ideal, and this implies the right of free and unhindered access to God on the part of all men, and the right to form and propagate opinions in the sphere of religion without interference by the civil power.


Genesis 1:27; 2:7; Matthew 6:6-7,24; 16:26; 22:21; John 8:36; Acts 4:19-20; Romans 6:1-2; 13:1-7; Galatians 5:1,13; Philippians 3:20; 1 Timothy 2:1-2; James 4:12; 1 Peter 2:12-17; 3:11-17; 4:12-19

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XVIII. The Family


God has ordained the family as the foundational institution of human society. It is composed of persons related to one another by marriage, blood, or adoption.

Marriage is the uniting of one man and one woman in covenant commitment for a lifetime. It is God’s unique gift to reveal the union between Christ and His church and to provide for the man and the woman in marriage the framework for intimate companionship, the channel of sexual expression according to biblical standards, and the means for procreation of the human race.

The husband and wife are of equal worth before God, since both are created in God’s image. The marriage relationship models the way God relates to His people. A husband is to love his wife as Christ loved the church. He has the God-given responsibility to provide for, to protect, and to lead his family. A wife is to submit herself graciously to the servant leadership of her husband even as the church willingly submits to the headship of Christ. She, being in the image of God as is her husband and thus equal to him, has the God-given responsibility to respect her husband and to serve as his helper in managing the household and nurturing the next generation.

Children, from the moment of conception, are a blessing and heritage from the Lord. Parents are to demonstrate to their children God’s pattern for marriage. Parents are to teach their children spiritual and moral values and to lead them, through consistent lifestyle example and loving discipline, to make choices based on biblical truth. Children are to honor and obey their parents.


Genesis 1:26-28; 2:15-25; 3:1-20; Exodus 20:12; Deuteronomy 6:4-9; Joshua 24:15; 1 Samuel 1:26-28; Psalms 51:5; 78:1-8; 127; 128; 139:13-16; Proverbs 1:8; 5:15-20; 6:20-22; 12:4; 13:24; 14:1; 17:6; 18:22; 22:6,15; 23:13-14; 24:3; 29:15,17; 31:10-31; Ecclesiastes 4:9-12; 9:9; Malachi 2:14-16; Matthew 5:31-32; 18:2-5; 19:3-9; Mark 10:6-12; Romans 1:18-32; 1 Corinthians 7:1-16; Ephesians 5:21-33; 6:1-4; Colossians 3:18-21; 1 Timothy 5:8,14; 2 Timothy 1:3-5; Titus 2:3-5; Hebrews 13:4; 1 Peter 3:1-7


Distinctive | Complementarianism


Men and women are absolutely equal in essence, dignity and value but are distinct by divine design. As part of God’s good created order, men and women are to have different yet complementary roles and responsibilities in the home and church. As it relates to the church, men and women are both expected to lead; however, the office of elder is reserved for qualified men (1 Tim. 3; Titus 1). For more on this distinctive, read our Vision for Complementarian Ministry document, found on our website.



Distinctive | Sovereignty of God in Salvation


The salvation of humanity is fundamentally the work of God. Before the foundation of the world, God elected His people, setting His affection and grace upon them (Rom. 8:29-30). In love God predestined His people for adoption (Eph. 1:4-6). Faith is a gift of grace that is given by the mercy and pleasure of God, so that no one may boast. Apart from the intervention of God, humanity cannot choose of his own accord to worship God and pursue righteousness (Rom. 3; Eph. 2:1-3). God’s sovereignty in salvation is comprehensive: from first to last, all of salvation is the work of God.


Distinctive | Baptism by Immersion


The precedent we find in the New Testament is baptism following conversion by immersion into water. Baptism by immersion is meant to symbolically depict the believer’s real union to Christ in His death and resurrection (Rom. 6:1-14). For more on this distinctive, consider setting up a meeting with an Elder or a member of the HCC Staff.






Vision for Complementarian Ministry

Introduction


The Bible teaches that God created two complementary sexes of humans, male and female, to bear His image together (Gen. 1:27-28; Matt. 19:4; Mark 10:6). This distinction in gender represents an essential characteristic of personhood and reflects an essential part of being created in God’s image.

As outlined in Scripture and in accordance with our Statement of Faith, we believe that men and women are absolutely equal in essence, dignity and value and are complementary by divine design. Gender does not merely represent a social construct but, instead, represents a reality present in every human from birth. Men and women are not interchangeable.

From the opening pages of Scripture, we find that God, in His wisdom and providence, created two complementary sexes for our good and His glory. In light of His good created order, and the fact that men and women both share in divine image bearing, God intends for men and women to have different yet complementary roles and responsibilities in the church and home. These role distinctions do not arise from cultural definitions of masculinity and femininity but are an integral part of God’s plan for humanity, as revealed in Scripture. We should recognize them as God’s grace to men and women, protecting, preserving and practicing them for His glory, our joy and for the sake of human flourishing (Gen. 2:18-25; 1 Cor. 11:2-16, 14:33-35; Eph. 5:22-33; Col. 3:18-19; 1 Tim. 2:8-15; 1 Pet. 3:1-7).


To reflect God’s beautiful design as Huntington Community Church (HCC), we desire to articulate and embody a theological vision of complementarianism. Specifically, when it comes to the consideration of women in ministry, we want to be obedient to Scripture, honor the Lord and give opportunities for women to flourish in their role(s) at HCC. This paper seeks to describe that vision by explaining what we believe Scripture teaches about gender complementarity as it relates to women in ministry at HCC.


Gender and the Role of Women in Scripture


Our foundation for life and ministry starts with the understanding that the Bible is God’s inspired and authoritative Word. As affirmed in our Statement of Faith, we believe the Scriptures are inerrant and authoritative (Ps. 19:7-11; 2 Tim. 3:16; 2 Pet. 1:20-21). Any attempt to understand personhood and gender must begin with divine revelation and God’s created order.


First, we believe that all Christians are charged with the Great Commission. All Christians, both men and women, participate in the ministry of the church. We believe the Bible explicitly encourages and assumes that women will be involved in the ministry of the church. Jesus welcomed women among His disciples, teaching them (Luke 10:39) and involving them in His ministry (Luke 8:1-3). Paul’s words to Titus teach that older women teaching biblical wisdom to younger women is a noble, beautiful and necessary task (Titus 2:3-5). Phoebe, a patron and deacon of the church of Cenchreae, is commended by Paul and was likely the courier for Paul’s epistle to the Romans, indicating her participation in gospel ministry (Rom. 16:1-2). Euodia and Syntyche labored with Paul “side-by-side” in the gospel (Phil. 4:3). Priscilla is described as “explaining the way of God more accurately”

to Apollos (Acts 18:26). We celebrate the biblical picture of men and women serving the Church of the Lord Jesus Christ together. We rejoice in biblical examples of men and women using their gifts in the Church for the glory of God.


The Bible depicts a vision of men and women laboring alongside one another in the world and the Church for the sake of the kingdom of God (1 Cor. 12:4-31). When we don’t empower both sexes to engage and use their gifts, in complementarian partnership, both genders suffer, and the mission of the Church—to proclaim the gospel and make disciples of all nations—suffers.


Second, in light of the belief that male and female image bearers flourish in partnership, we expect that the primary relationship between Christian men and women is that of brotherly and sisterly love. We note that the Bible upholds the metaphor of siblinghood as the primary descriptor for male-female partnering in the Church. The concept that is taught in the New Testament is that the Church ought to have the kind of love for one another that is reserved for blood brothers and sisters. This uniquely Christian disposition reminds us that we ought to see each other as a family in a special sense. Therefore, the primary relationship in the local church between men and women is the relationship of brothers and sisters, united in Christ, not subordinates. We affirm that cultivating an environment of brotherly and sisterly love is at the heart of complementarianism. These relationships should be marked by honor, care and sacrifice for one another.


Third, we affirm that equal involvement in the church between men and women does not entail interchangeable involvement. Although men and women are portrayed as equals throughout Scripture, we believe the Bible reserves the office of elder/pastor specifically for qualified men. Scripture calls elders to lead the church (1 Tim. 5:17; Titus 1:7; 1 Pet. 5:1-2), preach the Word (1 Tim. 3:2; 2 Tim. 4:2; Titus 1:9), protect the church from false teaching (Acts 20:17, 28-31; Titus 1:9) pray for and visit the sick (Jas. 5:14; Acts 20:35), equip the saints for ministry (Eph. 4:11-12) and use proper judgment in theological and doctrinal matters (Acts 15). In shepherding, overseeing, leading, caring for and praying for the local church, elders practice sacrificial male headship. Therefore, although we encourage all men and women to actively participate in the life of the church, we reserve the office of elder, and the responsibilities unique to it, for certain qualified men within the church. Apart from the role of pastor/elder, we believe the Bible explicitly encourages and assumes that women will be involved in the ministry of the church.


A qualified man is a man who has been trained, has been vetted and meets all of the specific qualifications of an elder at HCC. However, not all qualified men hold the office of elder. There are men on staff and in the congregation who meet the qualifications of elder but do not hold the office. Though they are not currently in the office of elder (and may never be), we believe these men are trustworthy to teach the Word of God at HCC. A man who does not meet the qualifications of elder does not meet the requirements of being a qualified man. If a non-elder has been vetted and trained and meets the qualifications of elder, we do not want to restrict his ability to teach and preach at HCC by restricting preaching/teaching to only those who hold the office of elder.


Affirmations and Denials


Based on the conclusions drawn from Scripture, we have created a list of affirmations and denials that encompass our beliefs on gender and the role of women in ministry.


We affirm that both men and women have been created in the image of God and are entitled to the privileges and held accountable to the responsibilities that come with reflecting our Creator.


We deny that either gender has been given or is entitled to greater dignity in society, the home, the church or the kingdom of God.

                                                 


We affirm that both men and women are needed and necessary for the health and ministry of the church. Godly men and women should be visible partners in the corporate life of the church, deploying their diverse gifts for the good of the body. Simply put, all Christians contribute to the ministry of the church.


We deny that the church can flourish without brotherly/sisterly partnership.


We deny that a church can exist in which the men flourish and the women do not, or vice versa.

                                                 


We affirm that the role/function of elder is reserved for qualified men. Elders are distinctly responsible for overseeing the church (1 Tim. 5:17; Titus 1:7; 1 Pet. 5:1-2) and preaching the Word (1 Tim. 3:2; 2 Tim. 4:2; Titus 1:9).


We deny that the role of elder being withheld from women diminishes their importance or their influence in the church. The indispensable help women were created to give can and should be exercised in all manner of roles/offices in the church, excepting those reserved for qualified men.

                                                 


We affirm that all members of the church should be in glad submission to the elder body, and that all should be in glad and sacrificial submission to the Lordship of Jesus Christ, the Head of the Church.


We deny that all women are subject to the leadership and authority of all men. Further, biblical submission is not indicative of subordination or inequality, as seen in the Son’s submission to the Father (Phil. 2:1-11).

                                                 


We affirm that complementarianism, rightly practiced, will lead to the recognizable flourishing of both sexes.

 

We deny any version of complementarianism or theological position that leads to the subjugation, abuse or neglect of any man or woman. We strongly denounce any distorted view of Scripture that contributes to the belief that biblical manhood or womanhood includes or permits practices such as marginalization, subjugation, intimidation, neglect or any form of abuse.

                                                 


We affirm that all men and women have been created in the image of God, whether single or married.


We deny that single men and women must be married to be meaningful participants in the corporate life of the church. 


We deny that single men possess any authority over single women. The way that they love and serve their sisters should not patronize, victimize or show force, but rather should be the fruit of brotherly love, and vice versa.

                                                 


Ministry at HCC


In coming to these conclusions and how to implement them, we recognize that some will find our position and practice on women in ministry far too conservative. We also recognize that others will find our position and practice on women in ministry far too progressive. 


We ask for charity from both as we focus on the primary task of making disciples of Jesus Christ.


Additionally, we believe it is important to note that a theological confession of complementarianism does not necessarily result in uniform complementarian practice. We are eager to work with brothers and sisters, churches and other ministries who view these issues differently than we do.


Ministry Development


The Elders and Ministry Directors, which includes women leaders, have designated the roles of Campus Ministry Director and Student Ministry Director as reserved for elders/qualified men. The elders vet men for these roles and positions using a formal process. 


We seek to designate/hire both men and women for every other role, for the health of the church within the framework outlined in this document. This gives both men and women opportunities to advance and grow in leadership and includes women participating in every level of the ministry organization (except for the role of elder/pastor/qualified man).


The Gathering


Every member of the church body actively participates in our weekend worship services, not just those who are on the platform. Every role is open to both men and women, except the roles of preaching the Word of God and officiating the ordinances (baptism/the Lord’s Supper). Every member is invited to baptize and distribute the elements of communion, but the roles of preaching and officiating the ordinances are reserved for elders/pastors/qualified men.


Teaching Environments in Community Groups and Ministry Training


Mixed-gender teaching environments are overseen by elders and will be led by qualified men. These men should seek out, equip and utilize gifted men and women to help lead, teach and shape these ministries. 


Gender-specific teaching environments are taught by a leader of the same gender. Men teach men’s environments, and women teach women’s environments.


Community Groups


Gender-specific groups are led by a leader of the same gender. Men lead men’s groups, and women lead women’s groups. Mixed-gender groups are led by both a man and woman. In mixed-gender group leadership we expect for there to be a co-discipleship relationship between the man and the woman. Co-discipleship in the group doesn’t mean that male and female leaders are interchangeable or lead in the exact same way, but as co-disciplers, the man and the woman operate in their roles according to gifting. Both men and women may serve as group leaders and group directors.


This document was borrowed and adapted from The Village Church.