I serve in a city with a rich heritage. It is the birthplace of Mardi Gras, the home of Hank Aaron, and a place known for seafood and Southern hospitality. With our rich history also comes painful wounds from the past. There are scars from the Jim Crow era in the hearts and minds of many, and lingering challenges from redlining (a type of housing discrimination practice). 

Yet, my hope and prayer is that my city will also be remembered for its legacy of racial reconciliation, as churches in our city chart a course for a better tomorrow.

In a previous article, I unpacked the reasons why I am committed to a racially reconciling church. Here, I am going to give some of the theological pillars supporting that commitment. 

My understanding of race starts with how the Bible defines the image of God and how it describes different people groups. I also see God’s heart for racial reconciliation demonstrated in his radical call of Jonah, through Jesus’ confrontation of racial prejudice, and his reconciling death. Peter and Paul both grappled with racial reconciliation, as well. They addressed it in how they taught the Church and planted churches. All of these scriptures have been instrumental in convincing me of God’s priority of racial reconciliation. 

The image of God and race

I believe the image of God in the Bible is defined by internal features, not external ones, especially regarding how we look. Humans alone were created with the capacity to have relationship with God (Acts 17:26-28; Rom. 1:19-22). The creation account focuses more on the purpose of the human race, rather than a description of race (Gen. 1:26-31; 2:7, 15-28).

Since all human beings have common ancestry, the human genome has always included diversity. When different people groups appear in the Bible, they are almost always categorized based upon their place of origin, heritage, experience, or culture, rather than the pigmentation of their skin. According to civil rights hero John Perkins, race is a modern concept that often can be too broad to accurately describe a person’s ethnic heritage.  

For example, at my church we have people from five different countries in South America. Although their complexions might be similar, their culture and heritage are very different. Years ago, when we considered having a celebration for Hispanic families in our church, we considered Cinco de Mayo, but our families graciously informed us that they did not celebrate that holiday because it was only significant to families with Mexican heritage. 

The image of God is what unites all people as part of the human race. What distinguishes a people group is a diverse integration of factors and experiences. If the Church is to live as one unified people of God, then understanding these distinctives is paramount.

Ethnic animosity and God’s salvation

The story of Jonah and the Ninevites is a clear indication of God’s commitment to saving people groups that were far from him. The Assyrians and the Jews had long-standing animosity. Jonah was God’s reluctant prophet, caught between his sense of God’s call and his sense of nationalism. The situation was complex for Jonah because of the history of hatred and brutality between his nation and the Assyrians. For Jonah, racial reconciliation meant uncovering persistent and painful wounds. 

The story of these two nations is not unlike the story of our nation. If the Church is to face issues of racial reconciliation, then matters of nationalism and political ideology among people groups must be addressed. But also like the story of Jonah, the only hope for both people groups is a merciful God, ready to heal, save, forgive, and draw diverse people into his family. 

Jonah’s story is one of many in the Old Testament where God intentionally weaves different people groups into the tapestry of his covenant people.

The cross and reconciliation

Jesus continually fought back against the racial biases of his day. The Jews and the Samaritans were engaged in an enduring ethnic feud. Yet, he traveled to Samaria and interacted with those that his own people regarded as untouchable, preaching the Good News. God was not just saving people in Jerusalem; he was saving people in Samaria too. 

Jesus shared the love of God with a people group that he was supposed to hate. He confronted powerful Jewish leaders with the hypocrisy of their lack of love for the Samaritans. Jesus’ life and teaching centered on reconciling people with God and with one another (Luke 15; John 17; Matt. 5:43-48, etc.).  

The cross was the ultimate act of reconciliation. Jesus not only paved the way for human race to be fully in relationship with God, but he also paved way for human beings to be restored in relationship with one another. As he prayed for forgiveness over his lynch mob, he led the way in reconciliation.  

I have been asked by pastors how I keep racial reconciliation from decentralizing the gospel. Can you separate the Great Commandment from the Great Commission? I do not think that you can separate the endless lengths that Jesus went through to reconcile the human race to God from the endless efforts that he calls the Church to pursue in reconciling people to himself. 

The cross of Jesus will forever stand as the metric for God’s desire to reconcile. Jesus’ Church is to be a reconciling embassy. 

Peter’s battle with racial reconciliation

After Jesus’ resurrection, God used Peter to preach the gospel in 17 different languages, leading to the immediate diversification of the early church (Acts 2:1-42). Yet, Peter still had his struggles with accepting God’s desire for a diverse family. God repeatedly made his heart for racial reconciliation clear to Peter. God confronted him with a vision, took him to Cornelius’ house to witness non-Jews receiving salvation, and used the Apostle Paul to rebuke him before he understood and embraced God’s desire for a multiethnic family (Acts 10:1-48; Gal. 2:11-14).   

Be encouraged: Much like Peter, anyone that is on a journey of racial reconciliation will have points of disbelief, hesitation, or disillusionment. Racial reconciliation is a continuum of relationship, not a destination. 

Paul’s theology of racial reconciliation

When Paul states that there is no longer Jew or Gentile, slave or free, male or female, he is not doing away with these distinctions. Rather, he is making a case for gospel unity superseding these distinctions. While these distinctions describe the family of God, they are not the basis of their identity. Instead, identity in God’s family is based upon adoption in Jesus (Gal. 3:26-29).  

Throughout his writings, Paul addresses distinctions within people groups that lead to tension within the Church. In many of the situations, the point of tension is methodology, not theology (Rom. 14:1-23; Col. 2:16-23). Because methodology is driven by cultural norms, people groups of different cultures often collide. Culture is a reflection of the diversity within those created in God’s image, but division based upon those cultural distinctives is a reflection of the fall. As followers of Jesus, our love for people should be based upon their dignity as those created in God’s image, not simply a response to their color, class, or culture.  

A theology of racial reconciliation means striving for unity in our diversity, valuing the distinctives that make each person unique, and refusing to give up our unity as one human race made in the image of God. And as Christians, we worship the God who made us one in Christ, and we call others to do the same.