Abstract:
This article examines the global and theological implications of nationalism, tribalism, and racism as significant obstacles to the advancement and manifestation of the Kingdom of God in the earth. Drawing on biblical theology, apostolic practice, and cross-cultural missiology, this study argues that these ideologies fracture the Church, dilute the gospel, and hinder its universal mission. The article calls for a renewed ecclesiology marked by reconciled diversity, Kingdom identity, and prophetic witness.
1 Introduction: The Kingdom’s Universal Scope
The Kingdom of God, as announced by Jesus Christ, transcends human constructs of race, ethnicity, and nationality. It is “not of this world” (John 18:36), yet it seeks full expression within it. The Kingdom is inherently inclusive, calling “every tribe and language and people and nation” (Rev. 5:9) into reconciled fellowship. However, the Church’s witness is repeatedly obstructed by three pervasive global ideologies: nationalism, tribalism, and racism.
These forces are not confined to specific regions or cultures. They are universally manifest in various forms—political, religious, economic, and ecclesiastical. As explored in Building Successful Cross-Cultural Relationships, addressing these ideologies requires theological clarity, apostolic leadership, and intentional relational praxis rooted in Kingdom identity rather than cultural affinity.¹
2 Nationalism: The Idolatry of the Nation-State
2.1 Definition and Global Expressions
Nationalism is a political and cultural ideology that exalts one nation above others, often equating national identity with divine favour or moral superiority. It has many faces: American exceptionalism, British imperial nostalgia, Chinese ethnonationalism, South Asian religious nationalism, and African ethno-political nationalism, among others.²
2.2 Theological Incompatibility
Scripture consistently affirms the universality of the gospel. Christ’s lordship is cosmic, not national: “All authority in heaven and on earth has been given to me” (Matt. 28:18). The apostolic mandate is not to one nation, but “to the ends of the earth” (Acts 1:8). Nationalism subverts this mission by conflating political agendas with divine purposes.
2.3 Ecclesial and Missional Impact
Nationalism fosters exclusionary ecclesiologies, missional arrogance, and suspicion toward foreign cultures and immigrants.³ It undermines global partnerships, distorts theological education, and breeds ethnocentric ecclesial models. As I contend in my book, the gospel is often domesticated to serve national ideologies, thereby marginalizing the global Body of Christ.⁴
3 Tribalism: Sectarianism Under Another Name
3.1 Tribalism Beyond the Tribal Context
Tribalism is not limited to African or indigenous contexts. It manifests wherever kinship, language, political affiliation, or subcultural identity supersedes Kingdom unity. From denominationalism in the West, to casteism in South Asia, to regional sectarianism in the Middle East, tribalism is a universal ecclesial malady.
3.2 Scriptural Rebuttal
The New Testament confronts tribalism directly. Paul’s epistle to the Galatians proclaims, “There is neither Jew nor Greek… for you are all one in Christ Jesus” (Gal. 3:28). Acts 10–11 recounts Peter’s confrontation with his own ethnoreligious bias, culminating in the Spirit’s inclusion of the Gentiles.
3.3 Practical Implications
Tribalism leads to fragmentation, favoritism, and often violence. In churches, it breeds ethnic silos, reinforces language-based segregation, and limits leadership representation. As argued in Building Successful Cross-Cultural Relationships, the Church must confront these divisions through intentional cross-cultural discipleship and leadership integration.⁵
4 Racism: The Heresy of Human Hierarchy
4.1 A Global Sin
Racism—defined as systemic or personal prejudice based on race—has plagued humanity across all cultures and epochs. From slavery and apartheid to contemporary xenophobia and immigration policies, racism is a theological affront to the imago Dei (Gen. 1:27). It manifests in both overt and covert ecclesial structures globally.⁶
4.2 Racism as a Gospel Violation
James condemns partiality in worship (James 2:1–9), and Paul rebukes Peter for racially motivated hypocrisy (Gal. 2:11–14). Racism is not merely unethical—it undermines the truth of the gospel and nullifies the message of reconciliation through Christ.
4.3 Institutional and Missional Consequences
The Church has often been complicit—either by silence or structure. Racial homogeneity in leadership, eurocentrism in theology, and tokenism in missions reflect ongoing global challenges. Building Successful Cross-Cultural Relationships emphasizes the need for structural reform and theological re-education to address these issues.⁷
5 Kingdom Identity: The Apostolic Antidote
5.1 A New Humanity in Christ
Ephesians 2:14–16 describes the creation of “one new humanity” in Christ. Kingdom identity supersedes all human distinctions. The Church is not merely multicultural—it is new in essence, a foretaste of the eschatological city of God where “the nations will walk by its light” (Rev. 21:24).
5.2 Apostolic Leadership and Reconciliation
Apostolic leadership must go beyond theological correctness to prophetic embodiment. As I argue in my book, apostolic leaders must become cultural bridge-builders, facilitating spaces of healing, dialogue, and reconciliation.⁸ Apostolic architecture requires multiethnic teams, inclusive worship, and contextual theology.
5.3 Practices of Reconciled Ecclesiology
To embody this Kingdom culture, the global Church must:
- Integrate multiethnic leadership structures
- Decentralize eurocentric theological frameworks
- Create cross-cultural discipleship paths
- Foster missional partnerships based on equity
- Confront structural sin in ecclesial institutions
- 6 Conclusion: From Babel to Pentecost to New Jerusalem
The biblical narrative moves from division at Babel (Gen. 11), to unity at Pentecost (Acts 2), to the reconciliation of nations in the New Jerusalem (Rev. 21). The Church is called to be the now expression of that future reality. Nationalism, tribalism, and racism are not peripheral issues—they are central battlegrounds for the credibility of our gospel witness.
To proclaim the Kingdom is to confront and dismantle these structures. To build the Kingdom is to reconcile, unify, and restore through Christ. Only then can the Church fulfil its vocation as a house of prayer for all nations (Isa. 56:7).
Bibliography
- Valentyn, Vincent G. Building Successful Cross-Cultural Relationships: A Challenge for Global Church Leadership. Amazon Publishing, 2024.
- Smith, Anthony D. Nationalism and Modernism. Routledge, 1998.
- Hiebert, Paul G. Anthropological Insights for Missionaries. Baker Academic, 1985.
- Bosch, David J. Transforming Mission: Paradigm Shifts in Theology of Mission. Orbis Books, 1991.
- Walls, Andrew F. The Missionary Movement in Christian History: Studies in the Transmission of Faith. Orbis Books, 1996.
- Jennings, Willie James. The Christian Imagination: Theology and the Origins of Race. Yale University Press, 2010.
- Carter, J. Kameron. Race: A Theological Account. Oxford University Press, 2008.
- Padilla, C. René. “The Unity of the Church and the Homogeneous Unit Principle,” International Review of Mission 66, no. 264 (1977): 5–18.
