Declaration on Race, Natural Affection, the Local Church, and Related Matters

 Declaration on Race, Natural Affection, the Local Church, and Related Matters

In 2005, the Covenant Reformed Presbyterian Church (CRPC) unanimously adopted Distinctives summarizing what sets her apart from other Presbyterian bodies. Under “Civil Magistrates,” the CRPC affirms: “We further acknowledge that God’s work at the Tower of Babel and His gathering of men into distinct tribes, nations, cultures, races, and language groups has its divine purpose in hindering the growth of ungodliness.” (https://covref.org/distinctives/)   

The following set of affirmations and denials from the Eldership of Heritage Reformed Presbyterian Church (HRPC) builds upon this distinctive in order to provide clarity and to counter the destructive errors of liberalism, egalitarianism, feminism, globalism and the like in our civil state and society today. God’s gathering of mankind into these distinct tribes, nations, cultures, races, and language groups is being undermined by many today, and mass immigration into the United States and other nations (as of the year 2026) is proving the danger of blurring these distinctions. These destructive errors have even infected many Reformed churches and denominations, so much so that some now claim that upholding these distinctions is tantamount to a denial of the gospel and its power to unite different peoples and nations. This underscores the urgent need for this declaration, which will help show that the unity the Gospel brings is of a Spiritual nature in Christ, and not one of blending or dissolving families, nations, customs, sexes, races, or languages in this world. Rather, God’s grace in Christ sanctifies each of these through the Word of God and Spirit of Christ, yet not in such a way that there is a perfect “equality” in giftedness or blessedness in every respect between the sexes, races, nations, or cultures of this world. A fuller position paper that expands upon many of these affirmations and denials is available as well.

 

1. Regarding Race: Is it a biblical category or term? How is race defined?

We affirm that “race” or “races” is an appropriate term to describe the biblical categories denoting distinct lineages of nearer kinship and shared ancestry, languages, customs, and culture (Gen. 9-11; Rev. 7:9 with “nations”, “kindreds”, “peoples”, and “tongues”), and that “race” may also be used to describe the broader category of all of mankind as the one human race descended from Adam, made in God’s image (Acts 17:26; Gen. 1:26–27).

We deny that distinct races are merely a social construct, a result of evolutionary theories (theistic or otherwise), or reducible to skin color, and we reject any definition that imports atheistic assumptions. We further deny any claim that some races are not made in God’s image (though God’s image is now broken in all races due to their fall in Adam), that some races are unable to be redeemed by the blood of Christ, that human beings are merely bodies or reducible to their genetics (hereditary dispositions and the condition of the soul are both factors, for God created man with both body and soul, Gen. 2:7), or any claim that denies observable, inherited distinctions between races. 

We affirm that observable physical features (Jer. 13:23), inherited or ingrained traits, and familial lineages accurately identify and reveal these distinct races as part of God’s providential ordering, even known via natural revelation to believers and unbelievers alike.

We deny that genetic similarity between the races removes meaningful racial distinctions any more than genetic similarity erases meaningful distinctions between the sexes (male and female, Gen. 1:26-27, 1 Pet. 3:7, 1 Cor. 11:1-16, etc.).

We affirm that God Himself has created the human race encompassing all mankind, and that He also has gathered mankind into distinct peoples or lineages (races), each with nearer kinship, ancestry, languages, distinct customs, and culture, and all for a good purpose. (Gen. 10)

We deny that God’s gathering mankind into distinct families, tribes, kindreds, and nations is a curse or judgment upon mankind for the sinful pride displayed at the Tower of Babel that the gospel, Church, or Holy Spirit must somehow overcome, erase, or blend together. 

We affirm that God sovereignly divided humanity after the Flood into distinct tribes, tongues, nations, and races along familial lines with a common language (Gen. 10:5, 20, 31) in order to restrain ungodliness, promote union and love, ensure man would spread over the earth and subdue it as He commanded, distinguish one nation and people from another, and serve His good design (see Matthew Poole quote in position paper). This division is both descriptive and prescriptive in a general, normative sense. Further, national, racial, lingual, and other distinctions and divisions are recognized throughout redemptive history and even in some sense in the state of glory (Rev. 5:9, 7:9, 21:24-26, etc.).

We deny that the Gospel, Pentecost, or the Great Commission supplants or tears down these natural and national distinctions or promotes globalism, multi-culturalism, or mass mixing that results in the dissolution of tribes, tongues, nations, and races.

 

2. The Racial and Cultural Nature of Nations, Natural Affection, and the Local Church

We affirm that God established nations as an extended household or family line, creating particular races bound by nearer blood kindship and shared language, over time developing a common culture, history, and customs (Gen. 10), and that Christians must exercise natural affection (a special love and duty for their own kin and nation, 1 Tim. 5:8; Rom. 9:3) while also showing Spiritual affection for the household of faith, regardless of their race or nationality (Gal. 6:10).

We deny that citizenship, voting in elections, or rule in government is a “right” belonging to foreigners, and we further deny that mass immigration or unjust demographic replacement of a nation’s stock or race and godly culture is biblically desirable or even neutral, but in fact these are generally a sign of God’s judgment. (Deut. 28:43ff.; Isa. 1:7, etc.)

We affirm that a nation is permitted but not required to receive foreigners as guests (whether individuals or multiple families, and they should behave like respectful guests and not as entitled usurpers), and foreigners should be shown hospitality, love, and kindness when granted admittance into a foreign country (Ex. 22:21),  and we further affirm that in this fallen world such things as wars, natural disasters, migrations, conquests, fleeing persecution as a refugee, colonization, and the emergence of empires create extraordinary circumstances, such that those of a different race or nationality living in or even being granted citizenship in a country that is not their homeland or among their native people (like the Apostle Paul, cf. Acts 21-22) can and does occur without inherently entailing anything sinful or improper.

We deny that foreigners can demand as a “right” residence or citizenship in a nation that is not their own, even when they share creedal or doctrinal agreement (whether with the civil laws or constitution of a given nation or the creeds and confessions of a given church denomination). Consider Deut. 32:8, Gen. 10-11, Acts 17:26-27, the fact that the 12 tribes of Israel did not have all the land in common, but it was divided up in portions to each tribe, etc.

We affirm the Spiritual unity of all believers in Christ regardless of race or nationality (Gal. 3:28; Eph. 2:14–16), and that this unity pertains to the church universal and does not require membership in the same local church, as geographical distance, vast cultural differences, or language barriers make effective worship, Christian fellowship, pastoral shepherding, and intelligible preaching and instructing in the native tongue difficult or unfruitful. (Rom. 10:14-17; Acts 6:1-7, etc.).

We deny that Spiritual unity forbids homogeneous (one exclusive or predominant race) congregations or mandates racial diversity quotas in the local church, and we also deny that an individual or family of another race can be treated disparagingly or refused Spiritual care, instruction, or church membership based solely upon being a foreigner or of another race (whether such foreigners are residing legally or not, can speak the same language and understand the Bible in the language that the particular local church teaches and preaches in or not, and similar factors have to be weighed when it comes to the question of local/particular church membership, however).

We affirm that all local churches and congregations should show love and care across racial and cultural lines to their fellow brothers and sisters in Christ, and that they can worship together as members of the same local church when this effectively ministers to the needs of all and promotes good order, and we further affirm that the gospel and God’s word should be proclaimed and given to all races and nations of mankind (Matt. 15:21-28; 28:18-20).

We deny that forming racially or culturally homogeneous sister churches in the same local area is inherently sinful in every circumstance (e.g., a church with a sizable minority race and culture in its membership decides to plant a new sister church with the families of that minority race and culture to effectively evangelize and minister within that racial and cultural community) provided that Christian love, care, prayer, financial support, mutual fellowship, etc., is shared between both sister churches, thereby showing that they are “one in Christ”, Gal. 3:26-29; see also Acts 11:29-30; 24:17; 2 Cor. 8-9; Rom. 15:25-27, etc.

We affirm the propriety of natural affection (deeper bonds of love and care) for our kinsmen according to the flesh, even as the Apostle Paul had a greater desire for those of his own family, race, or nation to be saved (Rom. 9:3, 10:1, etc.); we further affirm that Paul’s various references or appeal to being Hebrew, Jewish, or Israelite by bloodline, culture, education, or language (Acts 21-22; Romans 11:1; Phil. 3, etc.) did not detract from his Gospel ministry to and love for the Gentiles. 

We deny that natural affection is in opposition to Spiritual affection for God’s people, but rather it is a duty which nature itself teaches, as John Calvin states regarding 1 Timothy 5:8, and that the sin of being astorge (without natural affection) is strongly condemned in Romans 1:31 and 2 Timothy 3:3. 

 

3. Racial and Cultural Superiorities, Inferiorities, and Self-Preservation

We affirm that the blessings and curses to Noah’s sons extend to their descendants (Gen. 9:25-27), showing God’s providence in ordaining racial and national superiorities and inferiorities. We further affirm that natural inequalities among nations and peoples would exist even apart from sin and man’s fall in Adam, and that society corresponds most closely to the family with authority, subordination, equality and inequality, unity of nature as well as diversity of gifts (see Herman Bavinck quote in the position paper).

We deny that national or racial superiorities and inferiorities are immutable, for they developed over many generations after the flood and can rise or fall over many generations as a nation or people turn away from the Lord or turn back to Him, being either further hardened in their sin, or raised up out of their sin and blessed. We further deny that superiorities and inferiorities are reducible to genetics or nature alone (just as we deny that they are reducible to nurture or education alone), as man is fallen in both soul and body (WCF 6.2), and God gives natural and Spiritual blessings through generations as He sees fit.

We affirm that God has ordained unequal distributions of natural, cultural, and Spiritual gifts, strengths, and weaknesses to individuals, families, nations, and races (Matt. 25:14–30; Gen. 4:20-22; Gen. 9:24–27; 1 Cor. 12; Titus 1:12-13, etc.) for His glory and the common good, and that individuals, families, nations, and races improve through righteousness and decline through sin (Prov. 14:34; Ps. 33:12).

We deny that recognizing inferiors and superiors is hatred or sinful partiality, we deny that all tribes, nations, or races are equal in every respect, and we deny that unequal opportunities or outcomes are always the result of injustice. (Prov. 13:22, Mt. 25:26-30, etc.).  

We affirm that the Westminster Larger Catechism rightly speaks of superiors, inferiors, and equals based on age, gifts, and station, so that an individual, family, nation, or race under unjust and false denigration of their gifts and station may engage in humble yet holy assertion of superior gifts and heritage, just as the Apostle Paul had to frequently defend his Apostolic calling and ministry from detractors (cf. Acts 26; Gal. 1-2; 2 Cor. 10-13; 1 Cor. 9; 1 Thess. 2).

We deny that we may whitewash or minimize the real sins, weaknesses, inferiorities, and general sinfulness of our own family, nation, or race, and we further deny that racial, national, or cultural superiorities in any way, shape, or form factors into the doctrine of election, merits salvation, or earns our standing before God in the Church and His Kingdom of sheer, sovereign grace. 

We affirm that when a nation’s race or people, language, customs, righteous laws and Christian religion face unjust denigration or replacement, natural affection and Christian duty require resistance and restoration that accords with God’s law and that is devoid of sinful malice. Indeed, righteous self-preservation is in keeping with the duties of the 5^th, 6^th, and 8^th commandments as explained in the Westminster Larger Catechism -- honoring our fathers and their labors, protecting the life of our people in our land, and preserving the land and prosperity of our nation that belongs to our people. We affirm, therefore, that in the context of the United States of America, it is righteous to desire that it continue to be a predominately White (from its European settlers and founders) and Christian nation.  

We deny that self-preservation of a nation or race is contrary to the Gospel or Christian love, or that love for one’s own people implies or tolerates sinful hatred of others, or that policies promoting mass immigration or promoting foreigners in the workforce over natives (out of a misplaced sense of “equity” or policies mandating diversity quotas in order to be “just” or overcome “discrimination”) are biblically just or wise.    

4. Regarding Interracial Marriage

We affirm that Scripture does not categorically forbid interracial marriage as inherently sinful, and we also affirm that Christians may righteously prefer marriage within their own race, culture, and nation without sinfully despising other races, cultures, or nations.

We deny that political, cultural, media, or even ecclesiastical pressure to normalize or even glamorize interracial marriage overrides biblical wisdom or natural affection, which given all of the above indicates that interracial marriages are exceptional rather than normative. 

We affirm that racial and cultural differences can introduce real challenges to marital unity, even among godly, Reformed believers, and that these challenges should not be glossed over or underestimated, and that they could be so challenging that entering into such a marriage would be unwise (for God has ordained marriage to be a help to one another, not a hindrance).

We deny that interracial marriages can never be wise or blessed by God, but rather, in this fallen world God may providentially bring together likeminded Christians of different races, nationalities, or cultures, yet who share high compatibility in doctrine and piety; such marriages can by God’s grace be righteous and fruitful like any other marriage, especially if natural differences are soberly assessed and accounted for before entering the marriage.

Conclusion

In summary, the Eldership of Heritage Reformed Presbyterian Church upholds the biblical reality of distinct races, nations, and cultures as part of God’s good and wise design to restrain ungodliness, promote good order and righteousness, and display His glory. The gospel sanctifies every family, race, nation, and their cultures without erasing them. Spiritual unity and God’s grace in Christ does not abolish natural order, distinctions, and divisions, but restores and perfects them. We therefore reject all forms of secular humanism, globalism, egalitarianism, feminism, and cultural Marxism that seeks a false, Babel-like uniformity and converging together under the false banner of one race, one nation, one culture, one language, one class or rank (Marxism or Communism), one sex or gender (or the confusion and perversion of transgenderism and “many” genders), and so on. These are contrary to God’s revealed will and promote the works of the sinful flesh and pride of man. These all despise that God has ordained inequalities, envying that some have been more blessed than others, that those who are given more are responsible to do more good with what they have been given, that God has ordained men to rule and to lead and for women to be led and to serve as a helpmeet and homemaker for their husbands, etc.

But we heartily affirm the Spiritual unity all believers have in Christ, spanning across the lines of race, nation, culture, language, and gender. This unity is in having “one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all” (Eph. 4:5-6).

May the Lord build His Church as the Gospel leavens the tribes, tongues, nations, and races of the earth, each in their own land and place the Lord has given them, according to the bounds He has set, so that they may best find the Lord for salvation. (Acts 17:26-27). 

And may God’s kingdom come and will be done on earth as it is in heaven.