When the church turns its attention to skin color or ethnic distinctions, it shifts from Christ-centeredness to man-centeredness, and, in doing so, it becomes weak. This is not a small or secondary matter. If left unchecked, such a focus does not merely distract—it can eclipse the gospel itself. 

Kinism has recently impacted the Reformed Presbyterian Church of North America (RPCNA), and we are not alone. Subtle and not-so-subtle forms of this evil are finding expression in Reformed and evangelical churches. We must be aware of it and not tolerate it.

What is Kinism? According to Drew Poplin’s very helpful 56-page book, The Canvas of Creation, it is “the belief that races should not intermix, but remain in their allotted boundaries set up by God” (Crown & Covenant, 2025). The underlying problem with Kinism, according to Poplin, if not obvious already, is racial superiority or what is being called Race Realism. In light of recent history, it might be helpful to look at Acts 16:1–5 because it urges us to love one another. Take a minute to get your Bible and follow along.

The Church is a Mixed Multitude

Paul and Barnabas were making plans to set out on their second missionary journey when a sharp disagreement hampered their progress (Acts 15:36–41). The disagreement arose over John Mark, a cousin of Barnabas. Barnabas wanted to take John Mark on this second trip. However, Paul thought it best to leave him behind. As a result, Barnabas took John Mark and Paul took Silas, and they parted ways. The book’s author, Luke, helps us to see that the church sided with Paul, for when he departed he was “commended by the brothers” (Acts 15:41).

Early on in their journey, Paul and Silas picked up a new protégé, Timothy, who was the product of an interracial marriage. His mother was a Jew and his father a Gentile. Yet, his reputation within the church is foregrounded. Timothy was “well spoken of” by the brothers. Put another way, Paul and the brothers did not rebuke Timothy’s mother for spoiling the bloodlines or mixing the races. Timothy was recognized as a godly and useful brother. The church loved him.

Wrong to Intermarry?

Where does the Kinist obtain the idea of forbidding intermarriage? In other words, why shouldn’t races intermarry? The Kinist offers Titus 1:12, “One of the Cretans, a prophet of their own, said, ‘Cretans are always liars, evil beasts, lazy gluttons.’” Thus, claims the Kinist, some races have ingrained genetic vices producing unalterable characteristics. Conversely, some races have less destructive vices and so are better than others. Consequently, to intermarry would obviously dilute and pollute better bloodlines.

But think again of the Titus quote. In the next verse, Paul says, “Rebuke them sharply.” Why? So that, says the apostle, “[they] may be sound in the faith.” In other words, genetic isolation is not what the Cretans need. They need a gospel and its accompanying admonitions so that their character might be conformed to Christ. Brothers and sisters, the gospel may not make you able to jump higher or lift heavier weights, but it can and will sanctify your character, conforming you to the image of Christ; and to believe differently is serious error. It’s part of the Kinist heresy.

Race Realism Error

Kinism, and by extension Race Realism, fails to understand something vital. Genetics are not the source of blessing. The gospel is the source of blessing. Samuel Ketcham illustrates this error in a Substack article titled “Race and Nature,” stating, “When the white man took the true religion around the world, the Holy Spirit made their mission effectual. But to deny that their superior culture, language, and race had anything to do with it—is foolish.” In this statement, Mr. Ketcham has undermined the Reformed gospel.

For example, he has obviously confused means and merit. Reformed theology readily affirms that God uses means (language, education, printing presses, roads, political stability). But Ketcham’s statement goes beyond means and speaks of “superior culture, language, and race” as contributing causes. Second, Ketcham reintroduces grounds for boasting—not in Christ, but in one race’s superiority to that of another. And third, to argue the gospel succeeded because of racial or cultural superiority implicitly denies that the gospel is equally at home in every culture, a point upon which Scripture insists (e.g. Col. 1:23).

But why does it always come down to skin color for the Kinist? Why not eye color, birth hospital, or shoe size? Perhaps another question. Why does Kinism seem to fixate on Blacks and Jews? The likeliest answer is that Race Realism is really race hatred masquerading as love for those who are actually despised.

The church is composed of a multitude drawn from every tribe, language, and nation—all of whom stand equally in need of the gospel of Jesus Christ. Now, the Kinist will readily affirm this point in word.

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