This paper argues that Christian universalism has not only shaped theological thought but has also contributed to the material production of racial inequality. Drawing on Willie James Jennings' The Christian Imagination, I examine how abstract forms of Christian universality became entangled with colonial expansion and the emergence of whiteness as a normative social identity. Jennings shows how colonial Christianity transformed land into abstract "space" - space that could be controlled, divided, and possessed. In this shift, identity was no longer rooted in shared land and history but relocated onto racialized bodies. Whiteness became a theological and social imaginary that structured proximity, labor, ownership, and belonging. Christian universalism, especially when detached from the concrete history of Israel and the Jewish identity of Jesus, helped to naturalize this new order. Its claim to neutrality and universal applicability supported systems that classified bodies, justified dispossession, and organized labor along racial lines. At the same time, Jennings offers a different vision of universality. In Acts 2 and 10, universality appears as embodied intimacy: entering other languages, homes, and social worlds. Here, the Spirit creates new forms of belonging that challenge established hierarchies. Universal truth is not abstract but takes shape in concrete relationships and shared vulnerability. By focusing on the material effects of theological imagination, this paper asks how Christian theology has helped produce inequality—and how a christologically grounded rethinking of universality may open possibilities for more just forms of life.