Word from Our Archbishop: Some Thoughts on "Tribalism"

by His Eminence, The Most Reverend MICHAEL,Archbishop of New York and the Diocese of New York & New Jersey

The time is the 13th century B.C.; the scene is Egypt. The people alongside Moses in the story of liberation from Egypt are often called “Hebrews” (e.g. Exodus 1:16, 1:19, 2:6, etc.). This term seems connected with the name “Apiru,” given to peoples in extra-Biblical documents found in the Near East, dating from the 18th to the 11th centuries B.C.

The “Apiru” or “Hebrews” were wanderers, nomads, with no homeland—settling within or just outside developed lands where they might obtain food, water, and work. These stateless foreigners had no rights in the land where they attached themselves. Egyptian texts tell how some of these “Apiru” were pressed into service by pharaohs to build temples and fortresses. We meet these forced laborers in the Book of Exodus’s accounts of slavery and oppression.

The Hebrews descend from the Old Testament patriarchs Abraham, Isaac, and Jacob (renamed “Israel”) and his 12 sons—Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin. These 12 brothers fought among themselves; their descendants, tribal peoples, competed for food and shelter, power and position, and all the other aspects of the fallen world that divide men. But when a common enemy or disaster struck, they found themselves fighting together.

What uniquely and remarkably united these people is their experience of Yahweh, the God of their fathers, in the Exodus event. It was the Lord Who delivered them from slavery in Egypt, from death in the sea, and from the evil Pharaoh. It was “I AM” Whom they would follow through the wilderness for 40 years into the Promised Land of Canaan—the One True God Who made them His Chosen People. They would then experience Him as their God throughout history—in the Passover, the rituals, and sacrifices; in the Covenant and commandments; and in the Old Testament Scriptures and traditions.

As long as they stayed faithful to the Lord God Who revealed Himself on Mount Sinai, obeyed His commandments, followed His prescribed way of living, and glorified Him above all, they would be blessed as His Chosen People. But if they were unfaithful, disobeyed His commandments and fell into sin, followed fallen man’s ways, worshipped other gods and polluted their faith, they would find themselves divided, weakened, and very often in deep trouble.

Indeed, Israel’s history can be seen simply as a reflection of its faithfulness to God.

From the time of the Exodus (1250 B.C.) to the reign of King David (1000 – 962 B.C.), who united the tribes into one nation with Jerusalem as its capital, the Chosen People were on an uneven trajectory of ascent because they were faithful to Yahweh, or if not faithful then repentant. From Solomon’s time (961 – 922 B.C.) onward, the Israelites found themselves in a downward spiral of unfaithfulness to God, seeking instead kings’ wisdom, the fallen world’s ways, and the cultic practices of paganism—thus, their kingdom was weakened, divided again by tribes, and eventually captured by foreign powers: The northern kingdom fell to the Assyrians in 721 B.C. and the southern kingdom into the Babylonian Captivity in 587 B.C. Subsequently, they would be ruled by empire after empire, including those of Greece and Rome. The result was a people again divided and in dispersion, and awaiting deliverance through the Promised Messiah.

The New Testament proclaims the Church of Christ as the new “Israel of God,” the new Chosen People. What uniquely and remarkably unites us is the experience of Our Lord and Savior, the Promised Christ. He has delivered us from sin, the devil, and death by His saving Passion, Death, and Resurrection. We experience this salvation personally—in the Holy Mysteries of Baptism, Chrismation, and the Holy Eucharist—and together, in the liturgical life of the Church: Her divine services, feasts, and fasts; in the new Covenant of Love and Our Lord’s teachings; in the Scriptures and traditions of the New Testament Church.

Our challenge as Orthodox Christians over two millennia has been to preserve unaltered the Church of undivided Christianity, in unbroken continuity from the Apostles and the “faith delivered to the Saints once for all” ( Jude 3). Those who have failed to do so, patriarchs and laypersons alike, have separated themselves from the True Church. Our ongoing legacy and challenge will always be that of faithfulness to the One Church that Christ established throughout the world.

Ironically, in our country, we Orthodox are divided into 12 jurisdictions comprising the Assembly of Canonical Orthodox Bishops of the USA. When we work together as One Church, miracles happen: Consider the unparalleled successes of IOCC, OCMC, Ancient Faith Radio, FOCUS North America, and the OCF college ministry! But when we let ethnic and political loyalties separate us, we sometimes find we cannot even celebrate the Liturgy together!

The Scriptures teach: Christ established One Church, whose unity is a necessity: “ . . . ​on this rock I will build My Church, and the gates of hell shall not prevail against it” (Matthew 16:18). And, in Christ “there is neither Jew nor Gentile” (Galatians 3:28). We should not say, “I am of Constantinople,” or “I am of Moscow,” or “I am of Antioch,” any more than early Christians could say, “’I am of Paul,’ and ‘I of Apollos,’ and ‘I of Cephas,’ and ‘I of Christ.’ Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?” (I Cor. 1:12-13).

We have our Savior’s Great Commission to fulfill: “Go and make disciples of all nations . . .” (Matthew 28:19-20). Lest we fail, like Israel of old, we must reject ethnic tribalism and political involvements. Our success depends on us being the One Church, as depicted in Jesus’ High Priestly Prayer: “That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be one in Us: that the world may believe that Thou hast sent Me” ( John 17:21).