In practice up until World War I there were no jurisdictions overlapping each other. Because of mass migrations, political upheaval, and massive wars, jurisdictions weren’t applied ideally. That doesn’t mean, though, that catholicity or unity or the integrity of the Church was severely compromised. The chaos did have negative effects in complicating church governance and confusing Christians who are living in a foreign land. Another result was that Russian Orthodox Christians in western Europe began creating their own church outside of the Moscow Patriarchate, which was often viewed as complicit in the atheistic government of the Soviet Union. World War II created more communities abroad. The so-called “ethnic” churches, for both Roman Catholics and Orthodox, during the world war periods of immigration, have been largely dissolved in terms of young people continuing the faith, language, and culture of their European ancestry or the Middle Eastern lifestyle. Hispanic immigrants to this country are maybe an exception to the rule of losing one’s language and persisting in having a foot in two cultures in the USA. But overall, the principle of monarchic bishops or respecting canonical territory is still observed. There isn’t one Church called the “the Church of North America” yet. Despite that, the ecclesiastical governance practiced by hierarchs now in Orthodoxy is still probably more cohesive than the principles that rely on free social contracts and pursuits of self-interest that have sacrificed religious identity, mores, and social expectations or rules for such a high degree of personal liberty and choice that has been unheard of until our modern age. As a result, everything is up for debate. We grow up with the burden of defining our own identity to such an excruciating point that even our gender becomes a topic for identity. Everything becomes about conversation instead of given values and the common good as a foundation for dialogue. Discovering what people expect rather than following standards of behavior is the new norm. These ultimately have an effect on church jurisdictions and personalities. But they are not brought up in the chapter. In the Church we have a much clearer identity, and much more freedom to find ourselves through relationships that are both stable and energized by our longings. St. Euphrosyne of Alexandria, for instance, was a young woman who wished not to marry, but the world wanted to impose its standards on her. So, she disguised herself as a man and lived in a monastery for 38 years in ascetic discipline until her father discovered her. Then he himself too became a monk and gave up his wealth. The Church fosters freedom. It nurtures stability.
Borders of nations aren’t always perfectly matched to canonical territory is another interesting aspect of Orthodoxy. Borders were probably more fluid in relationship to people in previous times, even relatively recently in American history of homesteading and colonizing the western half of the United States. Even then travel and transportation wasn’t always so quick and easy to do as it is today. That must have an effect on the perception and experience of Orthodox Christians who tend to move a lot more than earlier generations. Values that are present in American culture are: interdependence vs. independence, travel/free movement vs. stability, community vs. autonomy. The enterprising Rurik dynasty of Russia too had values that weren’t entirely helpful in preserving along side of Orthodox Christianity. Polygamy, sorcery, nature worship just to name a few. Of course, all of these values listed are on a spectrum that operate within interrelationships, not strict categories, that also live in different degrees of expression in each individual and place. Metropolitan Hilarion briefly brings up the cultural aspect of Orthodoxy in Russia. It’s a country where historically the majority of the population identify as Orthodox Christians. Those important elements would influence certain decisions that could be made for local councils and practices in the canonical territory of the Moscow Patriarchate. What does it matter? Christ told the apostles and the Holy Apostle Peter, after his astonishment of the miracle, that he would be “catching men” instead of fish. To capture people’s hearts and minds is more powerful than simply taking territory by manipulation and violence, and it's the best way to govern where people live in a certain region and culture. Where the Romans built baths and plumbing, Christians built baptistries and hospitals. Where the Romans built colosseums for entertainment, Christians built altars for the Eucharist. Where the Greeks had built gymasiums and academies, Christians built monasteries and catechetical schools. Where the Romans built statues, basilicas, and mosaics, Christians turned these buildings into temples, icons of the most truly transfigured reality, and beautified the walls for heavenly worship. Today Russia isn’t a territory where missionary activity is really permitted as it is now in North America. The boats of Orthodoxy flow over the waters of the world in chaos. But we worship peacefully and in unity between regions and the ever-changing borders in the middle of this global glamor because we have been given the Eucharist.