The Orthodox Church is the bimillennial Confederation of Local Christian Churches, each largely covering one nationality, one language, one culture and one territory, Russian, Romanian, Greek, Serbian, Bulgarian, Serbian, Arab, Albanian etc. Today there are sixteen Local Orthodox Churches in all and some have flocks in Western countries as a result of emigration, which has taken place either for economic or for political reasons. Over fifty years ago, in the 1970s in England, I was able to join the Orthodox Church through the émigré Russian Church, an emigration which had taken place after 1917 for political reasons.
Cut off from Russia and cut off from new emigres by Soviet atheism, the dying Church in the Russian emigration was really the only Local Orthodox Church which accepted or needed to accept Non-Russians. (Other Local Churches would generally not even accept those of another nationality. Since then, barriers to other nationalities have to some extent been broken, but that is another story). However, as a result of the political nature of its emigration, the émigré Russian Church was split into three warring parts, none of which was in communion. They were split by political beliefs, which is the only reason why Churches split.
The largest and most international émigré fraction was called the Russian Orthodox Church Outside Russia (ROCOR), composed of anti-Communist emigres and centred in the USA. Then came a smaller part which we may call the Paris Emigration (PE), centred in France and composed of emigres who favoured a Western liberal political system for Russia. Finally, there came by far the smallest part, called the Moscow Patriarchate (MP), composed of emigres who, though members of the Church, out of patriotism turned a blind eye to Soviet atheism. What is the position now, 35 years after Soviet atheism?
The ideology of Soviet atheism was replaced by another ideology, Russian nationalism. Nevertheless, as a result of the fall of Soviet atheism, both ROCOR and PE came into communion with the MP and, briefly, with each other. This was based on sympathy for Russia, but not on full sympathy, as the Westernised descendants of both émigré groups today represent not Russian nationalism, but, respectively, US nationalism and Western liberalism. And for this ironic reason the very aggressive and ideological ROCOR group is no longer in communion with the PE. Thus, division continues, again because of politics.
Thus, even if ideologies have switched from what they were when the Soviet Union existed, they are still here. Having worked for fifty years to bring the three warring émigré groups together, the present lack of communion is tragic for me. Sadly, the younger generation of ROCOR is so Americanised, one might say, narcissistically and imperialistically Trumpian, that it does not accept any views other than its own. Such sectarian exclusivity betrays a vision of the Church which is opposed to the Church as Christian communion and sees it as an exclusive and intolerant sect which condemns and punishes all who disagree.
As regards the fall of the MP into nationalism, this was a logical development from the old Soviet nationalism of the period before the fall of the USSR, but in a new form. Soviet nationalism was paradoxical for Orthodox, as how could Christians be loyal to Soviet atheism? However, this Russian nationalism is also paradoxical. It makes of the Church an Army, a spirit of militarism, ritualism and clericalism, according to which everything is literally uniform, in which there is no place for personal spiritual inspiration and diversity. All isms quench the Holy Spirit, the Spirit of Truth and Love, and nationalism is no different.
Thus, all three parts of the Russian Church illustrate divisiveness and exclusivity through the adoption of different political ideologies, tragically putting Caesar above Christ. Until all three parts of the Russian Church revert to full Orthodoxy, abandoning political or nationalist ideologies of any sort, there will be no general Orthodox unity. The sign of the reversion of the Russian Church to Orthodoxy will be in its recovery of Catholicity, that is, in its renewed and visible communion with the peoples of all other Local Churches. Once we see that, we shall see a renewed and valuable Russian contribution to Pan-Orthodox unity.