АУТОР / AUTHOR(S): Liubov Shmatkova 
DOI: 10.46793/CSGE5.74LS
САЖЕТАК / ABSTRACT:
A common approach involves applying the principles of political geography to other domains. The political map of the world, for instance, illustrates international relations as a system of relatively equal states, each sovereign over its territory, with no hierarchical relationships. This framework is often inappropriately extended to the relationships between Orthodox Churches, using political geography’s terminology and concepts to create maps of “canonical (sovereign) territories.” However, the spatial organization of the Orthodox world, while sharing some similarities with the state-based international system, also exhibits significant differences. The idea that the world is neatly divided into canonical territories with well-defined borders is an artificial construct. The Orthodox Church system is inherently asymmetric, dynamic, and flexible. Beyond territorial boundaries, the Orthodox structure also encompasses communities, reflecting the influence of dramatic political and social upheavals of the 19th and 20th centuries, which introduced the element of diaspora into this structure.
Conventional political maps fail to capture the complex nature of Orthodox Church territories. Instead, a proper representation of the Orthodox structure would involve a multidimensional map reflecting overlapping jurisdictions and fluid boundaries. This map would illustrate the dynamic and adaptive nature of Orthodox territoriality, contrasting sharply with the fixed and rigid borders of sovereign states. Understanding this distinction is crucial for accurate analysis. The erosion of territorial structures within the global order highlights the need to study the spatial organization of Orthodoxy. The Orthodox Church’s spatial dynamics, characterized by non-linear boundaries and adaptive jurisdictions, offer valuable insights into managing religious and cultural diversity in an increasingly globalized world. Recognizing the unique aspects of Orthodox spatial organization can provide new perspectives on geopolitical and social analyses. It is essential to avoid forcing Orthodox Church relationships into the framework of sovereign state relations. Such an approach risks focusing on specific conflicts rather than the broader organizational structure. Appreciating the distinct spatial dynamics of the Orthodox Church, we can better understand its organizational complexities and derive lessons applicable to broader geopolitical contexts.
КЉУЧНЕ РЕЧИ / KEYWORDS:
canonical territories; territorial organization of Orthodoxy; diaspora; jurisdictions