When the Apostle Paul used the analogy and compared the Church with the body (the Church – the Body of Christ), he meant not the universal Church, as the union of all local Churches (he does not say the Macedonian Church when he talks about a certain area, but the Churches (Eucharistic parishes) in Macedonia), but the Eucharistic community (Church), where each member of the community – is an organ of the Body (parish), performing a certain function. And in our analogy (unlike similarity): the Body – is the Universal Church (the union of all Eucharistic communities (parishes) – local Churches), an atom, a molecule – is every Christian, and a cell – is a parish (the smallest administrative unit), an organ – bishopric (the union of parishes led by a bishop), systems of organs – are metropolises, patriarchates, the universal Council – the union of all systems of organs into a single (historical) Body of the Church in the Hypostasis of Jesus Christ, the Son of God.
The essence of the presbyter’s ministry – to lead the Eucharistic gathering of the faithful and to prepare the faithful for worthy communion – to ensure the unity of the parish and the communication of all with everyone, so that parishioners live one life – one heart and one mouth, according to the principle: ‘one member suffers – the whole Body suffers’. The episcopal ministry – to lead the Eucharistic ministry and supervise the proper performance of the Eucharist in all the parishes of his diocese; this is the constitutive principle of uniting parishes into a whole and a guarantee of communication between parishes. The hierarchical ministry in the Church has one goal – the performance of the Eucharist, and, as a result, to ensure the unity of all the faithful (a necessary and sufficient condition for worthy communion – see Part I) and their communication among themselves. Communication of all Christians in current practice is expressed perhaps only in commemorations during the liturgy (at the great entrance and at the anaphora): the presbyter commemorates his bishop, the bishop commemorates the patriarch (or metropolitan), the patriarch – the primates (metropolitans and patriarchs) of all autocephalous Churches.
All structures and superstructures (dioceses, metropolises, patriarchates, and various hierarchical apparatuses) have formed organically and have one single goal (is a consequence, not a goal) – the performance of the Eucharist, the actualization of the Kingdom of God here and now in each local Church (parish), to ensure the implementation of the main condition of the manifestation of the Kingdom of Resurrection – catholic unity of all in the Kingdom of God. There cannot be such that in the Kingdom of God at the table of Divine love someone does not know (knows) someone or someone forgets someone. Therefore, the communication of all with everyone (in the realities of the historical process) takes place through a hierarchical (serving unity) structure of service to unity in the objective historical Body. The Body of the Church over time has become complex (various systems of organs and links, interaction between them, through which the unity of the Body is realized), and its essence ‘DNA’ is the same – Eucharist. The Church is a Eucharistic community, and everything that the Church does, rooted in the Eucharist and serves to actualize the Kingdom of God, which manifests itself in the Eucharist. Therefore, all services that are in the Church (institutional-administrative, that is, hierarchical  (bishop,  presbyter,  deacon)  and  charismatic  on various services in the body: apostolic, prophetic, healing, etc.) and administrative-territorial divisions (diocese, metropolis, patriarchate, etc.) – it’s all derived from the Eucharist and exists with one purpose – proper (in unity and communication of all the faithful) performance of the Eucharist in history (Part II). Therefore, the Church does not manifest itself in a diocese, patriarchate, etc., but in a local Eucharist – in a parish (the smallest administrative unit of the Body of the Church), which gathered in the Church, that is, to perform the Eucharist. Therefore, if we want to speak (and think) in the Orthodox way about the Church (its nature, and if you want – individuality, a property that distinguishes it from all other earthly organizations: social, political, religious, etc.), we must speak primarily not about patriarchates, metropolises…, but about a parish that lives the Eucharistic life, and then say something about patriarchates, dioceses, as derivatives, as consequences, which flow from the catholicity of the Eucharistic community. Therefore, every
Christian is primarily a parishioner of a specific community, and then, as a result, a faithful of a certain diocese, patriarchate! Now this consciousness is almost lost – ‘faithful’, ‘Christians’ (quotes are mandatory) position themselves as faithful of the Kyiv Patriarchate, the Moscow and others, but cannot indicate: parishioners of which community they are.