There are a couple of factual, and significant inaccuracies in the article. In particular: "In 2019, amid mounting tensions between Russia and Ukraine, the Ecumenical Patriarch of Constantinople granted autocephaly to the Orthodox Church of Ukraine, which had formerly been a daughter church of the Russian Orthodox Church. In retaliation, the Patriarch of Moscow declared the separation of the Russian Orthodox Church from Constantinople — a significant schism in Eastern Orthodoxy since nearly half of its adherents fall under the umbrella of the Russian Orthodox Church (110 million in Russia and its subsidiary churches)."

There has been an autonomous Ukrainian Orthodox Church (connected with the Russian Orthodox Church) for some time. The church body the Ecumenical Patriarchate (EP) granted a putative autocephaly to was the Orthodox Church of Ukraine (OCU), body that had previously been a schismatic breakaway from the canonical UOC, with a number of moral scandals among her leaders. The canonical UOC remains in communion with Moscow, and the other Orthodox in the world, in spite of this novel attempt of the EP to confer legitimacy on a church body that had none before.

"On the flip side, Russia still refuses to acknowledge the autocephaly granted to the Ukrainian Orthodox Church in 2019." Of course. The Russian Church considers the canonical Ukrainian Orthodox Church -- well-established and with a long history of communion -- to be the legitimate Orthodox Church in Ukraine. They will not acknowledge this rival, schismatic body to be Orthodox just because a prominent patriarchiate says it must be so. None of this is to deny the real difficulties between the Russian and Ukrainian faithful as CHRISTIANS and between those people as political citizens affected by a really ugly war that was in no small part precipitated by the American government.

Lutherans have long had such conflicts between self-identity (as with parishes having non-English services in America long into the 20th century, and even entire synods rooted in historical national affinities), national politics, and the Faith. Those synods often had competing communions that were more fragmented than the current problems in the Orthodox world.

Note that I'm not trying to make a value judgment in speaking of this comparison. However, the article's failure to discern the difference between the established UOC and the upstart, schismatic OCU makes some of its own value judgments about the Orthodox world of limited worth. The LCMS is a young church. These Orthodox jurisdictions have been around for centuries and millennia, with lots of political and other changes in that time. These must be acknowledged for what they are.