It depends on the parish (duh). Some Eastern Catholic parishes are "better" in this sense than some Orthodox parishes (and I've been to good and bad parishes of both jurisdictions).
Ummm. How could a community in union with Rome possibly have a better sense of living an Eastern Orthodox theology in an authentic manner better than any community part of the canonical EOC?
That's what I'd like to know. If this were true then they would fully understand that one who is under papal authority is required to believe or accept all of the theology that is proclaimed, accepted, and defended in the Roman Catholic Church. Otherwise if they are proclaiming they are living living a completely Eastern Orthodox theology, they are going against the teachings of the church they are professing membership in.
You seem to be basing your response on the outward traditions & worship of your church. One's faith is based on what one believes or is required to believe rather than who one worships.
First, note the bolded addition to my first post; my apologies. Eastern Catholic parishes across the board are definitely not generally "better" than Orthodox parishes; I'd argue the reverse. But I do believe some EC parishes are better than some EO parishes.
As to Orthodoc's question, I would argue "Lex orandi, lex credendi".
Let's put this in an extreme case: one parish in my area has exactly one Lenten service during Great Lent (Salutations doesn't count as a "Lenten" service, but if you count that and the Akathist that brings it up to 6),and never has Great Vespers on Saturday night. We have Great Vespers and a Lenten service each night except Sunday night during said season. [other Orthodox parishes in our area have more full services of course; this extreme case is for illustrative purposes. I would not argue that the local ROCOR parish, which has the fullest schedule of services, is the best parish simply because of its schedule of services].
Going further, our "confession of faith" would probably be the Menaion, Horologion, Triodion, Octoechos, etc. of Holy Transfiguration Monastery, Metropolitan +Kallistos/Mother Mary, and other English translations conforming to typical editions (we base things on translation because we use almost 100% English). If one pressed us to which typical edition we'd use, I assume it would be the Αποστολική Διακονία editions. The standard catechism that the pastor uses is "The Orthodox Way" by Metropolitan +KALLISTOS. You can see our typikon here
. And for that matter, we didn't just pick up this stuff one day and decide to start running with it - we descend from people who've used these books as long as the books have existed, and who have been trained by people who've used these books as long as they've existed. Some of our clergy even went to Holy Cross, or were taught by Greek cantors.
I hate to play the "my parish is better than anyone else's game" (because in the end, I don't believe in it - even the "worst" parish is a blessed place and has good points), but I don't buy that someone who attends the first parish I mentioned will automatically know more about "Orthodoxy", "the Byzantine tradition" or whatever you'd like to call it than someone who goes to the second parish I mentioned. The only way you could make that argument IMO is if there's something about communion with the Chalcedonian Eastern churches not in union with Rome that you will never get outside of that communion. Personally, I don't buy that, after having been to several Orthodox and Eastern Catholic parishes. Some are better, some are worse, but only a few IMO were really extra special*, and that was generally because I think the people made am extra-serious effort to live in community, live in prayer, and live out the gospel and in these cases God blessed me to be able see this when I visit them**. Some (no one on this board that I know of, at least) would say that the only reason I think that way is become I'm flawed and that anyone with spiritual eyes could see that Orthodoxy is different from Eastern Catholicism. Of course I am flawed, and if this is one of my faults, I sincerely hope God will cure my blindness.
Moving to the other side of the quoted post: I think the post makes far too much of a distinction between the Latin Church and "Byzantine tradition". If the Byzantine tradition is considered [small o] orthodox, there's no way a church can be legitimately catholic and reject it in its fullness (and vice versa). Let's just say that the synod and patriarch of my church affirm that they "believe everything which Eastern Orthodoxy teaches, and am in communion with the Bishop of Rome as the first among the bishops, according to the limits recognized by the Holy Fathers of the East during the first millennium, before the separation" (for that matter, this position is consistent even in our positions during the First Vatican Council).
Speaking personally, the Latin church (in this case, the only person with the authority would be the Pope himself) is free to remove communion with us; let's hear reasons. If they're sensible I'll go with them. If not, then the Antiochian Orthodox Patriarchate has gained a dozens of parishes. But instead, our patriarch was at Pope Benedict's right hand during the eucharistic prayer at the Pope's innaural Mass. But all this has been debated countless times on this forum and at byzcath.org and I don't think it's useful to rehash it.
Anyway, this is more than I wanted to get into; the OP asked for a perspective, I think I gave that originally and IMO this post is OT.
* those are:
St. Dimitrios (THE St. Dimitrios) - Daily Vespers, Orthros, Divine Liturgy when I was there. Sometimes a 9-11PM Orthros and Liturgy with a 8-10AM Liturgy the next day. Several saints relics on site, you could walk down to the Saint's places of martyrdom, with St. Gregory Palamas' relics nearby. What's there not to like?
Monastery of Vatopedi - STUNNING katholikon, as anyone who's ever seen a picture-book of the place knows. The choir is as good, maybe even better than, the recordings. But then, this is Geronda Joseph and Father Maximos/Metropolitan +ATHANSIOS' home, so it shouldn't be surprising.
Monastery of Iviron - also excellent, befitting Abbot Vassilios' house (many of his books have been translated to English and are well worth reading)
Monastery of Simonopetra - the chant CDs, the books The Church at Prayer and The Way of the Spirit (I met the monk who translated them - a former professor at Harvard with a rock solid knowledge of patristics), the Synaxarion, and the DVD "Pascha on the Holy Mountain" (EVERYONE should have a copy of this IMO). The Latin Father Basil Pennington's diary of his time at this monatery is also excellent; the introduction penned by a monk from Simonopetra is IMO an excellent explanaton of why Orthodoxy does not normally commune non-Orthodox.
** as an aside, I believe that a parish can live out the gospel perfectly but nevertheless fail in earthly terms (I've heard of one, unfortunately). That's God's business, not ours, but a subject for a whole other thread.
[ETA: this last **]