The answer is that the teaching of universal Orthodoxy on the matter depends on who you talk to on any given day.
Let's look at a few references which refute your contention....1. 2nd century Gaul
- St Irenaeus of Lyons2. 8th century Syria
- St John of Damascus3. 11th century Constantinople
- St Symeon the New Theologian4. 17th century Jerusalem
- Confession of Dositheos5. 19th century Greece
- Dyobouniotes6. 20th century America
- Fr Michael Pomazanky
1) The first major one we find is Saint Irenaeus of Lyons who wrote that the
"Logos enters the holy Bread" but I cannot find the reference. Anybody know
the reference? Irenaeus is fully correct in his incarnational theology.
2) "On the Orthodox Faith" by St John of Damascus Chapter 13.
Concerning the holy and immaculate Mysteries of the Lord.
"The bread and the wine are not merely figures of the body and blood of
Christ (God forbid!) but the deified body of the Lord itself...
"Wherefore with all fear and a pure conscience and certain faith let us draw
near and it will assuredly be to us as we believe, doubting nothing. Let us
worship it in all purity both of soul and body: for it is twofold. Let us
draw near to it with an ardent desire, and with our hands held in the form
of the cross let us receive the body of the Crucified One: and let us apply
our eyes and lips and brows and partake of the divine coal, in order that
the fire of the longing, that is in us, with the additional heat derived
from the coal may utterly consume our sins and illumine our hearts, and that
we may be inflamed and deified by the participation in the divine fire.
Isaiah saw the coal. But coal is not plain wood but wood united with fire:
in like manner also the bread of the communion is not plain bread but bread
united with divinity."
N.B. ***"Not plain bread but bread united with divinity"****
3) Saint Symeon the New Theologian:
"The grace of the Spirit, also called the fire of the Deity, belongs to our
God and Savior by nature, essentially. But his Body does not have the
same origin, for it comes from the holy and all-pure flesh of the Theotokos,
from her all-spotless blood. In assuming it from her, He made it into His
own....Ever since then, the Son of God and of the All-pure imparts to the
saints, that which proceeds from the **nature and the essence** of his
co-eternal Father, the grace of the Spirit, that is, **divinity**; and
from the nature and essence of her who really gave birth to Him, He gives
them the Flesh which He assumed from her."
"Forgiveness of sin and participation in life are bestowed on us not only in
the bread and wine of communion, but in *the divinity* which attends them
and **mysteriously mingles with them without confusion** ...If Christ is
God, His holy flesh is no longer mere flesh, but flesh and God inseparable
and yet without confusion visible in the flesh, that is, the bread, to the
bodily eyes. In His divinity He is invisible to the eyes of the body but is
perceived with the eyes of the soul."
4) The Encyclical of the Eastern Patriarchs on the Orthodox Faith (as the
Confession of Dositheus became more widely known after it was sent to the
Anglicans fifty years after its 1672 adoption) states:
"We believe that in this sacred rite our Lord Jesus Christ is present
not symbolically (typikos), not figuratively (eikonikos), not by an
abundance of grace, as in the other Mysteries, not by a simple descent, as
certain Fathers say about Baptism, and not through a 'penetration' of the
bread, so that the Divinity of the Word should 'enter' into the bread
offered for the Eucharist, as the followers of Luther explain it rather
awkwardly and unworthily - but truly and actually, so that after the
sanctification of the bread and wine, the bread is changed,
transubstantiated, converted, transformed, into the actual true Body of the
Lord, which was born in Bethlehem of the Ever-Virgin, was baptized in the
Jordan, suffered, was buried, resurrected, ascended, sits at the right hand
of God the Father, and is to appear in the clouds of heaven; and the wine is
changed and transubstantiated into the actual true Blood of the Lord, which
at the time of His suffering on the Cross was shed for the life of the
world. Yet again, we believe that after the sanctification of the bread and
wine there remains no longer the bread and wine themselves, but the very
Body and Blood of the Lord, under the appearance of bread and wine." Thus
the Lord is in the Eucharist with **all His being,** and He is in each and
every particle, down to the tiniest. He does not depart after the time of
Communion, or at any time, so that the Body and Blood revert to their former
nature. The Holy Mysteries of the Eucharist should be given the same
worship and honor which we would give to the Lord Jesus Christ Himself. "
5) This is from the writings of the Greek theologian Dyobouniotes:--
"The belief of the Church is further manifested in the reverence and
**worship of the Eucharist as such, independently of Communion.** The
faithful pay worship to the Holy Gifts after they have been consecrated, by
virtue of the Presence of our Lord, abiding under the form of bread and
wine. This worship belongs to the Consecrated Elements not abstractly but
concretely in their union with the Person of the Word of God.
"As the human nature of our Lord is an object of worship not as
regarded in itself, abstractly, but by virtue of the hypostatic union,
so the Holy Gifts are worshipped because they are the God-man, His Presence
with *soul and Divinity*, in every particle of the Consecrated
"The Risen Christ, into whose Body and Blood the Elements are
transmuted, never dies, having a spiritual and glorified Body undivided
from His Blood. In the Eucharist He is present with all His constituent
elements, His *soul and His Divinity*, Body and Blood undivided."
6) Fr Michael Pomazansky's "Orthodox Dogmatic Theology":--
"Although the bread and wine are transformed in the Mystery into the Body
and Blood of the Lord, He is present in this Mystery with all His being,
that is, with His soul and with His very Divinity, which is inseparably
united to His humanity.
"... those who receive Communion receive the entire Christ in His being,
that is, in His soul and Divinity, as perfect God and perfect man."
"... to the Holy Mysteries of the Eucharist there should be given the same
honour and worship that we are obliged to give to the Lord Jesus Christ