"I have never partaken of communion because I am only Catechumen (but for only five and a half hours more!) so there is purpose of going to liturgy without partaking. Some can't keep the fast every Sunday for various reasons, couldn't go to confess, aren't properly prepared etc. Grace is still bestowed even without partaking of communion at liturgy. Of course frequent communion is very good, but coming from the RCC I can see some damage thier attemps at overly frequent communion have done. Most take it for granted, lack of beleif in the real presence is rampant, confession is all but forgoten etc."
----------------------------
I agree with what you are saying. And offer this as an addition to the conversation rather than a rebuttal.
Taken from 'Historical Dictionary of the Orthodox Church'
Taken from the last two paragraphs regarding the word 'Eucharist'. (I think the last paragraph marked within the [] fits into our conversation) -
For Orthodox it is important to say that the Eucharist manifests the mystical communion of the individual believer with God, of believers with one another, and of the unity of the church. (See Ecclesiology.) There is no church, no theology, no mysticism, no individual that may disregard the Eucharistic assembly (cf "The Life of St Seraphim of Sarov"). Fortunately, the East was not doctrinally affected by the exhausting Western debates regarding transubstantiation, and maintained a holistic view of the process of the entire Divine Liturgy - probably due to the understanding of the Eucharist expressed within the Liturgical prayers themselves. (A recognized spiritual discipline of the East demands that one not overintellectualize a mystical event, and humbly and silently experience that reality - rather than merely talk about it).
[Temptations to Orthodox communities in their communion practices have come and continue to come from other sources: a misquided understanding of sin and confession, and a "hyper-pious" attitude to sacraments, which puts them beyond human reach. These temptations are being addressed through new translations of the liturgical texts that make the "plain meaning" and Liturgical action intelligible, and through the sound spiritual advice that christians are judged not only in what they do, but also in what they refuse to do sacramentally.]
Excerpts from "The Complete Book Of Orthodoxy" regarding the Eucharist.
A community which does not have the Eucharist at the heart of its worship cannot properly call itself a Christian Church. As Felix, an early apologist of the church said, "A Christian cannot exist without the Eucharist, neither can the Eucharist exist without Christians." As the most ancient experience of Christian worship the Eucharist is traced back to the Last (Mystical) Supper, which Christ celebrated with His Apostles at the beginning of His passion and death. At this meal Christ instructed His Apostles to offer the bread and wine forever, in His memory.
In the Eucharist, the Church gathers to remember and celebrate the death and Ressurection of Our Lord,. We thereby participate in the mystery of our slavation. The word "Liturgy" means "the work of the people" and this serves to underscore the corporate character of the Divine Liturgy when the church assembles to worship the Holy Trinity. The Eucharist is truly the center of the life of the church and the way we nourish ourselves on our journey through life. To understand how important the Eucharist is in the life of Christians, read the Gospel of St John, Chapter 6, verses 1-71. After reading this section you will gain a new appreciation for the Liturgy and begin to understand more fully why the Holy Eucharist must be at the core of every Christians existence.
If we do not commerate and celebrate the Holy Eucharist regularly, we are denied the very essence of life itself. Truly then, Christ gave His flesh as food and His blood as drink so that He might continue to live within us, and actually be present in our lives. That is why the Divine Liturgy is the highest form of thanksgiving to God that mankid, has the power to render.
The Divine Liturgy is not a re-enactment of the Eucharistic Mystery, but a timeless, eternal recapitulation (i.e. repeat in concise form), and a mystical participation in the Divine Kingdom. (St Matthew 26:26-29; St Luke 22:14-20; St John6:53-59; Acts 2:42-46; I Corinthians 10:14-22; I Corinthians 11:17-24; I Corinthians 11:23-25; and Acts 20:7)
Orthodoc
