But that's not what I asked.
Answering in the specifics of your question as I understand it. Those advocating in this thread against the practice of Confession required prior to Communion are members of the Orthodox Church in America. Early on ozgeorge makes a contribution agreeing with the OCA members and Fr George has expressed agreement..
So I do not see, within this thread, support for your generalisation that "many churches actually do."
With all due respect Father, nobody is advocating that confession is not required before Communion. There are some pointed questions that folks have been making:
1. How often and for which reasons must a person be formally reconciled to the Church through the Mystery of Penance/Confession/Reconciliation?
2. Absent the need for formal reconciliation, is the normal regime that is followed by the clergy also sufficient for the laity? That is, between Holy Communions, one would keep the prescribed fasts, attend as many services as one can (especially the services of Sunday that start with Vespers on Saturday night), daily prayers, well as self-examination and preparation for Holy Communion, that includes confession to the Lord directly.
3. How can the Church justify a double standard where the clergy is set aside as if it was special species of Christians? BTW, you remarked: "In the Orthodox world where the faithful are required to fast for 3 to 6 days prior to Holy Communion the clergy are obliged to follow a less strict requirement. If they needed to fast as the laity do before each of their Communions, they would soon wither away and their wives would surely start to complain about the rarity of the marital embrace." I appreciate the humor but fail to see why you are putting up the "3 to 6 day" fasting as something more important than Holy Communion. Also, if we were to take seriously all relevant Biblical teachings, as well as the prayers of the Liturgy, we would expect the Church to urge and prepare everybody to take communion once a week at least. But, if that was the case, would it not be true that the laity would also experience the same marital problems as the clergy (the married ones of course, the celibates should have no problems I guess), in addition to not being productive and thus earning less money and thus not being able to support the Church and their communities as much?
4. The very nature of Holy Communion becomes problematic in the 1:1 model; is it for the healing of soul and body, as well as for the remission of sins and life everlasting OR is it merely the "final act" of the Holy Mystery of Penance, where the remission of sins occurs but the healing of soul and body must await Communion?
5. The very nature of Divine Liturgy becomes problematic in the 1:1 model:
a. If Liturgy means common work and if the laity rarely communes, some prayers of the Divine Liturgy or at least their wording do not make sense. For example, how could anyone but those who have communed sing: "Let our mouths be filled with thy praise, O Lord, that we may sing of thy glory, for Thou hast made us worthy to partake of thy holy, divine, immortal, and life-creating Mysteries. Keep us in thy holiness, that all the day we may meditate upon thy righteousness. Alleluia! Alleluia! Alleluia!" I believe the rubrics assign this prayer to the Choir (singing for the people) which becomes a hollow echo of what it was and should be rather than reality.
b. The priest and deacon themselves are assigned prayers and roles that they say and do not on behalf of themselves but for the entire congregation. Should not the wording of the prayers be made variable, using "I" for when only the Priest will commune and "we" when there is at least one congregant who will commune?
c. If there a few congregants who week in and week out comply with all of the 1:1 requirements for Communion, how in the world would you have "common" work when it is really the work of the few? As it is, in any liturgy without communicants other than the priest, it seems to me that we have something that is frighteningly similar to the Roman Catholic practice of private masses.
Anyway, I started out to make one point but it avalanched. Sorry.