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Thanks for the post. Each intervention speaks to a different aspect of the Eucharist and I especially like the one from +Menghisteab of Eritrea. It is "ontologically" Orthodox.

The one from the Exarch for Serbia and Montegnegro is certainly more cautious in that he recognizes that..."the Eucharist cannot be the means for communion, not even the means for building a generic human community. The Eucharist is not even a starting point." This is a distinctly Orthodox point of view, which understands that the Eucharist is, among other things, a symbol of unity. That unity does not yet exist. I suspect he would say, at this time, that intercommunion is a fraud.

Finally, the interesting, if somewhat disingenuous, questions of +Lubomyr of Kiev. He asks:

"If the Liturgy is a regula fidei (lex orandi, lex credendi)

- if the Divine Liturgy celebrated by Oriental Churches in communion with the See of Rome and by the Orthodox or Apostolical Churches is identical for both,

-if there is mutual recognition of the Apostolic Succession of Bishops and, consequently, of priests that celebrate it, then my question is: what more is required for unity?"

Let's assume for the moment that everything he says is true. He knows the answer as well as his own name.

" Is there maybe another fons or another culmen superior to the Eucharist?"

Yes, an infallible, monarchical papacy claiming universal jurisdiction over the whole Church. + Lubomyr knows this as well as I do. he isn't speaking to the Orthodox in the hall, he's speaking to the Pope. Once again this rather odd, but very interesting and maybe brave, man is right in the face of Latin ecclesiology. He is a man to watch; from the Roman standpoint, maybe the proverbial "man on horseback".

From my understanding, many Eastern Catholic academics have argued for dual communion, akin to the situation that currently exists with ROCOR.

Although, ROCOR is working to restore full communion with the Moscow Patriarchate, it currently only shares communion with the Church of Serbia and the Patriarchate of Jerusalem, yet those churches are also in communion with Moscow.

Prior to the establishment of the Melkite Church in 1729, intercommunion between Roman Catholics and Orthodox was not unheard of. Several 17th century Patriarchs of Antioch were in communion with both Rome and Orthodoxy. Bishop Kallistos' works include mention of Orthodox participation in Roman Catholic Corpus Christi processions in the Venetian-held islands during the 17th century.