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Outwardly liturgical tradition is, however, not considered sacred, save for the Eucharistic celebration. The oldest Divine Liturgy was practiced in Jerusalem under St. James. The East used St. Basil's Divine Liturgy thereafter. Last litrugical change (in the East) was made by St. John Chrysostomos (5th century). All three liturgies are celebrated to this day in the Orthodox Church, the last one being the "weekly" Divine Liturgy and the other two, under specific circumstances, as the liturgies of specific feasts.

True, liturgical tradition is not considered "Apostolic". But the "sense of the faithful" is often expressed in the Liturgy, even if unknowingly. For example, I believe it was St. Athanasius who argued vs. Arius that Jesus MUST be God BECAUSE even the Arians were worshiping Jesus as God during the Mass! Lex orendi, lex credendi, right? I would agree with you, that the various rituals are indeed subject to change, the language, and so forth. But the overall "scheme" of the Divine Liturgy is a teaching moment that extends back to the Apostles, I believe.

Brother in Christ

I would agree with you, that the various rituals are indeed subject to change, the language, and so forth. But the overall "scheme" of the Divine Liturgy is a teaching moment that extends back to the Apostles

By all means! The core of the Divine Liturgy (you Latins used to call it Holy Mass, if I am not mistaken, not just Mass) is the Eucharist. That was the core when the Apostles were still ministering on earth, and when their first generation bishops took over the apostolic ministry by ordination form the Apostles in person (+Ignatius, +Polycarp, etc.).

So, the essence or nature of the Divine Liturgy has not changed from the beginning (1st century) while the outward expression of it certainly has, in colorful and different rites and traditions and cultures of the people who make up the the one Holy Catholic and Apostolic Church.

People who are not familiar with the Eucharist, as in the case of FK (and by no fault of your's FK, nothing personal here), and even of some of the people who partake of the Gifts, often think the Eucharist is a means of achiving some kind of unity or right of passage. The Eucharist can only be an expression of unity of faith, and never a means of achiving such unity. That is why, close as we are, we cannot partake in each other's celebrations of the Precious Body and Blood.