Of course, no one would want to deny the great value of the Divine Eucharist, at which we partake of the Body and Blood of Christ and to which all the sacraments and the life of the Church are directed, but it is not possible for the Divine Eucharist to be made independent of the Church and the whole of ecclesiastical life.
…[T]here is a close connection between Church, Orthodoxy and Eucharist, as we see in Saint Irenaeus, Bishop of Lyons. There is no Church without Orthodoxy and the Eucharist; nor is there Orthodoxy without the Church and the Eucharist; just as there is no Eucharist outside the Church and Orthodoxy. Then, the Divine Eucharist cannot be considered Orthodox outside the canonical structure of the Church and the necessary requirements for participation in it. The Fathers of the Church and the Canons of the Local and Ecumenical Synods record the requirements for people wishing to participate in the Divine Eucharist and Holy Communion, which are the ascetic life and the hesychast mode of life. The Divine Eucharist cannot replace purification, enlightenment and deification nor, of course, can the opposite obtain. Here, too, there is balanced reciprocity.
Besides, apart from the Divine Eucharist, basic centers for the life of the Church are Scripture, dogma and prayer, which the Divine Eucharist presupposes. There is a very profound association between the lex credendi and the lex orandi. The Bishop is the President of the Eucharistic Synaxis but at the same time [should be] a prophet who proclaims prophetic words to the congregation who desire to progress from the image to the likeness. Of course, within the Church and at the Divine Eucharist there are different spiritual ages, and the Holy Spirit ministers appropriately to each. And then, the grace of God in the Sacraments acts independently of the condition of the canonical clergy and laity, but not all those who partake of the holy Sacraments benefit, unless they take part in the purifying, enlightening and glorifying energy of God.
… All of this made Fr. John Romanides say that it is not the Eucharist that makes the Church the real Church, but the Church which makes the Eucharist the real Eucharist. In other words, the horse (dogma/canons) comes before the cart, not vice versa. In any case, as we know, outside the Orthodox Church, with its dogmas and sacred canons, there is no Eucharist in the Orthodox meaning of the word. So we can talk about ecclesiastical Eucharist, but not about Eucharistic ecclesiology. (Post-Patristic Theology from a Church Perspective)