Daniel1212 is not trying to "stir the pot" between the Eastern Orthodox and Roman Catholics - seeing as the pot was well stirred AND shaken over a thousand years ago over these EXACT points. What he is simply stating is that there REMAINS stark differences on these so-called infallible dogmas proclaimed by the Pope of Rome and which Daniel pointed out, are NOT agreed to this day. If you actually believe the Orthodox will accede to Rome on these points because they all want "unity", then you don't understand THEIR definition of "infallible" decrees. From the source The Fundamental Teachings of the Eastern Orthodox Church:
Now, it is curious that it is these EXACT doctrines which are ex cathedra statements of the Pope using his charisma of infallibility. All Daniel is asserting, and which he has every right to as it is relevant to this discussion, is that such presumed gifts are NOT accepted by the whole of Christianity. It IS an issue that affects "Protestantism" and, thankfully, permission to discuss ANY issue on these forums is not the domain of Rome.
It is also of note that the EOs also differ on the filioque in the Nicene Creed, that the Holy Spirit proceeds from the Father and the Son, and instead contend that He proceeds from the Father only (cf. John 15:26).
As your source states,
When the church in the West inserted the “filioque” phrase into the Creed, this innovation precipitated the Great Schism of the Undivided Church. The “filioque” phrase is an error. It is not found in the Scripture. It was not believed by the Undivided Church for eight centuries, including the church in the West. It introduces a strange teaching of a double procession of the Holy Spirit and refers to two origins of the Spirit’s existence, thus denying the unity of the Godhead.
Although this was a point of great contention, the debate was not simply about the orthodoxy of the doctrine but about the authority of the western church and its pope to define what was and was not orthodox, and thus the nature of the church.
There is a lot of history here, but my point was that under sola ecclesia in which the church is the supreme authority (and which groups as the LDs also operate out of), then there is also division, and substantial disagreement is realized, and not simply under SS, while in Scripture, establishment of authority is based upon Scriptural substantiation in word and in power, not on historical descent and infallibly defining yourself as infallible.
Eastern Orthodox and Latin Catholic’s are united in the Sacraments. That is most important and that will always lead us to work towards more unity
Orthodox and Catholic Similarities
Eastern Orthodox Church and the Roman Catholic Church are very close together on other doctrinal matters. The Orthodox Eucharist, known as the Divine Liturgy, is fundamentally similar to the Catholic Mass. The most conspicuous differences are that the Byzantine rites are much longer (sometimes running to three hours) and more colorful; the Orthodox use bread made with yeast for Communion, whereas Roman Catholics use a wafer made of unleavened flour and water; and the Orthodox laity receive Communion in both kinds — that is, they partake of the consecrated wine as well as the bread, while Catholics receive only the latter (except in very special circumstances). The Orthodox Church has for many centuries permitted use of vernacular languages in congregational worship — a reform that the Second Vatican Council decreed for Roman Catholic Churches in 1963.
Like Catholics, the Orthodox observe seven sacraments: baptism, confirmation, penance, the Eucharist, holy orders, matrimony, and extreme unction. Baptism is administered by triple immersion, and is followed immediately by the rite of confirmation, which is called Holy Chrismation.
The Orthodox Church ordains married men to the priesthood, but once ordained a priest may not marry. Only celibates are eligible for consecration as bishops. The Roman Catholic Church recognizes the validity of Eastern Orthodox priestly orders, and a Catholic who is near death and unable to find a Catholic priest may make his confession to and receive extreme unction from an Orthodox priest. Orthodox priests are addressed as “Father.”
For Orthodox, as for Catholics, every Friday is a day of abstinence from meat, in commemoration of Christ’s sacrifice on Calvary. The Orthodox Church observes substantially the same holy days as the Catholic Church, but because of an ancient and complicated difference in the method of calculating the date of Easter, the Orthodox celebration of that festival, and of all the other liturgical holidays that are tied to it, often differs by as much as two or three weeks from the calendar of Western churches.
Orthodox worship has a strong mystical bent. One of its distinctive aspects is the widespread use in churches and homes of sacred images of Christ and the saints. These images — they may be paintings or mosaics — are called icons. Their purpose is to emphasize the living reality of the persons they depict. Praying before an icon, an Orthodox Christian is reminded that Jesus is not an empty name, nor an abstract concept, but one who was incarnate (embodied in human flesh and blood), and who still lives and reigns as Lord among his people. “There is in the Orthodox Church a strong feeling of the reality of the supernatural,” says one of its scholars. “There is no death, but life, whether upon the earth or beyond it.”
http://www.religion-online.org/showchapter.asp?title=1623&C=1569