In a post you made yesterday you used some link that I clicked on and found that some of the Orthodox Patriarch's actually request meetings with the popes. In fact, I was surprised that one of the Orthodox clergy on that site had a name beginning with "Pope"...
Anyway, you yourself (and the person you quoted in your above post) may be personally opposed to "Ut unum sint" but not all Orthodox feel the same way you do.
I checked all of my posts for the day you specified and am unable to find any link I posted as you describe here. None of our Orthodox clergy have ever used the title of "pope". It is my understanding that the word originated from the Italians, so I am fairly certain that you are confused here.
Please be kind enough to clear this up for me, in the interests of accuracy and to avoid slander of my church.
Differences from Roman Catholics.From an article linked on orthodox net.
"We neither accept the universal jurisdiction claimed by the Pope over the whole of Christendom since the Hildebrandine period of the papacy, nor the claim to infallibility defined by Vatican 1, however qualified. We reject the "filioque" addition to the Nicene Creed not just because of its unilateral imposition by the Latin Church but also because it effectively subordinates the position of the Holy Spirit in the Church. Also, by creating a dyarchy of origin, (however qualified), for the Holy Spirit (proceeding from the Father and Son) under the false premise that the Son is thereby distanced from Arianism, the Trinity itself is radically unbalanced and the Holy Spirit reduced to an incomprehensible, impersonal afterthought. We accept much of St. Augustine's teaching but reject his contribution to the filioque development in which he embraced the psychological analogy of the Trinity and the associated understanding of the Holy Spirit as the "bond of love" between the Father and the Son. We reject the dogma of the Immaculate Conception as based on a faulty understanding of original sin largely perpetuated by St. Augustine who regarded the primal rebellion against God as a "sexually transmitted disease." Although we believe in the assumption of Our Lady to heaven at her Dormition, nonetheless this is not to be overdefined as public dogma as it has never been part of the public preaching of the Church but rather an essential part of the Church's inner life which we have no business defining as if it were a saving truth in the public domain. (We do not rank truths according to their alleged importance; we distinguish them according to their appropriateness). We do not think it necessary to define "everything under the sun" in order to make the Church's teaching either more rational, systematic or clear cut. We accept that there are truths firmly to be believed but embedded in the mystery of God. The most appropriate language for such truths is poetry and hymnody, not the legalistic and defective analytical language of the scholastic theologian or canon lawyer. We reject the notion that the end of saved humanity consists only in the Beatific Vision or mere reconciliation. The end of humanity is the resurrection life of Christ where we shall be transformed by the divine energies of the Trinity from one degree of glory to the next. In this we shall be divinised, made whole and perfect as an iron glows red in the fire. We thereby reject, (after Anselm who defined the idea), that redemption consists ONLY or PRIMARILY in the satisfaction of Christ's substitutionary sacrifice. The resurrection is as much part of the salvation process as the Cross. The full and rich biblical salvation metaphors need all to be included, not just the ones that emerged from feudal medieval Europe."