Don't non datur me, Ladi. Your whole assertion is a non sequitur. Two non sequiturs, as a matter of fact.
First, you have made the unsupported assumption that BOD is at the very center of the ecuмenical controversy. This has to be false, because BOD never created any such controversy prior to Vatican II. Back in those days everybody understood that BOD posed no threat to EENS, which is precisely why it was never condemned. It was only at Vatican II that the modernists contrived to smuggle in an heretical but quite popular misinterpretation and pass it of as doctrinal (the aforementioned 'subsistit' ambiguity). You are trying to say that some pope should have thrown out BOD long ago so that the modernists never would have had the opportunity to misuse it. But popes don't throw out the baby with the bathwater. They don't throw out orthodox formulae just because there is a chance somebody will put an heretical spin on them someday. If that were the case, then every proposition would have to be condemned.
Second, you are also asserting that accepting BOD entails accepting Vatican II ecclesiology lock, stock, and barrel; which itself entails accepting everything that flowed from the Council: all the Vatican II docuмents, the Novus Ordo Missae, the anti-popes, everything. This too is false. Vatican II was not a one-trick pony; it was a modernist tour de force. I have not the time nor the inclination to list systematically all the errors of Vatican II, the NOM, and the post-Conciliar popes; the broad outlines are familiar enough to everybody here anyway. Suffice it to say that there are plenty of reasons for rejecting those distortions. But contrary to your assertions, BOD does not form the keystone of the whole modernist edifice. I really doubt it was anything but a remote afterthought. Communism, existentialism and other modernist ideologies were much more influential on the minds of the Conciliar reformers.