Thanks, everyone for your comments and responses. It will be very wonderful if the Orthodox happily return to Catholic Unity with the Holy Roman Church, which is the Mother of all the Churches, as the Council of Trent teaches us. When the Traditional Latin Mass was returned, it was Russian Orthodox Patriarch Alexei of Moscow who was one of the first to strongly support the right decision of the Holy Father Pope Benedict XVI, whereas even some shameless liberal so-called Catholic Bishops opposed it. The Orthodox are staunch Litirgical Traditionalists. They just have one or two confusions on a few doctrinal matters mainly because of one ot two bad Patriarchs.

Nearly 350 million Christians now live in this Schism, and what a Glorious Victory it will be for the Catholic Church and all Christendom were they to return. It's what Our Immaculate Mother asked for and promised at Fatima, as the best way to counter modern atheism, secularism and paganism

The below is from Pope Eugene IV's rejoicing Bull decreeing Holy Union with the Orthodox after the Council of Florence. While happily 22 sui iuris Eastern Churches still remain in full Catholic Communion with Rome, unfortunately, the greatly longed for and earnestly desired Union did not last.

May God grant we live to see the Union achieved. 1274 in Lyons II was the first attempt. Florence in 1438-1435 was the second. There may be a third attempt at Nicaea (for its seventeenth hundred anniversary) in 2025, per the Popes and Patriarchs.

"From: https://en.m.wikipedia.org/wiki/Laetentur_Caeli

Council of Florence (XVII Ecuмenical), Session 6 — 6 July 1439

[Definition of the holy ecuмenical synod of Florence, presided by Pope Eugenius IV]

Eugenius, bishop, servant of the servants of God, for an everlasting record. With the agreement of our most dear son John Palaeologus, illustrious emperor of the Romans, of the deputies of our venerable brothers the patriarchs and of other representatives of the eastern church, to the following.

Let the heavens be glad and let the earth rejoice. For, the wall that divided the western and the eastern church has been removed, peace and harmony have returned, since the corner-stone, Christ, who made both one, has joined both sides with a very strong bond of love and peace, uniting and holding them together in a covenant of everlasting unity. After a long haze of grief and a dark and unlovely gloom of long-enduring strife, the radiance of hoped-for union has illuminated all.

Let Mother Church also rejoice. For she now beholds her sons hitherto in disagreement returned to unity and peace, and she who hitherto wept at their separation now gives thanks to God with inexpressible joy at their truly marvellous harmony. Let all the faithful throughout the world, and those who go by the name of Christian, be glad with mother catholic church. For behold, western and eastern fathers after a very long period of disagreement and discord, submitting themselves to the perils of sea and land and having endured labours of all kinds, came together in this holy ecuмenical council, joyful and eager in their desire for this most holy union and to restore intact the ancient love. In no way have they been frustrated in their intent. After a long and very toilsome investigation, at last by the clemency of the holy Spirit they have achieved this greatly desired and most holy union. Who, then, can adequately thank God for his gracious gifts?' Who would not stand amazed at the riches of such great divine mercy? Would not even an iron breast be softened by this immensity of heavenly condescension?

These truly are works of God, not devices of human frailty. Hence they are to be accepted with extraordinary veneration and to be furthered with praises to God. To you praise, to you glory, to you thanks, O Christ, source of mercies, who have bestowed so much good on your spouse the catholic church and have manifested your miracles of mercy in our generation, so that all should proclaim your wonders. Great indeed and divine is the gift that God has bestowed on us. We have seen with our eyes what many before greatly desired yet could not behold.

For when Latins and Greeks came together in this holy synod, they all strove that, among other things, the article about the procession of the holy Spirit should be discussed with the utmost care and assiduous investigation. Texts were produced from divine scriptures and many authorities of eastern and western holy doctors, some saying the holy Spirit proceeds from the Father and the Son, others saying the procession is from the Father through the Son. All were aiming at the same meaning in different words. The Greeks asserted that when they claim that the holy Spirit proceeds from the Father, they do not intend to exclude the Son; but because it seemed to them that the Latins assert that the holy Spirit proceeds from the Father and the Son as from two principles and two spirations, they refrained from saying that the holy Spirit proceeds from the Father and the Son. The Latins asserted that they say the holy Spirit proceeds from the Father and the Son not with the intention of excluding the Father from being the source and principle of all deity, that is of the Son and of the holy Spirit, nor to imply that the Son does not receive from the Father, because the holy Spirit proceeds from the Son, nor that they posit two principles or two spirations; but they assert that there is only one principle and a single spiration of the holy Spirit, as they have asserted hitherto. Since, then, one and the same meaning resulted from all this, they unanimously agreed and consented to the following holy and God-pleasing union, in the same sense and with one mind.

In the name of the holy Trinity, Father, Son and holy Spirit, we define, with the approval of this holy universal council of Florence, that the following truth of faith shall be believed and accepted by all Christians and thus shall all profess it: that the holy Spirit is eternally from the Father and the Son, and has his essence and his subsistent being from the Father together with the Son, and proceeds from both eternally as from one principle and a single spiration. We declare that when holy doctors and fathers say that the holy Spirit proceeds from the Father through the Son, this bears the sense that thereby also the Son should be signified, according to the Greeks indeed as cause, and according to the Latins as principle of the subsistence of the holy Spirit, just like the Father.

And since the Father gave to his only-begotten Son in begetting him everything the Father has, except to be the Father, so the Son has eternally from the Father, by whom he was eternally begotten, this also, namely that the holy Spirit proceeds from the Son."

They just have one or two confusions on a few doctrinal matters mainly because of one ot two bad Patriarchs.

Confusions?

A lot of people have this objection ,but its strange to me.  Why do we have to have a hierarchy that isn't terrible?  Did God promise us that we'd never have bad rulers?  I'm just not convinced of that, so it was never a major stumbling block to me.

Admittedly the liturgical devastation is a bigger one than the hierarchical one, since it does impact the way real people live and practice the faith to a greater degree than the Pope does.

Right, ByzCath. St. John Eudes says Bad Shepherds are a chastisement for the sins of the people; the solution is to return to living very holy lives, so that God will then send us Good Shepherds. This is easily proven from Scripture also, "‘THE MOST EVIDENT MARK of God’s anger and the most terrible castigation He can inflict upon the world are manifested when He permits His people to fall into the hands of clerics’ who are priests more in name than in deed, priests who practice the cruelty of ravening wolves rather than the charity and affection of devoted shepherds ... When God permits such things, it is a very positive proof that He is thoroughly angry with His people, and is visiting His most dreadful anger upon them. That is why He cries unceasingly to Christians, “Return, 0 ye revolting children . . . and I will give you pastors according to my own heart” (Jer. 3, 14-15). Thus, irregularities in the lives of priests constitute a scourge visited upon the people in consequence of sin.’
Good priests are a sign of God’s mercy
St John Eudes then goes on to examine the signs of good priests, and their value in God’s sight. Here is a selection of some of the qualities of God priests that are particularly needed in these times, which are a sign of divine grace:
On the other hand, the greatest effect of God’s mercy, the most precious grace He bestows upon mankind, is to send worthy priests, men after His own heart, seeking only His glory and the salvation of souls. The greatest blessing that God bestows upon a church, the most signal manifestation of divine grace, is to have a saintly shepherd, be he bishop or priest. This is indeed the grace of graces and the most priceless of all gifts for it includes within itself every other blessing and grace. What is a priest after God’s heart? He is an inestimable treasure containing an immensity of good things." From: http://protectthepope.com/?p=10021

Now, to return to the Orthodox, there have historically been 5 issues (1) Filioque, this was raised by the schismatic Patriarch of Constantinople, Photius who opposed Pope St. Nicholas and Patriarch St. Ignatius, in the Ninth Century. (2) Azyme Bread, this was raised by Michael Caerularius in 1054, against Pope St. Innocent IX. Both were answered by St. Thomas in "Contra Errores Graecorum."

(3) Much later on, as at the Fifteenth Century Council of Florence, Mark of Ephesus, an Archbishop, invented another disagreement: Purgatory. Catholic writers adduced many Scriptural and Patristic Proofs of this Dogma, for e.g. from Pope St. Gregory the Great's Dialogues and St. Paul in 1 Cor 3:13-15. (4) Finally, a 19th Century Patriarchal Encyclical objected to the Immaculate Conception Dogma, after it had been defined by Pope Bl. Pius IX. Recent studies have shown that the Immaculate Conception was once widely believed and taught in the East, in both Constantinople and Moscow, even long after Florence, before they later fell into heresy on it.

(5) Finally, some add the Essence-Energies issue, although this did not figure prominently in Florence. What happens is that the word for "energies" in Greek Fathers like St. Maximus and St. Cyril is usually translated "operations" by western translators. These are all relatively deeper areas of theology. For e.g. "God's activity outside of himself. Also called divine activity ad extra in contrast with divine activity within the Trinity. The Fourth Lateran Council and the Council of Florence teach that all of God's activity outside the trinity is done simultaneously and equally by all three persons. Thus everything that God does in the world of creatures, whether naturally or supernaturally, is the operation of all three divine persons." https://www.catholicculture.org/culture/library/dictionary/index.cfm?id=33161 This last point is one I relied on in the article.

Then, of course, the moral ones, like formal acceptance of contraception, totally contrary to all the Church Fathers unanimously.

Anyway, the main thing is this - Our Lady of Fatima has told us that the way to bring Peace to the world is through the Consecration of Russia by the Pope and the Bishops, and by the Orthodox returning to full Re-Union with the Catholic Church. We ought to believe Her words, and live by it, which means we ought not to separate from the Pope and the Bishops, but work under them for that Re-Union.

God bless.