During the Stalinist era, the Moskow Patriarchate was complicit in the persecution, even martyrdom, of Catholic Ukrainians. It would be nice if, instead of resenting the resurrection of the heroic and ancient Church of Ukraine, Moskow could express some penitence for a period of its history when it appeared very willing to benefit from the oppression of the Ukrainian Church and even from the genocidal famine which Stalinism unleashed upon the Ukrainians.
Moreover, I have a lot of sympathy for the wish of Russian Orthodox that Latin Christianity should not proselytise in the Canonical Territitory of the Moskow Patriarchate. I would wish that Orthodoxy be supported in its desire to be the Church of the Russian people. But a real solution to this group of problems would need examination of the mirror-image problem: the existence of (several!) Orthodox jurisdictions within the Canonical Territory of the Roman Patriarchate. Or is the Patriarchate of Rome a virgin area in partibus infidelium and available as sort of free-for-all for Orthodox to missionise?
During the Inauguration of Pope Benedict XVI, while the Holy Gospel was being sung in Greek, a considerable number of the Orthodox present turned away. I can only suspect that they were so anxious to show disrespect to the "uniate" deacon singing it that they were also willing to show disrespect to the Incarnate Word proclaimed. I suspect - I don't know how to check this - that the deacon concerned may have been associated with the Abbey of Grottaferatta near Rome in the Alban hills; founded by S Nilus in 1004 and for more than a millennium an oasis of Hellenic Christianity in the heart of the West and never out of communion with the See of Rome. If this were so, it would make their action even more unpleasant.
I have been asked about Benedict XVI and Ikons. See The Spirit of the Liturgy p134:
"[The West] must achieve a real reception of the Seventh Ecumenical Council, Nicaea II, which affirmed the fundamental importance and theological status of the image in the Church. The Western Church does not need to subject itself to all the individual norms concerning images that were developed at the councils and synods of the East, coming to some kind of conclusion in 1551 at the Council of Moscow, the Council of the Hundred Canons. Nevertheless she should regard the fundamental lines of this theology of the image in the Church as normative for her." (My emphases.)