Often in discussions of the Filioque clause, it is pointed out by Catholics that Rome does not require Eastern Catholics to recite the clause. From this it is either argued directly or implied that Rome takes a more tolerant and somewhat charitable position in contradistinction to the Orthodox who do not permit its recitation at all. (Adrian Fortescue exemplifies this in his Rome and Constantinople, 23)
But this is not in fact the case. Rome has directly imposed the recitation of the Filioque on Eastern Catholics and attempted to do so with the Orthodox and the Orientals on a good number of occasions.
Pope Nicholas III for example imposed the recitation of the Filioque as did Martin IV and Nicholas IV. Eugenius IV imposed the Filioque on Armenians when they were received by Rome. When Callistus III sent Simon, O.P. to Crete as an Inquisitor he bid him to make sure that the Greeks recited the Filioque. Even Eastern churches in traditionally Latin geographical locations have been required to employ the Filioque. (See Allatae Sunt, sec. 30-31)
This is not to argue that Rome acted inconsistently. On Catholic principles it is permissible for the Pope to so impose creedal additions, specifically when the Pope deems it necessary out of suspicion that those received might not believe the dogma of the Filioque as was the case in the situations given above. The Pope does not require the consultation of bishops, specifically Eastern Catholic bishops to alter the Creed. What is relevant is that the gloss of Rome as more tolerant is certainly undermined along with the assumption that such a situation among Eastern Catholics is permanent and stable. Such is not the case since the Pope can re-impose its recitation.
The fact that the non-recitation of the clause is not a fixed situation helps bring to light the actual conditions of reception to Rome. Consequently tossing out the fact that Rome now wouldn’t require the Orthodox to recite the Creed with the Filioque is really neither here nor there until such time as there is an official and supremely normative statement by Rome that the recitation of the Creed without the clause is forever fixed for Eastern rites.
To do that though would implicitly weaken the theological standing of the dogma of the Filioque. So, I do not expect Rome to make such a move. Persons considering converting to Rome should therefore keep the actual situation before their mind to help them see things as they in fact are, rather than as some might wish them to be.