On the 8th to the 14th of October in 2007, the 10th plenary session of the Joint International Commission for the Theological Dialogue between the Orthodox and the Roman Catholics had convened in Ravenna of Italy. At the end of the session, a document was issued which included everything that was agreed upon and is known as the "Ravenna Document".Read the rest here.
The Ravenna Document had, as its theme:"ECCLESIOLOGICAL AND CANONICAL CONSEQUENCES OF THE SACRAMENTAL NATURE OF THE CHURCH.
ECCLESIAL COMMUNION, CONCILIARITY AND AUTHORITY"
The basic error of the Ravenna Document is that the Orthodox members of the Joint International Commission of Orthodox and Roman Catholics had regarded their heterodox interlocutors as belonging to the same Church, thus giving the impression that between the Orthodox Church and Roman Catholicism there actually exists an ecclesiological unity, albeit without the necessary theological prerequisites.
The attempt by members of the Orthodox Representation to suppress or bypass the dogmatic diversification between Orthodoxy and heterodoxy as something secondary is undermining the self-awareness of the Orthodox Church as the only true Church - which is the One, Holy, Catholic and Apostolic Church - and is giving the impression that the Roman Catholics comprise a partial or local Orthodox Church.
Even though the interruption of sacramental intercommunion is attributed to the Roman Catholics' diversifications from the common Faith of the first centuries, nevertheless, in the Ravenna Document it is mutually confessed by both the Orthodox and the Roman Catholic members of the Joint Commission that their faith is common. In this way, the discussion and settlement of organizational and administrative issues have been set forth, as, for example, the matter of the Pope's primacy, while the theological issues have been bypassed and left pending. As a consequence of this, the Ravenna document concluded with the statement that "It remains for the question of the role of the bishop of Rome in the communion of all the Churches to be studied in greater depth." (Ravenna Document, para.45)
It is therefore imperative that the serious dogmatic issues be discussed first, and furthermore, a framework be determined with the necessary prerequisites that should be based on Patristic criteria, which will ensure that the Dialogue will be conducted on a sound and immovable dogmatic basis and not on unstable secular grounds. It is only with persistence in the precision (akriveia) of the Orthodox dogma and the dogmatic teaching of the Orthodox Church that we can be certain we are working towards the re-induction of the strayed into Christ's Flock.