My Thoughts on Papal Primacy

The Pope's reaffirmation of the primacy of the Roman Catholic Church as the only true church will undermine all future attempts toward reconcillation with the Orthodox churches because the Othrodox hold that the twenty-eighth canon from the Council of Chalcedon which reads as follows:

Canon XXVIII.
Following in all things the decisions of the holy Fathers,
and acknowledging the canon, which has been just read, of the One Hundred and
Fifty Bishops beloved-of-God (who assembled in the imperial city of
Constantinople, which is New Rome, in the time of the Emperor Theodosius of
happy memory), we also do enact and decree the same things concerning the
privileges of the most holy Church of Constantinople, which is New Rome.
For the Fathers rightly granted privileges to the throne of old Rome, because it
was the royal city. And the One Hundred and Fifty most religious Bishops,
actuated by the same consideration, gave equal privileges (ἴσα πρεσβεῖα) to the
most holy throne of New Rome, justly judging that the city which is honoured
with the Sovereignty and the Senate, and enjoys equal privileges with the old
imperial Rome, should in ecclesiastical matters also be magnified as she is, and
rank next after her; so that, in the Pontic, the Asian, and the Thracian
dioceses, the metropolitans only and such bishops also of the Dioceses aforesaid
as are among the barbarians, should be ordained by the aforesaid most holy
throne of the most holy Church of Constantinople; every metropolitan of the
aforesaid dioceses, together with the bishops of his province, ordaining his own
provincial bishops, as has been declared by the divine canons; but that, as has
been above said, the metropolitans of the aforesaid Dioceses should be ordained
by the archbishop of Constantinople, after the proper elections have been held
according to custom and have been reported to him.

Notes.
Ancient Epitome
of Canon XXVIII.
The bishop of New Rome shall enjoy the same honour as the
bishop of Old Rome, on account of the removal of the Empire. For this
reason the [metropolitans] of Pontus, of Asia, and of Thrace, as well as the
Barbarian bishops shall be ordained by the bishop of Constantinople. http://www.ccel.org/ccel/schaff/npnf214.xi.xviii.xxviii.html

This canon and the canons of the Council of Trullo were protested by Leo I and his immediate successors although, some documentary evidence exists to indicate that Pope Ardian I ratified them in 787:

Nearly a century later Pope Hadrian I. distinctly recognizes all the
Trullan decrees in his letter to Tenasius of Constantinople and attributes them
to the Sixth Synod. “All the holy six synods I receive with all their
canons, which rightly and divinely were promulgated by them, among which is
contained that in which reference is made to a Lamb being pointed to by the
Precursor as being found in certain of the venerable images.” Here the
reference is unmistakably to the Trullan Canon LXXXII.
Hefele’s summing up of
the whole matter is as follows:
(Hefele, Hist. of the Councils, Vol. V., p. 242.)
That the Seventh Ecumenical Council at Nice ascribed the Trullan canons
to the Sixth Ecumenical Council, and spoke of them entirely in the Greek spirit,
cannot astonish us, as it was attended almost solely by Greeks. They
specially pronounced the recognition of the canons in question in their own
first canon; but their own canons have never received the ratification of the
Holy See. 358Thus far Hefele, but it seems that Gratian’s statement on the
subject in the Decretum should not be omitted here. (Pars I. Dist. XVI., c. v.)
“Canon V. The Sixth Synod is confirmed by the authority of
Hadrian.
“I receive the Sixth Synod with all its canons. http://www.ccel.org/ccel/schaff/npnf214.xiv.ii.html

The fact that the Papal legates were absent from the vote on the twenty-eighth canon of the Council of Chalcedon and from the Council at Trullo does not necessarily invalidate those canons as Pope Adrian I demonstrated.

I do not argue that the beliefs of the church are outdated. I argue simply that a return to the position taken by Pope Adrian I in 787 on these issues would be more beneficial to the church and would not necessarily alter fundamentally the belief of the church, this possition is illustrated by illustrated by the masses held by Pope Paul VI and Pope John Paul II celebrated with Eastern bishops they omitted the Filioque. Also the Dominus Iesus declaration signed by then Archbishop Bertone who was the Secretary of the Congreggation for the Doctrine of the Faith and then Joseph Cardinal Ratzinger, who was then the Prefect of the Congregation. The Declaration was ratified by Pope John Paul II of 6 August 2000, the document omitted the filioque without comment.