In the final resolution of the Council of Bishops, which ended on Feb. 5, the orthodox bishops subscribed to these positions, however, they also raised "concerns" regarding the theological Orthodox-Catholic dialogue. The Council notes "differences of approach" in the dialogue itself and expresses "doubts" regarding documents produced on the theme of Primacy in the universal Church, conciliarity (sobornost), orthodox doctrine and canonical tradition. The bishops stressed the need to make the process "more transparent." They propose the inclusion of all bishops in the discussion of documents prepared by the committees responsible for the theological dialogue with Catholics. This consultation is justified, by "the primary importance of these decisions and the responsibility of bishops to preserve the purity of the Orthodox faith and the peace and unity of the Church."
Way back in the 14th century (Council of Florence?), the Western and Eastern Bishops gathered together to hammer out their theological differences. They concluded that Eastern objections to Western ideas such as the Filoque, Original Sin (from which also stems the disagreement over the Immaculate Conception), unleavened hosts, and the primacy of Peter were based on linguistic differences, and not theological substance. Eastern political leaders, particularly Russian ones, were not party to the discussions, and feared the new resolutions would lead to a political subjugation of the East to the Bishop of Rome. Thus, despite the unanimity of the bishops who attended the Council, the churches were unable to reconcile. Many Eastern bishops renounced the conciliation, and most Eastern churches formed schisms between those which reverted to communion with the Roman bishop (called “uniates” by the East), and the larger number who remained separate.
Since then, the West has unilaterally delimited the temporal authority of the Pope, chiefly at the First Vatican Council (1870). Therein, the distinction between the temporal authority of the Pope over the Latin Patriarchate was more clearly distinguished from the eternal authority of the Pope to discern infallibly the doctrine of the Church. I would hope that this action would permit a Second Council of Florence (if I have that name right) to be more successful in resolving theological disagreements between East and West.