I searched long and hard and founf no evidence that this happened at all. Here is an article from a pro-Ecumenism Catholic newspaper:
Speaking of dialogue, the major Vatican story this week is the visit of the Patriarch of Constantinople, Bartholomew I, his first journey to Rome in nine years. Bartholomew took part in June 29 celebrations of the Feast of Sts. Peter and Paul, which culminates in the consignment of the pallium, a band of wool that functions as a symbol of authority, to metropolitan archbishops appointed during the last year. Bartholomew also met with the Community of Sant'Egidio, long a leading broker of Catholic/Orthodox dialogue, and also inaugurated a new church, St. Theodore's, which has been renovated by the Rome archdiocese for use as an Orthodox parish.
Bartholomew's visit, seen as a gesture of rapprochement, comes at a time when Catholic/Orthodox dialogue has been severely strained, above all by the vexed question of whether Pope John Paul II will recognize the Greek Catholic Church of Ukraine as a patriarchate. The Orthodox see the 21 Oriental churches in communion with Rome as a "Trojan horse" for Catholic proselytism, and also reject the idea of two patriarchates in the same territory on ecclesiological grounds.
Just this past February, Bartholomew, acting as the historical "first among equals" in the Orthodox world, sent a testy letter to John Paul warning that a Ukrainian patriarchate would mean a break in relations.
"[It] will cause strong reactions on the part of all the Orthodox sister churches and will put a stop to attempts to continue the theological dialogue between the Catholic Church and Orthodox churches," Bartholomew wrote. He said there is a danger "of returning to the climate of hostility that reigned up to a few decades ago."
Such language irritated many Catholic observers. Ukrainian Greek Catholics remember that some Orthodox clergy collaborated during the era of Communism, and hence were arguably complicit in their oppression. Others point out that it's not as if the Orthodox are innocent when it comes to proselytism; there are Greek Orthodox monasteries in southern Italy, for example, where the monks openly boast of making Catholic converts.
Despite such rejoinders, most Vatican observers believe that the project of a patriarchate for the Greek Catholics is on hold for the moment, yielding to what is seen as the greater good of not rupturing ties with the Orthodox world.
With this as backdrop, Bartholomew's weeklong visit was a reminder of the progress that has been made in ecumenical dialogue despite recent tensions. It fell on the 40th anniversary of the historic encounter between Pope Paul VI and Patriarch Athenagoras in 1964, when the two men embraced in Jerusalem and mutually rescinded the anathemas that the Eastern and Western churches hurled at one another following the split in 1054.
John Paul, as he so often does, used the occasion to "purify the memory" of the Catholic church, offering what amounted to a muted apology for the Fourth Crusade of 1204, when Western forces sacked Constantinople.
He referred to the "painful episodes of history" that had cast a shadow over the Catholic/Orthodox relationship.
"In particular, we cannot forget what happened in the month of April 1204," he said. "How can we not share, at a distance of eight centuries, the anger and the pain?"
In remarks at the June 29 Mass, John Paul called the Catholic church's commitment to ecumenism "irrevocable," while Bartholomew urged swift resolution of all Catholic-Orthodox differences that are not "dogmatic or essential."
Marking the ecumenical spirit of the June 29 liturgy, an Orthodox choir chanted an opening doxology in Greek while Bartholomew and John Paul II processed in together. The gospel reading, Peter's confession of Christ as the son of God, was chanted in both Latin and Greek. In the final flourish, both Bartholomew and John Paul delivered homilies.
Bartholomew said this was an occasion of both joy and sadness, joy at the progress that has been made in overcoming old antagonisms, but sadness that "we have not reestablished full communion between our two churches."
As a sign of that incomplete communion, Bartholomew got up after the liturgy of the word was complete, and before the pallium ceremony, and left the altar. He took a chair among the cardinals facing the pope and followed the rest of the liturgy as an observer rather than a celebrant.
Two footnotes.
Bartholomew delivered his homily in fluent Italian, a legacy of his days from 1963-1968 as a student in canon law at the Pontifical Oriental Institute in Rome. Observers who knew him then said he was "open," "friendly," and "actively engaged in the life of the institute." It was obvious, they say, he was going places.
It's striking that there were no metropolitan archbishops from any of the Oriental churches in communion with Rome in line to receive the pallium June 29. One has to imagine this was not left to chance. The last time Bartholomew came to Rome for the Feast of St. Peter and Paul was in 1995, and on that occasion an Oriental archbishop was scheduled to be part of the ceremony: Judson Procyk, the Ruthenian Archbishop of Pittsburgh in the United States. Procyk had been accompanied by a group of well-wishers expecting to see him in St. Peter's Square, but at the last minute he was informed that he would instead receive the pallium privately from the pope. In deference to Orthodox sensitivities, Procyk was scrubbed from the public ceremony. That sort of brutta figura was evidently avoided this time around.
Bartholomew I and John Paul II released a common declaration July 1. It was largely a rather generic fervorino in favor of continued ecumenical progress, but it did contain one specific commitment. The two men called for the resumption of work by the Mixed International Commission for Theological Dialogue Between the Catholic Church and the Orthodox Churches, the official vehicle for dialogue between the two sides. The commission has been suspended for four years, after talks in Baltimore broke down over the question of the Eastern Catholic churches.
The commission "can remain a worthy instrument for studying ecclesiological and historical problems that are at the base of our difficulties, and for identifying hypotheses for solutions," the two leaders said.
"It is our duty to continue in a decisive commitment to reactivating its labors as soon as possible."
Four Americans received the pallium June 29: Cardinal Justin Rigali of Philadelphia and Archbishops Sean O'Malley of Boston, Henry Mansell of Hartford, and Raymond Burke of St. Louis.
The origin of the wool used in the pallium is among Rome's most charming traditions. Every year on January 21, the feast of St. Agnes, the pope blesses several baby lambs raised by the Trappist Fathers of the Abbey of the Three Fountains. When the time comes, the lambs are sheared and their wool made into the pallium by the Sisters of St. Cecilia. According to tradition, the lambs are later slaughtered and served for the Easter meal by the sisters.
The palliums are blessed by the pope on June 29 and then placed in a coffer below the Altar of the Confession in St. Peter's Basilica, so they may rest for a year near the remains of the first pope. Hence the palliums received this year were actually produced one year ago.
The ceremony is a good opportunity to catch archbishops in Rome. I happened to bump into the normally media-adverse O'Malley, for example, in Roberto's, one of my favorite Roman restaurants. I asked him if he had brought a group of well-wishers from Boston, and O'Malley replied that given the "tough times" in Boston, he felt it would be inappropriate to be too festive. In fact, some pilgrims from Boston did accompany O'Malley, who celebrated a Mass for them on Friday. It was not, however, at archdiocesan expense, and O'Malley did everything possible to avoid impressions of a junket.
O'Malley's trip to Rome comes on the heels of a widely anticipated and controversial decision to close 65 parishes in the Boston archdiocese.
