Did the First Vatican Council declare that there would be a Pope until the end of time?
Not explicitly no. VI did conclude that Peter is the head of the Church and has successors (Popes) in perpetuity.
Hi Susanne, thank you for responding to the question.
In charity, there are a lot of people that think the First Vatican Council defined that there would be a pope until the end of time but this is not true.
This misunderstanding prevents people from coming to the truth about what is in Rome now. No matter what these antipopes say heretically and how they behave, this misunderstanding of a pope until the end of time prevents them from understanding that they are not popes but antipopes for which God has given to the apostate “catholics” as a punishment for embracing religious indifferentism; idolatry.
God has reduced the Catholic church to a tiny remnant. Traditional Catholics do not have Rome or the buildings anymore but we do have the faith.
Those who misunderstand First Vatican Council Sess. 4 chapter 2 Canon 5, they believe that is the proof that there will be a pope until the end of the world.
The truth of the matter is that Pope Pius IX was speaking to the “Eastern Orthodox” sect by reaffirming that every time a pope is validly elected he receives the same universal PRIMACY over the entire church, as Peter.
Honestly, in truth, the “Eastern Orthodox” sect make themselves the Children of Korah that went down alive to hell [Numbers ch. 16], for challenging Moses’ leadership [PRIMACY] given by God.
Numbers 16:3-4 “And when they had stood up against Moses and Aaron, they said: Let it be enough for you, that all the multitude consisteth of holy ones, and the Lord is among them: Why lift you up yourselves above the people of the Lord? When Moses heard this, he fell flat on his face:”
The “Eastern Orothodox” sect rejects the dogmatic fact that the Roman Bishop has the PRIMACY. They believe each Bishop has the same power equally. They like to falsely cite Matthew 18:18.
Let me cite what Pope Pius IX defined.
Pope Pius IX First Vatican Council Sess. 4 chapter 2. Canons 3-5 —1870
Chapter 2. On the permanence of the primacy of blessed Peter in the Roman pontiffs
3. Therefore whoever succeeds to the chair of Peter obtains by the institution of Christ himself, (THE PRIMACY OF PETER) over the whole church. So what the truth has ordained stands firm, and blessed Peter perseveres in the rock-like strength he was granted, and does not abandon that guidance of the church which he once received [47] .
4. For this reason it has always been necessary for every church–that is to say the faithful throughout the world–[to be in agreement] with the Roman church because of its more effective leadership. In consequence of being joined, as members to head, with that see, from which the rights of sacred communion flow to all, they will grow together into the structure of a single body [48] .
5. Therefore, if anyone says that it is not by the institution of Christ the lord himself (that is to say, by divine law) that blessed Peter should have perpetual successors in the (PRIMACY) over the whole church; or that the Roman pontiff is not the successor of blessed Peter in this (PRIMACY): let him be anathema.
These canons do not promise that there will be a pope until the end of time. Its all about defending the fact that when a Pope is validly elected, he attains the same primacy that Peter had from Jesus and this truth is perpetual every time there is a valid pope.
This truth is proven 3 years after the First Vatican Council closed by Pope Pius IX himself. He again addresses the “Eastern Orthodox” sect about the PRIMACY and directly cites the Council and its dogmatic definition of the PRIMACY from the First Vatican Council.
Pope Pius IX Quartus Supra — 1873
13. But the neo-schismatics have gone further, since “every schism fabricates a heresy for itself to justify its withdrawal from the Church.”[26] Indeed they have even accused this Apostolic See as well, as if We had exceeded the limits of Our power in commanding that certain points of discipline were to be observed in the Patriarchate of Armenia. Nor can the Eastern Churches preserve communion and unity of faith with Us without being subject to the Apostolic power in matters of discipline. Teaching of this kind is heretical, and not just since the definition of (THE POWER AND NATURE OF THE “PAPAL PRIMACY” WAS DETERMINED BY THE ECUMENICAL VATICAN COUNCIL): the Catholic Church has always considered it such and abhorred it. Thus the bishops at the ecumenical Council of Chalcedon clearly declared the supreme authority of the Apostolic See in their proceedings; then they humbly requested from Our predecessor St. Leo confirmation and support for their decrees, even those which concerned discipline. …
14. Indeed, “the successor of blessed Peter, by the very fact that he is such, has been assigned the whole flock of Christ, so that together with his bishopric he receives the power of universal rule. Then the other bishops must be assigned their portions of the flock so that they can rule over their flock.”[27] If the supreme authority of this assignment to blessed Peter and his successors is rejected, the very foundations and prerogatives of the patriarchal churches in particular would be shaken. “Even if Christ willed that Peter and the other leaders have something in common, the other leaders have this only through Peter.”[28] “And in fact Peter himself honored the See (of Alexandria) when he sent his disciple, the evangelist: he strengthened the See (of Antioch) which he occupied for seven years, even though he was going to leave it.”[29] And both Anatolius,[30] Bishop of Constantinople, and Marcian,[31] the emperor, openly acknowledged that the approval and confirmation of the Apostolic See was altogether necessary to the decrees of the Council of Chalcedon concerning the see of Constantinople.
15. Accordingly, then, unless they abandon the unchanging and unbroken tradition of the Church which is so clearly confirmed by testimonies of the Fathers, the neo-schismatics can in no way convince themselves that they are Catholics even if they declare themselves such. …
16. When it was reported that the evil doctrines of a sect that Pope Pius VII had already condemned were being spread in the East, Pius VII became alarmed. Because they were trying to suppress the primacy of papal jurisdiction, the Pope decided on immediate measures to prevent their futile ambiguities and contentions from deceiving the faithful. …
In fact, Pope Pius IX also addressed the “EO” sect 8 years before calling the First Vatican Council regarding the same topic on the papal primacy of Peter.
Pope Pius IX Amantissimus — 1862
3. You above all, venerable brothers, have known how this dogma of our religion has been unanimously and unceasingly declared, defended and insisted upon in synods by the Fathers of the Church. Indeed, they have never stopped teaching that “God is one, Christ is one, the Church established upon Peter by the voice of the Lord is one;”[6] “the massive foundation of the great Christian state has been divinely built upon, as it were, this rock, this very firm stone;”[7] “this Chair, which is unique and the first of gifts, has always been designated and considered as the Chair of Peter;”[8] “shining forth throughout the world it maintains its PRIMACY;”[9] “it is also the root and matrix whence sacerdotal unity has sprung;”[10] it is not only the head but also the mother and teacher of all the Churches;”[11] “it is the mother city of piety in which is the complete and perfect stability of the Christian religion”[12] “and in which the preeminence of the Apostolic Chair has always been unimpaired;”[13] “it rests upon that rock which the haughty gates of hell shall never overcome;”[14] “for it the Apostles poured out their entire teaching with blood;”[15] “from it the rights of the venerable communion are extended to all;”[16] “all obedience and honor must be given to it.”[17] “He who deserts the Church will vainly believe that he is in the Church;”[18] “whoever eats of the lamb and is not a member of the Church, has profaned;”[19] “Peter, who lives and presides in his own Chair, proffers the truth of faith to those seeking it;”[20] “Peter, who lives up to this time and always lives, exercises jurisdiction in his successors;”[21] “he himself has spoken through Leo;”[22] “the Roman Pontiff, who holds PRIMACY in the entire world, is the Successor of Blessed Peter the Prince of the Apostles and the true Vicar of Christ, the head of the whole Church, and is the visible Father and Teacher of all Christians.”[23] There are other, almost countless, proofs drawn from the most trustworthy witnesses which clearly and openly testify with great faith, exactitude, respect and obedience that all who want to belong to the true and only Church of Christ must honor and obey this Apostolic See and Roman Pontiff.
Pope Eugene IV also affirms the PRIMACY of the papacy, at the Council of Florence.
Pope Eugene IV Council of Florence Sess. 6 — 1439
We also define that the holy apostolic see and the Roman pontiff holds the primacy over the whole world and the Roman pontiff is the successor of blessed Peter prince of the apostles, and that he is the true vicar of Christ, the head of the whole church and the father and teacher of all Christians, and to him was committed in blessed Peter the full power of tending, ruling and governing the whole church, as is contained also in the acts of ecumenical councils and in the sacred canons. Also, renewing the order of the other patriarchs which has been handed down in the canons, the patriarch of Constantinople should be second (AFTER THE MOST HOLY ROMAN PONTIFF), third should be the patriarch of Alexandria, fourth the patriarch of Antioch, and fifth the patriarch of Jerusalem, without prejudice to all their privileges and rights.
And finally, Pope Leo XIII affirms both Pope Eugene IV and Pope Pius IX regarding the definitions of the PRIMACY by citing the Council of Florence and First Vatican Council.
Pope Leo XIII Satis Cognitum — 1896
13. It was necessary that a government of this kind, since it belongs to the constitution and formation of the Church, as its principal element that is as the principle of unity and the foundation of lasting stability – should in no wise come to an end with St. Peter, but should pass to his successors from one to another. “There remains, therefore, the ordinance of truth, and St. Peter, persevering in the strength of the rock which he had received, hath not abandoned the government of the Church which had been confided to him” (S. Leo M. sermo iii., cap. 3). For this reason the Pontiffs who succeed Peter in the Roman Episcopate receive the supreme power in the church, jure divino. “We define” (declare the Fathers of the Council of Florence) “that the Holy and Apostolic See and the Roman Pontiff hold the primacy of the Church throughout the whole world: and that the same Roman Pontiff is the successor of St. Peter, the Prince of the Apostles, and the true Vicar of Christ, the head of the whole Church, and the father and teacher of all Christians; and that full power was given to him, in Blessed Peter, by our Lord Jesus Christ to feed, to rule, and to govern the universal Church, as is also contained in the acts of ecumenical councils and in the sacred canons” (Conc. Florentinum). Similarly the Fourth Council of Lateran declares: “The Roman Church, as the mother and mistress of all the faithful, by the will of Christ obtains primacy of jurisdiction over all other Churches.” These declarations were preceded by the consent of antiquity which ever acknowledged, without the slightest doubt or hesitation, the Bishops of Rome, and revered them, as the legitimate successors of St. Peter.
Who is unaware of the many and evident testimonies of the holy Fathers which exist to this effect? Most remarkable is that of St. Irenaeus who, referring to the Roman Church, says: “With this Church, on account of its preeminent authority, it is necessary that every Church should be in concord” (Contra Haereses, lib. iii., cap. 3, n. 2); and St. Cyprian also says of the Roman Church, that “it is the root and mother of the Catholic Church, the chair of Peter, and the principal Church whence sacerdotal unity has its source” (Ep. xlviii., ad Cornelium, n. 3. and Ep. lix., ad eundem, n. 14). He calls it the chair of Peter because it is occupied by the successor of Peter: he calls it the principal Church, on account of the primacy conferred on Peter himself and his legitimate successors; … Wherefore, in the decree of the Vatican Council as to the nature and authority of the primacy of the Roman Pontiff, no newly conceived opinion is set forth, but the venerable and constant belief of every age (Sess. iv., cap. 3).