Not until 1870.
What do you think was being acknowledged in those quotes?
How could Honorius have taught a heresy when the Third Council of Constantinople said: “Peter’s Apostolic Church has never departed from the way of truth into any error whatsoever.” ?
Or when the Fourth Council of Constantinople (869) said: “in the Apostolic See the Catholic religion has ever been preserved free from stain.” ?
cathcorn.org/foof/11.html
< The Eighth General Council, held in Constantinople in 869, contains the following solemn profession of faith: “Salvation primarily depends upon guarding the rule of right faith. And since we cannot pass over the words of our Lord Jesus Christ, who says, ‘Thou art Peter, and on this rock I will build My Church,’ what was said is confirmed by facts, because in the Apostolic See the Catholic religion has always been preserved immaculate, and holy doctrine has been proclaimed. Not wishing, then, to be separated from this faith and doctrine, we hope to merit to be in the one communion which the Apostolic See preaches, in which See is the full and true solidity of the Christian religion.”
This Council clearly declares that immaculate doctrine has always been preserved and preached in the Roman See. But how could this be said of her, if the Roman See ever fell into error, and how could that See be preserved from error, if the Roman Pontiffs presiding over it ever erred in faith?
In the Second General Council of Lyons (1274), the Greek Bishops made the following profession of faith: "The holy Roman Church possesses full primacy and principality over the universal Catholic Church, which primacy, with the plenitude of power, she truly and humbly acknowledges to have received from our Lord Himself, in the person of Blessed Peter, Prince or Head of the Apostles, whose successor the Roman Pontiff is; and as the Roman See, above all others, is bound to defend the truth of faith, so, also, if any questions on faith arise, they ought to be defined by her judgment.
Here the Council of Lyons avows that the Roman Pontiffs have the power to determine definitely, and without appeal, any questions of faith which may arise in the Church; in other words, the Council acknowledges them to be the supreme and infallible arbiters of faith.
“We define,” says the Council of Florence (1439), at which also were present the Bishops of the Greek and the Latin Church, “we define that the Roman Pontiff is the successor of the Blessed Peter, Prince of the Apostles, and the true Vicar of Christ, the Head of the whole Church, the Father and Doctor of all Christians, and we declare that to him, in the person of Blessed Peter, was given, by Jesus Christ our Savior, full power to feed, rule and govern the universal Church.”
The Pope is here called the true Vicar or representative of Christ in this lower kingdom of His Church militant–that is, the Pope is the organ of our Savior, and speaks His sentiments in faith and morals. But if the Pope erred in faith and morals he would no longer be Christ’s Vicar and true representative. Our minister in England, for instance, would not truly represent our Government if he was not the organ of its sentiments. The Roman Pontiff is called the Head of the whole Church–that is, the visible Head. Now the Church, which is the Body of Christ, is infallible. It is, as St. Paul says, “without spot or wrinkle, or any such thing.” But how can you suppose an infallible body with a fallible head? How can an erring head conduct a body in the unerring ways of truth and justice?
He is declared by the same Council to be the Father and Doctor of all Christians. How can you expect an unerring family under an erring Father? >
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