History confirms that the state of necessity extended not only the duties of bishops, but also their power of jurisdiction. Dom Grea whose attachment to the pope is above all suspicion testifies (De l’Eglise et de sa divine consitution, vol. I) that not only at the beginning of Christianity did the "necessity of the Church and the Gospel" demand that the power of the episcopal order be exercised in all its fullness without jurisdictional limitations, but that in successive ages extraordinary circuмstances required" even more exceptional and more extraordinary manifestations" of episcopal power (ibid., p.218) in order "to apply a remedy to the current necessity of the Christian people" (ibid. and ƒƒ.), for whom there was no hope of aid on the part of the legitimate pastors nor from the Pope. In such circuмstances, in which the common good of the Church is also at stake, the jurisdictional limitations vanish and "that which is universal" in episcopal power "comes directly to the aid of souls" (ibid., p.218):


https://www.cathinfo.com/crisis-in-the-church/61-year-sede-vacantism-has-already-become-proximately-heretical-(leads-to-evism)/msg680956/#msg680956

Arnaldo,

There's a good discussion of the issue you raised in the thread from which I lift the following from a post of mine in that thread. In my post, I quote from an old SSPX article cited in a post from Sean Johnson, which presents this strong argument IMHO:

History confirms that the state of necessity extended not only the duties of bishops, but also their power of jurisdiction. Dom Grea whose attachment to the pope is above all suspicion testifies (De l’Eglise et de sa divine consitution, vol. I) that not only at the beginning of Christianity did the "necessity of the Church and the Gospel" demand that the power of the episcopal order be exercised in all its fullness without jurisdictional limitations, but that in successive ages extraordinary circuмstances required" even more exceptional and more extraordinary manifestations" of episcopal power (ibid., p.218) in order "to apply a remedy to the current necessity of the Christian people" (ibid. and ƒƒ.), for whom there was no hope of aid on the part of the legitimate pastors nor from the Pope. In such circuмstances, in which the common good of the Church is also at stake, the jurisdictional limitations vanish and "that which is universal" in episcopal power "comes directly to the aid of souls" (ibid., p.218):

I am indeed one of those who knows that shepherds and teachers require ordinary jurisdiction.  I also know that delegated jurisdiction cannot exist without ordinary jurisdiction, since the former is a delegated participation in the latter. And why would I care what the heretic Fr. Cekada says?  He's not even a Catholic.

Ok. So you know it all and are here to instruct us - rather than join in the search for the truth in these anomalous times that are rife with contradictions that make the status quo theology (if applied as you apparently apply it) pre-V2 appear ridiculous?

Got it.

John of Damascus says that Antichrist comes at the consummation of the age. Hence, the Vatican Council does not guarantee shepherds up to the Second Coming of Christ.
https://www.newadvent.org/fathers/33044.htm

Struthio, just because John Damascus uses the phrase in a general sense to refer to the time of Antichrist, does not mean the Vatican Council used it in the same general sense.  

The Church can never be without shepherds and teachers.  The Church is essentially an unequal society comprised of those with the authority to teach, govern and sanctify, and those who submit to their authority.  If the Church no longer had shepherds and teachers who enjoy the three-fold authority, she would undergo an essential change, and therefore cease to be the Church founded by Christ.  IF that were to happen, the gates of hell would have prevailed against the Church.  Listen to Popes Pius X and Pius IX:

Pius X, Vehementer Nos. 8, Feb. 11, 1906: “The Scripture teaches us, and the tradition of the Fathers confirms the teaching, that the Church is the mystical body of Christ, ruled by the Pastors and Doctors (I Ephes. iv. II sqq.) - a society of men containing within its own fold chiefs who have full and perfect powers for ruling, teaching and judging (Matt. xxviii. 18-20; xvi. 18, 19; xviii. 17; Tit. ii. 15; 11. Cor. x. 6; xiii. 10. & c.) It follows that the Church is essentially an unequal society, that is, a society comprising two categories of persons, the Pastors and the flock, those who occupy a rank in the different degrees of the hierarchy and the multitude of the faithful. So distinct are these categories that with the pastoral body alone rests the necessary right and authority for promoting the end of the society and directing all its members towards that end. … the plan of the episcopate and the constitution of the Church have always been found to be so framed that the Church rests on the Bishops, and that all its acts are ruled by them.”

Pius IX, Mortalium Animos, January 6, 1928: “Christ founded His Church as a perfect society, of its nature external and perceptible to the senses, which in the future should carry on the work of the salvation of mankind under one head, with a living teaching authority …  The Church thus wondrously instituted could not cease to exist with the death of its Founder and of the Apostles, the pioneers of its propagation; for its mission was to lead all men to salvation, without distinction of time or place: “Going therefore, teach ye all nations.” (Matt. 28:19).  In the continual carrying out of this task, will any element of strength and efficiency be wanting to the Church, when Christ Himself is perpetually present with it, according to His promise: ‘Behold, I am with you all days, even to the consummation of the world.’ (Matt. 28:20). Hence not only must the Church still exist today and continue always to exist, but it must ever be exactly the same as it was in the days of the Apostles. Otherwise we must say—which God forbid—that Christ has failed in His purpose, or that He erred when He asserted of His Church that the gates of Hell would never prevail against it. (Matt. 16:18). … The one Church of Christ is visible to all, and will remain, according to the will of its Author, exactly the same as He instituted it.”

When the Vatican Council says the Church will possess shepherds and teachers until the consummation of the age, it means until the very end.

This thread mainly concerns whether that succession means bishops until the end of time, the final judgment. I think Struthio makes a strong case of "no" which is consistent with the post-V2 world, the facts, and the law, the revelation of God through Scripture, the teachings of the Fathers, and the Magisterium - in the actual words at issue, without assumptions taken.
[...]
I think Struthio has demolished the argument that that's what V1 says by discussing what it says and the use of the terminology.