Archbishop Wants to Change Church Doctrine in the Name of a Confused, Self-Contradicting Version of the Holy Ghost
But what else could be expected of a Synodal “prelate”? They are masters of sophistry and expert perverters of language.
Anyone who has studied the post-conciliar disaster for longer than two seconds will have noticed that a favorite tactic of the modernist enemies of Christ is to sneak in the most abominable heresies in the name of the Holy Ghost.
Or else under the label of “the Spirit.” A large part of the deplorable Synodal religion depends on “feeling the promptings of the spirit,” or “listening together to what the spirit is saying,” and similar garbage. This is nothing more than a group of human beings rebelling against God and His Church, sitting around navel-gazing until their rotten, sinful minds and fallen spirits convince them that whatever atrocity they have cooked up is “from the Holy Spirit.”
Please, before you jump on your keyboard, I am not being disrespectful to the Third Person of the Trinity—Who is not the same antichrist spirit these people refer to. It is impossible that the Holy Ghost, as we understand Him, is the same spirit that guided the Second Vatican Council and the false religion it left in its wake, for one simple reason: God does not contradict Himself or change His mind. Scripture repeatedly tells us so, and this is one of the very premises on which the magisterium operates, namely, that doctrine cannot be invented or formulated in contradiction to prior doctrine:
In Malachias 3:6 we read: “For I am the Lord, and I change not: and you the sons of Jacob are not consumed.” In James 1:17: “Every best gift, and every perfect gift, is from above, coming down from the Father of lights, with whom there is no change, nor shadow of alteration.” In Numbers 23:19: “God is not as a man, that he should lie, nor as the son of man, that he should be changed. Hath he said then, and will he not do? Hath he spoken, and will he not fulfil?” And in Hebrews 13:8: “Jesus Christ, yesterday, and today; and the same for ever.”
But, as we know, the Synodalists do not attach much, if any, value to what God has revealed about Himself, or to the teachings of the Catholic Church, because Synodalism is a new false religion with its own false god. Simple.
So let us take a look at the latest example of a member of the Synodal hierarchy flirting with blasphemy by trying to convince us that the anti-Catholic nonsense they want implemented is “from the Holy Ghost.”
In recent weeks, statements made by the Synodal Archbishop of Vienna, Josef Grünwidl, have provided a clear example of this modernist nonsense. The “Archbishop,” speaking in the context of contemporary debates surrounding synodality, women’s roles, and ecclesial reform, initially asserted that “what comes from the Holy Spirit cannot be stopped by canon law.” This formulation, which pits divine action against the juridical structure of the Church, raised the eyebrows of many who rightly saw it as an implicit relativization of the Church’s legal and doctrinal order.
In response to the ensuing criticism, Grünwidl sought to clarify his remarks in an interview with the Austrian publication Der Sonntag. However, far from retracting the underlying principle, he reaffirmed it in slightly modified terms, stating that “if it comes from the Holy Spirit, it will prevail.” In other words, he doubled down on his previous statement by merely rephrasing it. But what else could be expected of a Synodal “prelate”? They are masters of sophistry and expert perverters of language.
While this reformulation may appear more cautious, it nonetheless preserves the same essential claim: that certain developments within the Church—whether doctrinal, disciplinary, or structural—may legitimately transcend existing norms if they are judged to originate from a divine impulse.
The fundamental theological issue at stake here is the relationship between the Holy Spirit and the visible, juridical, and doctrinal constitution of the Church. According to the Catholic Church (not to be confused with the Synodal Church operating illegally under this moniker), the Holy Ghost, promised by Our Lord to guide His Church into all truth, operates not in opposition to the Church’s structures, but through them. The magisterium, the sacraments, and even canon law itself are not arbitrary human constructs, but instruments shaped under divine providence for safeguarding the deposit of Faith. For this “Archbishop” to suggest, even implicitly, that the Spirit might act in ways that override or bypass this established order is a direct contradiction of Catholic ecclesiology.
Grünwidl’s remarks must also be understood within the broader context of post-conciliar developments, particularly the emphasis on “synodality” as a defining feature of Synodal Church life. In his interview, the “Archbishop” explicitly connects his reflections on his version of the Holy Ghost to ongoing synodal processes, indicating that their conclusions should lead to concrete changes in ecclesial structures. Among the examples he provides are proposals to expand participation in consultative bodies, especially through the inclusion of laypersons and women in roles traditionally reserved to the clergy or closely tied to hierarchical governance.
Grünwidl pretends that his remarks are merely about pastoral responsiveness and inclusivity, but they completely undermine the Catholic understanding of hierarchy, which is not merely functional or administrative but sacramental and divinely instituted.
He attempts to justify these structural reforms by appealing to the Holy Spirit and to the “signs of the times,” without any clear reference to the limits imposed by divine Revelation and Tradition.
The invocation of the “signs of the times,” in particular, is a hallmark of modern theological discourse and has long been a tool of abuse. Worse still, these claims imply that the Holy Ghost can “make mistakes,” “change His mind,” or somehow “roll with the times.” Absolute blasphemy.
Grünwidl’s linkage of potential developments, such as an expanded role for women, to both the Holy Spirit and the “signs of the times” is proof that his religion has nothing to do with Catholicism. He may wear the uniform, use the lingo, and invoke some spirit he claims is the Holy Ghost, but by now we all know that men like him represent the “Ape of the Church.”
Call it what it is: not the work of the Holy Ghost, but the work of men who have lost the Faith and now dress up their rebellion in pious language. No amount of talk about “the Spirit” or “the signs of the times” can hide the fact that what is being pushed is a counterfeit religion, built on contradiction, sustained by sophistry, and openly hostile to the unchanging truth God has revealed.
Our Lady, Co-redemptrix, pray for us…
Our Lady, Mediatrix of all Graces, pray for us…
Viva Christo Rey!
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Any time I hear some Catholic personality say "the Spirit spoke to me" or "the Spirit moved me," my BS meter pegs.
In holier times, such heretics would be shuffled off to the gallows.