Trinitarian Heresy: The interpretive key to the crisis

On Pentecost, Jorge Bergoglio (stage name, Francis) performed a great service to all who find themselves genuinely confused by the present ecclesial crisis, and who sincerely desire to be and to remain Catholic.

What was this great service, you may ask?

He dropped an H-Bomb.

Big deal, right? I know, Jorge is among the world’s most prolific heresy machines, but this time he provided all concerned with an interpretive key that goes a long way toward making sense of the Council, the society that emerged therefrom, and the Bergoglian reign of terror over it.   

Specifically, Jorge blasphemed the Holy Ghost on the very day that the Church celebrates His descent, saying: 

And finally, oddly, the Holy Spirit is the author of division, of ruckus, of a certain disorder. Think of the morning of Pentecost: he is the author… he creates division of languages and attitudes… it was a ruckus, that! Yet at the same time, he is the author of harmony. He divides with the variety of charisms, but it is a false division, because true division is part of harmony. He creates division with charisms and he creates harmony with all this division. This is the richness of the Church.

Yes, you read that correctly; he accused the Holy Spirit of not only causing division, but also of being its source! 

In the past, I have suggested that a Christological heresy lies at the heart of Bergoglianism and the conciliar crisis more generally. As such, once one understands that the Jesus of the conciliar church is but a mere man, its false doctrines, earthbound liturgy, and worldly behavior begin to make sense. All of this is true, but an even clearer understanding of present circumstances can be gleaned if we also bear in mind this recent blasphemy against the Holy Ghost.

In reality, though he spoke of the “Holy Spirit,” what Jorge was really describing is the life-principle that dwells within the conciliar church, the counterfeit church that he serves as head. The Catechism of the Council of Trent elucidates the dichotomy that exists between the two very well:

And just as this one Church [the true Church] cannot err in faith or morals, since it is guided by the Holy Ghost; so, on the contrary, all other societies arrogating to themselves the name of church [like the conciliar church], must necessarily, because guided by the spirit of the devil, be sunk in the most pernicious errors, both doctrinal and moral.

To be fair, though Francis is the first among his conciliar predecessors to invoke the phrase “author of division,” he can hardly be credited with the heresy itself which was (as the name “conciliar church” suggests) born at Vatican Council II. 

Before we get to that, consider the operative presence of the Holy Ghost in the one true Church of Christ as described in Ludwig Ott’s Fundamentals of Catholic Dogma:

– The Holy Ghost is the Soul of the Church … While the Holy Ghost is the soul of the Church, the lawfully organized visible commonwealth of the faithful is the body of the Church. Both conjointly form a coherent whole as do the soul and the body in man.

As the citation from the Roman Catechism above makes plain, it is for this reason – the presence of the Holy Ghost as her soul – that the Church cannot err, whereas the heretical sects err with abandon. Those who suggest, therefore, that the Church can, and in fact did, err in faith or morals (as nearly all tradservatives seem to imagine) are essentially declaring that the Spirit of Truth has separated from the Body of the Church, even if only temporarily. 

We have a name for the separation of the soul from the body; it’s called death.  Think long and hard about this when considering Vatican II, its errors, and whether or not it truly belongs to the Holy Roman Catholic Church. 

– It is the Holy Ghost who welds together the members of the Church among themselves and with Christ the Head. 

So much for this “author of division” nonsense. 

– The Fathers attest the intimate connection of the Holy Ghost with the Church. St. Irenaeus says: “Where the Church is, there is also the Spirit of God; and where the Spirit of God is, there is the Church and all grace.” (Adv. haer. III 24, I). 

The converse is equally as true: That is to say, in non-Catholic societies that dare to arrogate to themselves the name of church, the Spirit of God is not. Neither, therefore, is the one true Church, the solitary Ark of Salvation. This being so, such societies can hardly be considered salvific as they lack the Spirit of God.  

The Council, however, teaches otherwise:

It follows that the separated Churches and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church. (UR 3)

In multiple other posts (most recently, HERE), we have taken a deep dive into this erroneous conciliar proposition – namely, that the communities of the schismatics and heretics “as such” (meaning, as communities) are a means of salvation – so we will not do so here. 

Note very well, however, to what the Council credits for the allegedly salvific nature of the many thousands of non-Catholic communities that dot the landscape: It is the operation of the Spirit of Christ, the same Holy Spirit that immutable Catholic doctrine describes as He who “unites, quickens, teaches, indwells in the Church and sanctifies her, communicating the riches of the one to the others.” (cf Ott).

The Church is the solitary Ark of Salvation due to the presence of the Spirit who sanctifies her and allows her, like a Holy Mother, to serve as the means of salvation for her members.

If the Council’s claims were true, however, then Jorge’s description of the Holy Spirit as the “author of division” would be entirely justified inasmuch as division is a hallmark of the Protestant sects, each having its own particular liturgical ideas, its own doctrinal beliefs, its own notions of what is required for salvation, etc. 

It must be admitted that the same can largely be said of the conciliar church wherein individual Novus Ordo parishes frequently feature a liturgy that is as unique as its “presider” and its pastor, men who have, and teach, their own ideas (all too often heterodox) about what constitutes Christian faith and morals. 

Even if one were to appeal to the presence of a valid Eucharist (which, incidentally, the Orthodox Churches have), this cannot be the Catholic Church. Returning to Fr. Ott:

Incompatible with the Catholic conception of the unity of Faith is the Protestant theory of the Fundamental Articles, which demand agreement in the basic truths of faith only, so that within the framework of the one Christian Church varying confessions of faith can exist side by side. (ibid.)

The bottom line is that the conciliar church and the heretical Protestant sects are indeed imbued with the operative presence of the very same spirit. Though each is pleased to profess that it is the Spirit of Christ, faithful Catholics know better; it is, in the words of the Roman Catechism, “the spirit of the devil.” 

At this, it is clear to me (and hopefully to you as well, dear reader) that the post conciliar ecclesial crisis is best comprehended as the fruit, not solely of a Christological heresy, but rather a Trinitarian heresy that preaches a Father who wills adultery and whose laws are too difficult for man to keep, a Jesus who is merely a man who willingly suffered apart from being a King who reigns over all men and all nations, and a Holy Ghost that is the author of division and confusion.

Nature abhors a vacuum, but fear not. The vacancy left by the demotion of Almighty God in the conciliar church has been filled:

“According to the almost unanimous opinion of believers and unbelievers alike, all things on earth should be related to man as their center and crown.” (Vatican Council II, Pastoral Constitution on the Church in the Modern World, 12)