"Controls," in the sense of overriding direction, no. Any given Pope cannot be regarded as a personal Holy Spirit "pick," --- except in the sense of the general superintendence of Providence, present also in the outcomes of U.S. presidential elections, marriage proposals, freshman algebra tests, and poker games.
We pray hard for Popes, before, during and after papal conclaves. The Lord's objective goodness towards His Church does not fail --- even though his permissive will (which permits our wills to be in play) has admitted mixed outcomes in our two millennium papal history since, and including, Peter.
It appears that some are more easily “guided” than others.
You should state that this is an opinion.
With regard to those truths connected to revelation by historical necessity and which are to be held definitively, but are not able to be declared as divinely revealed, the following examples can be given: the legitimacy of the election of the Supreme Pontiff or of the celebration of an ecumenical council, the canonizations of saints (dogmatic facts), the declaration of Pope Leo XIII in the Apostolic Letter Apostolicae Curae on the invalidity of Anglican ordinations ...37
In context, two basic classes of teachings requiring assent are being dealt with:
The first paragraph [of the Professio fidei] states: "With firm faith, I also believe everything contained in the Word of God, whether written or handed down in Tradition, which the Church, either by a solemn judgment or by the ordinary and universal Magisterium, sets forth to be believed as divinely revealed." The object taught in this paragraph is constituted by all those doctrines of divine and catholic faith which the Church proposes as divinely and formally revealed and, as such, as irreformable.
These doctrines require the assent of theological faith by all members of the faithful. Thus, whoever obstinately places them in doubt or denies them falls under the censure of heresy, as indicated by the respective canons of the Codes of Canon Law...
The second proposition of the Professio fidei states: "I also firmly accept and hold each and everything definitively proposed by the Church regarding teaching on faith and morals."
The object taught by this formula includes all those teachings belonging to the dogmatic or moral area,13 which are necessary for faithfully keeping and expounding the deposit of faith, even if they have not been proposed by the Magisterium of the Church as formally revealed..
Such doctrines can be defined solemnly by the Roman Pontiff when he speaks 'ex cathedra' or by the College of Bishops gathered in council, or they can be taught infallibly by the ordinary and universal Magisterium of the Church as a "sententia definitive tenenda".14 Every believer, therefore, is required to give firm and definitive assent to these truths, based on faith in the Holy Spirit's assistance to the Church's Magisterium, and on the Catholic doctrine of the infallibility of the Magisterium in these matters.15 Whoever denies these truths would be in a position of rejecting a truth of Catholic doctrine16 and would therefore no longer be in full communion with the Catholic Church.
The truths belonging to this second paragraph can be of various natures, thus giving different qualities to their relationship with revelation. There are truths which are necessarily connected with revelation by virtue of an historical relationship; while other truths evince a logical connection that expresses a stage in the maturation of understanding of revelation which the Church is called to undertake. - Rome, from the offices of the Congregation for the Doctrine of the Faith, June 29, 1998, the Solemnity of the Blessed Apostles Peter and Paul. + Joseph Card. Ratzinger Prefect; http://www.ewtn.com/library/CURIA/CDFADTU.HTM