(After death of bishop Bernard Tissier de Mallerais) But obviously, Providence is speaking to us through this event. It is very clear that his death … - Davide Pagliarani

So what do we want? What does the Society of Saint Pius X want? We want the cross. We want the cross of Our Lord. We want to celebrate this cross, and we want to enter into the mystery of this cross. We want to make this cross our own. There are not two possible crosses, and there are not two possible redemptions or two possible Masses. [...] In this sense, the Mass is truly our flag, our banner. And in a battle, the banner is the last thing to be abandoned. There is one last thing that the Society must obtain. And it is crucial. We do not want this Mass solely for ourselves, but we want it for the universal Church. We do not want a side altar. We do not want the right to enter with our banner into an amphitheatre where everything is permitted. No! We want this Mass for ourselves and for everyone. We do not want a privilege. It is a right for us and for all souls, without distinction. It is through this that the Society of Saint Pius X continues and will continue to be a work of the Church. Because it has in view the good of the Church; it does not seek any particular privilege. God will choose the moment, the manner, the gradualness, the circumstances. But as far as it depends on us, we want this Mass now, without conditions and for everyone.

The act of Monsignor Lefebvre in 1988 – like the entire history of the Society of Saint Pius X – is an act of fidelity to the Church; it is an act of fidelity to the Pope, to the hierarchy, to souls. Regardless of what the Roman authorities may say or not say, think or not think.

First of all, it seems clear to me that with the beatifications and canonisations of all recent popes since Pope John XXIII, there has been an attempt to ‘canonise’ the Council, the new conception of the Church and Christian life that the Council established and that all recent popes have promoted. This is an unprecedented phenomenon in the history of the Church. Thus, the post-Tridentine Church never thought of canonising without distinction all the popes from Pope Paul III to Pope Sixtus V. It canonised St. Pope Pius V not only because of his links with the Council of Trent or with its implementation, but because of his personal holiness, proposed as a model for the whole Church and placed at the service of the Church as Pope. The phenomenon we are currently witnessing is more reminiscent of the renaming of main squares and avenues following a revolution or a change of regime.