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Davide Pagliarani

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Davide Pagliarani (25 October 1970–) is an Italian Roman Catholic priest and since 2018 the General Superior of the whole Society of St. Pius X.

Quotes

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  • Perhaps we forget too often that the Church is fundamentally divine, despite the fact that she is incarnated in men and in the history of men. One day, a pope, against all expectations and against all human calculations, will take things in hand and all that needs to be corrected, will be corrected, because the Church is divine and Our Blessed Lord will never abandon her.
  • [Did you imagine you would become Superior General of the FSSPX?] A few months before the 2018 General Chapter, I had obviously heard some rumours. Before that, I must say, I had never thought about it. I particularly remember the joy of working for three years in Asia, in Singapore. Travelling a lot in Asia, I remember wanting to stay in those countries for the rest of my life. I remember very well once visiting a cemetery with all the graves of missionaries. It was a Christian cemetery in a Muslim country. When I saw those missionaries' graves, I remember very well the desire to spend my life in those countries until the end. To one day be buried there too, far from my homeland. Then the Lord changed the cards on the table.
  • 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.
  • Pope Francis has a very precise overall vision of contemporary society, of the Church today and, ultimately, of all history. He seems to me to be affected by a kind of hyperrealism that claims to be “pastoral”. According to him, the Church must surrender to the evidence: it is impossible for her to continue preaching a moral doctrine such as the one she has preached until now. It must decide to capitulate to the demands of modern man and, as a result, rethink its motherhood. Of course, the Church must always be a mother, but instead of being so by transmitting life and educating its children, it will be so to the extent that it knows how to accept them as they are, listen to them, understand them and accompany them...These concerns, which are not bad in themselves, must be understood here in a new and very particular sense: the Church can no longer impose itself, and consequently must no longer do so. It is passive and adapts. Ecclesial life, as it can be lived today, conditions and determines the very mission of the Church, even its raison d'être. For example, since it can no longer demand the same conditions as in the past for access to the Holy Eucharist, given that modern man sees this as intolerable intolerance, the only realistic and authentically Christian reaction, in this logic, is to adapt to this situation and redefine its own requirements. Thus, inevitably, morality changes: eternal laws are subjected to an evolution made necessary by historical circumstances and by the imperatives of a false and misunderstood charity.
  • (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 raises the question of the continuance of the work of the Society, which now has only two bishops, and whose mission for souls appears ever more necessary, in the time of terrible confusion that the Church is living through today. [...] When the time comes, we will know how to take up our responsibilities, in conscience.
    • Interview with Very Rev. Davide Pagliarani, Privileged Witness of Tradition, in The Angelus, November-December 2024, p.6. As quoted in Fr. Jean-Michel Gleize, SSPX, first appeared in French in Courrier de Rome, No. 682 (January 2025). English translation available at Future Consecrations: An Approaching Deadline?. US District of the FSSPX (February 23, 2025).
  • Furthermore, in the Catholic Church, we must never forget that the law of laws, the supreme law that takes precedence over all others, is the salvation of souls [salus animarum]. It is not the prattle of small-talk, it is not the synod, it is not ecumenism, it is not liturgical experiments, nor new ideas and a new evangelisation, it is the salvation of souls. This is the law of laws, and we all have a duty, each in our own place, to observe this law and to devote ourselves totally to defending it. Why must we do this? It is because Our Blessed Lady and Our Lord Jesus Christ taught us during their life here on this earth that they had no other intention and no other goal than the salvation of souls. Therefore, in one way or another, and according to our talents and our circumstances, each one of us must do everything we can, making our contribution to save our own souls and the souls of others.
  • Il Concilio non costituisce un insieme di testi liberamente interpretabili: esso è stato recepito, sviluppato e applicato da sessant’anni, dai Papi che si sono succeduti, secondo orientamenti dottrinali e pastorali precisi. Questa lettura ufficiale si esprime, per esempio, in testi di rilievo come Redemptor hominis, Ut unum sint, Evangelii gaudium o Amoris laetitia. Essa si manifesta anche nella Riforma liturgica, compresa alla luce dei principi riaffermati in Traditionis custodes. Tutti questi documenti mostrano che il quadro dottrinale e pastorale nel quale la Santa Sede intende collocare ogni discussione è già determinato.[...] Per queste ragioni nella consapevolezza condivisa che non possiamo trovare un accordo sulla dottrina, mi sembra che l’unico punto sul quale possiamo incontrarci sia quello della carità verso le anime e verso la Chiesa.
  • The [Second Vatican] Council does not constitute a set of texts that can be freely interpreted: it has been adopted, developed and applied for sixty years by successive Popes, according to precise doctrinal and pastoral guidelines. This official reading is expressed, for example, in important texts such as Redemptor hominis, Ut unum sint, Evangelii gaudium or Amoris laetitia. It is also manifested in the Liturgical Reform, understood in the light of the principles reaffirmed in Traditionis custodes. All these documents show that the doctrinal and pastoral framework within which the Holy See intends to place any discussion is already determined.[...] For these reasons, in the shared awareness that we cannot find an agreement on doctrine, it seems to me that the only point on which we can meet is that of charity towards souls and towards the Church.
  • The example we have been considering over the past few days, and which is very significant, is Pope Francis’ statement that the plurality of religions is willed by divine wisdom, willed by God Himself. God would have intended the plurality of religions as such.
Is this a Catholic statement? Would God have intended the true religion to coexist with errors ? No. That’s an aberration. It’s inconceivable. God reveals Himself; He has made Himself known. Why? Because there is only one truth: the truth that comes to us from Our Lord through the Incarnation. Why did Our Lord become incarnate? To manifest, through His humanity and His preaching, one God, one truth, and one Gospel.
How can a Pope say that God intended for there to be multiple religions? It’s unacceptable. It’s insane. Yes, it’s insane. So, can one be in communion with such a statement? Can such a claim form the basis of Catholic communion? It’s science fiction; it’s Star Wars; it’s inconceivable.
All of this makes you smile, yet at the same time it's tragic. Yes, it's tragic.
Poor souls! Think of the souls who hear these words. So, it's normal for people to drift away from the Church at some point. If God intended for there to be multiple religions, such a claim can only lead to indifference. And if you become indifferent, sooner or later you leave the Church.
Ask yourself: why do people no longer go to church? Because, quite rightly, statements like this, in the long run, lead to nothing but indifference to the truth.
Can we be in communion with all this? Absolutely not. It’s impossible. There is only one God. It’s the first Commandment.
And since we're talking about communion, I'd like to take this opportunity to add a comment.
It's often said that the Fraternity isn't in full communion. You’ve all heard it: we’re on the fringes of ecclesial communion; we’re not in full communion.
But what is partial communion? Is it variable? This is yet another typically modern notion that has nothing to do with the theology of the Church.
In the Church, you are either a member or you are not; you are either in communion or you are not.
It’s like marriage. In marriage, you're either married or you're not. You're not 90% married because you have disagreements with your wife or because there's a problem. No.
Marriage is either valid or null and void.
The same applies within the Church: either you have the Catholic faith and are in communion with the Church, or you don't, and therefore you're not in communion.
This modern way of speaking – “they're schismatics”, “they're not”, “they're in communion”, “they're not”, “they're not in full communion” – it's all just chatter.
Either you are in communion or you are not. And if you are in communion, why? Because you share the same faith. Faith is the foundation of communion.
If there is a hierarchy in the Church, why did God establish it? Why are there a Pope and bishops who teach? It’s precisely for this reason: to teach the faith, and for nothing else – not for ecology, not for planting trees.
That is not the Church's purpose.

Homily for the Écône episcopal consecrations

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The homily of Pagliarani in Écône: «We want the faith of the Church to remain in the Church. And we want the Church for the faith and in the faith.», infovaticana.com (July 1, 2026)
  • Some might then consider that we find ourselves before a dilemma: we choose the integral faith, but we separate ourselves from the Church. We would therefore be choosing between the faith and the Church. To preserve the faith, would we be breaking with the Church?
It is a false dilemma.
One belongs to the Church, above all, by faith, by the integral profession of faith, by the integral profession of the faith of the Church. Just as one belongs to a nation because one speaks the same language, shares the same identity and the same culture; just as one belongs to a family because one bears the same surname and lives in the same house; so too one belongs to the Church because one professes the same faith.
  • And all of this is not an opinion, nor a sensibility, nor an option: it is a necessity.
We are accused of not loving the Pope. We are accused of not respecting him. But it is precisely because we love the Pope, sincerely, as the Vicar of Christ, as the head of the Church, that we do not wish to continue seeing the Pope humiliated alongside false shepherds, representatives of false religions. How many times have we seen this over all these years?
It is because we love the Vicar of Christ that we no longer want this humiliation for the Pope, a humiliation that falls upon the entire Church, treated on an equal footing with false religions.
  • It is necessary to restore the order: first the faith; then the Christian life; and finally, accompaniment.
Precisely for this reason we are here. We are not here to affirm a sociological identity. We are not here to defend a particular sensibility. We are not here to create a parallel Church.
We are here because we believe. Because we believe that the Church of all time remains the Church of today. Because we believe that Tradition cannot disappear. Because we believe that Our Lord does not abandon His Church. And because we believe that the Catholic faith must remain integral until the end of time.
That is why these consecrations do not constitute a rupture. They constitute a continuity: a continuity with the faith of all time; a continuity with the Catholic priesthood; a continuity with the sacrifice of the Mass; a continuity with everything that the Church has handed on for twenty centuries.

Mantenere la Tradizione e trasmetterla

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Fsppx.news, 11 February 2022
  • Tradition is a whole, because Faith is a whole. And in the current situation more than ever, the need for an absolutely free profession of Faith is evident. The true freedom of the children of God is first and foremost the freedom to profess their Faith.
  • 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.
  • Note here a problem: unity is achieved in the Faith. And unity cannot be achieved with an indult, a privilege that has one thing in view for some and its opposite for others. For some, the priests and faithful who want to keep the Tridentine Mass, it is a means of preserving Tradition, but for the Roman authorities – they now admit it openly – it is a means of gradually and completely bringing them over to the “conciliar Church”, to the way of thinking proper to the Church of today. All this has been established and promised in the light of the protocol signed on 5 May 1988 by Cardinal Ratzinger and Mgr. Lefebvre. Let us return to the wisdom of Monsignor Lefebvre.
  • The life of the Church and of redeemed souls is one, of the very unity of the cross, of redemption. There is only one Christ, one cross through which we can worship God and be sanctified. And it is therefore this same unity that we find in the Mass, in this application of redemption to the life of the Church, to the life of souls. Since there is only one redemption, and since it is perfect, there is only one way to perpetuate this redemption, to actualise it in time in order to apply it to souls: there is only one Catholic Mass. There are not two.
  • 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.

Declaration of Catholic Faith addressed to Pope Leo XIV

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fsspx.org, Menzingen, 12 May 2026
  • Most Holy Father,
For more than fifty years, the Society of Saint Pius X has endeavoured to set before the Holy See a matter of conscience in the face of the errors that are destroying Catholic faith and morals. Regrettably, all the discussions entered into have remained without result, and none of the concerns expressed have received any truly satisfactory response.
For more than fifty years, the only solution truly considered by the Holy See has appeared to be that of canonical sanctions. To our great regret, it seems to us that canon law is thus being used, not to confirm in the faith, but to lead away from it.
In the text that follows, the Society of Saint Pius X is glad to express to You, filially and sincerely, its devotion to the Catholic faith, concealing nothing, either from Your Holiness or from the universal Church.
The Society places this simple Declaration of Faith in Your hands. It seems to us to correspond to the minimum indispensable to be in communion with the Church, and to truly call ourselves Catholics and, consequently, your sons.
We have no other desire than that of living and being confirmed in the Roman Catholic Faith.
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