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I disagree respectfully with this and I think, Matthew, that this is the core area of disagreement between the Society and the Resistance. So let's have a brief discussion on it, though the sedevacantist issue is irrelevant to the SSPX-Resistance dispute.

1. The First Principle is the Sanctification and Salvation of Souls. This is why the Church Herself exists. I love the Firefighter Analogy given by His Excellency Bishop Fellay to explain what should be the principle of the traditional apostolate vis-a-vis relations to Rome:

"How do we understand this gesture? Allow me to make use of an image. When a fire is raging, everyone understands that those who have the means to do so must endeavor to put it out, especially if there is a shortage of firefighters ... As a result of the Pope’s act, during the Holy Year, we will have ordinary jurisdiction. In the image I mentioned, this has the effect of giving us the official insignia of firefighters, whereas such a status was [unjustly] denied us for decades." https://damselofthefaith.wordpress.com/2015/12/01/ordinary-jurisdiction-for-the-year-of-mercy-bishop-fellay-says/

Who can reasonably dispute the applicability of this analogy to the situation of the crisis in the Church? Suppose somebody was in a burning building, Matthew. Would even we not do all that was possible to save him? Suppose a professional firefighter had been unjustly fired and his uniform had been wrongly confiscated. If he saw a fire and souls in danger of perishing, absolutely he has the right and the duty to do all that is necessary for them to be delivered from the fire, and it is commendable and praiseworthy for him to do it. But if at a later time, if the nation or state recognize it was wrong to persecute such firefighters, why should they then refuse the insignia, as Bishop Fellay says?

That is the equivalent to what is being disputed here; one could add the "firefighters" here have a right to be part of the visible hierarchy of the only Church.

2. And therefore the Second Principle could be: If the Pope wants to grant the Bishops and Priests of the Society Ordinary Jurisdiction and Habitual Authority over the Faithful who are their Subjects, then this is the correction of an injustice; something good and not evil.

As Fr. Laisney argued on the behalf of the Society, that with a wrong understanding, "One no longer sees that those who hold office in the Church have received the authority that Our Lord Jesus Christ has given to His Church, and thus have received a good thing—indeed what Our Lord Jesus Christ has established is evidently excellent—the abuses of that authority do not take away from the goodness of that authority in itself, of that hierarchical order; and thus if the pope wants to regularize the place of the Society of St. Pius X within that order, he wants something good (order is good) ... https://sspx.org/en/various-churches-fr-laisney-rebuttal

3. The Traditional Sacramental rites, imho, give much Greater Glory to God, obtain far Greater Graces for the Church and the world and have perfect "integrity". As we know, theology distinguishes integrity and essence of the rite. A study of the new rites of episcopal consecration and priestly ordination in particular makes clear that, after infiltration by Freemasons and through the machinations of Bugnini et al, integrity has been very badly wounded in the new rites generally, from Baptism to Holy Mass. The rite remains valid, but validity is not enough; with wide use of the new inferior rites, there is a massive loss of graces in the world.

Since we each individually have the obligation to give the greatest possible glory to God in our short lives on this earth, and since we will need the necessary graces of the sacraments in the highest possible measure, we have the right and duty to preserve Tradition. But we should do it in the way that one would preserve a Priceless Treasure when an indefectible Ark was being partly flooded; namely, first, we should preserve the Treasure itself, so that first it is not drowned in the flood, by God's Grace. Second, we should see to it that that Treasure is more widely restored in the Ark, so that all those it may be kept afloat and saved in the end.

No doubt supplied Jurisdiction supplies for confessions and marriages, Rome itself has admitted this. Supplied Jurisdiction, as authors on the subject describe for us, is a delegatio a iure, a delegation operative by the law itself, that comes from the Church. Ordinary Jurisdiction, as we know, is habitual authority, a relation in which subjects are permanently under their superiors.

For an imperfect analogy: Suppose a parent willed to adopt a child, and the government wrongly prevented this at first; then, the parent should continue to love the child and desire to adopt it, but would not actually stand in permanent authority over the child until adoption was complete. In a roughly similar way, the Apostolate will go on, but full normalization need not be rejected, imo.

So, if the Pope is ready to grant Ordinary Jurisdiction to our SSPX Bishops, which they most certainly have a right to, is it not a good thing? Auxiliary Bishops have less power and rights than Bishops who are Ordinaries strictly so called. Is it not right that our Bishops should have Habitual Authority over us and full power to command us? Even Natural Authority is Good. Divinely established Authority is Excellent, Unique and Necessary. Therefore, Traditional Catholic Bishops have a right to that Divine habitual Authority.

And yet, by divine law, and the Pope's Universal Primacy of Jurisdiction defined at Vatican I, only he can grant Ordinary Jurisdiction. This, imho, is the basis on which the Society justifies its periodic relations with the Roman Authorities, which seems to have caused much misunderstanding among some sections of the Faithful. If I may ask, Matthew, where do you disagree with any of the above?

God bless.

Please explain which of the 3 principles were wrong then. Canon Law says, Suprema Lex Salus Animarum, the Supreme Law of the Church Herself is the Salvation, and therefore Sanctification also which precedes it, of our souls, of all souls, as far as possible. That would sum up in a word the basis of the society's apostolate, and even more, it should be the constant concern of every Christian, especially fathers of families. The salvation of their families and those entrusted to their charge first and foremost, and others next.

Pope St. Pius X commanded everyone, including His Successors, to swear the Oath against Modernism, which is dogmatic, and which also includes a Profession of the Indefectibility of the Visible Hierarchy of the Catholic Church, "I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles." http://www.papalencyclicals.net/pius10/p10moath.htm

If you believe this, Last Tradhican, you will not believe the Catholic Church died, defected and disappeared, either in 1962, 1965, 1969 or even in 2013. We are in the worst crisis in the history of Christendom. But the Catholic Church has always triumphed and She will triumph over this crisis. Restoration has to come also from the Hierarchy of the Pope and the Bishops. Without that, we can do little.

+ABL in 1966: "the Successor of Peter and he alone can save the Church. Let the Holy Father surround himself with strong defenders of the Faith: let him nominate them in the important dioceses. Let him by docuмents of outstanding importance proclaim the truth, search out error without fear of contradictions, without fear of schisms, without fear of calling in question the pastoral dispositions of the Council.Let the Holy Father deign to encourage the individual bishops of their respective dioceses to correct faith and morals. It behooves every good pastor to uphold the courageous bishops, to urge them to reform their seminaries and to restore them to the study of St. Thomas; to encourage Superiors General to maintain in novitiates and communities the fundamental principles of all Christian asceticism, and above all, obedience; to encourage the development of Catholic schools, a press informed by sound doctrine, associations of Christian families; and finally, to rebuke the instigators of errors and reduce them to silence. May the Holy Ghost, to Whom our Congregation is dedicated, deign to come to the assistance of the Pastor of the Universal Church." Therefore, right from 1966, His Grace Archbishop Lefebvre acknowledged the Pope's Authority, and didn't say it's wrong to be a regularized society. From: https://fsspx.news/en/news/exchange-letters-between-cardinal-ottaviani-and-archbishop-lefebvre-1966-38507

Btw, as a reductio ad absurdum, if someone wants to argue Bp. Fellay saying, oh, you should never agree to regularization, even if the Pope wants to grant the "uniform" to the "firefighters", which by divine law only he can grant, then, to be consistent, apply that also to +ABL in 1970, where the Society was established as a canonically regular pious union. Even in 1990, Archbishop Lefebvre suggested the Society under his authority would be open to regularization under appropriate conditions. The main requirement were things like (1) Let the Popes and Rome swear to uphold the Oath against Modernism (2) Bring back the Kingship of Our Lord Jesus Christ. (3) Grant Sufficient Bishops to Tradition and allow the "Traditionalist Citadel" (exact words; will give the full quotation later) to continue in the Church. (4) Recognize the right of all Bishops and Priests to offer the Traditional Mass. His Excellency Bishop Fellay has already taken care of 4, and 3 too has been done. So the Society is very confident that Archbishop Lefebvre, from heaven, and if H.G. were here today, would approve normalization. (1) and (2) should be done too, I agree. I would like doctrinal discussions with Rome to be resumed, and the Society to demand more from the Roman Authorities, including the Collegial Consecration of Russia.