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• The consecrating bishop must use the proper matter and form, accompanied by the proper intention.
• The recipient being consecrated must be a validly baptized male and a validly ordained priest, and have the proper intention.
• There must be a validly consecrated bishop bestowing the Sacrament.

“All these Sacraments are made up of three elements: namely, things as the matter, words as the form, and the person of the minister who confers the Sacrament with the intention of doing what the Church does. If any of these is lacking, the Sacrament is not effected.” [not effected: it did not happen] (Pope Eugene IV, Council of Florence, 1439.)

“A Baptism is valid which is conferred by a minister who observes all the external rite and the form of baptizing but who says in his heart: ‘I do not intend to do what the Church does.’”³

“Died. Achille Cardinal Liénart, 89, staunchly progressive bishop of the industrial diocese of Lille for four decades; in Lille. A champion of social reform in France long before he won a red hat in 1930, Cardinal Liénart was an active supporter of trade-unionism and a leader of the worker-priest movement that sent Catholic clergymen to live among French laborers. Undaunted by either the opposition of industrialists, who dubbed him "the Red Cardinal," [i.e., the Communist Cardinal] or the Vatican's termination of the worker-priest experiment in 1954, he became a leading proponent of church decentralization during Vatican II.” (2/26/73)

“This attitude of the Cardinal could not surprise those who knew of his membership in Masonic and Luciferian Lodges. That was why the author of this study had consistently refused to accompany Cardinal Liénart in official ceremonies, as Secret Chamberlain.”

“The Cardinal had been initiated in 1912 in a Lodge in Cambrai, whose Venerable was Brother Debierre. He attended one Lodge in Cambrai, three in Lille, one in Valenciennes and two in Paris, including one lodge especially composed of parliamentarians. In 1919, he was indicated as a Visitor (18th degree) and then in 1924 as a 30th degree. The future Cardinal met in the lodges Brother Debierre and Roger Salengro. Debierre was one of the informants of Cardinal Gasparri, who had been initiated in America, and Cardinal Hartmann, Archbishop of Cologne, a Rosicrucian of Germany.”⁷

“n the first day of the Council, Cardinal Liénart was the chief of all of the liberals in the Council… in Rome, the published the photo of Cardinal Liénart in the review Chiesa Viva, Chiesa Viva, it’s a traditionalist review, a good review, in Rome, that published the picture with all, all the appurtenances Freemasonic, the day of his inscription in the Freemasonians, the day of the 20th degree, and after the 30th degree of Masonry, and the place where he stood admitting of Masons, the chief of the liberal Cardinals of the Council. That is my Cardinal, he gave me the ordination of the priesthood and the consecration as bishop. He is my Cardinal. I am, I am, I burn in his legacy. And now it is published, it is public, nobody can answer to this publication.”

“Two months ago in Rome, the traditionalist periodical Chiesa Viva, published — I have seen it in Rome with my own eyes — on the back side of the cover, the photograph of Cardinal Liénart with all his Masonic paraphernalia, the day of the date of his inscription in Masonry, the grade to which he belonged, then the date at which he rose to the 20th, then to the 30th degree of Masonry, attached to this lodge, to that lodge, at this place, at that place. Meanwhile, about two or three months after this publication was made, I heard nothing about any reaction, or any contradiction. Now, unfortunately, I must say to you that this Cardinal Liénart is my bishop, it is he who ordained me a priest, it is he who consecrated me a bishop. I cannot help it... Fortunately, the orders are valid... But, in spite of it, it was very painful for me to be informed of it.”

“[T]hey [Freemasons] declare repeatedly that Christ is either a scandal or foolish; indeed, not rarely, that there is no God, and they teach that the soul of man dies together with the body: the codes and statutes, by which they explain their goals and ordinances openly declare that all the things which We have already mentioned, and which pertain to the overthrowing of Legitimate Rulers and totally destroying the Church come forth from them. And this has been ascertained and must be considered as certain, that these sects, although in name different, nevertheless have been joined among themselves by an impious bond of filthy goals.” (Quo Graviora – Apostolic Constitution of Pope Leo XII, March 13, 1826)

“[T]hose secret societies of factious men who, completely opposed to God and to princes, are wholly dedicated to bringing about the fall of the Church, the destruction of kingdoms, and disorder in the whole world…Their law is untruth: their god is the devil and their cult is turpitude… Our predecessors, Clement XII, Benedict XIV, Pius VII, Leo XII, repeatedly condemned with anathema that kind of secret society…” (Traditi Humilitati - Encyclical of Pope Pius VIII ,May 24, 1829)

“Such that they profane and defile the passion of Jesus Christ by certain of their impious ceremonies, that they despise the Sacraments of the Church (for which they seem to substitute other new things invented by themselves through their supreme wickedness) and despise the very mysteries of the Catholic Religion and that they overthrow this Apostolic See against which, because on it the Sovereignty of the Apostolic Chair has always flourished, (S. Aug. Epist. 43.) they are roused by a certain unparalleled hate and they devise every dangerous destructive plot.” (Constitution of Pope Pius VII – Ecclesiam a Jesu Christo – 9/13/1821)

“They are planning the destruction of holy Church publicly and openly, and this with the set purpose of utterly despoiling the nations of Christendom… Their chief dogmas are so greatly and manifestly at variance with reason that nothing can be more perverse. To wish to destroy the religion and the Church which God Himself has established… their ultimate purpose forces itself into view – namely, the utter overthrow of that whole religious and political order of the world which the Christian teaching has produced… and now the time has come when the partisans of the sects openly declare, what in secret among themselves they have for a long time plotted, that the sacred power of the Pontiffs must be abolished, and that the papacy itself, founded by divine right, must be utterly destroyed. If other proofs were wanting, this fact would be sufficiently disclosed by the testimony of men well informed, of whom some at other times, and others again recently, have declared it to be true of the Freemasons that they especially desire to assail the Church with irreconcilable hostility, and that they will never rest until they have destroyed whatever the supreme Pontiffs have established for the sake of religion.” (Humanum Genus, Encyclical of Pope Leo XIII, 4/20/1884)

“And because We know that Our best and firmest hope of a remedy is in the power of that divine religion which the Freemasons hate in proportion to their fear of it… We pray and beseech you, venerable brethren, to join your efforts with Ours, and earnestly to strive for the extirpation of this foul plague… We wish it to be your rule first of all to tear away the mask from Fɾҽҽmαsσɳɾყ, and to let it be seen as it really is; and by sermons and pastoral letters to instruct the people as to the artifices used by societies of this kind in seducing men and enticing them into their ranks, and as to the depravity of their opinions and the wickedness of their acts.” (Humanum Genus, id.)

“With this inherent defect of 'form' is joined the defect of 'intention' which is equally essential to the Sacrament. The Church does not judge about the mind and intention, in so far as it is something by its nature internal; but in so far as it is manifested externally she is bound to judge concerning it. A person who has correctly and seriously used the requisite matter and form to effect and confer a sacrament is presumed for that very reason to have intended to do what the Church does. On this principle rests the doctrine that a Sacrament is truly conferred by the ministry of one who is a heretic or unbaptized, provided the Catholic rite be employed. On the other hand, if the rite be changed, with the manifest intention of introducing another rite not approved by the Church and of rejecting what the Church does, and what, by the institution of Christ, belongs to the nature of the Sacrament, then it is clear that not only is the necessary intention wanting to the Sacrament, but that the intention is adverse to and destructive of the Sacrament.” (Emphasis supplied)

“If the true intention of confecting a sacrament is lacking, the element of the serious external performance seems to contribute very little or nothing to the contention that those actions thus posited constitute a true sacrament. In fact it is a misnomer to call an action "serious" if the internal serious intent is lacking. Such so-called "serious" performances are not serious at all. That they are apparently serious is true, but that they are really serious is false.” (The Dogmatic Theology on the Intention of the Minister in the Confection of the Sacraments by Rev. Raphael De Salvo, O.S.B., S.T.L. 1949, p. 97)

“According to the almost general opinion of modern theologians, an inner intention is necessary for the valid administration of the Sacraments… The mere external intention is not compatible with the concept of doing what the Church intends, or with the status of the minister as a servant of Christ, or with the religious determination of the sacramental sign…” (Fundamentals of Catholic Dogma, Ludwig Ott, 1955)

“The Church teaches very unequivocally that for the valid conferring of the sacraments, the minister must have the intention of doing at least what the Church does. This is laid down with great emphasis by the Council of Trent. (Sess. VII). The opinion once defended by such theologians as Catharinus and Salmeron (theologians at Trent) that there need only be the intention to perform deliberately the external rite proper to each sacrament, and that, as long as this was true, the interior dissent of the minister from the mind of the Church would not invalidate the sacrament, no longer finds adherents. The common doctrine now is that a real internal intention to act as a minister of Christ, or to do what Christ instituted the sacraments to effect… is required… Whatever may be said speculatively about the opinion of Ambrosius Catharinus who advocated the sufficiency of an external intention in the minister, it may not be followed in practice, because, outside of cases of necessity, no one may follow a probable opinion against one that is safer, when there is question of something required for the validity of a sacrament.” (The Catholic Encyclopedia, Vol. VIII, p. 69)

“I answer that, The minister’s intention may be perverted in two ways. First in regard to the Sacrament: for instance, when a man does not intend to confer a Sacrament, but to make a mockery of it. Such a perverse intention takes away the truth of the Sacrament, especially if it be manifested outwardly.” (Summa Theologica, 3rd, 64, 10.)

“For the validity of the Sacraments there is required in the minister neither faith nor probity, but rather power (and jurisdiction in some Sacraments), as well as the intention or will, at least virtual and absolute, or the equivalent of this, of doing, not that external act only, but that Sacrament, or at least of doing what the Church does or what Christ instituted… the confection of a Sacrament requires such an intention which determines the action to be sacramental, and which removes the indifference of the words and actions; but an intention only of doing the external action, which could be referred to other ends, is not such an intention. Thus the Council of Trent defined that a “Sacrament” performed in jest would be invalid, contrary to Luther.” (Theologia Moralis: Bk. 6, Pt. 1 - emphasis supplied)

“Baptism is valid which is conferred by a minister who observes all the external rite and the form of baptizing but within his heart resolves: ‘I do not intend what the Church does.’” (Denzinger, 1318)

“On 23 January, 1586, the Sacred Congregation of the Council gave a decision in the following cases: A Bishop, before the Ordination ceremony, declared that he had no intention of ordaining any candidates who were under age, and that if any such received the imposition of hands, it would be an empty ceremony. The answer was that those under age were not ordained.”

“A certain Anthony Gonzalez de Acuna, Bishop of Charcas in South America, declared with an oath before an ordination ceremony that he intended not to confer orders on any candidate of mixed blood. Several such presented themselves and received the rite at his hands. The case was referred to Rome, and on 13 February, 1682, the Sacred Congregation of the Council, which while gravely rebuking the Bishop for his conduct, pronounced that the Orders were invalid in the case of those of mixed blood, and that all priestly acts performed by them were invalid.” (Principles of Sacramental Theology by Bernard Leeming, S.J.)

“You well know, my dear brethren, that there can be no priests without bishops. When God calls me —this will certainly not be long —from whom would these seminarians receive the Sacrament of Orders? From conciliar bishops, who, due to their doubtful intentions, confer doubtful Sacraments? This is not possible.” (Marcel Lefebvre’s Consecration Ceremony Sermon, June 30, 1988)

“

• ne must take note of the different species of probability: for one opinion may be barely probable, another probable, another more probable, another most probable, another morally certain, another safe, another safer. An opinion is barely probable which depends on some foundation, but not such that would prevail upon a prudent man to assent to it; but this kind of opinion we are unable to use. That is probable, which rests on a grave foundation, either intrinsically of reason or extrinsically of authority, such that it would prevail upon a prudent man to assent to it, although with respect for the opposite opinion. That is more probable (or highly probable), which rests on a more grave foundation, but also with prudent respect for the opposite, such that the contrary may also be thought to be probable. That is most probable, which rests on a most grave foundation, such that the opposite is thought to be barely or doubtfully probable; we may always licitly use such an opinion. An opinion is morally certain, which excludes all prudent fear of error, such that the opposite is reputed as altogether improbable. Finally, an opinion is safe, which recedes from every danger of sinning. But that is safer (or very safe), which recedes greatly from such danger, even if it does not rely on firmer reasons.”
  
  “Thence it should be noted that there is a probability of fact and another of law. A probability of fact is that which revolves around the truth of a thing, or the substance of a thing, such as whether in a Sacrament, the use of such matter would be valid or invalid…”
  
  “This established, it is never lawful to use a probable opinion with the probability of fact when there is danger of harm to another or to oneself; because this kind of probability by no means removes the danger of harm: for if the opinion is false, harm to one’s neighbor or to the one acting will not be evaded. For example, baptism attempted using saliva is truly invalid, so that an infant would remain unbaptized; probability in the opposite opinion is certainly unable to effect its validity. Hence:
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  • 1. It is not licit, in a matter of faith and in everything which appears to be a necessary means of eternal salvation, to follow a less probable opinion (as was ineptly said in Prop. 4, proscribed [condemned] by Innocent XI) nor a more probable one; rather we are bound to follow the safer opinion…”
  • 4. In the administration of the Sacraments, a minister may use neither a probable opinion nor a more probable opinion concerning their validity, but is bound to follow a safe opinion; that is, one that is either very safe or morally certain.”
  “Therefore, it must always be said, that it is never licit to use a probable opinion with the probability of fact, where there is danger of harm or injury to one’s neighbor.”¹⁰ (Theologica Moralis, Book 1, Chapter 3, Of Probable Conscience).

“that previous ordination to the Presbyterate [priesthood] is essential to the Episcopate, so that the episcopal consecration of one who was not already a priest would be null and void… This is certainly the general view of theologians; and, as we have said, it is confirmed by the universal practice of the Church.” (The Teaching of the Catholic Church –The Sacrament of Order, Canon George Smith, D.D., Ph.D., 1954)

“[T]he episcopal power depends on the priestly power, since no one can receive the episcopal power unless he have previously the priestly power. Therefore the episcopate is not an Order.” (Summa, Supp. 40, 5)

“A Sacrament received without a proper intention or which is conferred upon a person against his will is invalid.” (Fundamentals of Catholic Dogma, Ott, 1955)

“In adults, for the valid reception of any sacrament except the Eucharist, it is necessary that they have the intention of receiving it. The sacraments impose obligations and confer grace: Christ does not wish to impose those obligations or confer grace without the consent of man.” (Catholic Encyclopedia, Sacraments, 1907)

1773, April 28 - By his Constitution "In eminenti" Pope Clement XII excommunicated those who joined Masonry.
1884, February 7 – Liénart is born.
1884, May 10 – The Holy Office pronounces an automatic excommunication from the Catholic Church for membership in Masonry.
1907, June 29 – Liénart ordained a priest.
1912 – Liénart becomes a Freemason and incurs automatic excommunication.
1918, May 19 – the Code of Canon Law takes effect. Canon 2335 confirms the former law of an automatic excommunication from the Catholic Church for anyone who becomes a Freemason.
1919 – Liénart is promoted to “Visiteur” – 18th degree in Fɾҽҽmαsσɳɾყ.
1924 – Liénart is promoted to the 30th degree in Fɾҽҽmαsσɳɾყ.
1928, October 6 – Liénart is consecrated a Bishop.
1930, June 30 – Liénart becomes a Cardinal.
1973, February 15 – Liénart was judged by a God whom he warred against.

“I, in the presence of the Great Architect of the Universe, . . . do hereby and hereon solemnly and sincerely swear, that I will always hide, conceal and never reveal any part or parts, any point or points of the secrets or mysteries of or belonging to Free and Accepted Masons in Masonry which may heretofore have been known by, shall now or may at any future time be communicated to me… These several points I solemnly swear to observe under no less penalty, than to have my throat cut across, my tongue torn out by the root and my body buried in the sands of the sea… or the more efficient punishment of being branded as a willfully perjured individual, void of all moral worth. So help me God…” (Catholic Encyclopedia, Masonry, 1910)

“I solemnly and freely vow obedience to all the laws and regulations of the Order, whose belief will be my belief, I promise obedience to all my regular superiors… I vow never to submit to or tolerate any intellectual Despotism, [i.e., Catholic Church and Catholic Monarchies] that may pretend to chain or fetter free thought… I solemnly vow to consecrate my life to the ends of the Order of Knights of Kadosh, and to co-operate most efficaciously by all means prescribed by the constituted authorities of the order to attain them. I solemnly vow and consecrate, to these ends, my words, my power, my strength, my influence, my intelligence and my life… I pledge myself to obey without hesitation any order whatever it may be of my regular Superiors in the Order.” (Catholic Encyclopedia, Masonry, 1910, citing Grand Master of the Scottish Rite - Albert Pike.  Emphasis supplied)

Regarding the Order of the Knights of Kadosh: “The Kadosh, trampling on the papal tiara and the royal crown, is destined to wreak a just vengeance on these ‘high criminals’ for the murder of Molay.”¹³ (Albert Pike, ibid.  Emphasis supplied)

“To you, Sovereign Grand Inspectors, we say this, that you may repeat it to the brethren of the 32nd, 31st and 30th degrees: all of us initiates of the high degrees should maintain the Masonic religion in the purity of the Luciferian doctrine. If, Lucifer were not God, would Adonay, the God of the Christians, whose deeds prove his cruelty, perfidy and hatred of man, his barbarism and repulsion for science, would Adonay and his priests calumniate him? Yes, Lucifer is God, and unfortunately Adonay is also God.” (Albert Pike, as quoted in A. C. de la Rive: La Femme et l’Enfant dans la Franc-Maconnerie Universelle, page 588.)

“The two systems of Romanism [Catholicism] and Fɾҽҽmαsσɳɾყ are not only incompatible, but they are radically opposed to each other and American Masons say: ‘We won't make a man a Freemason, until we know that he isn't a Catholic.’ ” (Grand Deacon J.C. Parkinson, an illustrious English Mason.  Emphasis supplied)

• It is doubtful that Liénart himself was a valid bishop;
• It is doubtful that Lefebvre was a validly ordained priest;
• It is doubtful that Liénart, even if he was a valid bishop and even if Lefebvre was a valid priest, would have had the necessary sacramental intention to confer episcopal consecration upon Lefebvre.