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Trad123, please read the last section of Fr Cekada's response to objections (http://www.traditionalmass.org/images/articles/NuEpConObjex.pdf). He answers Fr Calderon's claim that the surrounding context could give validity to an invalid essential form.

B. Context of the New Form

Fr. Calderon would have us look to the context of the new form for assurance of its validity.

He says:

“This context is very ample because it cannot be reduced to the Preface alone; the complete rite must be taken into consideration.”

From a quote by Leo XIII that speaks of the removal of all idea of consecration and sacrifice from Anglican ordination rites, Fr. Calderon extrapolates the following principle: if in the rest of the rite “consecration and sacrifice were involved,” the rite would have“consistency.”59

In response:

• Fr. Calderon cites no authorities to support his principle about “involvement” producing “consistency”— whatever those nebulous terms may mean.

• Fr. Calderon, however, has not even gotten to the point where he could make an argument from context. He has not demonstrated that the new form — even equivocally — contains both elements that Pius XII required in the sacramental form for Holy Orders: the power of the Order and the grace of the Holy Ghost.

B. Application to the New Form

(. . .)

8. The new form fails to meet two criteria for the form for Holy Orders laid down by Pius XII.

(a) Because the term governing Spirit is capable of signifying many different things and persons, it does not univocally signify the sacramental effect.
(b) It lacks any term that even equivocally connotes the power of Order that a bishop possess — the “fullness of the priesthood of Christ in the episcopal office and order,” or “the fullness or totality of the priestly ministry.”

So now pour out upon this chosen one the power that is from you, the governing Spirit whom you gave to your beloved Son, Jesus Christ, the Spirit given by him to his holy apostles, who founded the Church in every place to be your temple for the unceasing glory and praise of your name.
    

Father, you know all hearts.  You have chosen your servant for the office of bishop.  May he be a shepherd to your holy flock, and a high priest blameless in your sight, ministering to you night and day; may he always gain the blessing of your favor and offer the gifts of your holy Church.  Through the Spirit who gives the grace of high priesthood grant him the power to forgive sins as you have commanded, to assign ministries as you have decreed, and to loose every bond by the authority which you gave to your apostles.  May he be pleasing to you by his gentleness and purity of heart, presenting a fragrant offering to you, through Jesus Christ, your Son, through whom glory and power and honor are yours with the Holy Spirit in your holy Church, now and for ever.  R.  Amen.

5.

(. . .)

Finally in the Episcopal Ordination or Consecration, the matter is the imposition of hands which is done by the Bishop consecrator. The form consists of the words of the “Preface,” of which the following are essential and therefore required for validity:

“Comple in Sacerdote tuo ministerii tui summam, et ornamentis totius glorificationis instructum coelestis unguenti rore santifica.”

[“Perfect in Thy priest the fullness of thy ministry and, clothing him in all the ornaments of spiritual glorification, sanctify him with the Heavenly anointing.”]