Unfortunately but not unexpectedly, there has been some question lately  about the validity of the consecrations that have taken place by those that are under the Lefebvre group.  So I went to the smartest man I've ever met - the writings of our dear Bishop Louis (RIP)  to get the real answer.  I'm so sure he is correct that I would bet my salvation on it.  Here is a cut and paste from several  articles in the Seraph.  Hopefully those that are under this deception will read it and realize their mistake. I am posting this in three  parts due to the length: 


  

Contrary to what the majority of renegade clergymen tell you, there are three things necessary for the validity of a Sacrament: matter, form and intention.

Although each of the three needs explanation, the question of intention is dealt with here for the simple reason that among the heretics and schismatics of the right, most arguments are directed against the need for the right intention.

Without doubt, the right intention is essential to the validity of a Sacrament. As is already taken for granted, the use of the adjective `right' implies that there are other intentions which are not sufficient for the validity of a Sacrament.

Following the traditional teaching of the Church as represented in reputable textbooks on dogmatic theology, use will be made of one that is familiar to almost every priest and knowledgeable layman.

What was once very clear to every seminarian and priest has now become a resurrected dead issue. This was caused by the fact that the late "Archbishop Marcel Lefebvre" made notorious for his seeming resistance against the Apostate Church occupying the facilities of the Vatican, was ordained and later consecrated by a French Freemason operating within the Church. That man was Cardinal Lienart, Lefebvre's professor in the seminary and mentor.

To be sure, all those deriving their presumed "ordination" from Marcel Lefebvre are quick to attack anyone who would dare to challenge their validity. This kind of conduct painfully resembles the fanatic shouts of "Crucify him! Crucify him!" of the first Christian century and the equally irrational shouts of those who cry "Anti-Semitism! Anti-Semitism!" whenever historical "facts" presented for general consumption are shown to be false.

In a talk in Montreal, Canada, Marcel Lefbvre (Known to the public as "Archbishop Lefebvre") publicly acknowledged to the crowd that the man who ordained and consecrated him was "Cardinal" Lienart; and that Lienart was a Freemason.

Forgetting his theology, or perhaps even subscribing to an opinion contradicted by general Catholic teaching, Lefebvre publicly stated that he had actually seen Lienart in all his Masonic paraphernalia. To which statement he added: "Fortunately, my orders are valid." Well, this is what most people accepted as true. But, Were Marcel Lefebvre's orders valid beyond reasonable doubt?

While Lefebvre's organization was growing leaps and bounds, steam-rolling over anyone who got in their way, and calling into doubt anyone whom they could not reduce to their regime of feudalistic servitude, their own validity not only as validly ordained priests but also as a validly establish `society' in the Church were seriously questioned. The greatest legacy Marcel Lefebvre left the Church which he helped to destroy was a legacy of disobedience and deception.

It is ironic that the organization attributed to Marcel Lefebvre would merit the same denunciation hurled at the Modernist heretics by the `patron' of their society: St. Pope Pius X!

In his Encyclical Letter `Pascendi,' Pope Pius X wrote: "Although they express their astonishment that We should number them amongst the enemies of the Church, no one will be reasonably surprised that We should do so, if, leaving out of account the internal disposition of the soul, of which God alone is the Judge, he considers their tenets, their manner of speech, and their action."

The question of Masonic infiltration into the Catholic Church has been established beyond reasonable doubt. Consider the term `reasonable doubt.' It means that anyone who is using his right reason and is not influenced by prejudice can no longer doubt the fact. Anyone who doubts the fact is rightly suspected of bad will.

The question before us, then, is this: Was the ordination of Marcel Lefebvre by the Freemason Achille Lienart, later "Cardinal" Lienart valid? Was Marcel Lefebvre's later consecration by this same Lienart valid?

An answer taken out of the sky is no answer at all. For an answer to be of any value, it must take into consideration actual circumstances. What were the important circumstances in the case of Marcel Lefebvre? First of all, Lienart was a professor in the seminary attended by Lefebvre. There was, then, a greater or lesser bond created between student and teacher. This is normal. Already a Freemason, Lienart ordains Lefebvre. Some years later, Lienart _ now a `Cardinal' with not a little influence in Rome _ consecrates his former pupil and collaborator (Lefebvre worked for Lienart as a diocesan priest for a number of years in a secretarial position) who had since entered the foreign mission society of the Holy Ghost Fathers.

The question of Marcel Lefebvre's ordination and subsequent consecration are very important. That the external ceremony of ordination and consecration were performed is not in question. The essential question here concerns the intention.

Could a Freemason have the requisite internal intention for the valid administration of a Sacrament? In this case, of course, the Sacrament is Holy Orders.

To answer this question objectively and without prejudice, it is necessary to know what Freemasonry represents. Even the Conciliar Church (Church of Vatican II) has issued statements concerning Freemasonry.

In a declaration of the Sacred Congregation for the Doctrine of the Faith, the following was stated:

"…the Church's negative judgment in regard to Masonic associations remains unchanged since their principles have always been considered irreconcilable with the doctrine of the Church and therefore membership in them remains forbidden. The faithful who enroll in Masonic associations are in a state of grave sin and may not receive Holy Communion." (Declaration on Masonic Associations, Joseph card.Ratzinger _prefect).

The plural is used in this declaration because there are other Masonic `front organizations' such as Rotary Club, Lions Club, etc. No Catholic may be a member of these associations because they promote the naturalism of Freemasonry among their members.

Freemasonry is the front organization for Zionism. Which is the "Church of the Antichrist". In fact, Freemasons hold Lucifer as their source of "light". For this reason, namely, that Freemasonry necessarily denies the possibility of the supernatural, it is essentially opposed to all that the Catholic Church represents.

Freemasonry is, as one of its high ranking members declared, the `enemy of the Catholic Church.' Its purpose is the destruction of the Catholic Church and replacing it with the worship of Lucifer who is, actually, the invisible Antichrist.

Therefore, since Freemasonry has vowed and actively works to undermine and destroy the Catholic Church, it is inconceivable that a Freemason could have the minimum intention of doing what the Church does in administering a Sacrament. To pretend that this is possible is to betray an ignorance of basic psychology. The two are completely irreconcilable.

For this reason: That Freemasonry is dedicated to the promotion of Naturalism (which denies the Supernatural) and the Church is dedicated to the promotion of the Supernatural, the administration of any Sacrament by a Freemason must be deemed null and void.

It must have come to the attention of Marcel Lefebvre that his background had been investigated and his connection with Freemason Lienart was soon to become public that may have prompted him to make the public declaration before anyone else. His statement to his audience in Montreal, Canada, regarding his having seen Achille Lienart in his Masonic regalia could only have been intended to brush aside any serious connection with his own validity. Marcel Lefebvre was gambling on the ignorance of many priests and laymen who would readily accept the erroneous notion that the mere external intention to perform a rite was sufficient for its validity.

This, as we have seen, is not true. Consequently, based on the clear teachings of the Church regarding the Sacraments, and the further practice of the Church concerning doubtful validity, every Catholic is bound in conscience to avoid those who present themselves as priests or bishops claiming their ordination or consecration from Marcel Lefebvre.

It is the practice of the Church that such doubtful reception of Holy Orders requires that the Sacrament be reiterated. To ignore this would result in the reception of Sacraments that are not Sacraments, both invalid and fruitless. This is the practice of the Church. Those who deliberately disregard this doctrine of the Church cannot be considered Catholic. These, then, make up part of that group called "Heretics of the Right".

Our point of departure will be the publicly declared defense of Marcel Lefebvre's ability to ordain priests and consecrate bishops.