I have just been looking back over comments upon recent posts. Two points.
(1) I understand the pseudonimity sought by the use of pseudonyms. But one does rather wonder who some of these anonymous friends are. Would it be inconceivable for them to send me emails revealing their identities and som e personal details? (firstname.lastname@example.org)
(2) In this matter of the validity of Orders, I do sometimes speculate on whether in messy situations some notion of Deus necessaria supplet might be necessary. Some examples:
(a) the implications [Bede IV ii] of S Chad being judged by S Theodore non rite consecratus and then having his consecration catholica ratione consummata.
(b) the ordinations of Pope Formosus which were declared null by Pope Stephen VII and then 'regularised' by Theodore II.
(c) the granting of permission by fifteenth century popes to merely presbyteral abbots of the right to ordain to major orders including the priesthood. Some commentators have argued that these ordinations were valid on the grounds that 'Roman pontiffs have granted this faculty and therefore they can grant it', but the view of Ratzinger that the Pope is the servant and not the master of Sacred Tradition rather puts sa question mark against such a radical administrative overturning of the Church's basic sacramental structure.
(d) the declaration of Eugene IV that the Matter of Ordination is the porrection of the instruments, and the probability that while this decree was held in scholis to have juridical force, less care was taken to ensure that all ordinands had received the imposition of hands than was to ensure that they had all received the porrection of the instruments.