Wandile was arguing they were inefficacious, which is wrong as well.
Well, Deacon Lance, they are efficacious conditional upon good faith and invincible ignorance, but not efficacious if one has stubbornly rejected the Church and set up a schism. Can any sacrament effect grace in one who obstinately started a schism? What do the Fathers say about that? Can you show me even one who says they are efficacious, I can show you several who say they are not. Do you think Patriarch Caerularius, who in 1054 A.D. had the Holy Eucharist trampled because it was consecrated in Azyme bread, (as Fr. Adrian Fortescue documents here http://www.newadvent.org/cathen/10273a.htm
) received grace from the sacraments? Certainly, he did not, otherwise schism loses every meaning. His flock, who were not responsible for his errors, if they sought to do God's will and obey Christ as best they could, would not, however, share in his guilt and would receive grace themselves. Thus, the sacraments administered in a dissident community are efficacious conditional upon the good faith of those who receive.
Now, I'm aware the Popes, by contrast, have always followed and still follow a mild policy toward the faithful of these dissident particular Churches, of whom it is generally admitted the vast majority are in good faith. These persons are indeed in partial communion with the Church, before Vatican II, they were said to be incorporated in the Church in voto, or to belong to the soul of the Church. Today, they are said to be in partial communion, which is well and good. But that doesn't take anything away from the fact that schism is a terrible evil and individuals who make light of it, trivialize it, or are indifferent to it in the Church today do the cause of ecumenism no favors. What does ecumenism mean? Is it simply indifference to truth? Sure, it is kindness and understanding towards our separated brethren, acknowledging what is good in what they have preserved, but above all it is directed toward the restoration full ecclesial communion between the dissident Eastern Churches and the Apostolic See. As defined by Pope St. Paul II, "ecumenism is directed precisely to making the partial communion existing between Christians grow towards full communion in truth and charity". The Apostle says, we are to speak the truth in love. Love without truth is mere sentimentalism. Truth without love is empty rigorism. The only prerequisites for ecumenical dialogue are sincerity, openness to truth and deeper understanding on both sides. The Church knows She alone possesses truth in its fullness while other Churches and communities possess it in part, the Orthodox in particular lacking very little.
Vatican II condemns what it calls irenicism, "It is, of course, essential that the doctrine should be clearly presented in its entirety. Nothing is so foreign to the spirit of ecumenism as a false irenicism, in which the purity of Catholic doctrine suffers loss and its genuine and certain meaning is clouded. " and much of what passes for "ecumenism" today is really this false irenicism rejected by the Council. True ecumenism is unapologetic not only in defending those doctrines from Scripture and the Fathers all Christians have in common, such as the divinity of Christ or the fact of the Resurrection, or even only Churches of Apostolic origin retain, like the priesthood and the Eucharist, but also in particular those doctrines of which our separated brethren are still unaware. It is the duty of Catholics, in dialogue with other Christians, to show that the Catholic Church is the one, true Church and that the unity of Christians can only be promoted by the return of dissident Christians to that Holy, Catholic and Apostolic Roman Church that in the past they have unhappily become separated from. This is the Holy Office under Pope Pius XII,
"For care must be taken lest, in the so-called "irenic" spirit of today, through comparative study and the vain desire for a progressively closer mutual approach among the various professions of faith, Catholic doctrine-either in its; dogmas or in the truths which are connected with them-be so conformed or in a way adapted to the doctrines of dissident sects, that the purity of Catholic doctrine be impaired, or its genuine and certain meaning be obscured ...
Therefore the <whole> and <entire> Catholic doctrine is to be presented and explained: by no means is it permitted to pass over in silence or to veil in ambiguous terms the Catholic truth regarding the nature and way of justification, the constitution of the Church, the primacy of jurisdiction of the Roman Pontiff, and the only true union by the return of the dissidents to the one true Church of Christ. It should be made clear to them that, in returning to the Church, they will lose nothing of that good which by the grace of God has hitherto been implanted in them, but that it will rather be supplemented and completed by their return. However, one should not speak of this in such a way that they will imagine that in returning to the Church they are bringing to it something substantial which it has hitherto lacked. It will be necessary to say these things clearly and openly, first because it is the truth that they themselves are seeking, and moreover because outside the truth no true union can ever be attained."http://www.ewtn.com/library/CURIA/CDFECUM.HTM