@Andrew Angelo The Pope has however denied any legitimate ability to administer the sacraments, Pope Benedict in 2009 said, " In order to make this clear once again: until the doctrinal questions are clarified, the Society has no canonical status in the Church, and its ministers – even though they have been freed of the ecclesiastical penalty – do not legitimately exercise any ministry in the Church" (w2.vatican.va/…/hf_ben-xvi_let_…).

@Dr. Judy Meissner,

I shan't pretend to be doctoral of theology nor a lawful protector of the teaching of Christ's Immaculate Bride, i.e. solely the bishops. However, I am rather certain that "ChurchMilitant.com" and Mr. Voris does not claim to be distributing the sacraments nor anything requiring obedience to a bishop of a diocese beyond namesake. As it is the responsibility of the faithful to preach at all times and in all mediums, they're doing just that. If the bishop of Detroit puts forth an excommunication, then they're no longer legitimate. However, if confession is possible without receiving encouragement to sin by a legitimate priest, then no extraordinary grounds exist to confess to any priest without jurisdiction. Moreover, if there is a lawful parish within reasonable limits which celebrates Mass without abuse and the pastor does not spout heresy then again, there is not ground for regular attendance to an SSPX parish, and that's being generous.
If SSPX recognizes il Papa, SSPX recognizes the bishops he recognizes. If such is true, then their members would have the hair-splitting endeavor of examining every priest at their most immediate parish[s] in communion with Rome; furthermore, even Pope Benedict XVI did not recognize SSPX as being in communion though he lifted excommunication with the hopes of encouraging full communion. He said in 2009 to clarify his lifting of excommunication, the Holy Father said this, " In order to make this clear once again: until the doctrinal questions are clarified, the Society has no canonical status in the Church, and its ministers – even though they have been freed of the ecclesiastical penalty – do not legitimately exercise any ministry in the Church" (w2.vatican.va/…/hf_ben-xvi_let_…).

Is there a reason that the claims are so vague in this presentation? The claim I'm most intrigued by is that of the purpose of marriage being "inversed." Is not marriage for the promulgation of God's Holy People and to reveal the nature of God's sacrificial love in public life?
Ultimately, yes. Many used Vatican II to take advantage of the same smoke that Pope Leo XII mentioned. Ironically, they did so by never actually calling on the documents of Vatican II but in the "Spirit of Vatican Two!"

The first frame of problems [C.1:45], yes there was false ecumenism has occurred in a very "hush hush" way which came from priests of the Tridentine Mass; note, such a statement is not to diminish the ancient rite but to show that the root isn't so superficial. Vatican II promotes the vernacular for the lessons and puts emphasis that Latin should be retained for "those parts of the Ordinary of the Mass which [the laity have any part in]" for the same reason that Gregorian Chant is to be held sacred. The priestly role with respect to the ordination process being simplified, I agree there is some romance lost; however, the priesthood is still the priesthood which involves an intimate relationship of being crucified with our Lord. The last bullet is also an absurd attribution to the council, that's been the desires of false prelates since before the reformation and comes from lacking the grace of faith. If the devil cannot make you offend the Blessed Sacrament, He'll want to make you hate the Body of Christ; if he can't do that, he'll shoot for having you never see The Host; if not even that, he'll want you to forget and even not believe that Jesus is completely present there in the Most Holy Sacrament of the Altar with his Crucified flesh and blood as stated by Trent clearly as possible.

The following frame asserts that scandalous actions which may quickly cost the faithful the grace of faith, such as receiving communion in the hand is part of Vatican II is also being shallow in estimation as it comes from the same men who wished for a protestant church in spite of being raised in the Old Rite. I mean only to say that the root runs much deeper and requires the counsel of the saints to ascertain. The other three parts are abuses as it is uncanonical to utilize "altar girls" unless necessary in the USA for instance, while they are not permitted in Nigeria from what I've heard, by the decree of the bishops. Sadly, the same bishops who use political correctness as a "necessity." There is a very sad history of the bishops of America just before and immediately after Vatican II which has birthed much of the spirit that promulgates many SSPX followers and sympathizers.
The next slide [C. 2:22], doesn't concede that the very tragedy that births any degree of declining respect for the Public Prayers of Holy Mother Church doesn't bring about other problems with it. Rather, as if by slight of hands, it blames the Novus Ordo Missae as the fault by generalization. Vatican II is now guilty by association as much as Vatican I was for the "Old Catholics" schismatics.
I am very confused how the claims of frame around 3:20 are inherent to the Extraordinary Form of the Mass when the very men who brought about the scandals which became public and "mainstream" after Vatican II defied each and every one of them while being weened on them? Undoubtedly many did not say mass reverently nor receive communion well nor confess well as some were infiltrator communists [Ven. Fulton Sheen discovered this and became a lion of a priest after hearing the confession of such a priest] as the ones who continue the scandal are infiltrating homosexual priests and bishops. The root is not so superficial as which Mass do you hear.
Fear of God brings the effects found on the frame around 3:40. As you should know, Fear of the Lord is the beginning of all wisdom. However, if you lack the grace of Faith, you shall never have the gifts of the spirit which permit the confessing of ones sins to a lawful priest often and sincerely.