Basic Q and A for the Latin Mass Part II No. 2: Breakdown of the Parts of the Mass

Q and A Part II: What is Going On at the Latin Mass?

No. 2: From the Introit to the Offertory

NO. 2

B. From the INTROIT TO THE OFFERTORY

5. The Introit

6. The Kyrie

7. The Gloria in Excelsis

8. The Collects (+ Dominus Vobiscum)

9. The Epistle

10. The Gradual (+ Alleluia Tract)

11. The Gospel

12. The Credo

5. The Introit

Does this happen in Novus Ordo? No. 

Cues for Laity: At all levels of Mass, you will still be kneeling. 

General Gist: This part of the Mass varies daily, depending on the Saint of the Day, occasion, etc. The priest will now be at the altar. At High Masses this is chanted by the choir as well as said in silent tone by the Priest. He'll make the sign of the Cross. In Requiem Masses for the Dead, it will be over the Missal, directing the blessing to the souls in purgatory. (99, The Latin Mass Explained). The Master of Ceremonies will flip the Missal to the right point and show the priest it with an open palm of the right hand. If no deacon is present, the MC will flip pages.   

Relevance

• Introit is derived from the word "introitus" meaning "entrance." It's the starting prayer so to speak from the Missal read by the priest. This is really the 'beginning' of the Mass since what's already happened is the nature of the celebrant's preparation. (99, The Latin Mass Explained)
• The reciting of the Introit reminds us of the ancient world's sighing for the Redeemer and begging God to hasten his advent. We, the laity, should also share this esteem for Jesus' Redemption of us, whose benefits we enjoy at every Mass. Also in Requiem Masses for the Dead, the priest will sign the cross over the Missal, directing the blessing to the souls in purgatory. (99, The Latin Mass Explained)
• The Introit is also repeated to mark the holy impatience of the Patriarchs [OT - Jewish priests or precursors] and the frequent prayers they made to God to send the Redeemer. (99, The Latin Mass Explained)

6. The Kyrie Elesion

Is this in the Novus Ordo: YES. Except you hear it in the vernacular language (which makes no difference if you are Greek, because this part is not in Latin! Surprise! The language used here is actually Greek, which was at one time, the universal language of the Church. It wasn't always Latin.) You know this as "Lord have mercy, Christ have mercy, Lord have mercy"

Cues for the Laity: At all levels of Mass, you will remain kneeling.

General Gist: The priest returns to the middle of the Altar and will join his hands together. In a Low Mass, he says the first response "Kyrie elesion" and then the server replies the same. The priest says that one more time. Then the server starts with "Christe, elesion" and the priest replies the same, then the server. Repeat the first three lines of the kyrie. If this is a High/Solemn/Pontifical Mass, the choir will sing the Kyrie, and the other clergy members will also go behind the priest.

Relevance:

• If you haven't caught on, this is a literal cry for mercy. 
• Why the triple repeats? Because the priest and server (or choir) is begging to the three members of the Holy Trinity: God the Father, then the Son, then the Holy Spirit (100, The Latin Mass Explained; 15 The Holy Mass)
• There is also a union of the fact that there are 9 invocations, to the 9 choirs of angels, who sing in Heaven, the glory of the Most high. The union prepares us to sing the Gloria, which these blessed Spirits brought down to us. (16, The Holy Mass). 
• So em, Christ gets special mention? Well that's because both his human and dine natures are being highlighted here, present in his Incarnation (100, The Latin Mass Explained ; 15 The Holy Mass)

7. The Gloria in Excelsis Deo

Is this in the Novus Ordo? Yes, though it's not the complete Latin-English translation (though the 3rd edition is better overall ...). The Gloria is generally said on all Sundays and Major feast day celebrations. Shared between the two forms, this is NOT present in funeral Masses, Lent, and Advent. Also some Mass settings of music really detract from the sacredness of the part of the Mass and make it sound not reflective of the mentioned union with the Choirs of angels. 

Cues for the Laity: In a Low Mass, you will remain kneeling. However when at a Missa Cantata or higher,  you will stand until the priests sit at their sedilias/chairs. When they stand and sit, you do the same.  When the name of the lord, Jesus Christ is mentioned 2x in the Gloria, you will bow your head slightly. 

General Gist: In Low Mass, the priest will stand in the centre with his hands joined, and recite this. The priest will bow his head slightly at the name of the Lord Jesus Christ. At Higher level masses, the choir sings this as well as the priest reciting the Gloria in silent tone. When the clergy have finished their intoning of the Gloria  they retreat to the sedilia/chairs. They will return to the altar area after the Gloria is complete. 

Relevance:

• The Gloria is an "angelic hymn" with its origins in the angels, who chanted this at the birth of our Redeemer (101, The Latin Mass Explained; 9, I like Mass; 17, The Holy Mass).
• During the prayer, glory is given to God as well as praise, worship, and adoration. It is a perfect prayer and praise, such is the intention of the Church; let it be ours, and we won't need to look for any higher meaning to those words (18, The Holy Mass)
• What is implied in the words Gratias agimus tibi propter magnam gloriam tuam, your great glory, is the favours He gives us, but most importantly, His greatest, the Incarnation. The Lord's incarnation as this act procures more glory to the Divine Majesty than anything we humans could do (19, The Holy Mass).
• Once again, the Lord is called upon by name like in the Kyrie Elesion, to acknowledge his dual nature: both divine and human. Further, there is dwelling upon the name of the Lord because He is the spouse of the Church and She must tell of all his perfections immediately after mentioning his name in the Gloria (22, The Holy Mass)
• The Holy Spirit is also mentioned, to give thanks to the Trinity. 

8. The Collects (+ Dominus Vobiscum)

Is This in the Novus Ordo? Yes. As a small note though, the proper and full translation from the Latin is not always found in the Novus Ordo, even with the closer translations of the 3rd Edition of the Roman Missal. 

Cues for the Laity: In the Low Mass, you are still kneeling. In the higher Masses, you are standing. 

General Gist: This is the 2nd of the daily interchanging prayers (the 1st was the Introit). After the Gloria, the priest says ``Dominus Vobiscum`` and everyone says in reply ``et cum spirito tuo``. The priest then turns back to the altar and says ``Oremus.`` He will then read a prayer before the Day`s main Scripture readings. He raises his hands, and his sentiments to God, the Priest excited the faithful to unite their prayers with his (912, The Daily Missal ...)

Relevance:

• The Domimus Vobiscum part before the collects re-iterates how intimately the priest and the faithful should be united in offering the Sacrifice. (17, Latin-English Booklet Missal ...). Further, in our reply, we are saying "May the Lord be with your soul, in your mind, and in your heart" since this divine work the priests is undertaking, is chiefly spiritual and refers to the soul. The Lord fills the soul of the priest with his abundant graces (104, The Latin Mass Explained)

• The Collects mean the collected prayers of all the faithful assisting at the Holy Sacrifice (912, The Daily Missal ...; 17, Latin-English Booklet Missal ...). In the early days of Christianity, it referred to a meeting of the faithful for prayer. Also, when the people gathered, the clergy member who would officiate, recited a short prayer over the people (105, The Latin Mass Explained)

• The importance of the Collect is great. The Holy Mother Church wants us to listen to this with all respect and devotion. This prayer is also the first that is recited at Vespers, Lauds, and (in the Monastic Rite) at Matins in the EF Divine Offices of the Church for clergy (24, The Holy Mass). Further, this prayer is a sum and substance of all favours asked by the priest for himself and the laity, directed usually to God, to Whom the Sacrifice of the Son is offered as the prayer terminates with ``through our Lord Jesus Christ:`` (105, The Latin Mass Explained)

• The extending of the priest`s arms has a few purposes with regards to our Catholic history. It reminds us of Moses, who prayed thus upon the mountain while the children of Israel were contending with the Amalekites on the Plain. This type of praying is also found in Scripture in Psalms 27:2 (104, The Latin Mass Explained) It imitates the ancient manner of praying used by the first Christians. It most importantly gives respect to our Lord, and serves as a poignant reminder for us, for our Lord`s arms were outstretched on the Cross as he was praying for us during his Crucifixion. When our Lord hung there, his prayer was one of infinite worth to his Eternal Father. Hence our priests reminds us of this fact (25, The Holy Mass).

9. The Epistle

Is This in the Novus Ordo? YES! Those of you in the Novus Ordo know the Epistle as the first and/or second readings. The one advantage the Novus Ordo does have is that two readings are done instead of one, and usually an Old and a New Testament in the same Mass that ties together the Old Testaments with the New Testaments, showing the completion of the Word in Christ, whereas the EF only has one reading (unless you go on an Ember Day Mass or special one like the Saturday Easter Vigil or other "Feria Masses"). 

Cues for the Laity: No different from the N.O. You sit for the readings, regardless of the level of the EF Mass celebrated. 

General Gist: Either the Priest at the altar, or in a Solemn/Pontifical Mass, the subdeacon, will read/chant the Epistle from the right side of the altar, usually below the main altar space. The MC will be holding the book of epistles called the "Evangelarium." These readings are usually from the Letters of St. Paul, though other readings can be read in the Liturgical Cycle of the EF depending on the Feast Day/Solemnity, etc.

Relevance

• The Epistle is a reading taken from the Bible and teaches some truth God wishes His people to know and practice. (17, The Latin-English Missal ...)
• The purpose of having a Scripture reading before the words of our Lord in the Gospel, is to prepare us for such. (28, The Holy Mass). 
• It's a logical order as we first hear from the prophets and/or his Apostles, then the words from Christ Himself.

10. The Gradual (+ Alleluia Tract)

Is this is the Novus Ordo? The Gradual is in the N.O., taking the form of the Responsory psalm between the first and second readings. It involves repeating a response after parts of one or more Psalms. The Alleluia Tract IS in the Novus Ordo .... albeit it's watered down and not sung with as pleasant music. Such passages in the NO are better simply read.

Cues for the Laity: You will remain kneeling at the Low Mass, sitting at a Missa Cantata or higher.

General Gist: For the Gradual tract, it consists of a response and a verse which is the remnant of a whole psalm (19, The Latin-English Missal ...), or some other book of the Old testament. The Gradual and Alleluia tracts are read by the priest at the altar in the Low Mass with his hands on the Evangelarium. In the Cantata Masses and higher, this is sung by the choir while said by the priest at the altar. Other notes from the
Baronius 1962 Missal: ".... A Tract replaces the Alleluia and the verse succeeding it in times of penance  The Gradual is replaced by the Alleluia during Eastertide. On certain feasts [e.g. Ember Days] a sequence or hymn in rhyme is sung here (only 5 sequences are now used in the Roman Missal). Then, the Gradual Tract, or Alleluia with verse or Sequence follow as the season requires."

Relevance:

• The Psalms or portions of Psalms read at this part of the Mass are an inheritance from the service of the Synagogue. (108, The Latin Mass Explained). In the Gradual, it is the most musical piece of the Liturgy  requiring the greatest skill. The name Gradual comes from the fact that when the people were permitted to chant the piece, they went to the Ambo, and it was on account of the steps, which led to the ambo, which gave the chant its name. (29, The Holy Mass). 

• As a personal side note, this is another, really small advantage in the Novus Ordo, as the cantor is made to go to the Ambo to sing the responsory psalm, which better reflects the history of the Gradual, while usually the members in the choir loft sing the Gradual (which is in the back of most churches) in the EF masses. This does not, however, detract from the Gradual in the EF Mass. 

• The Alleluia is the Canticle of the heavenly Sion, which St. John heard intoned there: "After these things I heard as it were the voice of many people in heaven, saying: Alleluia. Salvation, and glory, and power is to our God (Revelation 19:1) (109, The Latin Mass Explained). 
• From Septugeisma to Easter, the Alleluia is not sung, out of the sheer mysteriousness and combined joy of it (29, The Holy Mass). This is when the Tract replaces the Alleluia. 

In Between: Preparation for the Gospel (Mostly from the Baronius 1962 Missal)

• One will notice that after the Reading of the Gradual or Tract, in the Low Mass the altar server will transfer the Missal to the Gospel (Left) side of the altar. In a Missa Cantata, an acolyte OR an MC (if present) will perform the action. In the Solemn Mass and higher, this is done by the MC. 

• The Priest will say a prayer called the ``Munda Cor Meum`` at the time the Missal is transferred  In the higher level masses, the deacon will say the Munda Cor while being blessed with hands joined together in orans position. This prayer makes reference to Isaiah 6: 5-7 whereby a Seraph touched the lips of the prophet Isaiah with a coal of fire, in order to purify him to make him fit to make known the inspirations received from the Holy Spirit (32, The Holy Mass) An additional prayer, the ``Jube Domine`` is also said at Low Masses by the Priest, or the deacon at the Solemn and higher Mass levels.  

• It is during the Gradual and Tract in the Holy Mass that a number of the servers, the priest in the Cantata, and the three clergy in the Solemn Mass, will be doing a number of things on the altar to prepare for the reading of the Gospel. This will include: The Deacon receiving a blessing from the Priest to proclaim the Gospel (also done in Novus Ordo with transistent or permanent Deacons), the thurifer (and boat bearer if present) approach the altar again with incense to be blessed and put in the thurible/censer, another incensing is done post Munda cor Meum prayer, and everyone will congregate at the altar, genuflect, and then head to a designated spot for the Gospel. 
• There is no blessing of the deacon in a Solemn Requiem Mass, as there is not the same joy in the ceremony, rather it is one of sadness and mourning. A number of the other actions are omitted that would be done at regular Solemn Latin Masses. (34, The Holy Mass)

• Again, the phrase "Dominus Vobiscum" with the response by everyone "Et cum spiritu tuo" will be said before the reading of the Gospel. The Gospel is preceded by the ``Dominus Vobiscum`` prayer unlike the Epistle, because it is the very words of Christ himself (not a servant, apostle, prophet, etc.) which we are about to hear; and therefore a means it taken for exciting the attention of the Faithful. (33, The Holy Mass). 

11. The Gospel

Is this in the Novus Ordo? YES.

Cues for the Laity: No matter what mass level, everyone stands. Same as Novus Ordo, including the three crosses you do in the NO. However you do not respond with anything verbal. That is left to the servers to say "Gloria tibi domine" and "Laus tibi Christi" after the Gospel.

The Gist: You should probably know what happens here ... this is the major reading of Scripture from the Gospels of the New Testament, straight from the horses` mouth, Jesus. The deacon at Solemn and higher Mass levels reads this, the Priest at Cantata and lower. The phrase "Sequentia Sancti Evangelii secundum ________ (Matthaeum, Marcum, Lucam, Joannem)" will be said, whereby after this you do the three crosses on head, mouth, and heart, with your thumb. Else this is said by the priest on the left side of the altar at a Low and Cantata Mass.

Relevance (from my sources, though we know what the Gospel`s general relevance is ...:) 

• The priest will make the Sign of the Cross on the Missal with his thumb. It means that the Gospel the priest is about to read is the word of Christ crucified, Who died for the truth of his doctrine. (113, The Latin Mass Explained).
• In both forms of the Roman Rite, do you know that your thumbing of the three crosses means something??? It means that we ask God for the grace to know His teaching with our minds, to profess it with our lips, and love it and follow it with all our heart. (113, The Latin Mass Explained)
• In both forms, the priest kisses the book after the Gospel. This means that everything which emanates from such a hallowed source is sweet and venerable. (113, The Latin Mass Explained; 33, The Holy Mass)

The Re-reading of the Epistle and Gospel in the Vernacular Language

Being sensitive to the needs of the Laity and the fact that Catholics today don't get Latin in their education, the readings, or at least the Gospel, is/are re-read most of the time in the vernacular language, mostly English. 

THE SERMON

Prior to the sermon, this is the spot in the EF Mass where announcements are done. I do not have an answer as to why. 

As for the sermon, this is always done on solemnities, major feast days, and every Sunday. It is entirely optional on weekday Masses, though usually priests tend to give one in the EF, revolving around the minor feast day, the saint of the day, or the readings presented in the Mass. 

12. The Credo

Is this in the Novus Ordo? Yes, though one has the option of the Apostles' Creed (shortened) or the Nicene Creed on most days in the N.O. Only the full Nicene Creed is done in the EF. 

Cues for the Laity: You will stand for this part of the Mass. When the priest says at Low Masses, or the choir sings "Et Incarnatus Est ..." at higher level Masses, you will kneel until the part of the passage: "... homo factus est." You stand for the rest of the credo. The Laity does not speak this part. (personal note: I don't see why, if you require saying the Creed as part of an indulgence, you shouldn't be able to say this quietly to yourself ...)

General Gist: The priests and/or clergy with choir will say this part. This is the Creed, said in Latin. You will not hear this said outside of Sundays and certain feast days. In essence, what is being said is a general summation of the basic tenets of our Catholic Faith. THIS IS WHAT WE CATHOLICS BELIEVE IN!

Relevance:

• The Creed is a summary of Catholic Doctrine, deriving from those proclaimed at the General Councils of Nicea in 325 and Constantinople in 381, convened to condemn heretics who denied that Jesus Christ and the Holy Ghost were God (918, The Daily Missal ...; 115, The Latin Mass Explained)
• The first word in the Creed, of which the title is derived, is "Credo", which is Latin for "I believe". This is the answer of the Church to the Gospel teaching. She replies that she believes all whatsoever Christ taught. (114, The Latin Mass Explained; 38, The Holy Mass). 
• Why we all bend at one knee to "Et Incarnatus Est" is to give reverence to the mystery of the Incarnation and to adore God made man (see Phillipians 2:6-10). By kneeling down in gratitude to the Son of God for having become man for us and rising again, we express our hope of a joyful resurrection. (115, The Latin Mass Explained). 

• The Holy Mass by Dom Gueranger Prosper breaks down and explains the creed line by line. Some of this is my rewording, but I am doing this for you in case you are interested in knowing what each line is to mean in the Creed about our Faith. It is long an lengthy so do come back to this as many times as needed to absorb all this:

• Credo in unum Deum, Patrem Onnipotentem: We believe in ONE god, not many as polytheists do, nor two different Deity beings or some other variant as other heretics do (e.g. Arians). Also the whole of the universe including all beings and creation had to be done with great magnitude and order, uncalcuable and not omniscient to the human mind. Thus the words in this part of the Creed. (39-40, The Holy Mass)
• Factorem caeli et terra, visibilium omnium et invisibilium. God is creator of all that is invisible and visible, including pure spiritual beings such as the angels which we Catholics acknowledge. Further this is in contrast to the Gnostics who were loath to attribute to God the creation of matter and visible things. (40-41, The Holy Mass)
• Et in Unum Dominum, Jesum Christum, Filium Dei Unigenitum: We believe in One Lord, Jesus Christ, the Only Son of God. Notice once again the saying of Christ by his name to acknowledge his divine and human natures. Further, we believe in only ONE Lord of all, Christ. It is not two separate deities, one divine and another human (like an avatar), nor in a human AND in a God, but it is one in the same Person, the Only Son of God. We also give the Lordship and our adoration of him in this manner as we belong to him twice over: 1st because we were created by Him who made all things, that is by that of the same divine nature as Our Lord. 2nd because it was Christ who saved us eternally via his sacrifice, giving us the opportunity for eternal salvation (41, The Holy Mass).
• Et ex Patre natum, ante omnia saecula: Born of the Father before all ages. God existed prior to our time, and only any time began when he created. 
• Deo de Deo, lumen de lumine, Deum verum de Deo vero: God from God, Light from Light, True God from True God. This refers to the Son of God, the Light of our Salvation, our one True Lord, God Made Flesh, preceding from the Father Almighty. Christ is ever the same Substance, the same Divine Essence. (43, The Holy Mass)
• Genitum non factum, consubstantialem Patri: As literally translated from the Latin in the N.O.: begotten, not made, con-substantial with the Father. Jesus is not just a separate inferior creation as we regular humans are, no. Jesus is One, but his own distinct Person from the Father. They nonetheless have the same Substance, the same divine essence, whereas ours differs entirely from God's. (44, The Holy Mass). 
• et propter nostram salutem descendit de caelis: Who for us men, and for our salvation, came down from Heaven. THIS IS PART OF THE GOOD NEWS!!!! We are sinners who are in need of saving. Now, before He came down, the Sin of Adam was so grave at a divine level, only one of that divine level could vanquish the penalty occurred on Adam and his future ancestors. By coming down, he hasn't be-quitted Himself from the others who share his Divine Nature, God and the Holy Spirit, rather he has truly united Himself to man, suffering all man can suffer, excepting sin. He came down to be with us, walk with us, experience things we experience, conforming himself in all things to the exigences of human nature.(45, The Holy Mass).  

• ET INCARNATUS EST ... ET HOMO FACTUS EST: and was incarnate by the Holy Ghost of the Virgin Mary: and was made man. At this crucial line where we kneel, we acknowledge the coming of the Word of God in the flesh form, borne out of the womb of the human mother Mary. Furthermore, we believe in the Immaculate Conception, which is that Mary was borne in this world without Original Sin (The one focused on in the I.C. is NOT CHRIST!!! People mistakenly believe the I.C. refers to Christ, though He too was born without Original Sin). The Trinity is also referred to in the mention of the Holy Ghost/Spirit as it overshadows this Sublime Mystery taking place, and by the Holy Spirit's operation did this event take place (45-46, The Holy Mass). 

• Crucifixus etiam pro nobis: sub Pontio Pilato passus, et sepultus. He was crucified also for us, suffered under Pontius Pilate, and was buried. Emphasis is given to the crucifixion to indicate the Victory on the Cross over Satan. As we were ruined by the wood [of the tree of knowledge by eating its fruit], so God willed that our salvation also be done via the wood of the cross. Pro Nobis stresses that HE DIED FOR US AND OUR SINS. Et sepultus describes that he was buried, which points to the prophecy uttered by Jesus about rising on the third day. It also proved the reality of his Death, complete and not fictitious, as the burial took place like any other man on earth. (47, The Holy Mass)
• Et resurrecit tertia die ... ad dextrem patris: And on the third day He rose again, according to the Scriptures. And He ascended into heaven, and sitteth at the right hand of the Father. The Scriptures, the prophets, especially Jonas, foretell of this in the OT, when he was swallowed for Three days and nights. Christ himself alludes to this in Luke 9:29 and Matthew 12:39. Now things have come full circle. Christ fully ascended to Heaven, sinless, and that included His Humanity. He will always be enthroned at Heaven at the right of his Father according to His Divine Nature, as well as there according to His Human Nature. King David in the OT also foretold of the seating at God`s right side in Psalm 109:1. (48-49, The Holy Mass)
• Et iterum venturus ... non erit finis: And He shall come again with glory to judge the living and the dead: of whose kingdom there shall be no end. Our holy Lord has two comings, one born without Glory, the other with the Glory of His Resurrection, predicted by time (and also is said in our Catechism of the Catholic Church). However, when he comes the 2nd time, he will judge those still living on Earth, but also those dead from the very beginning of the world, because absolutely all must be judged. The kingdom of Christ also has no end in His Sacred Humanity, because in His Divinity, he has never ceased to reign (50, The Holy Mass). 

• Et in Spiritum Sanctum, Dominum et vivicantem: qui ex Patre, Filioque procedit. Qui com Patre et Filio simul adoratur, et conglorificatur: qui locutus est per Prophetas. And in the Holy Ghost, the Lord and Giver of Life: Who proceedeth from the Father and the Son. Who, together with the Father and the Son, is adored and glorified: Who spoke through the Prophets. Jesus has never been able to do what he was able to do without the joint action of the Father and the Holy Spirit, as part of the Trinity. We Catholics equally believe IN the Holy Ghost, who shares the same Divine Nature as the other persons of the Trinity. Vivicantem refers to the Holy Spirit as giving life. It is the Holy Ghost that gives life to our soul [and let's not forget is present at our Baptism, as the H.S. was at Christ's], animating our souls by sanctifying grace, which the H.S. pours into our souls, and sustains them. Also the Holy Ghost maintains all of what is in the Church. Also important in this passage is the procedit, that is the Holy Ghost proceeds from the Father and the Son. [Another term for this proceeding is a "spiration."] A link unites both Son and Father, and that link is the Mutual Love between the two Persons of the Trinity. That Mutual Love proceeds/spirates forth from them as the Holy Spirit. This proceeding is also found in Scripture in John 15:26. Since the Holy Spirit is part of the Trinity, and is a vital part in the relationship of the Son and Father, and shares the same Divine Nature, He too is absolutely to be adored and worshipped as the Father and Son. The H.S. is also glorifies as likewise, He receives glory together with the Father and the Son: He is included in the same Doxology or glorification (Gloria Patri ...). The Holy Ghost spoke through prophets, and we believe it so, from Moses, up to the time of our Lord. Prophetic action is not possible without the gifts and abilities and fruits of the H.S., for it was at Pentecost that the Holy Spirit came down and bestowed tongues of fire, to allow Jesus' disciples to PROCLAIM the Good News. (54-56, The Holy Mass)

• Et unam, sanctam ... Venturi Saeculi. Amen. And in the Only, Holy, Catholic, Apostolic Church. I confess one Baptism for the remission of sins. And I look for the resurrection for the dead, and the life of the world to come, Amen. O.H.C.A .... those are the Four Marks of the Church. This is the only Church that Christ founded and under its bosom alone there is salvation. We declare it one. Moreover, we declare it Holy. Scripture refers to one and holy in the Song of Songs (or Canticle of Canticles) in passages 6:8, 2:10 and 4:7. St. Paul also alluded to the Holiness of the Church in Ephesians 5:27. There are always Holy ones, Saints  within her. Being Holy, she teaches nothing but the truth. By Catholic, this refers to the Church being universal, spread throughout all of Earth, and will exist throughout the existence of time. Finally it is Apostolic, as her existence came from the Lord Himself, having a hierarchy dating back to the Apostles, and by the Apostles, to the Lord Himself. These marks make the Catholic Church one of Divine Institution, [unlike the many man-made and schismatic Churches in existence]. As per Baptism, The Church proclaims there is one mode of spiritual birth, and according to St. Paul to the Ephesians in 4:5, there is only one Baptism, as there is but only one God, and one only Faith. Further, when one is Baptised in the Church, the absolution on one's Original Sin takes place and that person reclaims the sanctifying grace that tethers one to God to enable him/her to participate in eternal Salvation with Him [excluding later Mortal Sins which cut off the person from that grace again]. On Resurrection, for us Christians, the Resurrection of the Dead is a fundamental DOGMA!. Our Lord rose from the dead on the third day, confirming this Dogma in a striking manner. Thus if we all are to imitate Him, we too must rise [though where you rise to is another story, depending if you broke off from Him via Mortal Sin]. Finally the life of the World to come, we know that in glory, we will fully enjoy the sight of Him [the Beatific Vision] and see God face to face in the eternal afterlife provided we didn't commit mortal sin. Also in Heaven, we will never lose that sanctifying grace we need, that we are able to lose on earth, and will be fully put in possession of God Himself, Who alone is the End of Man [the Summum Bonum, the Greatest Good] (59-61, The Holy Mass). 

END Part II No. 2

Works Cited:
1. Moorman, Msgr. George J. The Latin Mass Explained. Tan Publishing: Charlotte, North Carolina, U.S.A. 2010.

2. Gueranger, D.P. The Holy Mass. Baronius Press Limited: London, United Kingdom. 2005.

3. Coalition in Support of Ecclesia Dei. Latin-English Booklet Missal for Praying the Traditional Mass. Coalition in Support of Ecclesia Dei: Glenview, Illinois, USA. 2008.

4. The Ordinary of the Mass. The Daily Missal and Liturgical Missal with Vespers For Sundays and Feasts From the Editio Typica of the Roman Missal and Breviary, 1962 With Supplements Containing The Additional Masses for Englang and Wales, Scotland, United States and Australasia. Summorum Pontificum Edition. Baronius Press: London. 2009.