St. Cyril of Jerusalem on the Creed

But in learning the Faith and in professing it, acquire and keep that only, which is now delivered to you by the Church, and which has been built up strongly out of all the Scriptures.  For since all cannot read the Scriptures, some being hindered as to the knowledge of them by want of learning, and others by a want of leisure, in order that the soul may not perish from ignorance, we comprise the whole doctrine of the Faith in a few lines.  This summary I wish you both to commit to memory when I recite it, and to rehearse it with all diligence among yourselves, not writing it out on paper, but engraving it by the memory upon your heart, taking care while you rehearse it that no Catechumen chance to overhear the things which have been delivered to you.

I wish you also to keep this as a provision through the whole course of your life, and beside this to receive no other, neither if we ourselves should change and contradict our present teaching, nor if an adverse angel, transformed into an angel of light (2 Corinthians 11:14) should wish to lead you astray.  For though we or an angel from heaven preach to you any other gospel than that you have received, let him be to you anathema. (Galatians 1:8-9)

So for the present listen while I simply say the Creed, and commit it to memory; but at the proper season expect the confirmation out of Holy Scripture of each part of the contents. For the articles of the Faith were not composed as seemed good to men; but the most important points collected out of all the Scripture make up one complete teaching of the Faith.  And just as the mustard seed in one small grain contains many branches, so also this Faith has embraced in few words all the knowledge of godliness in the Old and New Testaments.  Take heed then, brethren, and hold fast the traditions which you now receive, and write them on the table of your heart.

Catechetical Lecture #5, 12

Pope St. Leo I, Quam laudabiliter (translation)

I have not found this Latin text translated into English anywhere, so I've given it my best shot. This is Pope St. Leo professing, in AD 447, that the Church's catholic faith professes, among other things, that the Holy Spirit proceeds from both the Father and the Son. It comes from Quam laudabiliter, which can be found in the 1957 Latin Denzinger compilation, n. 284.

Primo itaque capitulo demonstratur,
quam impie sentiant de Trinitate divina,
qui et Patris et Filii et Spiritus Sancti unam atque eandem asserunt esse personas,
tamquam idem Deus nunc Pater,
nunc Filius,
nunc Spiritus Sanctus nominetur;

Thus, in the first chapter it was demonstrated,
how irreverently they think about the Holy Trinity,
who claim the Father and the Son and the Holy Spirit to be one and the same persons,
as if the same God is now called Father,
[and] now called Son,
[and] now called the Holy Spirit;

nec alius sit qui genuit,
alius qui genitus est,
alius qui de utroque processit,
sed singularis unitas in tribus quidem vocabulis,
sed non in tribus sit accipienda personis.

not even that They are the One Who begets,
the Other Who was begotten,
the Other Who proceeded from both,
yet a singular unity, in three names to be sure,
but not be understood in three persons.

Quod blasphemiae genus de Sabellii opinione sumpserunt,
cuius discipuli etiam Patripassiani merito nuncupantur;

Concerning the blasphemy they took up, its origin is of the beliefs of Sabellius,
whose disciples, furthermore, are rightly called "Patripassionists;"

quia si ipse est Filius qui et Pater,
crux Filii Patris est passio;

because if the very person is the Son who is [also] the Father,
the crucifixion of the Son is the passion of the Father;

et quidquid in forma servi Filius Patri oboediendo sustinuit,
totum in se Pater ipse suscepit.

and whatsoever the Son, in the form of a slave to the Father Who must be obeyed, sustained,
the Father Himself took up all of it in Himself.

Quod catholicae fidei sine ambiguitate contrarium est,
quae Trinitatem deitatis sic homousion confitetur,
ut Patrem et Filium et Spiritum Sanctum sine confusione indivisos,
sine tempore sempiternos,
sine differentia credat aequales:

Which is contrary, without ambiguity, to the Catholic faith,
which confesses the Blessed Trinity of the divine nature homousion in this manner,
that she believes the Father and the Son and the Holy Spirit [are] indivisible without confusion,
eternal without time,
equal without difference:

quia unitatem in trinitate non eadem persona,
sed eadem implet essentia.

because not the same person fulfills the unity in the Blessed Trinity,
but the same essence (substance).

Solemnity of the Annunciation

Remember to genuflect during the Creed today!

The Creed is sung or recited by the priest together with the people with everyone standing. At the words et incarnatus est (by the power of the Holy Spirit . . . became man) all make a profound bow; but on the Solemnities of the Annunciation and of the Nativity of the Lord, all genuflect. (GIRM 137)

Creed: Why do we say Jesus "rose again"?

In the Nicene Creed, as well as the Apostles' Creed, we say that Jesus "rose again" on the third day. Why again? When did he rise the first time?

Well, the illustrious Father Z has answered that question. Here's the core of the matter:

In the Creed, Latin resurrexit is from re- and surgo. The prefix re- conveys “again”. In English "again" can mean more than repetition. Check a good dictionary of English and you will find a nuance of “again” as “anew” without the concept of repetition. “He rose again” means “He rose anew". So, resurrexit does not mean Jesus rose twice. He returned to life “anew”.

Now it makes sense!