Dominica in festo Sanctissimae Trinitatis

Dominica in festo Sanctissimae Trinitatis

Introitus (mp3/part.)

Benedicta sit sancta Trinitas atque indivisa Unitas: confitebimur ei,quia fecit nobiscum misericordiam suam. Ps. 8, 2 Domine Dominus noster, quam admirabile est nomen tuum in universa terra! V. Gloria Patri.

Oratio

Omnipotens sempiterne Deus, qui dedisti famulis tuis, in confessione verse fidei, aeternae Trinitatis gloriam agnoscere, et in potentia maiestatis adorare Unitatem: quaesumus; ut, eiusdem fidei firmitate, ab omnibus semper muniamur adversis. Per Dominum.

Lectio Epistolse beati Pauli Apostoli ad Romanos (Rom. 11, 33-36)

O altitudo divitiarum sapientiae et scientiae Dei: quam incomprehensibilia sunt iudicia eius, et investigabiles viae eius! Quis enim cognovit sensum Domini? Aut quis consiliarius eius fuit? Aut quis prior dedit illi, et retribuitur ei? Quoniam ex ipso, et per ipsum, et in ipso sunt omnia: ipsi gloria in saecula. Amen.

Graduale (mp3/part.)

Benedictus es, Domine, qui intueris abyssos, et sedes super Cherubim. V. Benedictus es, Domine, in firmamento caeli, et laudabilis in saecula.

Alleluia (mp3/part.)

Alleluia, alleluia. V. Ibid., 52 Benedictus es, Domine, Deus patrum nostrorum, et laudabilis in saecula. Alleluia.

Sequentia sancti Evangelii secundum Matthaeum (Mt. 28,18-20)

In illo tempore: Dixit Iesus discipulis suis: Data est mihi omnis potestas in caelo et in terra. Euntes ergo docete omnes gentes, baptizantes eos in nomine Patris, et Filii, et Spiritus Sancti: docentes eos servare omnia quaecumque mandavi vobis. Et ecce ego vobiscum sum omnibus diebus, usque ad consummationem saeculi.

Sermo ex libro sancti Fulgéntii Epíscopi, de fide ad Petrum
The Lesson is taken from the Book on the Faith, addressed to Peter by St. Fulgentius (Inter Opera Augustini, tom. 3)

Fides, quam sancti Patriárchæ atque Prophétæ ante incarnatiónem Fílii Dei divínitus accepérunt, quam étiam sancti Apóstoli ab ipso Dómino in carne pósito audiérunt, et Spíritus Sanctus magistério instrúcti non solum sermóne prædicavérunt, verum étiam ad instructiónem salubérrimam posterórum scriptis suis índitam reliquérunt ; unum Deum prædicat Trinitátem, id est, Patrem, et Fílium, et Spíritum Sanctum. Sed Trínitas vera non esset, si una eadémque persóna dicerétur Pater et Fílius et Spíritus Sanctus.

The Faith which the holy Patriarchs and Prophets received from God before his Son was made Flesh, the Faith which the holy Apostles heard from the Lord himself present in the Flesh, the Faith which the same Apostles learnt by the teaching of the Holy Ghost not only to preach by word of mouth, but also to leave behind them in their writings for the healthful instruction of all that should come after, that Faith teacheth that the Trinity, that is to say, the Father, the Son, and the Holy Ghost, is but one God. But we could not truly call the Father, the Son, and the Holy Ghost a Trinity, if One and the Selfsame Person were named Father, Son, and Holy Ghost.

Si enim, sicut est Patris, et Fílii, et Spíritus Sancti una substántia, sic esset una persóna ; nihil omníno esset in quo veráciter Trínitas dicerétur. Rursus quidem Trínitas esset vera, sed unus Deus Trínitas ipsa non esset, si quemádmodum Pater, et Fílius, et Spíritus Sanctus personárum sunt ab ínvicem proprietáte distíncti, sic fuíssent naturárum quoque diversitáte discréti. Sed quia in illo uno vero Deo Trinitáte, non solum quod unus Deus est, sed étiam quod Trínitas est, naturáliter verum est ; proptérea ipse verus Deus in persónis Trínitas est, et in una natúra unus est.

For if as the Being of the Father, the Son, and the Holy Ghost is One Being, so were there but One Person, then were it untrue to say that God is a Trinity. On the other hand, if, as the Persons of the Father, the Son, and the Holy Ghost are distinguished One from Another by that which is proper to Each, so were they diverse by difference of nature, then were it untrue to say that God in One. But since concerning the nature of the One True God, who is a Trinity, it is the Truth to say that God is One, and the Truth to say that God is a Trinity, therefore the True God is a Trinity in Persons, and an Unity in nature.

Per hanc unitátem naturálem totus Pater in Fílio et Spíritu Sancto est, totus Fílius in Patre et Spíritu Sancto est, totus quoque Spíritus Sanctus in Patre et Fílio. Nullus horum extra quémlibet ipsórum est : quia nemo álium aut præcédit æternitáte, aut excédit magnitúdine, aut súperat potestáte: quia nec Fílio nec Spíritu Sancto, quantum ad natúræ divínæ unitátem pértinet, aut antérior aut major Pater est ; nec Fílii ætérnitas atque imménsitas, velut antérior aut major, Spíritus Sancti immensitátem æternitatémque aut præcédere aut excédere naturáliter potest.

Through the Oneness of nature all that the Father is is in the Son and the Holy Ghost. All that the Son is is in the Father and the Holy Ghost, and all that the Holy Ghost is is in the Father and the Son. Of the Father, the Son, and the Holy Ghost, None is without Other, None is before Other, None is greater than Other, None is mightier than Other. The Father, as touching the One Divine Nature, is neither before nor greater than the Son and the Holy Ghost : neither is it possible that the Eternity and Infinity of the Son, whether as before or greater, should be before or greater than the Eternity and Infinity of the Spirit.

Homilía sancti Gregórii Nazianzéni in Evangelium (ex III Nocturno, lect. vii-viii)
A Homily by St. Gregory Nazianzen

Tractatus de fide, post initium: Quis catholicórum ignórat Patrem vere esse Patrem, Fílium vere esse Fílium, et Spíritum Sanctum vere esse Spíritum Sanctum? sicut ipse Dóminus ad Apóstolos suos dicit : Eúntes baptizáte omnes Gentes in nómine Patris, et Fílii, et Spíritus Sancti. Hæc est perfécta Trínitas in unitáte consístens, quam scílicet uníus substántiæ profitémur. Non enim nos secúndum córporum conditiónem, divisiónem in Deo fácimus ; sed secúndum divínæ natúræ poténtiam, quæ in matéria non est, et nóminum persónas vere constáre crédimus, et unitátem divinitátis esse testámur.

There is no Catholic but knoweth that the Father is a very Father, the Son a very Son, and the Holy Ghost a very Holy Ghost, even as the Lord himself saith unto his Apostles : Go ye and baptize all nations in the Name of the Father, and of the Son, and of the Holy Ghost. This is that perfect Trinity who is but One Being, and of whom therefore we testify that his Substance is One. For we make no division in God, as divísions are made in bodies, but we testify, that, according to the power of the Divine Nature, which standeth not in matter, the Persons named have a real existence, and that God is One.

Nec extensiónem partis alicújus ex parte, ut quidam putavérunt, Dei Fílium dícimus : nec verbum sine re, velut sonum vocis, accípimus : sed tria nómina et tres persónas uníus esse esséntiæ, uníus majestátis atque poténtiæ crédimus. Et ídeo unum Deum confitémur : quia únitas majestátis, plúrium vocábulo deos próhibet appellári. Dénique Patrem et Fílium cathólice nominámus ; duos autem Deos dícere, nec póssumus, nec debémus. Non quod Fílius Dei Deus non sit, immo verus Deus de Deo vero ; sed quia non aliúnde, quam de ipso uno Patre, Dei Fílium nóvimus, perínde unum Deum dícimus. Hoc enim Prophétæ, hoc Apóstoli tradidérunt : hoc ipse Dóminus dócuit, cum dicit : Ego et Pater unum sumus. Unum ad unitátem divinitátis, ut dixi, refert ; Sumus autem, persónis assígnat.

We do not say, as some have dreamt, that the Begetting of the Son of God is an outgrowing from one part to another part : neither do we say that he is the Word in the sense of a mere sound uttered by a voice, but we do believe that these three Names and the Persons meant by them are all of only One Being, One Majesty, and One Power. And therefore we testify that God is One, because this One-ness of his Majesty forbiddeth that we should use the plural form of speech and say Gods. It is Catholic language to say Father and Son, but we cannot and must not say that the Father and the Son are two gods. And that, not because the Son of God is not by himself God, yea, he is Very God of Very God, but because we know that the Son of God is not from elsewhere, but from the One Father himself. Therefore we say that God is One. This is the doctrine which Prophets and Apostles have delivered ; this is the doctrine which the Lord himself taught when he said : I and the Father are One. That is, he meant, as touching the One Divine Being, but as touching Persons, we are distinct.

Homilía sancti Augustíni Epíscopi in Evangelium (ex III Nocturno, lect. ix)
A Homily by St. Augustine the Bishop

Sermo 15 in Evang. Matthæi de verbis Dómini, post initium: Duo sunt ópera misericórdiæ, quæ nos líberant, quæ bréviter ipse Dóminus pósuit in Evangélio : Dimíttite, et dimittétur vobis : date, et dábitur vobis. Dimíttite, et dimittétur vobis, ad ignoscéndum pértinet : Date, et dábitur vobis, ad præstándum benefícium pértinet. Quod ait de ignoscéndo, et tu vis tibi ignósci quod peccas, et habes álium, cui tu possis ignóscere. Rursus, quod pértinet ad tribuéndum benefícium, petit te mendícus, et tu es Dei mendícus. Omnes enim quando orámus, mendíci Dei sumus : ante jánuam magni Patrisfamílias stamus, immo et prostérnimur, súpplices ingemíscimus, áliquid voléntes accípere ; et ipsum áliquid ipse Deus est. Quid a te petit mendícus? Panem. Et tu quid petis a Deo, nisi Christum, qui dicit : Ego sum panis vivus, qui de cælo descéndi? Ignósci vobis vultis? ignóscite : Remíttite, et remittétur vobis. Accípere vultis? date, et dábitur vobis.

There are two works of mercy which free us, and which the Lord himself hath briefly named in the Gospel : Forgive, and ye shall be forgiven : give, and it shall be given unto you. Forgive, and ye shall be forgiven : such is the promise of pardon. Give, and it shall be given unto you : such is the promise of favour. As touching forgiveness ; thou hast trespasses which thou wouldest fain have forgiven, and them which have trespassed against thee, whom thou canst forgive. As touching favour, there are beggars that beg from thee, and thou art a beggar to God. When we pray, we are all beggars to God, standing at the door of the great Householder, yea, falling down on our knees, and beseeching him to give us somewhat ; and that somewhat is God himself. What doth a beggar ask of thee? Bread. And what dost thou ask of God but that Christ who saith : I am the Living Bread which came down from heaven. If ye will be forgiven, forgive ye. If ye will be pardoned, pardon ye. If ye will receive, give, and it shall be given unto you.

Symbolum Quicumque Vult

The Athanasian Creed

Whoever wishes to be saved must, above all, keep the Catholic faith.
Quicumque vult salvus esse, ante omnia opus est, ut teneat catholicam fidem:

For unless a person keeps this faith whole and entire, he will undoubtedly be lost forever.
Quam nisi quisque integram inviolatamque servaverit, absque dubio in aeternam peribit.

This is what the catholic faith teaches: we worship one God in the Trinity and the Trinity in unity.
Fides autem catholica haec est: ut unum Deum in Trinitate, et Trinitatem in unitate veneremur.

Neither confounding the Persons, nor dividing the substance.
Neque confundentes personas, neque substantiam seperantes.

For there is one person of the Father, another of the Son, another of the Holy Spirit.
Alia est enim persona Patris alia Filii, alia Spiritus Sancti:

But the Father and the Son and the Holy Spirit have one divinity, equal glory, and coeternal majesty.
Sed Patris, et Fili, et Spiritus Sancti una est divinitas, aequalis gloria, coeterna maiestas.

What the Father is, the Son is, and the Holy Spirit is.
Qualis Pater, talis Filius, talis Spiritus Sanctus.

The Father is uncreated, the Son is uncreated, and the Holy Spirit is uncreated.
Increatus Pater, increatus Filius, increatus Spiritus Sanctus.

The Father is boundless, the Son is boundless, and the Holy Spirit is boundless.
Immensus Pater, immensus Filius, immensus Spiritus Sanctus.

The Father is eternal, the Son is eternal, and the Holy Spirit is eternal.
Aeternus Pater, aeternus Filius, aeternus Spiritus Sanctus.

Nevertheless, there are not three eternal beings, but one eternal being.
Et tamen non tres aeterni, sed unus aeternus.

So there are not three uncreated beings, nor three boundless beings, but one uncreated being and one boundless being.
Sicut non tres increati, nec tres immensi, sed unus increatus, et unus immensus.

Likewise, the Father is omnipotent, the Son is omnipotent, the Holy Spirit is omnipotent.
Similiter omnipotens Pater, omnipotens Filius, omnipotens Spiritus Sanctus.

Yet there are not three omnipotent beings, but one omnipotent being.
Et tamen non tres omnipotentes, sed unus omnipotens.

Thus the Father is God, the Son is God, and the Holy Spirit is God.
Ita Deus Pater, Deus Filius, Deus Spiritus Sanctus.

However, there are not three gods, but one God.
Et tamen non tres dii, sed unus est Deus.

The Father is Lord, the Son is Lord, and the Holy Spirit is Lord.
Ita Dominus Pater, Dominus Filius, Dominus Spiritus Sanctus.

However, there as not three lords, but one Lord.
Et tamen non tres Domini, sed unus est Dominus.

For as we are obliged by Christian truth to acknowledge every Person singly to be God and Lord, so too are we forbidden by the Catholic religion to say that there are three Gods or Lords.
Quia, sicut singillatim unamquamque personam Deum ac Dominum confiteri christiana veritate compelimur: ita tres Deos aut Dominos dicere catholica religione prohibemur.

The Father was not made, nor created, nor generated by anyone.
Pater a nullo est factus: nec creatus, nec genitus.

The Son is not made, nor created, but begotten by the Father alone.
Filius a Patre solo est: non factus, nec creatus, sed genitus.

The Holy Spirit is not made, nor created, nor generated, but proceeds from the Father and the Son.
Spiritus Sanctus a Patre et Filio: non factus, nec creatus, nec genitus, sed procedens.

There is, then, one Father, not three Fathers; one Son, not three sons; one Holy Spirit, not three holy spirits.
Unus ergo Pater, non tres Patres: unus Filius, non tres Filii: unus Spiritus Sanctus, non tres Spiritus Sancti.

In this Trinity, there is nothing before or after, nothing greater or less. The entire three Persons are coeternal and coequal with one another.
Et in hac Trinitate nihil prius aut posterius, nihil maius aut minus: sed totae tres personae coaeternae sibi sunt et coaequales.

So that in all things, as is has been said above, the Unity is to be worshipped in Trinity and the Trinity in Unity.
Ita ut per omnia, sicut iam supra dictum est, et unitas in Trinitate, et Trinitas in unitate veneranda sit.

He, therefore, who wishes to be saved, must believe thus about the Trinity.
Qui vult ergo salvus esse, ita de Trinitate sentiat.

It is also necessary for eternal salvation that he believes steadfastly in the incarnation of our Lord Jesus Christ.
Sed necessarium est ad aeternam salutem, ut incarnationem quoque Domini nostri Iesu Christi fideliter credat.

Thus the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is both God and man.
Est ergo fides recta ut credamus et confiteamur, quia Dominus noster Iesus Christus, Dei Filius, Deus et homo est.

As God, He was begotten of the substance of the Father before time; as man, He was born in time of the substance of His Mother.
Deus est ex substantia Patris ante saecula genitus: et homo est ex substantia matris in saeculo natus.

He is perfect God; and He is perfect man, with a rational soul and human flesh.
Perfectus Deus, perfectus homo: ex anima rationali et humana carne subsistens.

He is equal to the Father in His divinity, but inferior to the Father in His humanity.
Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem.

Although He is God and man, He is not two, but one Christ.
Qui licet Deus sit et homo, non duo tamen, sed unus est Christus.

And He is one, not because His divinity was changed into flesh, but because His humanity was assumed unto God.
Unus autem non conversione divinitatis in carnem, sed assumptione humanitatis in Deum.

He is one, not by a mingling of substances, but by unity of person.
Unus omnino, non confusione substantiae, sed unitate personae.

As a rational soul and flesh are one man: so God and man are one Christ.
Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus.

He died for our salvation, descended into hell, and rose from the dead on the third day.
Qui passus est pro salute nostra: descendit ad inferos: tertia die resurrexit a mortuis.

He ascended into heaven, sits at the right hand of God the Father almighty. From there He shall come to judge the living and the dead.
Ascendit ad caelos, sedet ad dexteram Dei Patris omnipotentis: inde venturus est iudicare vivos et mortuos.

At His coming, all men are to arise with their own bodies; and they are to give an account of their own deeds.
Ad cuius adventum omnes homines resurgere habent cum corporibus suis: et reddituri sunt de factis propriis rationem.

Those who have done good deeds will go into eternal life; those who have done evil will go into the everlasting fire.
Et qui bona egerunt, ibunt in vitam aeternam: qui vero mala, in ignem aeternum.

This is the Catholic faith. Everyone must believe it, firmly and steadfastly; otherwise He cannot be saved. Amen.
Haec est fides catholica, quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit. Amen.

Offertorium (mp3/part.)

Benedictus sit Deus Pater, unigenitusque Dei Filius, Sanctus quoque Spiritus: quia fecit nobiscum misericordiam suam.

Secreta

Sanctifica, quaesumus, Domine Deus O noster, per tui sancti nominis invocationem, huius oblationis hostiam: et per earn nosmetipsos tibi perfice munus seternum. Per Dominum.

Communio (mp3/part.)

Benedicimus Deum caeli, et coram omnibus viventibus confitebimur ei: quia fecit nobiscum misericordiam suam.

Postcommunio

Proficiat nobis ad salutem corporis et animae, Domine Deus noster, huius sacramenti susceptio: et sempiternae sanctae Trinitatis eiusdemque individuae Unitatis confessio. Per Dominum.