CATHOLICS TRADITIONALLY say the Apostles' Creed at mass though apparently the choice to say that or the Nicene Creed is a choice left to the celebrant, something I never knew until very recently. I never remember hearing the Nicene Creed said at mass. I don't remember ever hearing it set to music in a mass setting by a western composer, either, though I'd have to check if my memory is right about that.
The thing in the Creed which I never felt very good with saying was the statement that after his death Jesus "descended into hell," something I never heard discussed in any Catholic context. I was in college when I first came across literary mentions of "the harrowing of hell" in which Jesus went there to preach salvation to the souls of those who died before his death so that they could be rescued from what western Christians call "hell" but which must have been to the Apostles, the Jewish version of that, sheol. I had assumed it was from the extra-canonical writings, maybe those unofficial "gospels and epistles" that are so much peddled by ahistorical "scholars" and other such anti-Christian hucksters these days. Only I, as well as so many other too casual readers, didn't notice the subtle references to that idea contained in the canonical books of the New Testament. I won't comment on this passage from Luke Timothy Johnson's book, The Creed: What Christians believe and why it matters. It's a good Holy Saturday meditation, better than anything I could offer you.
The final moment of Jesus' earthly existence noted by the creed is that he was buried. Once more, we find the tradition of Jesus' burial both in Paul and in the Gospels.
Writing to the Corinthians around the year 54, Paul provides the summary of the good news that he had himself received and had handed on to them, and "by which you are being saved if you hold firmly to the message: (1 Cor. 15:1-2). It begins, "that Christ died for our sins in accordance with the scriptures, and that he was buried." Note that Paul reports that in an unadorned fashion. It is simply one of the facts" about Jesus that he received from the first believers, therefore within some few years of Jesus' death. He does not suggest that, like the death for sins and like the resurrection on the third day, these are matters predicted by the scriptures.
The same matter of factness about the burial is found in the Gospel narratives, which several small variations (see Mark 15:42-47; Matt 27:55-66; Luke 25:50-55; John 19:38-42). More striking is the strong agreement on the basic characters and actions, and above all on the fact of the burial itself. That Jesus was buried and remained in the tomb for some length of time certainly serves to confirm the reality of his death. Compare Martha's comment concerning her brother Lazarus, "Lord, already there is a stench because he has been dead four days." (John 11:32), and the resurrection of a body so thoroughly dead must also be regarded as an act of God.
But another dimension of the burial is equally ancient and important. The burial symbolizes Jesus' descent into the realm that in ancient cosmology was most removed from "heaven" or the place of God's dwelling. He goes "under the earth," which in the Psalms is called sheol, and in the Greek translation, hades In Peter's speech at Pentecost, he quotes Psalm 16 in connection with Jesus' death; "You will not abandon my soul to hades, or let your Holy One see corruption: (Acts 2:27).
This connection may help account for the conviction that Jesus, after his death, entered into the dungeons of the lower depths in order to free those most distant from the divine presence, a motif that was subsequently termed "the harrowing of hell" or, in the Apostles' Creed, "the descent into hell." In Ephesians 4:5; Paul asks cryptically, "when it says 'he ascended,' what does it mean that he had also descended into the lower parts of the earth?" The conviction is stated more clearly by I Peter 5:18-20:
He was put to death in the flesh, but made alive in the spirit, in which also he went and made a proclamation to the spirits in prison, who in former times did not obey, when God waited patiently in the days of Noah
Peter continues, "For this is the reason the gospel was proclaimed even to the dead, so that, even though they had been judged in the flesh as everyone is judged, they might live in the sprit and God does: (1 Pet. 4-6).
The descent of Jesus into hell is, in this view, an expression of God's universal will for salvation and a part of his cosmic victory, so that every tongue, even those "under the earth," should proclaim that Jesus is Lord (Phil 2:10). In terms of the movement of the creed, the burial represents the nadir of downward descent, the ultimate expression of Jesus' sharing the human condition, even to the depositing of the flesh in the soil like a seed (John 12:24; see 1 Cor 15:35-41).