The Nicene-Constantinopolitan Creed

I believe in one God, the Father Almighty, Maker of Heaven and Earth and of all things visible and invisible.

And in one Lord Jesus Christ, the Son of God, the only-begotten, begotten of the Father before all ages. Light of light; true God of true God; begotten, not made; of one essence with the Father, by Whom all things were made; Who for us men and for our salvation came down from Heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and became man. And He was crucified for us under Pontius Pilate, and suffered, and was buried. And the third day He arose again, according to the Scriptures, and ascended into Heaven, and sits at the right hand of the Father; and He shall come again with glory to judge the living and the dead; Whose Kingdom shall have no end.

And in the Holy Spirit, the Lord, the Giver of Life, Who proceeds from the Father; Who with the Father and the Son together is worshipped and glorified; Who spoke by the prophets.

In one Holy, Catholic, and Apostolic Church. I acknowledge one baptism for the remission of sins. I look for the resurrection of the dead and the life of the world to come. Amen.

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Source: "The Creed: The Symbol of Faith," Orthodox Church in America. 2024.
https://www.oca.org/orthodoxy/prayers/symbol-of-faith

Note

This is the original Nicene-Constantinopolitan Creed that was made by the first ecumenical council in Nicea (325) and the second ecumenical council in Constantinople (381). The form of this creed that the Roman Catholic Church adopted on the authority of the Pope (and not on the authority of an ecumenical council), had two additions: "God from God" (Deum de Deo) and "and the Son" (Filioque). This was in violation of the third ecumenical council, held at Ephesus in 431, which forbade setting up a different creed. The Eastern Orthodox argues that only an ecumenical council can change an ecumenical creed. The Roman Catholic Church counters that the Pope is the head of the Church and therefore has the power to do this. The North American Orthodox-Catholic Theological Consultation, in 2003, declared that the question of the Filioque is no longer a "Church-dividing" issue, which would impede full reconciliation and full communion.