"The Nicene Creed"

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The Nicene Symbol of Faith is one of the Christian creeds accepted among most denominations, a formula of faith adopted at the First Ecumenical Council of Nicaea in 325, according to which God the Son is “consubstantial to the Father.”

In 381, at the Second Ecumenical Council in Constantinople, the baptism symbol of the Church of Constantinople was adopted, which included many provisions of the Nicene Creed. The Council of Chalcedon approved this baptism symbol as another symbol of faith of the entire Universal Church - Niceo-Constantinople (according to Church Slavonic texts - Niceo-Tsaregrad).

History of origin
During the second, third and early fourth centuries, the Christian Church was shaken by constant heresies and schisms, such as the heresy of Savellius, the schism of Meletius, but the most serious and “dangerous” excitement was caused at that time by Arius. The Arian doctrine of the creation of God the Son of Jesus Christ in its further conclusions led to the destruction of the main dogma of Christianity, the dogma of redemption, and at the same time to the overthrow of the entire Christian faith. The teachings of Arius soon after their appearance were widely disseminated and gained many supporters, among whom was one of the most learned bishops of his time Eusebius of Caesarea. The Ecumenical Council was convened to resolve all disputes. The First Ecumenical Council of Nicaea (325) is an extremely large, important and unprecedented phenomenon in church life. It was the first open, solemn meeting of bishops, an assembly not only permitted by the state, but officially approved by it. At the call of Emperor Constantine the Great, the bishops of not one region, but of “all countries and peoples,” the bishops of the entire Christian world at that time, from the extreme borders of Upper Thebais to the countries of Gotha, from Spain to Persia, gathered together.

At the cathedral, Arius outlined his religion. The essence of the teachings of Arius is set forth in his letter to Eusebius, Bishop of Nicomedia, which is quoted by Epiphanius of Cyprus in the Panarion and Theodoret of Cyrus in his book Church History: But he did not exist before he was born, or created, or determined, or founded, for he did not exist before he was born. We're being persecuted for saying, The Son has a beginning, but God has no beginning. We're being persecuted for saying, The Son of God is the Son of God. But we say this because He is not a part of God and does not come from anything that existed before. That's what they're chasing us for!

And in the letter of Arius to Alexander the Archbishop of Alexandria, which quotes Epiphanius of Cyprus in the Panarion:
He did not give birth to Him (the Son), but in truth by his will, and made him his immutable and immutable, perfect creation.
According to the teaching of Arius, there was a time when there was no Son of God, “did not exist,” and He was created “out of nothing,” that is, the Son, according to the teaching of Arius, is not a beginningless God, but the first “creation.” From this premise it follows that it is not God Himself