_Pisteuomen eis hena theon, patera pantokratora, panton oraton te kai aoraton poieten. Kai eis hena kurion Iesoun Christon, ton huion tou theou, gennethenta ek tou patros monogene, toutestin ek tes ousias tou patros, theon ek theou, phos ek photos, theon alethinon ek theou alethinou, gennethenta, ou poiethenta, homoousion to patri, di' ou ta panta egeneto, ta te en to ourano kaita epi tes ges; ton di' hemas tous anthropous kai dia ten hemeteran soterian katelthonta kai sarkothenta kai enanthropesanta, pathonta, kai anastanta te trite hemera, kai anelthonta eis tous ouranous, kai erchomenon palin krinai zontas kai nekrous. Kai eis to pneuma to hagion. Tous de legontas, hoti pote hote ouk en, kai hoti ex ouk onton egeneto, en ex heteras hupostaseos e ousias phaskontas einai, e ktiston, e alloioton, e trepton ton huion tou theou, toutous anathematizei he katholike kai apostolike ekklesia._ (Mansi, _Amplissima Collectio,_ 2, 665 sq.) 15. Niceno-Constantinopolitan Creed. In order to suppress Arianism, which still continued to flourish, Emperor Theodosius convened the Second Ecumenical Council, in 381 at Constantinople. The bishops here assembled, 150 in number, resolved that the faith of the Nicene Fathers must ever remain firm and unchanged, and that its opponents, the Eunomians, Anomoeans, Arians, Eudoxians, Semi-Arians, Sabellians, Marcellians, Photinians, and Apollinarians, must be rejected. At this council also Macedonius was condemned, who taught that the Holy Spirit is not God: _elege gar auto me einai theon, alla tes theontos tou patros allotrion._ (Mansi, 3, 568. 566. 573. 577. 600.) By omissions, alterations, and additions (in particular concerning the Holy Spirit) this council gave to the Nicene Creed its present form. Hence it is also known as the Niceno-Constantinopolitan Creed. The Third Ecumenical Council, which assembled at Toledo, Spain, in 589, inserted the word "Filioque," an addition which the Greek Church has never sanctioned, and which later contributed towards bringing about the great Eastern Schism. A. Harnack considers the Constantinopolitanum (CPanum), the creed adopted at Constantinople, to be the baptismal confession of the Church of Jerusalem, which, he says, was revised between 362 and 373 and amplified by the Nicene formulas and a rule of faith concerning the Holy Ghost. (Herzog, _R. E._, 11, 19f.) Following is the text of the CPanum according to Mansi: