We believe in one God,
the Father almighty,
maker of heaven and earth,
of all things visible and invisible.
And in one Lord Jesus Christ,
the only Son of God,
begotten from the Father before all ages,
God from God,
Light from Light,
true God from true God,
begotten, not made;
of the same essence as the Father.
Through him all things were made.
For us and for our salvation
he came down from heaven;
he became incarnate by the Holy Spirit and the virgin Mary,
and was made human.
He was crucified for us under Pontius Pilate;
he suffered and was buried.
The third day he rose again, according to the Scriptures.
He ascended to heaven
and is seated at the right hand of the Father.
He will come again with glory
to judge the living and the dead.
His kingdom will never end.
And we believe in the Holy Spirit,
the Lord, the giver of life.
He proceeds from the Father and the Son,
and with the Father and the Son is worshiped and glorified.
He spoke through the prophets.
We believe in one holy catholic and apostolic church.
We affirm one baptism for the forgiveness of sins.
We look forward to the resurrection of the dead,
and to life in the world to come. Amen.
Jesus is not begotten of the father it is a logical absurdity to be begotten if Jesus is God
https://en.m.wikipedia.org/wiki/Monogenēs
Monogenes has two primary definitions, “pertaining to being the only one of its kind within a specific relationship” and “pertaining to being the only one of its kind or class, unique in kind”.[1] Thus monogenēs (μονογενὴς) may be used both as an adjective monogenēs pais, meaning unique and special.[2] Its Greek meaning is often applied to mean “one of a kind, one and only”. Monogenēs (μονογενὴς) may be used both as an adjective monogenēs pais, only child, or only legitimate child, special child, and also on its own as a noun; o monogenēs “the only one”, or “the only legitimate child”.[3]
The word is used in Hebrews 11:17-19 to describe Isaac, the son of Abraham. However, Isaac was not the only-begotten son of Abraham, but was the chosen, having special virtue.
The term is notable outside normal Greek usage in two special areas: in the cosmology of Plato and in the Gospel of John. As concerns the use by Plato there is broad academic consensus, generally following the understanding of the philosopher Proclus (412–485 AD).