What is recited in churches on Sunday is not the creed of 325. It is the longer creed associated with the Council of Constantinople in 381, and the two are different documents. The creed of Nicaea is shorter, says almost nothing about the Holy Spirit beyond naming him, and ends with anathemas against Arian formulas. The creed of 381 expands the article on the Spirit, adds clauses on the church, baptism and the age to come, and drops the anathemas.
The conflation is old and it is not confined to popular usage. Councils, liturgies and scholarly works have all called the later text the Nicene Creed, because the whole point of the later text was to be received as what Nicaea meant. Chalcedon in 451 read both into its record and treated them as one faith in two statements, which is theologically coherent and historically confusing.
The atlas holds them as two entries for the ordinary reason that they are two texts, with different wording, different lengths and different histories. Where a source says Nicene Creed it usually means the creed of 381, and readers tracing a claim about wording back to 325 will often find it is not there. The distinction matters most for the Holy Spirit, whose full treatment belongs to the later council, and for the anathemas, which belong only to the earlier one.