2# 新天堂与新教会的信仰，概括起来是这样：
自永恒即雅威[ “雅威”，上帝亲自启示的圣名，源自希伯来动词“我是”（hayah），意为“我是那我是”、“自有的”、“永有的”（参《出埃及记》3:14-15）。中文基督新教传统按《和合本圣经》译作“耶和华”，但希伯来原文更接近“雅威”。本书采用音译“雅威”，以更贴近原文发音。读者可视为与“耶和华”同指一位上帝 ]的主，祂来到世间，为要制服地狱，并荣耀祂的人性[ 雅威上帝取了世人的样式降临世间，即“道成肉身”，所取的是世人的“人性”，最终“得荣耀”，成为完全的神性 ]。没有祂，无人能得救。凡信靠祂的人，都必得救。
【2】这里说“概括起来”，是因为这是信仰的总纲。这个总纲，要体现在每一条具体的教训中。
信仰的总纲是：上帝是独一的，无论本质还是位格，都是独一的；神性的三一[ 神性是不可分割的。新约中所谓的“父、子、圣灵”的三一，是指：作为本体的神性（父）、取了人性并得了荣耀的神性之人（子）、从子由父发出的神性（圣灵）——三者合而为主耶稣基督一位，如同人的灵魂、身体与行动（行动由灵魂透过身体发出）一样 ]就在祂里面。这位上帝，就是我们的救主耶稣基督自己。
信仰的总纲也是：除非主来到世间，否则没有人能得救。
信仰的总纲又是：祂来到世间，是为了除去地狱对人的辖制。祂通过争战并得胜，除去了地狱的权势，制服了它，把它纳入秩序，使它降服于自己。
信仰的总纲还是：祂来到世间，为要荣耀祂在世上所取的人性，就是使这人性与祂所从出的神性合而为一。这样，祂就能永远使地狱保持秩序、伏在祂的权下。
这一切，必须借着祂的人性所经受的种种试探才能成就。终极的试探，就是十字架的受难。所以祂承受了十字架的受难。
以上，就是关于主的信仰总纲。
【3】从人这一方面来说，信仰的总纲是：要信主。因为信祂，人就与祂结合，从而得救。信祂，就是心里相信祂必拯救。但一个人若不活出良善，就不可能有这样的信仰。所以，“信祂”这句话，也包含了良善的生活。
主也是这样说的：
因为我父的意思是叫一切见子而信的人得永生。（约6:40）
信子的有永生；不信子的人得不着（永）生（不得见永生），上帝的震怒常在他身上。（约3:36）
2# 普遍形式的新天堂和新教会的信仰如下：永恒之主，即耶和华，降世征服地狱，并荣耀祂的人身；若非如此，没有人能得救；那些信祂的人得救了。
这一点被称为普遍形式的信仰，因为这一点是信仰的普遍原则；信仰的普遍原则必包含在它的一切细节中。这是信仰的一个普遍原则：神在本质和位格上都是一，神性三位一体在祂里面，祂就是主神救主耶稣基督。这是信仰的一个普遍原则：除非主降世，否则没有人能得救。这是信仰的一个普遍原则：主降世是为了将地狱从人那里移除，祂通过与地狱争战并战胜它来移除它，通过这种方式征服它，使它恢复秩序，并服从祂自己。这是信仰的一个普遍原则：主降世是为了荣耀祂在世上所取的人身，也就是说，把它与一切事物所来自的神性合一，由此永远使地狱保持秩序并服从祂自己。由于这一切只有通过允许进入祂人身的试探，甚至最后的试探，即十字架受难才能实现，所以祂忍受了这一切。这些就是与主有关的信仰的普遍原则。
就人而言，信仰的普遍原则是：他要信主，因为通过信主才有与祂的结合，由此而有救赎。信主就是对祂施行拯救有信心，或说深信祂是是救主；由于只有那些过着良善生活的人才有这种信心，所以信祂也是指这一点。主在约翰福音中教导了这一点：
这是父的旨意，叫一切信子的人得永生。（约翰福音6:40）
又：
信子的人有永生；不信子的人不得见永生，神的愤怒住在他身上。（约翰福音3:36）。
2. The faith of the new heaven and the new church in universal form is this: The Lord from eternity, who is Jehovah, came into the world to gain control over the hells and to glorify his own human nature. If he had not done this, not one mortal could have been saved; those who believe in him are saved.
[2] I say in universal form because this concept is universal to the faith and something universal to the faith is going to be present in each and every aspect of it. It is universal to the faith to believe that God is one in essence and in person, to believe that in God there is a divine Trinity, and to believe that the Lord God the Savior Jesus Christ is God. It is universal to the faith to believe that if the Lord had not come into the world not one mortal could have been saved. It is universal to the faith to believe that the Lord came into the world to separate hell from the human race, and that he accomplished this by repeatedly doing battle with hell and conquering it. In this way he gained control over it, forced it back into the divine design, and made it obey him. It is universal to the faith to believe that he came into the world to glorify the human nature he took on in the world, that is, to unite it to its divine source. This is how he keeps hell eternally in its place and in obedience to himself. Since this could not have been accomplished except by allowing his human nature to be tested, including even the ultimate test, the suffering on the cross, therefore he underwent that experience. These are universal points of faith regarding the Lord.
[3] For our part, it is universal to the faith that we believe in the Lord, for our believing in him gives us a partnership with him, and through this partnership comes salvation. To believe in him is to have confidence that he saves; and because only those who live good lives can have such confidence, this too is meant by believing in him. In fact, the Lord says in John: "This is the will of the Father, that everyone who believes in the Son has eternal life" (John 6:39-40). And in another passage, "Those who believe in the Son have eternal life. But those who do not believe the Son will not see life; instead the anger of God remains on them" (John 3:36).
2. THE FAITH OF THE NEW HEAVEN AND THE NEW CHURCH IS IN UNIVERSAL TERMS AS FOLLOWS. 1
The Lord from eternity, who is Jehovah, came into the world to subdue the hells and to glorify His Human. Without this no mortal could have been saved, and those are saved who believe in Him.
[2] The expression 'in universal terms' is used because this is a universal point of faith, and a universal point of faith must be contained in all its particulars. It is a universal point of faith that God is one in essence and in person, in whom is the Divine Trinity, and that He is the Lord God the Saviour Jesus Christ. It is a universal point of faith that no mortal could have been saved, if the Lord had not come into the world. It is a universal point of faith that He came into the world to take hell away from men, and He did this by fighting against hell and winning victories over it. In this way He subdued it and reduced it to order, and made it subject to His command. It is a universal point of faith that He came into the world to glorify the Human which He assumed in the world, that is, to unite it with the originating Divinity. By this means He keeps hell for ever in order and subject to His command. Since this could only be achieved by means of temptations experienced in His Human, even to the most extreme, His passion on the cross, He underwent this. These are the universal matters of faith concerning the Lord.
[3] It is a universal point of faith on the part of man to believe in the Lord; for this belief links him to the Lord, and this is the way to salvation. Believing in Him means having confidence that He is the Saviour; and since only those who lead good lives can have such confidence, this too is meant by believing in Him. The Lord says this in John's gospel:
This is the will of the Father, that everyone who believes in the Son should have everlasting life, John 6:40.
and elsewhere:
He who believes in the Son has everlasting life. He who does not believe in the Son will not see life, but the wrath of God rests upon him, John 3:36.
Footnotes:
1. This passage is repeated with minor changes from Doctrine of Faith 34, Apocalypse Revealed 67, Brief Exposition 116.
2. THE FAITH OF THE NEW HEAVEN AND OF THE NEW CHURCH IN ITS UNIVERSAL FORM is as follows:
The Lord from eternity, who is Jehovah, came into the world to subjugate the hells and to glorify His Human; and without this no mortal could have been saved; and those are saved who believe in Him.
[2] This is called the faith in its universal form, because this is the universal principle of faith; and the universal principle of faith must be in each thing and in all things of it. It is a universal principle of faith that God is one in essence and in person, in whom is a Divine trinity, and that He is the Lord God the Savior Jesus Christ. It is a universal principle of faith that no mortal could have been saved unless the Lord had come into the world. It is a universal principle of faith that He came into the world to remove hell from man, and that He did remove it by means of contests with it and victories over it, and thereby He subdued it and reduced it to order and made it obedient to Himself. It is a universal principle of faith that He came into the world to glorify His Human which He took on in the world, that is, to unite it with the Divine from which [are all things], and thereby He eternally holds hell in order and under obedience to Himself. As this could be accomplished only by means of temptations admitted into His Human, even to the last of them, which was the passion of the cross, He endured even that. These are the universal principles of faith relating to the Lord.
[3] The universal principle of faith on man's part is that he should believe in the Lord; for by believing in Him there is conjunction with Him and thereby salvation. To believe in the Lord is to have confidence that He saves; and as only those who live rightly can have this confidence, this, too, is meant by believing in Him. And this the Lord teaches in John:
This is the Father's will, that everyone that believeth in the Son may have eternal life (John 6:40);
and again:
He that believeth in the Son hath eternal life; but he that believeth not in the Son shall not see life, but the wrath of God abideth on him (John 3:36).
2. The Faith of the New Heaven and the New Church, in its General Form, is this: The Lord from eternity, who is Jehovah, came into the world that He might subdue the hells and glorify His Human; without this no man could have been saved; and those are saved who believe on Him. 1
[2] This is said to be the general form of the faith, and faith in its general form enters into all its particulars. It is a general article of faith that God is one in Essence and in Person, in whom is the Divine Trinity, and that He is the Lord God the Savior Jesus Christ. It is a general article of faith that no man could have been saved unless the Lord had come into the world. It is a general article of faith that He came into the world in order to remove hell from man, which He accomplished by victory in combats against it. He thus subdued it, and reduced it to a state of order and obedience to Himself. It is a general article of faith that He came into the world to glorify His Human, which He assumed in the world; that is, to unite it with the Divine, from whom it came. By this means He keeps hell in order and under obedience to Himself for ever. Since this could not have been done unless He had permitted temptations to assail His Human, even the most extreme - the passion of the Cross, therefore that also He endured. These are the general articles of faith concerning the Lord.
[3] The general form of faith on the part of man is that the should believe on the Lord; for belief on Him brings about conjunction with Him, and consequently salvation. To believe on Him is to have confidence that he saves; and since no one can have this confidence except the man who lives a good life, therefore this also is understood by believing on Him. This the Lord says in John:
"This is the will of the Father, that every one that believeth on the Son may have eternal life" 6:40.
An in another place:
"He that believeth on the Son hath eternal life; but he that believeth not the Son shall not see life, but the wrath of God abideth on him" 3:36.
Footnotes:
1. English convention would not allow the apparently indiscriminate use of capitals by Swedenborg to be followed in translation. Their use is followed only in those cases which would appear to conform to English practice:
1. Proper names; also the Demonstrative Pronoun He, His, Him; and the Reflexive and Emphatic Himself, when used of God.
2. Terms used to designate subjects for consideration.
3. Terms forming headings to chapters and sections.
4. Capitals are used to distinguish between attributes, qualities and activities Divine and human. The initial capital is used when the reference of the term Human is to the Lord, but not when the reference is to man.
2. FIDES NOVI COELI ET NOVAE ECCLESIAE IN UNIVERSALI FORMA, haec est: 1 Quod Dominus ab aeterno, Qui est JEHOVAH, in Mundum venerit, ut subjugaret Inferna, et glorificaret Humanum suum; et quod absque eo nemo mortalium salvari potuerit; et quod salventur qui credunt in Ipsum.
[2] Dicitur in Universali forma, quia hoc est Universale fidei, ac Universale fidei est, quod in omnibus et singulis erit. Universale fidei est, quod Deus sit Unus Essentia et Persona, in Quo est Divina Trinitas, et quod Dominus Deus Salvator Jesus Christus sit Ille. Universale fidei est quod nullus mortalium salvari potuerit, nisi Dominus in Mundum venerit. Universale fidei est, quod in Mundum venerit, ut removeret Infernum ab homine, et quod removerit illud per pugnas contra illud, et per victorias super illud; ita subjugavit illud, et redegit illud in ordinem, et sub suam obedientiam. Universale fidei est, quod in Mundum venerit, ut Humanum suum, quod in Mundo suscepit, glorificaret, hoc est, uniret Divino a Quo; sic Infernum in ordine et sub obedientia sua, in aeternum tenet. Quoniam hoc non potuit fieri, quam per Tentationes in Humanum suum admissas usque ad Ultimam illarum, et ultima illarum fuit Passio crucis, ideo illam subivit. Haec sunt Universalia fidei de Domino.
[3] Universale fidei a parte hominis est, ut credat in Dominum, nam per credere in Illum fit conjunctio cum Illo, per quam Salvatio: credere in Illum, est fiduciam habere quod Ille salvet; et quia fiduciam habere non potest, nisi qui bene vivit, ideo etiam hoc per credere in Ipsum intelligitur. Hoc dicit etiam Dominus apud Johannem, "Haec est voluntas Patris, ut omnis qui credit in Filium, habeat vitam aeternam," Johannes 6:39-40. 2 Et alibi, "Qui credit in Filium, habet vitam aeternam: qui vero non credit Filio, non videbit vitam, sed ira Dei manet super illo," 3:36. 3
Footnotes: