67.新天堂和新教会的信仰共识是这样：永恒主，即耶和华来到世间，是为了能征服地狱，荣耀其人性；若非如此，没有人能得救；凡信祂的人都会得救。
之所说这是共识，是因为这是信仰的共性，信仰的共性就是那必须在信仰的每一和一切事物中的。这是信仰的一个共性：神在位格和本质上为一，圣三一就在祂里面，主就是这位神。这是信仰的一个共性：若非主降世，没有人能得救。这是信仰的一个共性：主降世是为了能将地狱从人那里移除；祂通过与地狱争战并战胜它而将它移除；从而将其征服，使其纳入秩序并服从于祂。这也是信仰的一个共性：祂降世是要荣耀祂在世间所取的人性或人身，也就是将人性与人性所来自的神性合而为一；祂以这种方式征服地狱后，便将其保持在秩序和对祂的服从中，直到永远。由于这些大工只有经过试探，甚至终级试探才能成就；而终级试探就是十字架受难，所以祂就统统承受。这些就是关于主的信仰共性。
在人这方面，基督教信仰的共性就是信主；因为与主的结合是通过信祂实现的，而救恩又是通过结合实现的。所谓信祂，就是确信祂能拯救，并且由于除了过着良善生活的人外，没有人能有这样的信心，所以这一点也由信祂来表示。
基督教信仰的这两个共性已有具体的论述；涉及主的第一个共性在《新耶路撒冷教义之主篇》已有论述；涉及人的第二个共性在《新耶路撒冷教义之仁与信篇》和《新耶路撒冷教义之生活篇》有所论述；这二者如今在启示录的解读中都有所论述。
67. THE FAITH OF THE NEW HEAVEN AND NEW CHURCH IN UNIVERSAL FORM. This faith is as follows: The Lord from eternity, who is Jehovah, came into the world to conquer the hells and glorify His humanity, and without this no mortal could have been saved; and those are saved who believe in Him.
[2] We say, in universal form, because it is a universal tenet of faith, and a universal tenet of faith must enter into each and every component of that faith.
It is a universal tenet of faith that God is one in person and essence, in whom is the Trinity, and that the Lord is that God.
It is a universal tenet of faith that no mortal could have been saved unless the Lord came into the world.
It is universal tenet of faith that the Lord came into the world to dislodge hell from mankind, and that He dislodged it by combats against it and victories over it. Thus He conquered it and forced it back into order, in obedience to Him.
It is a universal tenet of faith also that the Lord came into the world to glorify the humanity that He assumed in the world, or in other words, to unite it to the Divine from which He came. Thus He keeps hell, having been conquered by Him, in order and in obedience to Him to eternity.
Since neither of these objectives could have been achieved except through temptations or trials even to the last of them, and the last of them was the suffering of the cross, therefore He underwent even that.
These are the universal tenets of faith as regards the Lord.
[3] The universal tenet of Christian faith on the part of mankind is to believe in the Lord, for believing in Him brings about conjunction with Him, through which comes salvation. To believe in Him is to have confidence that He saves, and because no one is capable of this confidence but one who lives rightly, therefore living rightly, too, is meant by believing in Him.
[4] We have considered these two articles of Christian faith in particular elsewhere: first, as regards the Lord, in The Doctrine of the New Jerusalem Regarding the Lord; and secondly, as regards mankind, in The Doctrine of the New Jerusalem Regarding Charity, in The Doctrine of the New Jerusalem Regarding Faith, and in The Doctrine of Life for the New Jerusalem. And we now consider both in our explanations dealing with the book of Revelation.
67. THE FAITH OF THE NEW HEAVEN AND THE NEW CHURCH IN A UNIVERSAL IDEA is this: That the Lord from what is eternal, Who is Jehovah, came into the world in order to subjugate the hells, and glorify His Human; and that without this no mortal (nemo mortalium) could have been saved; and that they are Saved who believe in Him.
[2] 'In a universal idea' is said, because this is what is universal of the faith, and what is universal of the faith is that which will be in all things thereof collectively and separately. It is a universal of the faith that God is One in Person and Essence in Whom is the Trinity, and that the Lord is that God. It is a universal of the faith that no mortal could have been saved unless the Lord had come into the world. It is a universal of the faith that He came into the world in order to remove hell from man, and He removed it by means of combats against it and victories over it; in this manner He subjugated it, and brought it back into order, and under His discipline. It is also a universal of the faith that He came into the world in order to glorify the Human that He had assumed in the world, that is, to unite it to the Divine from which it came (Divinum a Quo). In this manner He keeps hell, as subjugated by Himself, in order and under His discipline to eternity. Since each of these two things could only have come to pass by means of temptations even to their utmost limit, and their utmost limit was the passion of the cross, therefore He submitted to that. These are the universals of the faith concerning the Lord.
[3] The universal of the Christian faith on man's part is, that he should believe in the Lord, for by believing in Him there is a conjunction with Him, through which there is salvation. To believe in Him is to have confidence that He will save, and because a man is not able to have confidence unless he lives well, therefore this also is understood by believing in Him.
[4] Concerning these two universals of the Christian faith there has been specific treatment; of the FIRST, regarding the Lord, in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE LORD; and of the SECOND, regarding man, in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING CHARITY, and CONCERNING FAITH, and in THE DOCTRINE OF LIFE FOR THAT [NEW JERUSALEM]; also [there is] at present [a treatment] of both in the expositions on the Apocalypse (in Explicationibus super Apocalypsin).
67. THE FAITH OF THE NEW HEAVEN AND THE NEW CHURCH, IN ONE UNIVERSAL IDEA, is this, that the Lord from eternity, who is Jehovah, came into the world that He might subjugate the hells, and glorify His Human; and that without this no mortal could be saved; and that they are saved who believe in Him.
[2] It is said, in a universal idea, because this is the universal of faith, and the universal of faith is what must be in each and every thing of it. It is a universal of faith, that God is one in Person and in essence, in whom there is the Trinity, and that the Lord is that God. It is a universal of faith, that no mortal could be saved unless the Lord came into the world. It is a universal of faith, that He came into the world that He might remove hell from man; and that He did remove it by combats against it and by victories over it; thus He subjugated it, and reduced it into order, and under obedience to Himself. It is also a universal of faith, that He came into the world to glorify the Human, which He assumed in the world, that is, might unite it with the Divine from which it was; thus having subjugated hell, He keeps it in order and under obedience to Himself to eternity. Now as neither of these could have come to pass except by means of temptations, even to the last of them; and the last of them was the passion of the cross, therefore He endured that. These are the universals of faith concerning the Lord.
[3] The universal of the Christian faith on man's part, is, to believe in the Lord; for by believing in Him conjunction is effected with Him, and by conjunction, salvation. To believe in Him is to have confidence that He saves, and because no one can have confidence but he who lives well, therefore this also is meant by believing in Him.
[4] These two universals of the Christian faith have been specifically treated of; the first, which relates to the Lord, in The Doctrine of the New Jerusalem concerning the Lord; and the second, which relates to man, in The Doctrine of the New Jerusalem concerning Charity and Faith, and in The Doctrine of Life; and both now in the explanations of Revelation.
67. FIDES NOVI CAELI ET NOVAE ECCLESIAE IN UNIVERSALI IDEA, HAEC EST:
Quod Dominus ab aeterno, qui est Jehovah, Mundum venerit, ut subjugaret Inferna, et glorificaret Humanum Suum; et quod absque eo nemo mortalium salvari potuerit; et quod salventur qui credunt in Ipsum.
Dicitur in universali idea, quia hoc est universale dei, ac universale fidei est quod in omnibus et singulis erit. Universale fidei est, quod Deus sit unus Persona et Essentia in Quo Trinitas, et quod Dominus sit ille Deus. 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 removit illud per pugnas contra illud, et per victorias super illud; ita subjugavit illud, et redegit illud in ordinem, et sub Suam obedientiam. Universale fidei etiam est, quod in Mundum Venerit, ut Humanum, quod in Mundo suscepit, glorificaret, hoc est, uniret Divino a Quo; sic Infernum ab Ipso subjugatum in ordine et sub Obedientia Sua in aeternum tenet. Quoniam utrumque hoc non potuit fieri quam per tentationes usque ad ultimam illarum, ac ultima illarum fuit passio crucis, ideo illam subivit. Haec sunt Universalia fidei de Domino.
Universale fidei Christianae a parte hominis est, ut credat in Dominum; nam per credere in Ipsum fit conjunctio cum Ipso, per quam salvatio. Credere in Ipsum est fiduciam habere quod Ipse salvet: et quia fiduciam habere non potest nisi qui bene vivit, ideo etiam hoc per credere in Ipsum intelligitur.
De binis his Fidei Christianae Universalibus actum est in specie; de primo, quod Dominum spectat, in Doctrina Novae Hierosolymae de Domino; et de altero, quod Hominem spectat, in Doctrina Novae Hierosolymae de Charitate, et de Fide, ac in Doctrina Vitae pro illa; et de utroque nunc in Explicationibus super Apocalypsin.