L56.该信经内容如下：
1）凡人欲得救，首先当持守大公教会（某些权威人士所说的，基督教）信仰。
2）此信仰，凡守之不全不正者，必永远沉沦。
3）大公教会信仰即：我等敬拜一体三位，而三位一体之神，
4）其位不紊，其体不分。
5）父一位，子一位，圣灵亦一位。
6）然而父子圣灵同一神性，同一荣耀，亦同一永恒之尊严。
7）父如何，子如何，圣灵亦如何。
8）父不受造，子不受造，圣灵亦不受造。
9）父无限，子无限，圣灵亦无限。
10）父永恒，子永恒，圣灵亦永恒。
11）非三永恒者，乃一永恒者。
12）亦非三不受造者，非三无限者，乃一不受造者，一无限者。
13）如是，父全能，子全能，圣灵亦全能。
14）然而，非三全能者，乃一全能者。
15）如是，父是神，子是神，圣灵亦是神。
16）然而，非三神，乃一神。
17）如是，父是主，子是主，圣灵亦是主。
18）然而，非三主，乃一主。
19）依基督真道，我等不得不认三位均为神，均为主。
20）依大公教，我等亦不得谓神有三，亦不得谓主有三。
21）父非由谁作成：既非受造，亦非受生。
22）子独由于父：非作成，亦非受造；而为受生。
23）圣灵由于父与子：既非作成，亦非受造，亦非受生；而为发出。
24）如是，有一父，非三父，有一子，非三子，有一圣灵，非三圣灵。
25）且此三位无分先后，无别尊卑。
26）三位乃均永恒，而同等。
27）由是如前所言，我等当敬拜一体三位，而三位一体之神。
28）所以凡欲得救者，必如是而思三位一体之神。
29）再者，为求得永恒救赎，彼亦必笃信我等之主耶稣基督成为人身。
30）依真正信仰，我等信认神之子我等之主耶稣基督，为神，又为人。
31）其为神，与圣父同体，受生于诸世界之先；其为人，与其母同体，诞生于此世界。
32）全神，亦全人，具有理性之灵，血肉之身。
33）依其为神，与父同等，依其为人，少逊于父。
34）彼虽为神，亦为人，然非为二，乃为一基督。
35）彼为一，非由于变神为血肉，乃由于使其人性进入于神。
36）合为一；非由二性相混，乃由位格为一。
37）如灵与身成为一人，神与人成为一基督。
38）彼为救我等而受难，降至阴间，第三日从死复活。
39）升天，坐于全能神父之右。
40）将来必从彼处降临，审判活人死人。
41）彼降临时，万人必具身体复活；
42）并供认所行之事。
43）行善者必入永生，作恶者必入永火。
56. The doctrinal statement is this:
For all who want to be saved, it is necessary that they hold the catholic [other versions of the statement read “Christian”] faith. Unless they keep that faith whole and undefiled, without doubt they will perish everlastingly. And the catholic [or “Christian”] faith is this: That we worship one God in trinity, and trinity in unity, neither confounding the persons nor dividing the substance [or “essence”]. For there is one person of the Father, another of the Son, and another of the Holy Spirit. But the divinity of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty coeternal. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father is uncreate, the Son is uncreate, and the Holy Spirit is uncreate. The Father is infinite, the Son is infinite, and the Holy Spirit is infinite. The Father is eternal, the Son is eternal, and the Holy Spirit is eternal. And yet there are not three eternal beings but one eternal Being, as also there are not three infinite or three uncreated beings, but one uncreated and one infinite Being. So likewise the Father is almighty, the Son is almighty, and the Holy Spirit is almighty; and yet there are not three almighty beings, but one almighty Being. So the Father is God, the Son is God, and the Holy Spirit is God; and yet there are not three gods, but one God. So likewise the Father is Lord, the Son is Lord, and the Holy Spirit is Lord; and yet there are not three lords, but one Lord. For just as we are compelled by Christian truth to acknowledge each person by himself to be both God and Lord, so are we forbidden by the catholic religion to say that there are three gods or three lords [or “so in the Christian faith we cannot mention three gods or three lords”]. The Father is made by none, neither created nor begotten. The Son is from the Father alone, not made, nor created, but begotten. The Holy Spirit is from the Father and from the Son, neither made, nor created, nor begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits. And in this trinity none is first or last; none is greatest or least; but all three persons are coeternal together, and coequal. So in all things, as said above, the unity in trinity and the trinity in unity is to be worshipped [or “three persons in one Divinity and one God in three persons is to be worshipped”]. So this is how we must think of the trinity if we want to be saved.
Furthermore, it is necessary to salvation that we also believe rightly in the incarnation of our Lord Jesus Christ [or “that we firmly believe that our Lord is truly human”]. For the true faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and a human being, God from the substance [or “essence”; others read “nature”] of the Father, begotten before the world; and human from the substance [or “nature”] of his mother, born in the world; perfect God and perfect human being, consisting of a rational soul and a human body; equal to the Father with respect to his divinity, and inferior to [or “less than”] the Father with respect to his humanity. Although he is God and a human being, yet he is not two, but one Christ; one, not by conversion of divinity into flesh, but by taking humanity into God [or “he is one, not because the divine nature was changed into the human nature but because the divine nature took the human nature into itself”]. One altogether; not by confusion [or “mixing”] of substance, but by unity of person [or “he is one altogether; not because the two natures were mixed but because he is one person”]. Therefore as the rational soul and the body is one human being, so God and a human being is one Christ; who suffered for our salvation, descended into hell, and rose again the third day from the dead. He ascended into heaven, and sits at the right hand of the Father Almighty. From there he will come to judge the living and the dead; at his Coming all will rise again with their bodies; and those who have done good will go into everlasting life and those who have done evil will go into everlasting fire.
56. Here is the doctrine:
Whosoever will be saved, before all things it is necessary that he hold the Catholic faith (some texts say, Christian faith). Which faith except everyone do keep whole and undefiled, without doubt he shall perish everlastingly. And the Catholic faith (some texts say, Christian faith) is this: That we worship one God in Trinity, and Trinity in Unity, neither confounding the persons, nor dividing the substance (some texts say, essence). For there is one Person of the Father, another of the Son, and another of the Holy Spirit. But the Godhead of the Father, of the Son, and of the Holy Spirit, is one and the same, the glory equal, and the majesty co-eternal.
Such as the Father is, such is the Son, and such is the Holy Spirit. The Father is uncreated, the Son is uncreated, and the Holy Spirit is uncreated. The Father is infinite, the Son is infinite, and the Holy Spirit is infinite. The Father eternal, the Son eternal, and the Holy Spirit eternal. And yet they are not three eternals, but one Eternal. And there are not three infinites, nor three uncreated, but one Uncreated, and one Infinite.
So likewise as the Father is Almighty, so the Son is Almighty, and the Holy Spirit is Almighty. And yet they are not three almighties, but one Almighty.
As the Father is God, so the Son is God, and the Holy Spirit is God. And yet they are not three gods, but one God.
Although the Father is Lord, the Son is Lord, and the Holy Spirit is Lord. And yet there are not three lords, but one Lord.
For as we are compelled by the Christian verity to acknowledge each Person by Himself to be God and Lord, yet we are nevertheless forbidden by the Catholic religion to say that there are three gods or three lords (some texts say, yet we nevertheless cannot, owing to our Christian faith, name them three gods or three lords).
The Father is made of none, neither created, nor begotten. The Son is of the Father alone, not made, nor created, but begotten. The Holy Spirit is of the Father and of the Son, neither made, nor created, nor begotten, but proceeding.
So there is one Father, not three fathers; one Son, not three sons; one Holy Spirit, not three holy spirits. And in this Trinity none is first or last, and none is the greatest or the least, but all three Persons are at the same time co-eternal and entirely equal, so that it is altogether the case, as was said before, that the Unity in Trinity and the Trinity in Unity is to be worshiped (some texts say, that the three Persons in one Godhead, and one God in three Persons, is to be worshiped). He therefore that will be saved must think thus of the Trinity.
Furthermore, it is necessary to everlasting salvation that one also believe rightly the Incarnation of our Lord Jesus Christ (some texts say, that one believe constantly that our Lord is true Man). For the true faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man; God, of the substance (or essence; some texts say, nature) of the Father, begotten before the world; and Man of the substance (some texts say, nature) of His mother, born in the world; perfect God and perfect Man, of a rational soul and human flesh subsisting. Equal to the Father, as touching His Godhead; and inferior to (some texts say, less than) the Father, as touching His manhood; who, although He is God and Man, yet there are not two, but one Christ; one, not by conversion of the Divine essence into flesh, but by assumption of the manhood into God (some texts say, He is one, yet not in such a manner that the Godhead was transmuted into the flesh, but the Godhead took up the manhood to itself); one altogether, not by a confusion (some texts say, a commingling) of substance, but by a unity of person (some texts say, He is one altogether, yet not such that the two natures are commingled, but He is one person). For as the rational soul and flesh is one man, so God and man is one Christ; who suffered for our salvation, descended into hell, and rose again the third day from the dead. And He ascended into heaven and sits at the right hand of the Almighty God the Father, from whence He will come to judge the quick and the dead. At His coming all men will rise again with their bodies and shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil into everlasting fire.
This is the Catholic faith, which except one believe faithfully and firmly, he cannot be saved.
56. The Creed 1is as follows:
He who would be saved must keep this Catholic (or, as some authorities say, Christian) Faith. If any one does not keep this faith whole and entire, without doubt he shall perish for ever. This Catholic (or, Christian) Faith is: We worship One God in the Trinity, and the Trinity in Unity, neither confounding the Persons nor dividing the substance (or, essence). For there is one Person of the Father, another of the Son, and another of the Holy Spirit; but the Divinity of the Father, of the Son, and of the Holy Spirit is one and the same, the glory equal, and the majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father is uncreate, the Son is uncreate, and the Holy Spirit is uncreate. The Father is infinite, the Son is infinite, and the Holy Spirit is infinite. The Father is eternal, the Son is eternal, and the Holy Spirit is eternal; and yet there are not three eternals, but one eternal; and there are not three infinites, nor three uncreates, but one uncreate, and one infinite. As likewise the Father is Almighty, so is the Son Almighty, and the Holy Spirit is Almighty; and yet there are not three Almighties, but One Almighty.
As the Father is God, so the Son is God, and the Holy Spirit is God; and yet there are not three Gods, but one God. Although the Father is Lord, the Son is Lord, and the Holy Spirit is Lord; yet there are not three Lords, but one Lord. For as by the Christian verity we are obliged to acknowledge each Person by Himself as God and Lord, yet still we are forbidden by the Catholic religion to say there are three Gods or three Lords (or, still we cannot, according to the Christian faith, name three Gods or Lords). The Father was made of none, neither created nor born; the Son is of the Father alone, not made nor created, but born; the Holy Spirit is of the Father and of the Son, neither made, nor created, nor born, but proceeding.
Thus there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits. And in this Trinity there is no first and last, and there is no greatest and least; but all the three Persons are co-eternal, and are altogether equal. So it is just as was said above, that the Unity in Trinity, and the Trinity in Unity, is to be worshipped (or, that three Persons in one Godhead, and one God in three Persons, is to be worshipped), He therefore who would be saved, must think thus of the Trinity.
Moreover, it is also necessary to salvation that he believe rightly the incarnation of our Lord Jesus Christ (or, that he firmly believe that our Lord is very Man). For the true faith is: that we believe and confess that our Lord Jesus Christ, the Son of God, is God and Man; God of the substance (that is, essence, or, nature) of the Father, born before the world; and Man of the substance (or, nature) of the mother, born in the world; perfect God and perfect Man, consisting of a rational soul and a human body, equal to the Father as to the Divine, and inferior to (or, less than) the Father as to the Human. Although He is God and Man, yet He is not two, but one Christ; one, not by conversion of the Divine Essence into a body, but by the assumption of the Human into God (or, He is one, yet not so that the Divine was transmuted into the Human; but the Divine took up to itself the Human). He is altogether One, not by the fusion (or, mingling) of substance, but by unity of Person (or, He is altogether One, yet not so that the two natures are mingled; but He is One Person).
As the rational soul and the body is one man, so God and Man is one Christ. He suffered for our salvation, descended into hell, and rose again the third day from the dead. He ascended into heaven, and sitteth at the right hand of the Father, [God] Almighty, whence He will come to judge the quick and the dead; at whose Coming all men shall rise again with their bodies; and those who have done good shall enter into life eternal, and those who have done evil, into eternal fire.
Footnotes:
1. Translated from the Latin as quoted by Swedenborg in the original edition.
56. The Creed is as follows:
Whosoever will be saved, before all things it is necessary that he hold the Catholic (other authorities say, Christian) Faith; which faith, except every one do keep whole and undefiled, without doubt he shall perish everlastingly. And the Catholic (others say, Christian) Faith is this: That we worship one God in Trinity, and the Trinity in Unity, neither confounding the persons, nor dividing the substance (others say, essence). For there is one person of the Father, another of the Son, and another of the Holy Spirit; but the Godhead of the Father, of the Son, and of the Holy Spirit, is all one, the glory equal, the majesty coeternal. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father uncreate, the Son uncreate, and the Holy Spirit uncreate. The Father incomprehensible (infinitus), the Son incomprehensible (infinitus), and the Holy Spirit incomprehensible (infinitus). The Father eternal, the Son eternal, and the Holy Spirit eternal: and yet there are not three eternals, but One Eternal: as also there are not three incomprehensibles (infiniti), nor three uncreates but one uncreate, and one incomprehensible (infinitus). So likewise the Father is almighty, the Son almighty, and the Holy Spirit almighty and yet there are not three Almighties, but One Almighty. So the Father is God, the Son is God, and the Holy Spirit is God and yet there are not three gods, but One God. So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord; and yet not three lords, but One Lord. For like as we are compelled by the Christian verity to acknowledge every person by himself to be God and Lord, so are we forbidden by the Catholic Religion to say there be three gods or three lords (others say, still we cannot, according to the Christian faith, mention three gods or three lords). The Father is made of none, neither created, nor begotten (natus): the Son is of the Father alone, not made, nor created, but begotten (natus): the Holy Spirit is of the Father and of the Son, neither made, nor created, nor begotten (natus), but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits. And in this Trinity none is afore or after another none is greater or less than another; but the whole three persons are coeternal together, and coequal. So that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshiped (others say, three persons in one Godhead, and one God in three persons, is to be worshiped). He therefore that will be saved, must thus think of the Trinity.
Furthermore, it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ (others say, that he firmly believes that our Lord is very Man). For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and Man; God of the substance (or essence; others, nature) of the Father, begotten before the worlds; and Man of the substance (others say, nature) of his mother, born in the world; perfect God, and perfect Man, of a reasonable soul and human flesh (corpore) subsisting; equal to the Father as touching his Godhead, and inferior to the Father as touching his manhood. Who although he be God and Man, yet he is not two, but one Christ; one, not by conversion of the Godhead into flesh (corpus) but by taking of the manhood into God (others say, He is one, yet not that the Godhead was transmuted into manhood, but the Godhead took up the Manhood to itself); one altogether, not by confusion (others say, commingling) of substance, but by unity of person (others say, He is altogether one, not that the two natures are commixed, but he is one person). For as the reasonable soul and flesh (corpus) is one man, so God and man is one Christ, Who suffered for our salvation, descended into hell, rose again the third day from the dead. He ascended into heaven, He sitteth on the right hand of the Father, God Almighty, from whence He shall come to judge the quick and the dead. At whose coming all men shall rise again with their bodies, and shall give account for their own works. And they that have done good shall go into life everlasting, and they that have done evil into everlasting fire.
56. Doctrina haec est:-
"Qui vult salvari, illi..., necessarium est servare Fidem hanc Catholicam (alii, Christianam): nisi quis illam Fidem servaverit totam et integram absque dubio, in aeternum peribit. Fides haec Catholica (alii, Christiana) est, quod colamus unum Deum in Trinitate, et Trinitatem in Unitate, neque commiscendo Personas, neque separando substantiam (alii, essentiam): quoniam est una Persona Patris, alia Filii, et alia Spiritus Sancti; sed Divinitas Patris, Filii et Spiritus Sancti est una eadem, gloria aequalis, et majestas coaeterna. Qualis est Pater, talis est Filius, et talis est Spiritus Sanctus. Pater est increatus, Filius est increatus, et Spiritus Sanctus est increatus. Pater est infinitus, Filius est infinitus, et Spiritus Sanctus est infinitus; Pater aeternus, Filius aeternus, et Spiritus Sanctus aeternus; et tamen non sunt tres aeterni, sed unus aeternus; et non sunt tres infiniti neque tres increati, sed unus increatus, et unus infinitus. Similiter ut Pater est omnipotens, ita Filius est omnipotens, et Spiritus Sanctus est omnipotens, et tamen non sunt tres omnipotentes sed unus omnipotens. Sicut Pater est Deus, ita Filius est Deus, et Spiritus Sanctus est Deus, et tamen non sunt tres Dii, sed unus Deus. Quamvis Pater est Dominus, Filius est Dominus, et Spiritus Sanctus est Dominus, usque tamen non sunt tres Domini, sed unus Dominus. Quoniam sicut ex Christiana veritate obligati sumus agnoscere unamquamque Personam per Se esse Deum et Dominum, usque tamen per Catholicam Religionem prohibiti sumus dicere esse tres Deos, aut tres Dominos (alii, usque tamen non possumus ex Christiana fide nominare tres Deos aut tres Dominos). Pater a nullo factus est, neque creatus, neque natus: Filius est a solo Patre non factus, nec creatus, sed natus: Spiritus Sanctus est ex Patre et ex Filio, neque factus, neque creatus, neque natus, sed procedens. Ita est unus Pater, non tres Patres; unus Filius, non tres Filii; unus Spiritus Sanctus, non tres Spiritus Sancti: et in hac Trinitate nullus est primus et postremus, et nullus est maximus et minimus, sed omnes tres Personae sunt simul aeternae, et sunt prorsus aequales. Ita ut prorsus sit, quemadmodum supra dictum est, quod Unitas in Trinitate, et Trinitas in Unitate colenda sit (alii, quod tres Personae in una Divinitate, ac unus Deus in tribus Personis, colendus sit); quapropter qui vult salvari, illum oportet ita cogitare de Trinitate.
"Porro etiam ad salutem necessarium est, ut quis rite credat Incarnationem nostri Domini Jesu Christi (alii, ut quis constanter credat, quod noster Dominus sit verus Homo); quoniam vera Fides est, ut credamus et confiteamur quod noster Dominus Jesus Christus, Filius Dei, sit Deus et Homo, Deus ex substantia (seu essentia, alii, natura) Patris, natus ante mundum; et Homo ex substantia (alii, natura) matris, natus in mundo; perfectus Deus et perfectus Homo, ex rationali anima et humano corpore consistens: aequalis Patri quoad Divinum, ac inferior (alii minor) Patre quoad Humanum. Qui tametsi est Deus et Homo, non tamen sunt duo, sed unus Christus: unus non per conversionem Essentia Divinae in Corpus, sed per assumptionem Humani in Deum (alii, unus est Ille, non tamen ita quod Divinum transmutatum sit in Humanum, sed Divinum suscepit ad Se Humanum): unus prorsus, non per confusionem (alii, commixtionem) substantiae, sed per unitatem Personae (alii, Ille est prorsus unus, non tamen ita quod binae naturae sint commixtae, sed Ille est una Persona). Quoniam sicut rationalis anima et corpus est unus homo, ita Deus et Homo est unus Christus. Qui passus est propter salvationem nostri, descendit in infernum, et resurrexit tertio die ex morte: et ascendit in caelum, et sedet ad dextram Patris... omnipotentis: unde venturus est ad judicandum vivos et mortuos: in cujus adventu omnes homines resurgent cum suis corporibus: (et reddituri sunt de factis propriis rationem;) et illi qui bona fecerunt, intrabunt in vitam aeternam; et qui mala fecerunt, in ignem aeternum."