Statement of Faith

THE ARTICLES OF RELIGION OF THE METHODIST CHURCH (1784)

Article I.  -  Of Faith in the Holy Trinity

There is but one living and true God, everlasting, without body or parts, of infinite power, wisdom, and goodness; the maker and preserver of all things, visible and invisible.  And in unity of this Godhead there are three persons, of one substance, power, and eternity - the Father, the Son, and the Holy Ghost.

 

Article II.  -  Of the Word, or the Son of God,  who was made very Man

The Son, who is the Word of the Father, the very and eternal God, of one substance with the Father, took man’s nature in the womb of the blessed Virgin; so that two whole and perfect natures, that is to say, the Godhead and Manhood, were joined together in one person, never to the dividend; whereof is one Christ, very God and very Man, who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for the actual sins of men.

 

Article III.  -  Of the Resurrection of Christ

Christ did truly rise again from the dead, and took again his body, with all things appertaining to the perfection of man’s nature, wherewith he ascended into heaven, and there sitteth until he return to judge all men at the last day.

 

Article IV.  -  Of the Holy Ghost

The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory with the Father and the Son, very and eternal God.

 

Article V.  -  Of the Sufficiency of the Holy Scriptures for Salvation

The Holy Scriptures contain all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or be thought requisite or necessary to salvation.  In the name of the Holy Scriptures we do understand those canonical books of the Old and New Testament of whose authority was never any doubt in the church.  The names of the canonical books are:

Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The   Second Book of Kings, The First Book of Chronicles, The Second Book of Chronicles, The Book of Ezra, The Book of Nehemiah, The Book of Esther, The Book of Job, The Psalms, The Proverbs, Ecclesiastes or the Preacher, Cantica or Song of Solomon, Four Prophets the Greater, Twelve Prophets the Less. All the books of the New Testament, as they are commonly received, we do receive and account canonical.

 

Article VI.  -  Of the Old Testament

The Old Testament is not contrary to the New; for both in the Old and New Testament everlasting life is offered to mankind by Christ, who is the only Mediator between God and man, being both God and Man.  Wherefore they are not to be heard who feign that the old fathers did look only for transitory promises.  Although the law given from God by Moses as touching ceremonies and rites doth not bind Christians, nor ought the civil precepts thereof of necessity be received in any commonwealth; yet notwithstanding, no Christian whatsoever is free from the obedience of the commandments which are called moral.

 

Article VII.  -  Of Original or Birth Sin

Original  sin  standeth not in the following of  Adam  (as the Pelagians do vainly talk), but  it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually.

 

Article VIII.  -  Of Free Will

The condition of man after the fall of Adam is such that he cannot turn and prepare himself, by his own natural strength and works, to faith, and calling upon God; wherefore we have no power to do good works, pleasant and acceptable to God without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.

 

Article IX.  -  Of the Justification of Man

We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ, by faith, and not for our own works or deservings.  Wherefore, that we are justified by faith only is a most wholesome doctrine, and very full of comfort.

 

Article X.  -  Of Good Works

Although good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God’s judgement; yet are they pleasing and acceptable to God in Christ, and spring out of a true and lively faith, insomuch that by them a lively faith may be as evidently known as a tree is discerned by its fruit.

 

Article XI.  -  Of Works of Supererogation

Voluntary works - besides, over and above God’s commandments - which are called works of supererogation, cannot be taught without arrogancy and impiety.  For by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required; whereas Christ saith plainly: When ye have done all that is commanded of you, say, We are unprofitable servants.

 

Article XII. - Of Sin after Justification

Not every sin willingly committed after justification is the sin against the Holy Spirit, and unpardonable.  Wherefore, the grant of repentance is not to be denied to such as fall into sin after justification: after we have received the Holy Spirit, we may depart from grace given, and fall into sin, and, by the grace of God, rise again and amend our lives.  And therefore they are to be condemned who say they can no more sin as long as they live here; or deny the place of forgiveness to such as truly repent.

 

Article XIII.  -  Of the Church

The visible Church of Christ is a congregation of faithful men in which the pure word of God is preached and the sacraments duly administered according to Christ’s ordinance, in all those things that of necessity are requisite to the same.

 

Article XIV.  -  Of Purgatory

The Romish doctrine concerning purgatory, pardon, worshipping, and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but repugnant to the Word of God.

 

Article XV.  -  Of Speaking in the Congregation in such a Tongue as the People Understand

It is a thing plainly repugnant to the Word of God, and the custom of the primitive Church, to have public prayer in the church, or to administer the Sacraments, in a tongue not understood by the people.

 

Article XVI.  -  Of the Sacraments

Sacraments ordained of Christ are not only badges or tokens of Christian men’s profession, but rather they are certain signs of grace, and God’s goodwill toward us, by which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm, our faith in him.

There are two Sacraments ordained of Christ our Lord in the Gospel; that is to say, Baptism and the Supper of the Lord.

Those five commonly called sacraments, that is say, confirmation, penance, orders, matrimony, and extreme unction, are not to be counted for Sacraments of the Gospel; being such as have partly grown out of the corrupt following of the apostles, and partly are states of life allowed in the Scripture, but yet have not the like nature of Baptism and the Lord’s Supper, because they have not any visible sign or ceremony ordained of God.

The Sacraments were not ordained of Christ to be gazed upon, or to be carried about; but that we should duly use them.  And in such only as worthily receive the same they have a wholesome effect or operation; but they that receive them unworthily, purchase to themselves condemnation, as St. Paul saith (I Cor. 11:29).

 

Article XVII.  -  Of Baptism

Baptism is not only a sign of profession and mark of difference whereby Christians are distinguished from others that are not baptized; but it is also a sign of regeneration or the new birth.  The baptism of young children is to be retained in the church.

 

Article XVIII.  -  Of the Lord’s Supper

The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather is a sacrament of our redemption by Christ’s death; insomuch that, to such as rightly, worthily, and with faith receive the same, the bread which we break is a partaking of the body of Christ; and likewise the cup of blessing is a partaking of the blood of Christ.

Transubstantiation, or the change of the substance of bread and wine in the Supper of our Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of Scripture, overthroweth the nature of a sacrament, and hath given occasion to many superstitions.

The body of Christ is given, taken, and eaten in the Supper, only after a heavenly and spiritual manner.  And the means whereby the body of Christ is received and eaten in the Supper is faith.

The Sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped.

 

Article XIX.  -  Of Both Kinds

The cup of the Lord is not to be denied to the lay people; for both the parts of the Lord’s Supper, by Christ’s ordinance and commandment, ought to be administered to all Christians alike.

 

Article XX.  -  Of the One Oblation of Christ, Finished upon the Cross

The offering of Christ, once made, is that perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin but that alone.  Wherefore the sacrifice of masses, in the which it is commonly said that the priest doth offer Christ for the quick and the dead, to have remission of pain or guilt, is a blasphemous fable and dangerous deceit.

 

Article XXI.  -  Of the Marriage of Ministers

The ministers of Christ are not recommended by God’s law either to vow the estate of single life, or to abstain from marriage; therefore it is lawful for them, as for all other Christians, to marry at their own discretion, as they shall judge the same to serve best to godliness.

 

Article XXII.  -   Of the Rites and Ceremonies of Churches

It is not necessary that rites and ceremonies should in all places be the same, or exactly alike; for they have been always different, and may be changed according to the diversity of countries, times, and men’s manners, so that nothing be ordained against God’s Word.  Whosoever, through his private judgment, willingly and purposely doth openly break the rites and ceremonies of the church to which he belongeth, which are not repugnant to the Word of God, and are ordained and approved by common authority, ought to be rebuked openly (that others may fear to do the like), as one that offendeth against the common order of the church, and woundeth the consciences of weak brethren.

Every particular church may ordain, change, or abolish rites and ceremonies, so that all things may be done to edification.

 

Article XXIII.  -  Of the Duty of Christian to the Civil Authority

It is the duty of all Christians, and especially of all Christian ministers, to observe and obey the laws and commands of the governing or supreme authority of the country of which they are citizens or subjects or in which they reside, and to use all laudable means to encourage and enjoin obedience to the powers that be.

 

Article XXIV.  -  Of Christian Men’s Goods

The riches and goods of Christians, are not common, as touching the right, title, and possession of the same, as some do falsely boast.  Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.

 

Article XXV.  -  Of a Christian Man’s Oath

As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ and James his apostle, so we judge that the Christian religion doth not prohibit, but that a man may swear when the magistrate requireth, in a cause of faith and charity, so it be done according to the prophet’s teaching, in justice, judgement, and truth.

 

Article XXVI.  -  Of Sanctification

Sanctification is that renewal of our fallen nature by the Holy Ghost, received through faith in Jesus Christ, whose blood of atonement cleanseth from all sin; whereby we are not only delivered from the guilt of sin, but are washed from its pollution, saved from its power, and are enabled, through grace, to love God with all our hearts and to walk in his holy commandments blameless.

卫理公会之宗教信仰条款(1784)

第1条 三一信仰

宇宙只有一位永生的真神上帝,无始无终,无形无像。他的权能,智慧,及良善,皆无穷尽。世上有形无形之万物,都是他创造的,保养的。这位独一的真神上帝,是三位一体的;即圣父,圣子,圣灵。也是同体,同权,同永生的。

 

第2条 道成肉身

圣子乃是圣父之道,也就是永生的上帝,是和圣父同体的,他受圣灵感孕,由童贞女所生,得有人性。是以他赋有二种纯全的性格,即是神性与人性,这二种性格合为一体,是永不分离的。独一的基督,实在是一位真神,也是一位救主,他确实以肉体背负世人一切的罪孽,被钉在十字架上,受死,埋葬,又复活,这样的献身为祭,不但可担当世人的原罪,也赎清世人一切的本罪,因而使世人得与上帝和好。

 

第3条 基督复活

基督确曾由死里复活,显现他原有的圣体,后来具备完全的人性升天,坐在天堂,待至末日将再降临,以审判世人。

 

第4条 圣灵

圣灵是由圣父,圣子而出者,与圣父,圣子同体,同享尊贵与荣耀,也即是永生的上帝。

 

第5条 圣经中得救之要道

得救之要道,均载於圣经中。凡未记载在圣经上者,或未经圣经所辨明之道,即不可信,也不可视之为得救之要道。圣经是本会所尊奉的新旧约诸书,其权威在教会中从来不能稍存怀疑之处。

兹将旧约诸书名录排列於下:

创世纪 出埃及记 利未记 民数记

申命记 约书亚记 士师记 路得记

撒母耳记上 撒母耳记下 列王纪上 列王纪下

历代志上 历代志下 以斯拉记 尼希米记

以斯帖记 约伯记 诗篇 箴言

传道书 雅歌 以赛亚书 耶利米书

耶利米哀歌 以西结书 但以理书 何西阿书

约珥书 阿摩司书 俄巴底亚书 约拿书

弥迦书 那鸿书 哈巴谷书 西番雅书

哈该书 撒迦利亚书 玛拉基书

至於新约诸书,既是普遍被接受,本会亦接受之并且奉之为经典。

 

第6条 旧约

旧约与新约并不相违背,因两约均系详论兼有神性与人性,在神与人之间作为中保的基督耶稣,他确实已把永生贡献给人类。旧约时代之信徒,只寻求暂时性的应许,此项言论是不可听信的。上帝藉摩西所晓谕之律法,其有关乎礼仪者,基督徒虽无遵守之义务,而其中之教训亦不须为任何国家所接受。不过,其有关道德之诫条,则无论在何地之基督徒,皆应遵守。

 

第7条 原罪

原罪是由亚当所遣留下来的一种本能,而并非由於跟随亚当而来(如伯拉料派—英国教士所妄论者as the Pelagiands do Vainly talk),乃是因为各人的天性腐败而产生的;所以人类远离原有之正义,性倾罪恶,而且继续扩展无己。

 

第8条 自由意志

亚当堕落以后,人类之处境,势不能藉着自己的努力与行为以自救,因此必须倾向信仰,呼求上帝。若非上帝藉着基督赐下的恩典,使我们有一向善之念,我们即无能力作上帝所喜悦之善功。

 

第9条 人之称义

我们在上帝之前得称为义,乃因信赖救主耶稣基督之功,并非凭着我们自己的行为或积善。因此,我们因信称义之道,最为可以信服,也最能使人感慰。

 

第10条 善功

我们称义之后,则因信仰而表现出一切善功,这些善功既不能除去我们的罪恶,也不堪经受上帝严格的考验;但是因为耶稣基督的缘故,得蒙上帝悦纳。信徒之善功,系由至诚活泼之信德而产生的,我们看到这些善功,就可知道信德的活力,正如看到佳果,而知其必系佳树也!

 

第11条 义功

人们遵守上帝命令之外而做的义务工作,称为义功。若以此而自己矜夸者,即有狂妄不敬之处;因为人们常以此义功而夸耀,谓对於所做者,不但已尽本分,并且因为上帝的缘故,而超越本分甚多,仗以邀功。耶稣基督曾经训道我们说:你们若完成一切所命的工作时,尚须谦卑地说,我们乃是无用的仆人。

 

第12条 称义之后所犯之罪

信徒称义之后,无意中再行犯罪,此罪除非是故意违背圣灵,才不可被赦免。因为称义以后所误犯之罪,上帝仍可接受至诚的悔改;只是因为我们接受圣灵之后又再犯罪,实在太辜负上帝救赎的大恩,重陷於罪,殊不应该。上帝有宽宏的恩慈,我们仍可改过遏善,重获赦罪之恩的。如果有人说:信徒称义以后,即在一生不可再犯罪;或谓犯罪之后,即使诚心悔改,亦将不能蒙赦免者。此论应受谴责,因这样的见解是不可听信的。

 

第13条 教会

虔诚之信徒聚集而成会,会中讲论上帝纯正的真道,遵从基督命令,施行圣礼及其他礼仪,即是基督有形的教会。

 

第14条 炼狱

罗马教关於炼狱,解罪,跪拜遗像,崇敬遗物,祈求已故之圣徒,等事之道理,均属虚构;不但在圣经无此教训之根据,反而大有违背圣道。

 

第15条 集会语言须为常人所通达者

在会中率众祈祷,或施行圣礼时,使用会众不能通达之语言,乃是违反圣道及初期教会之习俗。

 

第16条 圣礼

基督所设立之圣礼,不仅为基督徒崇奉基督之信念,亦是上帝对於我们仁慈及恩惠之明证。上帝以此圣礼,潜移默化,不仅激励我们信赖基督的心,并且使我们加强与坚定。

主耶稣基督在福音书中所设立之圣礼有二:即是圣洗和圣餐。

至於通常所谓坚信,忏悔,圣职,婚配,抹油等五种礼仪,并非为福音书上所载之圣礼,其中一半系误解使徒之意而产生,一半是世人常行之习惯;这些礼仪,虽非圣经所明禁者,但却无圣洗及圣餐同等之性质,因这五项礼仪,均非由上帝所设之明显表记或礼节。

基督设立圣礼,原意不是供人观赏,亦不是使信徒在众人之前有所炫耀,乃须实际而施行之。希望我们在举行圣礼之前,应将此项目的明白宣告;用得适当者,圣礼对於领受者自能发生健全之影响,用得不适当,则是领受者自取其处,有如保罗所告诫者。(哥林多前书11:29)

 

第17条 圣洗

圣洗不但是承认圣道之表记及基督徒藉此与未受洗者有所区别之标志,亦即是重生或新生之印证。幼童领洗,在教会中诚应持续之。

 

第18条 圣餐

领受圣餐不但是基督徒彼此相爱之表现,亦即是纪念基督受死赎罪之圣礼。凡领受者应按合宜之方式,存着信心领受。圣礼中擘开之饼和祝谢之杯,乃是表示参与基督之圣礼与宝血。

虚妄的说法:当圣餐时,所领受的饼和酒,将会变成基督的圣体和宝血:此论不但不能取证於圣经,实乃违反圣经之明训,亦即推翻圣礼之本旨,因而产生许多迷信之误导。

凡领受基督圣礼者,只能以属天的,属灵性的方式施为之,是以领受圣餐的宗旨,诚应存着信心而行。主所设立之圣餐,并未命人将饼和酒存留,携来带去,或高举之,或崇拜之。

 

第19条 饼与酒应当分给信徒

圣杯不可禁止或拒绝信徒领饮,因为按着基督之命令与安排,圣餐之饼和酒,都应均等的分给众信徒领受。

 

第20条 基督於十字架上完成献身为祭之功

基督一次献身为祭,使世人所有之原罪,本罪,均得完全救赎;此外,别无赎罪良方。因此,通常所谓行弥撒礼时,圣父将基督献祭,替已死和未死的人救赎痛苦和罪愆,这是亵渎之言论和危险的欺诈行为。

 

第21条 牧师婚配

上帝律法,并未命令牧师宣誓独身,或禁嫁娶。如果牧师认为结婚对於圣洁上较为有益,即可各听其便,一如其他基督徒之结婚同样视为合法。

 

第22条 教会礼仪

各地之仪式礼节,不必尽同,或十分相似。因所有仪式礼节,从古以来,即非一致,可按国家,时势,民俗而改换,惟不可与圣道相违背。凡因私见,故意公然破坏其所属之教会一切仪式礼节,而这些礼仪并无违反圣道而又经过共同权威所制定及批准者;此等人士,当受公开之谴责(以做诫他人),斥其违犯教会公共秩序及损伤软弱信徒之信心。各教会也可制订,改换或废除一切仪式礼节;但所欲施行者,必须使教会有益,才可实施之。

 

第23条 信徒对於国家之责任

遵守其国家或居留地最高当局所施行之法律与命令,乃所有基督徒,尤其是牧师和传道之责任;且应以身作则,鼓励及教导信徒遵守。

 

第24条 信徒赀财

基督徒之赀财,虽非共有,可拥有其主权及权利:唯不可为财物作虚妄之夸言,但各人可按其能力将所拥有之赀财,慷慨施助贫寒者。

 

第25条 信徒誓言

我们承认主耶稣基督与使徒雅各宣示禁诫信徒不可轻易发誓,唯基督教并不完全禁止发誓,信徒在法庭之前,为诚实及公义起见,得照先知之教训,为着义,裁判,及真理而宣誓。

 

第26条 成圣

成圣乃是因为在耶稣基督里面的信仰而接受圣灵的感动,使堕落的本性得以更新;又因信赖耶稣基督赎罪的宝血洗清众罪。非仅脱离罪恶,且已蒙完全洁净罪污,靠主能力,藉主鸿恩,尽意敬爱上帝,毫无瑕疵的遵行神圣的诫命。

The Apostle's Creed

I believe in God, the Father Almighty,

the Maker of heaven and earth,
and in Jesus Christ, His only Son, our Lord:

Who was conceived by the Holy Ghost,
born of the 
virgin Mary,
suffered under Pontius Pilate,


was crucified, dead, and buried;

the third day He arose again from the dead;

He ascended into heaven,

and sitteth on the right hand of God the Father Almighty;

from thence He shall come to judge the quick & the dead.

I believe in the Holy Spirit;
the holy catholic church;
the communion of saints;
the forgiveness of sins;
the resurrection of the body;
and the life everlasting. Amen.

使徒信经

我信上帝,全能的父,

创造天地的主;

我信我主耶稣基督,上帝独生的子;

因圣灵感孕,由童贞女马利亚所生,

在本丢彼拉多手下受难,被钉于十字架,

 

受死,埋葬;降在阴间;

第三天从死人中复活;

升天,坐在全能父上帝的右边;

将来必从那里降临,

审判活人死人。

 

我信圣灵;我信圣而公之教会;

我信圣徒相通;我信罪得赦免;

我信身体复活;我信永生。阿们。

The Nicene Creed

I believe in one God, the Father Almighty,

Maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made.

Who, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and sitteh on the right hand of the Father; and He shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.

 

And I believe in the Holy Ghost, the Lord and Giver of Life; who proceedeth from the Father and the Son; who with the Father and the Son together is worshipped and glorified; who spoke by the prophets.

And I believe in one Holy Catholic and Apostolic Church. I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen.

尼吉亚信经

我信独一上帝,全能的父,创造天地的,

并造有形无形的万物的主。

 

我信独一主耶稣基督,上帝的独生子,

在万世之前,为父所生的,从神出来的神,

从光出来的光,从真神出来的真神,

受生的,不是被造的,与父一体的;

万物都是藉着主受造的。

主为要拯救我们世人,

从天降临,由圣灵感孕童贞女马利亚,

取着肉身,并成为人,在本丢彼拉多手下,

为我们钉十字架;被害,埋葬;

照圣经第三日复活;升天,坐在父的右边;

将来必有大荣耀,再降临,审判活人死人。

他的国无穷无尽。

 

我信圣灵,为主,并赐生命的根源,

从父子出来的,与父子同受敬拜,

同受尊荣,曾藉着先知传言。

我信唯一圣而公之教会,众使徒所传者。

我认为赦罪设立的独一洗礼。

我指望死人复活,并来世的生命。阿们。

THE TEN COMMANDMENTS

I.   You shall have no other gods before me.

 

II.  You shall not make for yourself an idol in the form of anything in heaven  

above or on the earth beneath or in the waters below. You shall not bow down to

them or worship them; for I, the LORD your God, am a jealous God, punishing the

children for the sin of the fathers to the 3rd & 4th generation of those who hate me, but showing love to a thousand generations of those who love me & keep my        

commandments.

 

III. You shall not misuse the name of the LORD your God, for the LORD will not hold anyone guiltless who misuses his name.

 

IV. Remember the Sabbath day by keeping it holy.  Six days you shall labor and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, neither you, nor your son or daughter, nor your manservant or maidservant, nor your animals,

 

V.   Honor your father and your mother, so that you may live long in the land

the LORD your God is giving you.

 

VI. You shall not murder.

 

VII. You shall not commit adultery.

 

VIII. You shall not steal.

 

IX. You shall not give false testimony against your neighbor.

 

X. You shall not covet your neighbor's house. You shall not covet your neighbor's wife, or his manservant or maidservant, his ox or donkey, or anything that belongs to your neighbor."

十诫

1 除了我以外、你不可有别的神。

 

2 不可为自己雕刻偶像、 也不可作甚么形像、彷彿上天、下地、和地底下、水中的百物.不可跪拜那些像、也不可事奉它、因为我耶和华-你的神是忌邪的神。恨我的、我必追讨他的罪、自父及子、直到三四代;爱我,守我诫命的、我必向他们发慈爱、直到千代。

 

3 不可妄称耶和华你神的名、因为妄称耶和华名的、耶和华 必不以他为无罪。

 

4 当守安息日、守为圣日。

六日要劳碌作你一切的工.但第七日是向耶和华-你神当守的安息日.这一日你和你的儿女、仆婢、牲畜、并你城里寄居的客旅、无论何工都不可做。因为六日之内、耶和华造天、地、海、和其中的万物、第七日便安息.所以耶和华赐福与安息日、定为圣日。

 

5 当孝敬父母、使你的日子在耶和华-你神所赐你的地上得以长久。

 

6 不可杀人。

 

7 不可奸淫。

 

8 不可偷盗。

 

9 不可作假见证陷害人。

 

10 不可贪恋 人的房屋、也不可贪恋人的妻子、仆婢、牛驴、并 他一切所有的。

The Lord’s Prayer

Our Father which art in heaven,

Hallowed be thy name.

Thy kingdom come.

Thy will be done in earth,

as it is in heaven.

Give us this day our daily bread.

And forgive us our debts, as we forgive our debtors.

And lead us not into temptation, but deliver us from evil:

For thine is the kingdom, and the power, and the glory,          

for ever. Amen.  

(King James Version)

 

主祷文

我们在天上的父、愿人都尊你的名为圣。

愿你的国降临;愿你的旨意行在地上、

如同行在天上。

我们日用的饮食、今日赐给我们。

免我们的债、如同我们免了人的债。

不叫我们陷入试探;救我们脱离

那恶者。

因为国度、权柄、荣耀,

全是你的,直到永远。阿们!

 

A'POSH Bizhub, #05-10/11, 

1 Yishun Industrial Street 1

Singapore 768160

CONNECT WITH US
  • White Facebook Icon
  • White Twitter Icon
  • White Instagram Icon
  • White YouTube Icon

Tel:  6758-7491

COPYRIGHT © 2020 YISHUN METHODIST MISSION, SINGAPORE     |      PDPA     |

YMM Give and Share
YMM Home