第04章 饮食与道德和健康的关系
§1
第04章 饮食与道德和健康的关系
§2
Chap. 04 - Relation of Diet to Health and Morals.
§3
赐给我们的生命只有一次；因此每一个人都应扪心自问：我怎样才能利用我的生命获得最大的效益？我应该怎样努力来荣耀上帝并造福同胞？因为生命只有用在这些目标上才有价值。{CTBH 41.1}[1]
§4
Only one lease of life is granted us; and the inquiry with every one should be, How can I invest my powers so that they may yield the greatest profit? How can I do most for the glory of God and the benefit of my fellow-men? For life is valuable only as it is used for the attainment of these ends. {CTBH 41.1}[1]
§5
我们对于上帝和同胞的首要本分就是自我发展。我们应该培养创造主所赐的每一机能，以达到最高程度的完美，成就尽可能多的善事。所以我们要利用光阴建立和保持身心的健康，不可因过劳或滥用人体机器的任何部分而削弱或损害身心的一个机能。我们若真的这样做了，就要承担后果。{CTBH 41.2}[2]
§6
Our first duty toward God and our fellow-beings is that of self-development. Every faculty with which the Creator has endowed us should be cultivated to the highest degree of perfection, that we may be able to do the greatest amount of good of which we are capable. Hence that time is spent to good account which is used in the establishment and preservation of physical and mental health. We cannot afford to dwarf or cripple any function of body or mind. As surely as we do this, we must suffer the consequences. {CTBH 41.2}[2]
§7
每一个人都有机会在很大的程度上决定使自己成为怎样的人。今生的福气和不朽来生的福气，都是他力所能及的。他可以建造一种有坚固价值的品格，每一步都获得新的力量。他可以天天在知识和智慧上长进，因自己的进步而感到新的快乐，德上加德，恩上加恩。他的才能必因运用而增进；他得到的智慧越多，就越有能力得到。他的聪明、知识和美德，就必如此发展为更大的力量，并且更加完美匀称。{CTBH 41.3}[3]
§8
Every man has the opportunity, to a great extent, of making himself whatever he chooses to be. The blessings of this life, and also of the immortal state, are within his reach. He may build up a character of solid worth, gaining new strength at every step. He may advance daily in knowledge and wisdom, conscious of new delights as he progresses, adding virtue to virtue, grace to grace. His faculties will improve by use; the more wisdom he gains, the greater will be his capacity for acquiring. His intelligence, knowledge, and virtue will thus develop into greater strength and more perfect symmetry. {CTBH 41.3}[3]
§9
另一方面，他也可让自己的能力因缺乏使用而锈坏，或因坏习惯、缺乏自制或道德及虔诚的毅力而被滥用。于是他就会倾向走下坡路；不顺从上帝的律法和健康律。食欲胜过了他；爱好把他掳去了。他更容易让始终在积极活动的恶势力拉他退后，而不是努力胜过他们，奋勇前进。放荡、疾病和死亡便随之而来。这便是许多原可在上帝和人类的圣工中有为之人的历史。{CTBH 41.4}[4]
§10
On the other hand, he may allow his powers to rust out for want of use, or to be perverted through evil habits, lack of self-control or moral and religious stamina. His course then tends downward; he is disobedient to the law of God and to the laws of health. Appetite conquers him; inclination carries him away. It is easier for him to allow the powers of evil, which are always active, to drag him backward, than to struggle against them, and go forward. Dissipation, disease, and death follow. This is the history of many lives that might have been useful in the cause of God and humanity. {CTBH 41.4}[4]
§11
人类不得不对付的一个强烈的试探是在食欲上。耶和华造人原是正直的。人受造时有完全平衡的心智，他全部器官的尺寸和力量都是充分和谐发展的。但是因为狡敌的诱惑，人漠视了上帝的禁令，自然律便使他们受到充分的惩罚。{CTBH 42.1}[5]
§12
One of the strongest temptations that man has to meet is upon the point of appetite. In the beginning the Lord made man upright. He was created with a perfectly balanced mind, the size and strength of all his organs being fully and harmoniously developed. But through the seductions of the wily foe, the prohibition of God was disregarded, and the laws of nature wrought out their full penalty. {CTBH 42.1}[5]
§13
亚当夏娃蒙允许吃他们伊甸家中所有树上的果子，只有一棵不可吃。主对那对圣洁的夫妇说：你们吃分别善恶树的日子必定死。夏娃被那蛇诱骗，相信上帝不会照祂所说的去做。她吃了，还以为自己感受到了新的更高尚的生活，便把那果子拿给她丈夫。那蛇曾说她不会死，她也没有因吃那果子感到什么不良的后果，没有什么可以解释为意味着死亡，反而有一种愉快的感觉，她以为那就是天使们的感觉。她的经验与耶和华的明令相反，可是亚当却容许自己被这种经验诱入歧途。{CTBH 42.2}[6]
§14
Adam and Eve were permitted to eat of all the trees in their Eden home, save one. The Lord said to the holy pair, In the day that ye eat of the tree of knowledge of good and evil, ye shall surely die. [SEE GENESIS 3.] Eve was beguiled by the serpent, and made to believe that God would not do as he had said. She ate, and thinking she felt the sensation of a new and more exalted life, she bore the fruit to her husband. The serpent had said that she should not die, and she felt no ill effects from eating the fruit,--nothing which could be interpreted to mean death, but, instead, a pleasurable sensation, which she imagined was as the angels felt. Her experience stood arrayed against the positive command of Jehovah, yet Adam permitted himself to be seduced by it. {CTBH 42.2}[6]
§15
这是我们常常见到的情况，即使在宗教界也是如此。人们违背上帝的明令；而且“因为断定罪名不立刻施刑，所以世人满心作恶”（传8:11）。面对上帝最为明确的命令，男男女女却愿随从他们自己的爱好，甚至胆敢为自己的做法献上祈祷，要说服上帝赞成他们的观点，允许他们违背祂明显的意愿。撒但来到这种人的身旁使他们受感，就像他当年在伊甸园里对夏娃所做的一样，他们动了动脑筋，就以为这是上帝赐予他们最美妙的经验。但真正的经验必定与自然律和神的律完全一致。虚假的经验则是与生命律及耶和华的律例相敌对的。{CTBH 42.3}[7]
§16
Thus we often find it, even in the religious world. Gods express commands are transgressed; and because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do the evil. [ECCL. 8:11.] In the face of the most positive commands of God, men and women will follow their own inclinations, and then dare to pray over the matter, to prevail upon God to allow them to go contrary to his expressed will. Satan comes to the side of such persons, as he did to Eve in Eden, and impresses them. They have an exercise of mind, and this they relate as a most wonderful experience which the Lord has given them. But true experience will be in harmony with natural and divine law; false experience arrays itself against the laws of life and the precepts of Jehovah. {CTBH 42.3}[7]
§17
人类自从第一次向食欲投降后，一直变得越来越放纵任性，直到将健康牺牲在食欲的祭坛上。大洪水之前的居民在吃喝上是不节制的。他们要吃肉，虽然那时上帝并没有允许人吃动物性食品。他们又吃又喝，直到他们堕落的食欲放纵无度，他们变得那么败坏，以致上帝不能再忍受他们了。他们罪孽的杯满盈了，祂就用一场洪水洁净了地上的道德污秽。{CTBH 43.1}[8]
§18
Since the first surrender to appetite, mankind have been growing more and more self-indulgent, until health has been sacrificed on the altar of appetite. The inhabitants of the antediluvian world were intemperate in eating and drinking. They would have flesh-meats, although God had at that time given man no permission to eat animal food. They ate and drank till the indulgence of their depraved appetite knew no bounds, and they became so corrupt that God could bear with them no longer. Their cup of iniquity was full, and he cleansed the earth of its moral pollution by a flood. {CTBH 43.1}[8]
§19
大洪水之后，当人在地上增多起来，他们又忘记了上帝，在祂面前败坏了自己的行为。各种形式的不节制日益增多，直到全世界几乎都被它左右了。整座城市已从地面上被扫除净尽，因为下贱的罪行和令人厌恶的罪孽使他们成了上帝所造美地上的污点。满足不自然的欲望导致的罪恶促成了所多玛和蛾摩拉的毁灭。上帝将巴比伦的倾倒归因于她的贪食醉酒。放纵食欲和情欲乃是他们一切罪恶的根基。{CTBH 43.2}[9]
§20
As men multiplied upon the earth after the flood, they again forgot God, and corrupted their ways before him. Intemperance in every form increased, until almost the whole world was given up to its sway. Entire cities have been swept from the face of the earth because of the debasing crimes and revolting iniquity that made them a blot upon the fair field of Gods created works. The gratification of unnatural appetite led to the sins that caused the destruction of Sodom and Gomorrah. God ascribes the fall of Babylon to her gluttony and drunkenness. Indulgence of appetite and passion was the foundation of all their sins. {CTBH 43.2}[9]
§21
以扫曾对某种食物有强烈的渴望，他既已那么久满足自我，就不觉得有必要转离令人垂涎的诱人菜肴。他任由自己想念它，直到食欲的力量压倒了其它一切的考虑并且支配了他。他认为自己若是吃不到那种东西，就会遭受很大的麻烦，甚至死亡。他越想念它，欲望就越强烈，直到他的长子名分在他看来失去了价值和神圣性，他便拿它作交易了。他自以为可以任意处置自己的长子名分，也可以随意把它买回来；然而当他想要买回来时，甚至要以极大的牺牲重新得到它时，却买不回来了。那时他多么痛悔自己的轻率、愚昧和疯狂啊，但全都枉然了。他既藐视了福气，主就使福气永远离开了他。{CTBH 43.3}[10]
§22
Esau had a strong desire for a particular article of food, and he had so long gratified himself that he did not feel the necessity of turning from the tempting, coveted dish. He allowed his imagination to dwell upon it until the power of appetite bore down every other consideration, and controlled him. He thought he would suffer great inconvenience, and even death, if he could not have that particular dish. The more he reflected upon it, the more his desire strengthened, until his birthright lost its value and sacredness in his sight, and he bartered it away. He flattered himself that he could dispose of his birthright at will, and buy it back at pleasure; but when he sought to regain it, even at a great sacrifice, he was not able to do so. He then bitterly repented of his rashness, his folly, his madness; but it was all in vain. He had despised the blessing, and the Lord had removed it from him forever. {CTBH 43.3}[10]
§23
当以色列的上帝带领祂的子民出埃及时，祂在很大程度上为他们扣留了肉食，而是赐给他们天上来的粮食和从坚硬磐石而出的水。他们却不满足于这个。他们厌恶所赐给他们的食物，希望回埃及去，在那里可以坐在肉锅旁。他们宁愿忍受奴役甚至死亡，也不愿被剥夺肉食。上帝批准了他们的愿望，赐给他们肉吃，而且任由他们去吃，直到他们的贪食产生了瘟疫，死了许多人。{CTBH 44.1}[11]
§24
When the God of Israel brought his people out of Egypt, he withheld flesh-meats from them in a great measure, but gave them bread from heaven, and water from the flinty rock. With this they were not satisfied. They loathed the food given them, and wished themselves back in Egypt, where they could sit by the flesh-pots. They preferred to endure slavery, and even death, rather than to be deprived of flesh. God granted their desire, giving them flesh, and leaving them to eat till their gluttony produced a plague, from which many of them died. {CTBH 44.1}[11]
§25
可以列举一个又一个的榜样说明屈服于食欲的后果。我们的始祖违背上帝命令的那个举动——吃一棵十分悦人眼目而且好作食物的树上的果子——似乎是一件小事，却破坏了他们对上帝的效忠，敞开了泛滥世界的罪恶与祸患的洪闸。{CTBH 44.2}[12]
§26
Example after example might be cited to show the effects of yielding to appetite. It seemed a small matter to our first parents to transgress the command of God in that one act, -- the eating from a tree that was so beautiful to the sight and so pleasant to the taste, -- but it broke their allegiance to God, and opened the gates to a flood of guilt and woe that has deluged the world. {CTBH 44.2}[12]
§27
后续的每一个世代犯罪行为和疾病都在增加。在吃喝上不节制，放纵低级的情欲，麻木了人类更加高贵的机能。理智非但没有作主，反而沦为食欲的奴隶至惊人的程度。人们放纵食欲，加强对丰腻食物的欲望，直到成了一种时尚风气，要把一切能得到的美味，尽量塞进胃中为止。尤其是在欢乐的宴会中，开怀饱食畅饮，放纵无度。丰富的大餐及很迟的晚餐，都是享用那些调味浓烈的肉食、油腻的羹汤、丰腻的糕饼、点心、茶、咖啡和冰淇淋之类。既有这种饮食，无怪乎人们面有菜色，遭受消化不良的难言痛苦了。{CTBH 44.3}[13]
§28
Crime and disease have increased with every succeeding generation. Intemperance in eating and drinking, and the indulgence of the baser passions, have benumbed the nobler faculties of man. Reason, instead of being the ruler, has come to be the slave of appetite to an alarming extent. An increasing desire for rich food has been indulged, until it has become the fashion to crowd all the delicacies possible into the stomach. Especially at parties of pleasure is the appetite indulged with but little restraint. Rich dinners and late suppers are served, consisting of highly seasoned meats, with rich sauces, cakes, pies, ices, tea, coffee, etc. No wonder that, with such a diet, people have sallow complexions, and suffer untold agonies from dyspepsia. {CTBH 44.3}[13]
§29
针对每一个违反生命律的行为，自然机能都会提出抗议。对于虐待，她能忍就忍；但是报应最终来到，并且既临到智力也临到体力。不仅违反生命律的人遭报，他放纵的结果还会在他后代身上看到，罪恶就这样代代相传下去。{CTBH 44.4}[14]
§30
Against every transgression of the laws of life, nature will utter her protest. She bears abuse as long as she can; but finally the retribution comes, and it falls upon the mental as well as the physical powers. Nor does it end with the transgressor; the effects of his indulgence are seen in his offspring, and thus the evil is passed down from generation to generation. {CTBH 44.4}[14]
§31
今日的青年如何，将来的社会也一定如何。鉴于他们现在的表现，我们今后还能指望什么呢？大多数青年人都喜爱娱乐而不愿意工作。他们缺少道德的勇气克己并回应本分的要求。他们没有什么自制力，动不动就激动生气。各种年龄段和各种身份的人中都有许多没有原则或良心的人；他们生性懒惰挥霍，迅速陷入罪恶，败坏社会，直到我们的世界变成第二个所多玛。食欲和情欲若是处在理智和虔诚的控制之下，社会就会呈现出远为不同的局面。上帝从未计划现在的悲哀局面应该存在；这是因人们严重违背自然律而造成的。{CTBH 45.1}[15]
§32
The youth of today are a sure index to the future of society; and as we view them, what can we hope for that future? The majority are fond of amusement and averse to work. They lack moral courage to deny self and to respond to the claims of duty. They have but little self-control, and become excited and angry on the slightest occasion. Very many in every age and station of life are without principle or conscience; and with their idle, spendthrift habits they are rushing into vice and are corrupting society, until our world is becoming a second Sodom. If the appetites and passions were under the control of reason and religion, society would present a widely different aspect. God never designed that the present woeful condition of things should exist; it has been brought about through the gross violation of natures laws. {CTBH 45.1}[15]
§33
品格在很大程度上是早年形成的。那时所养成的习惯，比任何天赋有更大的影响力，可使人在智力上成为巨人或侏儒；因为最有才干的人也会因错误的习惯而扭曲和衰弱。人越早染上有害的习惯，这些习惯也就越牢固地奴役他，并且越确实地降低他的属灵的标准。另一方面，人如果在年轻时养成正确善良的习惯，这些习惯通常就会伴随他终生。在大多数情况下，我们发现凡长大以后敬畏上帝尊重正义的人，在世俗的罪恶形像尚未印在他们心中之前，就已学到了这个教训。成年人的心往往象坚硬的石头，难以接受新的印象；青年人却是易受感动的。青年正是通过生活获得日常实际知识的时候；这时良好的品格很容易形成。这是建立正确习惯，获得并保持自制力的时候。青年乃是撒种的时期；所撒的种子决定今生和来生的收成。{CTBH 45.2}[16]
§34
The character is formed, to a great extent, in early years. The habits then established have more influence than any natural endowment, in making men either giants or dwarfs in intellect; for the very best talents may, through wrong habits, become warped and enfeebled. The earlier in life one contracts hurtful habits, the more firmly will they hold their victim in slavery, and the more certainly will they lower his standard of spirituality. On the other hand, if correct and virtuous habits are formed in youth, they will generally mark the course of the possessor through life. In most cases, it will be found that those who in later life reverence God and honor the right, learned that lesson before there was time for the world to stamp its images of sin upon the soul. Those of mature age are generally as insensible to new impressions as is the hardened rock; but youth is impressible. Youth is the time to acquire knowledge for daily practice through life; a right character may then be easily formed. It is the time to establish good habits, to gain and to hold the power of self-control. Youth is the sowing time, and the seed sown determines the harvest, both for this life and the life to come. {CTBH 45.2}[16]
§35
父母应当以此为自己的首要目标：在对待儿女的正确方式上变得聪明起来，以便使他们得到健全的心智和身体。应当在家庭生活的一切细节上实行节制的原则。应当教导儿女克己自制，只要相符，就从婴儿时期坚持在他们身上实行。要教导小孩子们：他们吃饭是为了活着，活着不是为了吃饭；必须使食欲服从意志；而意志必须受平静聪明的理智支配。{CTBH 46.1}[17]
§36
Parents should make it their first object to become intelligent in regard to the proper manner of dealing with their children, that they may secure to them sound minds in sound bodies. The principles of temperance should be carried out in all the details of home life. Self-denial should be taught to children, and enforced upon them, so far as consistent, from babyhood. Teach the little ones that they should eat to live, not live to eat; that appetite must be held in abeyance to the will; and that the will must be governed by calm, intelligent reason. {CTBH 46.1}[17]
§37
父母若是遗传给儿女种种倾向，以致更难教育他们严格节制，培养纯洁贞洁的习惯，他们身上就负有多么严肃的责任，要竭尽所能抵消那种影响啊！他们应该多么殷勤恳切地藉着不幸的儿女努力尽自己的本分啊！父母蒙受了神圣的委托，要保护自己儿女的体质和道德素质。那些纵容孩子的食欲，不教育他控制情欲的人，以后会看见自己犯下了可怕的错误。他们的孩子喜爱吸烟喝酒，成了烟酒的奴隶，感官麻木了，嘴里说出虚谎和亵渎的话。{CTBH 46.2}[18]
§38
If parents have transmitted to their children tendencies which will make more difficult the work of educating them to be strictly temperate, and of cultivating pure and virtuous habits, what a solemn responsibility rests upon the parents to counteract that influence by every means in their power! How diligently and earnestly should they strive to do their duty by their unfortunate offspring! To parents is committed the sacred trust of guarding the physical and moral constitution of their children. Those who indulge a childs appetite, and do not teach him to control his passions, may afterward see, in the tobacco-loving, liquor-drinking slave, whose senses are benumbed, and whose lips utter falsehood and profanity, the terrible mistake they have made. {CTBH 46.2}[18]
§39
那些放纵食欲的人是不可能达到基督徒的完全的。你们若不谨慎选择自己儿女的食物，就不容易唤起他们的道德敏感性。许多母亲摆设的餐桌是自己家人的网罗。老老少少都随意地吃肉食、黄油、奶酪、丰腻的糕饼、香辛的食物和调味品。这些东西使胃错乱，刺激神经，削弱智力。造血器官不能将这种东西转化成良好的血液。用油脂烹饪食物使它难以消化。奶酪的作用是有害的。用精面粉制作的面包不能象全麦面包那样给身体系统提供营养。常吃白面包不能使身体系统处在最佳状态。香料先是刺激柔嫩的胃膜，但最终摧毁这个精细隔膜的自然敏感性。血液变得发热，唤起了动物性倾向，而道德和理智的能力却被削弱，成了低级情欲的奴仆。母亲应当研究把简单然而营养的饮食摆在家人面前。{CTBH 46.3}[19]
§40
It is impossible for those who give the reins to appetite to attain to Christian perfection. The moral sensibilities of your children cannot be easily aroused, unless you are careful in the selection of their food. Many a mother sets a table that is a snare to her family. Flesh-meats, butter, cheese, rich pastry, spiced foods, and condiments are freely partaken of by both old and young. These things do their work in deranging the stomach, exciting the nerves, and enfeebling the intellect. The blood-making organs cannot convert such things into good blood. The grease cooked in the food renders it difficult of digestion. The effect of cheese is deleterious. Fine-flour bread does not impart to the system the nourishment that is to be found in unbolted wheat bread. Its common use will not keep the system in the best condition. Spices at first irritate the tender coating of the stomach, but finally destroy the natural sensitiveness of this delicate membrane. The blood becomes fevered, the animal propensities are aroused, while the moral and intellectual powers are weakened, and become servants to the baser passions. The mother should study to set a simple yet nutritious diet before her family. {CTBH 46.3}[19]
§41
上帝为人提供了丰富的方法来满足一种未堕落的食欲。祂在人面前展开了大地的出产——各种各样美味可口而且营养身体系统的食物。我们仁慈的天父说我们可以随意吃这些食物。水果、五谷和蔬菜，若以简单的方式预备，不用香料和各种油脂，与牛奶或奶油一起烹制，就是最有益健康的饮食。它们营养身体，且使人有耐力和理智的活力，是刺激性饮食所无法提供的。{CTBH 47.1}[20]
§42
God has furnished man with abundant means for the gratification of an unperverted appetite. He has spread before him the products of the earth, -- a bountiful variety of food that is palatable to the taste and nutritious to the system. Of these our benevolent heavenly Father says we may freely eat. Fruits, grains, and vegetables, prepared in a simple way, free from spice and grease of all kinds, make, with milk or cream, the most healthful diet. They impart nourishment to the body, and give a power of endurance and a vigor of intellect that are not produced by a stimulating diet. {CTBH 47.1}[20]
§43
那些随意吃肉食的人不一定有清朗的头脑和活跃的理智，因为食用动物的肉容易引起身体的肥胖，麻木心智更加精细的敏感性。吃肉使人更容易生病。我们毫不犹豫地说：肉食不是维持健康和力量所必需的。{CTBH 47.2}[21]
§44
Those who use flesh-meats freely, do not always have an unclouded brain and an active intellect, because the use of the flesh of animals tends to cause a grossness of body, and to benumb the finer sensibilities of the mind. The liability to disease is increased by flesh-eating. We do not hesitate to say that meat is not essential to the maintenance of health and strength. {CTBH 47.2}[21]
§45
那些主要以肉食为生的人有时不免吃到或多或少有病的肉。在许多情况下，用于市场销售的动物在饲养过程中产生一种不健康的状态。它们得不到阳光和纯洁的空气，吸入的是污秽的厩棚中不洁的空气，全身不久就被肮脏的东西污染了；而当这种肉被吃到人体中时，就败坏血液，产生疾病。如果人的血液已经不洁了，这种不健康的状况就会大大加剧。然而很少能使人相信正是他们所吃的肉食毒害了他们的血液，使他们受苦。许多死于疾病的人完全是由于吃肉的缘故，而他们自己和别人却几乎没有想到真实的病因。有些人没有立刻感到它的作用，但这并不证明肉食没有伤害他们。它正在起着损害身体系统的作用，可是受害人却暂时认识不到。{CTBH 47.3}[22]
§46
Those who subsist largely upon meat, cannot avoid sometimes eating flesh which is more or less diseased. In many cases the process of fitting animals for market produces an unhealthy condition. Shut away from light and pure air, inhaling the atmosphere of filthy stables, the entire body soon becomes contaminated with foul matter; and when such flesh is received into the human body, it corrupts the blood, and disease is produced. If the person already has impure blood, this unhealthful condition will be greatly aggravated. But few can be made to believe that it is the meat they have eaten which has poisoned their blood and caused their suffering. Many die of diseases wholly due to meat-eating, when the real cause is scarcely suspected by themselves or others. Some do not immediately feel its effects, but this is no evidence that it does not hurt them. It may be doing its work surely upon the system, yet for the time being the victim may realize nothing of it. {CTBH 47.3}[22]
§47
猪肉虽是一种极普通的食物，却是一种最有害的东西。上帝禁止希伯来人吃猪肉，并非单为显扬自己的权威，而是因为猪肉对于人类乃是一种不合宜的食物。上帝造了猪绝不是让人吃的，无论在什么情况下。任何动物若是天性喜欢污秽，而以各种可憎之物为食，它们的肉绝不可能有益健康。{CTBH 48.1}[23]
§48
Pork, although one of the most common articles of diet, is one of the most injurious. God did not prohibit the Hebrews from eating swines flesh merely to show his authority, but because it is not a proper article of food for man. God never created the swine to be eaten under any circumstances. It is impossible for the flesh of any living creature to be healthful when filth is its natural element, and when it feeds upon every detestable thing. {CTBH 48.1}[23]
§49
满足食欲并非人的主要目的。虽有身体的需要要供应，然而因此人就有必要受食欲控制吗？那班正在谋求变得圣洁、纯净、高雅，以便被引见进入天使社会的人，岂可继续取上帝所造动物的性命，以吃他们的肉为乐趣呢？根据主所显给我看的，这种事态将要得到改变，上帝特殊的子民凡事要实行节制。{CTBH 48.2}[24]
§50
It is not the chief end of man to gratify his appetite. There are physical wants to be supplied; but because of this is it necessary that man shall be controlled by appetite? Will the people who are seeking to become holy, pure, refined, that they may be introduced into the society of heavenly angels, continue to take the life of Gods creatures, and enjoy their flesh as a luxury? From what the Lord has shown me, this order of things will be changed, and Gods peculiar people will exercise temperance in all things. {CTBH 48.2}[24]
§51
有一等人似乎认为凡是吃的东西都是浪费了，任何塞进胃里的东西都跟劳心费力预备的食物一样好。然而我们喜爱所吃的食物是很重要的。我们若是不喜欢，只是盲目地吃，就不会得到适当的营养。我们的身体是由所吃的东西构成的；为了产生优质的组织，我们必须吃正确种类的食物，也必须有烹饪的技巧，使之能适合身体系统的需要。负责烹饪的人，要学习如何用各种不同的方法来烹制有益健康的食物，使之又可口又有益健康。拙劣的烹饪正在消磨成千上万人的生命活力。许多人因此沦丧，过于许多人所认识到的。它使身体系统错乱而且产生疾病。既然导致了这种状况，就无法欣然辨识属天的事了。{CTBH 48.3}[25]
§52
There is a class who seem to think that whatever is eaten is lost, that anything tossed into the stomach to fill it, will do as well as food prepared with intelligence and care. But it is important that we relish the food we eat. If we cannot, and have to eat mechanically, we fail to receive the proper nourishment. Our bodies are constructed from what we eat; and in order to make tissues of good quality, we must have the right kind of food, and it must be prepared with such skill as will best adapt it to the wants of the system. It is a religious duty for those who cook, to learn how to prepare healthful food in a variety of ways, so that it may be both palatable and healthful. Poor cookery is wearing away the life energies of thousands. More souls are lost from this cause than many realize. It deranges the system and produces disease. In the condition thus induced, heavenly things cannot be readily discerned. {CTBH 48.3}[25]
§53
有些人并不认为正确预备食物是一个宗教本分；因此他们就不设法去学习如何烹饪。他们让面包在烘烤之前就发酸了，于是就加上小苏打来补救厨师的粗心，使面包成了完全不适合吃到人胃里的东西。要用心思考才能做出好面包。在一条好面包里所含的信仰比许多人想到的都多。可以把食物做得简单而有益健康，但是需要技巧使它又可口又有营养。为了学会如何烹饪，妇女应当学习，然后耐心地简化她们所学以致用的。人们在受苦是因为他们怕麻烦不愿意这么做。我对这种人说，时候到了，你们要唤醒自己沉睡的活力，使自己精通烹饪。不要以为用来获得预备健康美味食物的全面知识和经验的时间是浪费。无论你在烹饪方面已经有了多么久的经验，你若仍有家庭责任，你的本分就是学会如何正确地照顾他们。如有必要，就去某个好厨师那里，受她指教，直到你也精通了烹饪技术。{CTBH 49.1}[26]
§54
Some do not feel that it is a religious duty to prepare food properly; hence they do not try to learn how. They let the bread sour before baking, and the saleratus added to remedy the cooks carelessness, makes it totally unfit for the human stomach. It requires thought and care to make good bread. But there is more religion in a good loaf of bread than many think. Food can be prepared simply and healthfully, but it requires skill to make it both palatable and nourishing. In order to learn how to cook, women should study, and then patiently reduce what they learn to practice. People are suffering because they will not take the trouble to do this. I say to such, It is time for you to rouse your dormant energies, and inform yourselves. Do not think the time wasted which is devoted to obtaining a thorough knowledge and experience in the preparation of healthful, palatable food. No matter how long an experience you have had in cooking, if you still have the responsibilities of a family, it is your duty to learn how to care for them properly. If necessary, go to some good cook, and put yourself under her instruction until you are mistress of the art. {CTBH 49.1}[26]
§55
错误的吃喝方针摧毁健康，同时也摧毁人生的甜美。有多少次所谓的美食是以牺牲睡眠和安静的休息为代价买来的啊！成千上万的人因放纵堕落的食欲而招致了发烧或其它某种急性病，导致了死亡。那就是以巨大的代价买来的享乐。{CTBH 49.2}[27]
§56
A wrong course of eating or drinking destroys health, and with it the sweetness of life. O, how many times has a good meal, as it is called, been purchased at the expense of sleep and quiet rest! Thousands, by indulging a perverted appetite, have brought on fever or some other acute disease, which has resulted in death. That was enjoyment purchased at an immense cost. {CTBH 49.2}[27]
§57
我们不应因为仅仅为了满足堕落的口味吃喝是错误的，就对我们的食物漠不关心。这是一件具有最高重要性的事。谁也不应采用菲薄的饮食。许多人因疾病而衰弱，需要有营养的烹饪良好的食物。健康改革者们应该比其它一切人都更小心地避免极端。身体必须得到足够的营养。上帝使祂所亲爱的安然睡觉，也给他们提供了合适的食物来维持身体系统处于健康状态。{CTBH 49.3}[28]
§58
Because it is wrong to eat merely to gratify a perverted taste, it does not follow that we should be indifferent in regard to our food. It is a matter of the highest importance. No one should adopt an impoverished diet. Many are debilitated from disease, and need nourishing, well-cooked food. Health reformers, above all others, should be careful to avoid extremes. The body must have sufficient nourishment. The God who gives his beloved sleep has furnished them also suitable food to sustain the physical system in a healthy condition. {CTBH 49.3}[28]
§59
许多人转离亮光和知识，牺牲原则去满足口味。他们在身体系统并不需要食物时吃东西，因为他们没有道德毅力去抗拒爱好。结果，受虐待的胃造反了，痛苦便随之而来。在饮食上有规律对于身体的健康和内心的平静是非常重要的。在两餐之间绝不要吃一口零食。{CTBH 50.1}[29]
§60
Many turn from light and knowledge, and sacrifice principle to taste. They eat when the system needs no food, and at irregular intervals, because they have no moral stamina to resist inclination. As the result, the abused stomach rebels, and suffering follows. Regularity in eating is very important for health of body and serenity of mind. Never should a morsel of food pass the lips between meals. {CTBH 50.1}[29]
§61
许多人沉湎于睡前吃东西的有害习惯。他们虽照常吃了饭，可是因为觉得无力，就以为必须再吃一顿。这种错误的做法因放纵而成了一种习惯，他们就觉得如果不吃东西就睡不着觉。在许多情况下，这种无力是因为消化器官在白天处置强加给它们的大量食物而太过劳累了。这些器官需要一段时间完全休息，不作工，好恢复耗尽了的精力。在胃有时间从消化前一餐的工作得到恢复之前，决不应该吃第二餐。我们晚上躺下休息时，胃应当做完了一切的工作，可以象身体的其它部分一样享受休息。然而若是强加给它更多的食物，消化器官就要再次活动，在睡眠的时间做同样的工作。这种睡眠往往被讨厌的梦打扰，他们早上醒来也不得安舒。若是一直这么做下去，消化器官就会丧失它们自然的活力，人就会发现自己得了可悲的消化不良。违背自然律不仅影响个人感到不适，而且或多或少使别人与他一同受苦。要是有什么的做法刺激到他，他就会多么迅速地显出不耐烦啊。他若没有特别的恩典，就无法平静地说话或行事。他无论何往都投下阴影。因而，谁还能说：“我吃什么或喝什么不关任何人的事呢？” {CTBH 50.2}[30]
§62
Many indulge in the pernicious habit of eating just before retiring. They may have taken their regular meals, yet because they feel a sense of faintness, they think they must have a lunch. By indulging this wrong practice it becomes a habit, and they feel as though they could not sleep without food. In many cases this faintness comes because the digestive organs have been too severely taxed through the day in disposing of the great quantities of food forced upon them. These organs need a period of entire rest from labor, to recover their exhausted energies. A second meal should never be eaten until the stomach has had time to recover from the labor of digesting the preceding meal. When we lie down at night, the stomach should have its work all done, that it, as well as other portions of the body, may enjoy rest. But if more food is forced upon it, the digestive organs are put in motion again, to perform the same round of labor through the sleeping hours. The sleep of such is often disturbed with unpleasant dreams, and in the morning they awake unrefreshed. When this practice is followed, the digestive organs lose their natural vigor, and the person finds himself a miserable dyspeptic. And not only does the transgression of natures laws affect the individual unfavorably, but others suffer more or less with him. Let any one take a course that irritates him in any way, and see how quickly he manifests impatience! He cannot, without special grace, speak or act calmly. He casts a shadow wherever he goes. How can any one say, then, It is nobodys business what I eat or drink? {CTBH 50.2}[30]
§63
甚至连有益健康的食物也有可能吃得过度。一个人若放弃了吃有害的食物，并不意味着他就可以想吃多少就吃多少。无论食物的质量多么好，吃得过多也会阻塞身体这部活机器，从而妨碍它工作。{CTBH 51.1}[31]
§64
It is possible to eat immoderately, even of wholesome food. It does not follow that because one has discarded the use of hurtful articles of diet, he can eat just as much as he pleases. Overeating, no matter what the quality of the food, clogs the living machine, and thus hinders it in its work. {CTBH 51.1}[31]
§65
许多人在吃饭时喝冷水，这是错了。不应用水把食物冲下去。吃饭时喝水会减少唾液的流动；而且水越冷，对胃的伤害就越大。若是在吃饭时喝冰水或冰柠檬水，就会阻止消化，直到身体系统给予胃足够的温暖，使它能继续工作。要慢慢咀嚼，让唾液与食物混和。{CTBH 51.2}[32]
§66
Many make a mistake in drinking cold water with their meals. Food should not be washed down. Taken with meals, water diminishes the flow of the saliva; and the colder the water, the greater the injury to the stomach. Ice-water or ice-lemonade, taken with meals, will arrest digestion until the system has imparted sufficient warmth to the stomach to enable it to take up its work again. Masticate slowly, and allow the saliva to mingle with the food. {CTBH 51.2}[32]
§67
吃饭时喝进的液体越多，就越难消化食物，因为必须先把液体吸收掉。不要吃大量的盐；抛弃香辣的泡菜吧；不要让火辣的食物进入胃里；要将水果与饭食同吃，就不会受刺激要喝那么多水了。然而若是要用什么来止渴，纯净的水就是自然机能所需要的一切。决不要喝茶、咖啡、啤酒、葡萄洒或任何烈性酒。{CTBH 51.3}[33]
§68
The more liquid there is taken into the stomach with the meals, the more difficult it is for the food to digest; for the liquid must first be absorbed. Do not eat largely of salt; give up spiced pickles; keep fiery food out of the stomach; eat fruit with the meals, and the irritation that calls for so much drink will cease to exist. But if anything is needed to quench thirst, pure water is all that nature requires. Never take tea, coffee, beer, wine, or any spirituous liquor. {CTBH 51.3}[33]
§69
为了获得健康的消化力，应当慢慢地吃东西。凡想避免消化不良的人，和凡认识到自己有责任使一切的能力都处在能使他们向上帝献上最佳服务状况的人，最好记住这一点。如果你吃饭的时间有限，也不要囫囵吞下你的食物，而要少吃些，且要慢慢咀嚼。从食物得到的益处并不很依赖于所吃的数量，而是依赖于食物的完全消化；满足口味也不在于所吞下的食物的数量，而在于它在口中存留的时间。那些兴奋、焦急或匆匆忙忙的人，最好先别吃，直到他们有时间休息或放松，因为重要的能力已经严重消耗，不能提供所需要的消化液了。有些人在旅行时几乎不停地吃东西，只要能得着东西就吃。这是一种极其有害的做法。旅行的人若是饮食有规律，只吃最简单最有营养的食物，他们就不会感到那么疲惫，那么难受了。{CTBH 51.4}[34]
§70
In order to secure healthy digestion, food should be eaten slowly. Those who wish to avoid dyspepsia, and those who realize their obligation to keep all their powers in a condition which will enable them to render the best service to God, will do well to remember this. If your time to eat is limited, do not bolt your food, but eat less, and masticate slowly. The benefit derived from food does not depend so much on the quantity eaten, as on its thorough digestion; nor the gratification of taste so much on the amount of food swallowed, as on the length of time it remains in the mouth. Those who are excited, anxious, or in a hurry, would do well not to eat until they have found rest or relief; for the vital powers, already severely taxed, cannot supply the necessary digestive fluids. When traveling, some are almost constantly nibbling, if there is anything within their reach. This is a most pernicious practice. If travelers would eat regularly of the simplest and most nutritious kinds of food, they would not experience so great weariness, nor suffer so much from sickness. {CTBH 51.4}[34]
§71
为了保持健康，就要在凡事上节制——在劳动上节制，在饮食上节制。天父赐下健康改良的亮光，使我们可以避免放纵低级食欲的祸害，让爱慕纯正圣洁的人，知道如何谨慎地利用祂提供给他们的美物，并通过在日常生活中实行节制，藉着真理而成圣。{CTBH 52.1}[35]
§72
In order to preserve health, temperance in all things is necessary, -- temperance in labor, temperance in eating and drinking. Our heavenly Father sent the light of health reform to guard against the evils resulting from a debased appetite, that those who love purity and holiness may know how to use with discretion the good things he has provided for them, and that by exercising temperance in daily life, they may be sanctified through the truth. {CTBH 52.1}[35]
§73
在一般的聚会和帐棚大会中，我们应当有健康有营养的美好食物，以简单的方式制作。我们不应把这些时光变成宴乐的机会。我们若是感激上帝的福气，若是以生命的粮为食，就不会很关心满足食欲的事。我们思想的大负担就会是：我的心灵如何呢？我们就会很渴望属灵的食物——某种会使我们有属灵力量的东西——以致即使饮食很简单我们也不会抱怨。{CTBH 52.2}[36]
§74
At general meetings and camp-meetings we should have good, wholesome, nourishing food, prepared in a simple manner. We should not turn these seasons into occasions for feasting. If we appreciate the blessings of God, if we are feeding on the bread of life, we will not be much concerned about gratifying the appetite. The great burden of our thoughts will be, How is it with my soul? There will be such a longing for spiritual food, -- something which will impart spiritual strength, -- that we will not complain if the diet is plain and simple. {CTBH 52.2}[36]
§75
上帝要求我们把身体当作活祭献给祂，而不是死祭或垂死的祭。古希伯来人的祭物必须没有瑕疵，上帝岂会悦纳人献上充满疾病和败坏的祭物呢？祂告诉我们，我们的身体是圣灵的殿；祂要求我们照顾这个殿，使它适合祂的灵居住。使徒保罗告诫我们说：“你们不是自己的人；因为你们是重价买来的。所以要在你们的身子上荣耀上帝”（林前6:19,20）。人人都应小心地保持自己的身体处在最佳的健康状态，以便向上帝献上完美的侍奉，在家中和社会中尽自己的本分。{CTBH 52.3}[37]
§76
God requires the body to be rendered a living sacrifice to him, not a dead or a dying sacrifice. The offerings of the ancient Hebrews were to be without blemish, and will it be pleasing to God to accept a human offering that is filled with disease and corruption? He tells us that our body is the temple of the Holy Ghost; and he requires us to take care of this temple, that it may be a fit habitation for his Spirit. The apostle Paul gives us this admonition: Ye are not your own; for ye are bought with a price; therefore glorify God in your body and in your spirit, which are Gods. [1 COR. 6:19, 20.] All should be very careful to preserve the body in the best condition of health, that they may render to God perfect service, and do their duty in the family and in society. {CTBH 52.3}[37]
§77
违犯身体的律法，实在是一种罪恶，与违犯十诫一样。这两种行为都是破坏上帝的律法。凡在身体器官上干犯上帝律法的人，必干犯在西奈山所宣布的上帝律法。{CTBH 53.1}[38]
§78
It is as truly a sin to violate the laws of our being as it is to break the ten commandments. To do either is to break Gods laws. Those who transgress the law of God in their physical organism, will be inclined to violate the law of God spoken from Sinai. {CTBH 53.1}[38]
§79
我们的救主警告祂的门徒们说，祂复临前的状况将与洪水之前十分相似。饮食无节，纵乐狂饮。这等情形现在都有了。世上大多数人放纵食欲。追随世间风俗的嗜好将使我们成为败坏习俗之奴隶----这些习俗,将使我们越来越象注定遭劫的所多玛居民。我曾奇怪地上的居民为什么没有象所多玛和俄摩拉居民那样遭到毁灭。我看到了现今世上退化和死亡的充分理由。盲目的情欲控制了理性，许多人把各种崇高的思想牺牲于肉欲之上。{CTBH 53.2}[39]
§80
Our Saviour warned his disciples that just prior to his second coming a state of things would exist very similar to that which preceded the flood. Eating and drinking would be carried to excess, and the world would be given up to pleasure. This state of things does exist at the present time. The world is largely given up to the indulgence of appetite; and the disposition to follow worldly customs will bring us into bondage to perverted habits, -- habits that will make us more and more like the doomed inhabitants of Sodom. I have wondered that the inhabitants of the earth were not destroyed, like the people of Sodom and Gomorrah. I see reason enough for the present state of degeneracy and mortality in the world. Blind passion controls reason, and every high consideration is, with many, sacrificed to lust. {CTBH 53.2}[39]
§81
为了使人体这部活机器的各部分可以和谐地运作，我们应当以保持身体健康为我们生活的学科。上帝的子民不能以多病之身或残缺之心来荣耀上帝。那些放纵各种情欲，在饮食上不知节制的人，乃是浪费自己的体力，消弱道德的力量。{CTBH 53.3}[40]
§82
To keep the body in a healthy condition, in order that all parts of the living machinery may act harmoniously, should be a study of our life. The children of God cannot glorify him with sickly bodies or dwarfed minds. Those who indulge in any species of intemperance, either in eating or drinking, waste their physical energies and weaken moral power. {CTBH 53.3}[40]
§83
使徒彼得了解身体与心灵的关系。他大声警告弟兄们说：“亲爱的弟兄啊，你们是客旅、是寄居的，我劝你们要禁戒肉体的私欲，这私欲是与灵魂争战的”（彼前2:11）。许多人以为这节圣经只是警告人不要淫乱而已。其实它有更广泛的意义。它禁止人有害地满足食欲和情欲。各种扭曲的食欲都会变成与我们敌对的情欲。我们有食欲是为了正确的目的，不应扭曲而成为死亡的使者，堕落到“与灵魂争战”。彼得的警告几乎直接而且有力地禁戒人服用一切兴奋剂和麻醉剂。这些嗜好完全可以归入对道德品格产生有害影响的私欲。{CTBH 53.4}[41]
§84
The apostle Peter understood the relation between the mind and the body, and raised his voice in warning to his brethren: Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which war against the soul. [1 PETER 2:11.] Many regard this text as a warning against licentiousness only; but it has a broader meaning. It forbids every injurious gratification of appetite or passion. Every perverted appetite becomes a warring lust. Appetite was given us for a good purpose, not to become the minister of death by being perverted, and thus degenerating into lusts which war against the soul. Peters admonition is a most direct and forcible warning against the use of all stimulants and narcotics. These indulgences may well be classed among the lusts that exert a pernicious influence upon moral character. {CTBH 53.4}[41]
§85
保罗写“愿赐平安的上帝亲自使你们全然成圣”（帖前5:23）时，他并没有劝弟兄们达到一个不可能达到的标准；他也没有祈求使他们得着上帝无意赐给人的福气。他知道凡愿意安然见到基督的人，都必须拥有纯净圣洁的品格。{CTBH 54.1}[42]
§86
When Paul wrote, And the very God of peace sanctify you wholly, [1 THESS. 5: 23.] he did not exhort his brethren to aim at a standard which it was impossible for them to reach; he did not pray that they might have blessings which it was not the will of God to give. He knew that all who would be fitted to meet Christ in peace, must possess a pure and holy character. {CTBH 54.1}[42]
§87
放纵食欲之试探的力量，只能用我们的救赎主在旷野长期禁食时所受无法形容的痛苦来衡量。祂知道放纵扭曲的食欲，会使人的悟性麻木，不能辨识神圣的事物。亚当因为放纵食欲而堕落；基督则因克制食欲而得胜。我们重返伊甸园的唯一希望乃是藉着严格的自制。放纵的食欲对人类有强大的影响。为了打破它的控制，上帝的圣子为人禁食几达六周之久。既然这样，摆在基督徒面前的，是何等艰巨的任务！然而这场斗争不论多么惨烈，他都可以得胜。靠着那曾挡住撒但所发明最强烈试探的上帝大能，人可以在这场与罪恶所作的斗争中取得完全的胜利，并最终在上帝的国中戴上胜利者的冠冕。{CTBH 54.2}[43]
§88
The strength of the temptation to indulge appetite can be measured only by the inexpressible anguish of our Redeemer in that long fast in the wilderness. He knew that the indulgence of perverted appetite would so deaden mans perceptions that sacred things could not be discerned. Adam fell by the indulgence of appetite; Christ overcame by the denial of appetite. And our only hope of regaining Eden is through firm self-control. If the power of indulged appetite was so strong upon the race, that, in order to break its hold, the divine Son of God, in mans behalf, had to endure a fast of nearly six weeks, what a work is before the Christian! Yet, however great the struggle, he may overcome. By the help of that divine power which withstood the fiercest temptations that Satan could invent, he too may be entirely successful in his warfare with evil, and at last may wear the victors crown in the kingdom of God. {CTBH 54.2}[43]