第10章 理解
§1
第10章 理解
§2
Chapter 10—Understanding
§3
需要辨识力和鉴别力——做人的思想工作，是交给人类的最美好，最重要的工作。从事这项工作的人，应当具有清晰的辨识力和良好的鉴别力。{1MCP 78.1}[1]
§4
A Work Requiring Discernment and Discrimination—It is the nicest and most critical work ever given to mortals to deal with minds. Those who engage in this work should have clear discernment and good powers of discrimination.?{1MCP 78.1}[1]
§5
真正的独立思考与轻率鲁莽完全是两回事。不要轻易放弃那能带来谨慎，虔诚和成熟观念的独立精神，直到有足够的证据证明我们错了。这种独立的精神，会使我们的思想在流行的各种错误中保持镇静不变，还能引导身负重责之人细心考虑各方面的证据，不因别人的影响而动摇，不受环境左右，在没有全面了解情况时就匆匆下结论。--3T104,105(1872).{1MCP 78.2}[2]
§6
True independence of mind is an element entirely different from rashness. That quality of independence which leads to a cautious, prayerful, deliberate opinion should not be easily yielded, not until the evidence is sufficiently strong to make it certain that we are wrong. This independence will keep the mind calm and unchangeable amid the multitudinous errors which prevail, and will lead those in responsible positions to look carefully at the evidence on every side and not be swayed by the influence of others, or by the surroundings, to form conclusions without intelligent, thorough knowledge of all the circumstances.—Testimonies for the Church 3:104, 105 (1872).?{1MCP 78.2}[2]
§7
一项细心的工作——人类既然使天庭付上了上帝爱子这么大的代价，传道人、教师和父母们就该多么谨慎地对待在他们影响之下的人啊。对付人心是精细的工作，应该恐惧战兢地从事之。{1MCP 78.3}[3]
§8
An Exacting Task—Since man cost heaven so much, the price of God’s dear Son, how carefully should ministers, teachers, and parents deal with the souls of those brought under their influence. It is nice work to deal with minds, and it should be entered upon with fear and trembling.?{1MCP 78.3}[3]
§9
教育青少年的人应该保持完全自制。因不耐烦或为要保持不适当的尊严和高位而摧毁对一个人的影响力，乃是可怕的错误，因为这可能使基督失去那个人。管理不善可能会使青年的心智变得乖僻，以致所造成的伤害可能永远无法完全消除。基督的宗教应该对青年的教育和训练发挥控制性影响。{1MCP 79.1}[4]
§10
The educators of youth should maintain perfect self-control. To destroy one’s influence over a human soul through impatience or in order to maintain undue dignity and supremacy is a terrible mistake, for it may be the means of losing that soul for Christ. The minds of youth may become so warped by injudicious management that the injury done may never be entirely overcome. The religion of Christ should have a controlling influence on the education and training of the young.?{1MCP 79.1}[4]
§11
救主舍己、一视同仁和恒久忍耐之爱的榜样对不耐烦的传道人和教师乃是一种责备。祂问这些冲动的教师：“这就是你对待我为之舍命的那些人的态度吗？你对我为救赎他们付上的无限代价没有更多的赏识吗？”--4T419(1880).{1MCP 79.2}[5]
§12
The Saviour’s example of self-denial, universal kindness, and long-suffering love is a rebuke to impatient ministers and teachers. He inquires of these impetuous instructors: “Is this the manner in which you treat the souls of those for whom I gave My life? Have you no greater appreciation of the infinite price I paid for their redemption?”—Testimonies for the Church 4:419 (1880).?{1MCP 79.2}[5]
§13
医生要接触各阶层的人——某医生应当追求天天增加自己的知识储备，培养礼貌文雅的态度。……他应当记得他所接触的人来自社会各个阶层，他的言谈举止给人们留下的印象，其影响会传播到其它各州，且会反映在保健院（巴特尔克里克疗养院）身上。--3T183,184(1872).{1MCP 79.3}[6]
§14
The Physician Encounters All Classes of Minds—Dr. _____ should seek to add daily to his stock of knowledge and to cultivate courteousness and refinement of manners. ... He should bear in mind that he is associated with all classes of minds and that the impressions he gives will be extended to other states and will be reflected upon the Institute [Battle Creek Sanitarium].—Testimonies for the Church 3:183, 184 (1872).?{1MCP 79.3}[6]
§15
需要忍耐和智慧——传道人应当小心，不要对仍在错谬的黑暗中摸索的人期望太多。他们应当做好自己的工作，依靠上帝将圣灵奥秘的、使人复生的感化力传授给求知的人，知道若没有这种感化力，他们的努力就不会成功。他们应该耐心而聪明地对付人心，记得形成个人不同特性的环境是多种多样的。他们应当严格自守，免得自我得势，耶稣被置之度外。--GW381(1915).{1MCP 79.4}[7]
§16
Patience and Wisdom Needed—Ministers should be careful not to expect too much from those who are still groping in the darkness of error. They should do their work well, relying upon God to impart to inquiring minds the mysterious, quickening influence of His Holy Spirit, knowing that without this their labors will be unsuccessful. They should be patient and wise in dealing with minds, remembering how manifold are the circumstances that have developed such different traits in individuals. They should strictly guard themselves also, lest self get the supremacy and Jesus be left out of the question.—Gospel Workers, 381 (1915).?{1MCP 79.4}[7]
§17
基督之爱打动人心——只有那位了解人心的主，才能领人悔改。惟有基督的智慧能使我们挽回失丧的人。你大可傲然挺立，心想“我比你圣洁，”然而不管你的理论如何正确，你的话语何等真实，它们都无法打动人心。翻来覆去的说教和辩论毫无用处，惟有显诸言行的基督之爱才能打动人心。--MH163(1905).{1MCP 79.5}[8]
§18
The Love of Christ Wins Its Way—Only He who reads the heart knows how to bring men to repentance. Only His?wisdom can give us success in reaching the lost. You may stand up stiffly, feeling, “I am holier than thou,” and it matters not how correct your reasoning or how true your words; they will never touch hearts. The love of Christ manifested in word and act will win its way to the soul when the reiteration of precept or argument would accomplish nothing.—The Ministry of Healing, 163 (1905).?{1MCP 79.5}[8]
§19
结合爱与慈怜——谁都不适合纠正犯错的人。他们没有智慧进行公正地处理，同时充满爱怜。他们不会倾向于看出忠心的谴责必须结合爱与慈怜。有些人总是不必要地严厉，没有感觉到使徒禁令的必要性：“有些人存疑心，你们要怜悯他们，有些人你们要从火中抢出来，搭救他们”（犹22，23）。--3T269,270(1873).{1MCP 80.1}[9]
§20
With Compassion and Love—All are not fitted to correct the erring. They have not wisdom to deal justly, while loving mercy. They are not inclined to see the necessity of mingling love and tender compassion with faithful reproofs. Some are ever needlessly severe and do not feel the necessity of the injunction of the apostle: “And of some have compassion, making a difference: and others save with fear, pulling them out of the fire” (Jude 1: 22, 23).—Testimonies for the Church 3:269, 270 (1873).?{1MCP 80.1}[9]
§21
情绪化的人不该参与接触人心的工作——那些在神圣的事物上缺乏坚定信心和洞察能力的人，不可参与上帝的圣工。同样，性情急噪，严酷专横的人也不能托以决定影响上帝产业的重大问题。{1MCP 80.2}[10]
§22
A Passionate Man Not to Deal With Minds—A lack of firm faith and of discernment in sacred things should be regarded as sufficient to debar any man from connection with the work of God. So also the indulgence of a quick temper, a harsh, overbearing spirit, reveals that its possessor should not be placed where he will be called to decide weighty questions that affect God’s heritage.?{1MCP 80.2}[10]
§23
情绪化的人不该参与接触人心的工作。不可委托他处理涉及基督用无限的代价所买来之人的事。他如果负起管理的责任，就会伤他人的心；因为他没有基督的恩典所带来的微妙机智和优雅情操。他自己的心需要被上帝的灵软化和驯服。他的石心还没有变成肉心。--SpTSeriesA,No.5,p18,1896.(TM261.){1MCP 80.3}[11]
§24
A passionate man should have no part to act in dealing with human minds. He cannot be trusted to shape matters which have a relation to those whom Christ has purchased at an infinite price. If he undertakes to manage men, he will hurt and bruise their souls; for he has not the fine touch, the delicate sensibility, which the grace of Christ imparts. His own heart needs to be softened, subdued by the Spirit of God; the heart of stone has not become a heart of flesh.—Special Testimonies, Series A 5:18, 1896.?(Testimonies to Ministers and Gospel Workers, 261.)?{1MCP 80.3}[11]
§25
要善解人意（对一位文字布道士的劝勉）——文字布道的工作比其他一些部门的工作困难更多；但由此所学得的教训，所受到的训练及机智，将使你们配在别的许多方面作有用的人，服务生灵。凡学不好这种教训并在待人方面粗鲁冒失的人，若参加了传道工作，在与人交接时，也必在礼貌上、机智上和技巧上显出同样的缺点。--《文字布道士手册》,pp.41,42,1902.(CM34.){1MCP 80.4}[12]
§26
Qualities Needed in Understanding Minds (counsel to a literature evangelist)—There are more difficulties in this work than in some other branches of business; but the?lessons learned, the tact and discipline acquired, will fit you for other fields of usefulness, where you can minister to souls. Those who poorly learn their lesson and are careless and abrupt in approaching persons would show the same want [lack] of tact and skill in dealing with minds should they enter the ministry.—Manual for Canvassers, 41, 42, 1902. (Colporteur Ministry, 34.)?{1MCP 80.4}[12]
§27
与易激动、不耐心、骄傲、自私、自尊心特别强的人接触——与人心接触，乃是上帝所交托人的最佳美、细致的工作。教师时刻需要圣灵的帮助，才能把工作做好。在入学的学生中，性格和家庭教育都是不大一样的。教师们要与易激动、不耐心、骄傲、自私、自尊心特别强的人接触。一些青年人长期受无理的限制和粗暴的待遇，以致产生了固执和反抗的精神。另一些人则被偏爱的父母所宠惯，任凭他们遂行已意。父母一直袒护他们的短处、错行，以致品格有了缺陷。--CT264(1913).{1MCP 81.1}[13]
§28
Meeting With Impulse, Impatience, Pride, and Self-esteem—Dealing with human minds is the most delicate work ever entrusted to mortals, and teachers need constantly the help of the Spirit of God, that they may do their work aright. Among the youth attending school will be found great diversity of character and education. The teacher will meet with impulse, impatience, pride, selfishness, undue self-esteem. Some of the youth have lived in an element of arbitrary restraint and harshness, which has developed in them a spirit of obstinacy and defiance. Others have been treated as pets, allowed by overfond parents to follow their own inclinations. Defects have been excused until the character is deformed.—Counsels to Parents, Teachers, and Students, 264 (1913).?{1MCP 81.1}[13]
§29
需要耐心、机智和智慧——为有效地培养这些性格不同的人，教师们在对待他们时要机智、细致，同时，在管理他们上要严格。这些学生往往会厌恶和轻视必要的规章制度。一些人要千方百计地逃避处罚。另一些人则对犯规的后果不在乎。所以这一切都需要负责教育这些青年的人显示出耐心和智慧。--CT264(1913).{1MCP 81.2}[14]
§30
Patience, Tact, and Wisdom Needed—To deal successfully with these different minds the teacher needs to exercise great tact and delicacy in management, as well as firmness in government. Dislike and even contempt for proper regulations will often be manifested. Some will exercise their ingenuity in evading penalties, while others will display a reckless indifference to the consequences of transgression. All this will call for patience and forbearance and wisdom on the part of those entrusted with the education of these youth.—Counsels to Parents, Teachers, and Students, 264 (1913).?{1MCP 81.2}[14]
§31
在做法上留下难以消除的伤痕——一位教师可能造诣很深，知识渊博，可他是否也有作思想工作的智慧呢？如果教师心中没有基督之爱，他就不够资格担任教育青年的严肃职责。他们既没有受过那更高的教育，就不知道如何应付人的思想。他们自己悖逆的心还想逞强呢。如果儿童易于塑造的心灵和品格接受他们的训练，就必在儿童心中，留下难以消除的伤痕。--CT193(1913).{1MCP 81.3}[15]
§32
A Course Which May Leave Irreparable Scars and Bruises—A teacher may have sufficient education and knowledge in the sciences to instruct, but has it been ascertained that he has tact and wisdom to deal with human minds? If instructors have not the love of Christ abiding in?their hearts, they are not fit to bear the grave responsibilities placed upon those who educate the youth. Lacking the higher education themselves, they know not how to deal with human minds. Their own insubordinate hearts are striving for control; and to subject the plastic minds and characters of the children to such discipline is to leave upon the mind scars and bruises that will never be removed.—Counsels to Parents, Teachers, and Students, 193 (1913).?{1MCP 81.3}[15]
§33
需要最精细的辨别力——主曾多方多次指示我该如何慎重地对待青年。做人的思想工作，需要最精细的辨别力。每一位从事教育训练青年工作的人，都必须在生活上贴近那位大教师，感染祂的精神，采用祂的工作方法。所传授的功课将影响他们的品格和一生的工作。--GW333(1915).{1MCP 82.1}[16]
§34
The Finest Discrimination Required—The Lord has presented to me, in many ways and at various times, how carefully we should deal with the young—that it requires the finest discrimination to deal with minds. Everyone who has to do with the education and training of youth needs to live very close to the Great Teacher, to catch His spirit and manner of work. Lessons are to be given which will affect their character and lifework.—Gospel Workers, 333 (1915).?{1MCP 82.1}[16]
§35
个人因素的重要性——在一切真正的教育工作中，个人因素是很重要的。基督的教训是针对个人的。祂训练十二个门徒是通过个人的接触和交往。祂有些最宝贵的教训就是在私下的谈话，往往只有一个听众时讲述的。祂夜间在橄榄山向受人尊敬的拉比，中午在雅各井旁向受人藐视的妇人打开了祂最丰富的宝库，因为祂从这些听众身上看到可以受感动的心、敞开的心灵和愿意受教的精神。甚至是常常拥挤在祂周围的群众，在基督看来也不是一群不能区分的人。祂直接对每个人讲话，向每一颗心发出恳劝。祂观察着听众的面容，注意到欣赏的表情和迅速感应的目光，表明真理已经进入他们的内心；于是祂的心弦也震荡了，发出了同情之乐的回响。--Ed231(1903).{1MCP 82.2}[17]
§36
Personal Element Essential—In all true teaching the personal element is essential. Christ in His teaching dealt with men individually. It was by personal contact and association that He trained the Twelve. It was in private, often to but one listener, that He gave His most precious instruction. To the honored rabbi at the night conference on the Mount of Olives, to the despised woman at the well of Sychar, He opened His richest treasures; for in these hearers He discerned the impressible heart, the open mind, the receptive spirit. Even the crowd that so often thronged His steps was not to Christ an indiscriminate mass of human beings. He spoke directly to every mind and appealed to every heart. He watched the faces of His hearers, marked the lighting up of the countenance, the quick, responsive glance, which told that truth had reached the soul; and there vibrated in His heart the answering chord of sympathetic joy.—Education, 231 (1903).?{1MCP 82.2}[17]
§37
过度劳累不适合接触人心——教师自己应当适当地注意健康的定律，使自己的各方面能力保持在最佳状态，通过言传身教对学生发挥正确的影响。凡因疾病或过劳而身体衰弱的教师应特别注意生命的定律。他们应当花时间休息。不可在体力或智力上承担繁重的教学工作以外的责任，使神经系统产生不平衡，因为这样他就不适于接触人心，对自己和学生都没有好处。--CTBH83,1890.(FE147.){1MCP 82.3}[18]
§38
Overwork Unfits to Deal With Others—The teachers themselves should give proper attention to the laws of?health, that they may preserve their own powers in the best possible condition and by example as well as by precept may exert a right influence upon their pupils. The teacher whose physical powers are already enfeebled by disease or overwork should pay special attention to the laws of life. He should take time for recreation. He should not take upon himself responsibility outside of his school work, which will so tax him physically or mentally that his nervous system will be unbalanced; for in this case he will be unfitted to deal with minds and cannot do justice to himself or to his pupils.—Christian Temperance and Bible Hygiene, 83, (1890). (Fundamentals of Christian Education, 147.)?{1MCP 82.3}[18]
§39
理解不同的需要——我蒙指示，看到我们保健院的医生应当是有信心有美好灵性的男女。他们应当以上帝为他们的依靠。很多来保健院的人都是因为罪恶的放纵才招致了疾病，他们几乎患有各样的疾病。{1MCP 83.1}[19]
§40
Understanding Different Needs—I was shown that the physicians at our Institute should be men and women of faith and spirituality. They should make God their trust. There are many who come to the Institute who have by their own sinful indulgence brought upon themselves disease of almost every type.?{1MCP 83.1}[19]
§41
这等人不配享有他们常常要求的同情心。医生花时间和精力照顾这等人真是一件痛苦的事，他们的身、心、灵都很低劣。{1MCP 83.2}[20]
§42
This class do not deserve the sympathy that they frequently require. And it is painful to the physicians to devote time and strength to this class, who are debased physically, mentally, and morally.?{1MCP 83.2}[20]
§43
但有一等人由于无知过着违背自然律的生活。他们无节制的工作，无节制的吃喝，因为这是他们的习惯。有些人已经在许多医生手下受了许多的苦，病情却未见好转，反而明显恶化了。最后他们被迫放弃了事业，离开了社会和家人；带着微弱的希望来到了我们的保健院，这是他们最后一招了，希望在这里能得到救济。{1MCP 83.3}[21]
§44
But there is a class who have, through ignorance, lived in violation of nature’s laws. They have worked intemperately and have eaten intemperately because it was the custom to do so. Some have suffered many things from many physicians but have not been made better, but decidedly worse. At length they are torn from business, from society, and from their families; and as their last resort they come to the Health Institute with some faint hope that they may find relief.?{1MCP 83.3}[21]
§45
这等人需要同情。应当以最大的温柔对待他们，小心翼翼地使他们明白自身生命的定律，以便他们通过不再违背这些定律，也通过管制自己来避免痛苦和疾病，即违背自然律所招致的刑罚。--3T178(1872).{1MCP 83.4}[22]
§46
This class need sympathy. They should be treated with the greatest tenderness, and care should be taken to make clear to their understanding the laws of their being, that they may, be ceasing to violate them, and by governing themselves, avoid suffering and disease—the penalty of nature’s violated law.—Testimonies for the Church 3:178 (1872).?{1MCP 83.4}[22]
§47
真理也不是什么时候都能说的——但少数按世俗的作风行事，照俗人的观点看问题的人，却准备在这样的人面前陈明事实。即使是真理也不是什么时候都能说的。有合宜的时机可以讲话，不会得罪人。医生不应劳累过度，使神经系统衰竭，因为这种身体状况不会有利于心思平静，情绪稳定，精神愉快。--3T182(1872).{1MCP 84.1}[23]
§48
Truth Not to Be Spoken at All Times—But few who have moved in the society of the world, and who view things from a worlding’s standpoint are prepared to have a statement of facts in regard to themselves presented before them. The truth even is not to be spoken at all times. There is a fit time and opportunity to speak when words will not offend. The physicians should not be overworked and their nervous systems prostrated, for this condition of body will not be favorable to calm minds, steady nerves, and a cheerful, happy spirit.—Testimonies for the Church 3:182 (1872).?{1MCP 84.1}[23]
§49
基督体谅人——基督曾降世为人，知道怎样体贴人的痛苦。祂不仅了解每一个人和他的特殊需要及艰难，也知道令他精神挫伤和困惑的一切环境。祂的手温和慈仁地向每一个受苦的人伸出。祂最同情和怜恤受苦最深的人。祂体恤我们的软弱，要我们把所有的困难和忧虑都带到祂的脚前并留在那里。--MH249(1905).{1MCP 84.2}[24]
§50
Christ Understands—He who took humanity upon Himself knows how to sympathize with the sufferings of humanity. Not only does Christ know every soul, and the peculiar needs and trials of that soul, but He knows all the circumstances that chafe and perplex the spirit. His hand is outstretched in pitying tenderness to every suffering child. Those who suffer most have most of His sympathy and pity. He is touched with the feeling of our infirmities, and He desires us to lay our perplexities and troubles at His feet and leave them there.—The Ministry of Healing, 249 (1905).?{1MCP 84.2}[24]
§51
理解加深了与耶稣的关系——仁慈的话语，慈善的行为，对穷人和受苦缺乏之人的温柔看顾，这些好行为是基督吩咐我们去结的果子。当你的心向失望忧伤心情沉重的人深表同情，当你的手向穷乏之人广行施舍，当你把衣服给赤身的，将作客旅的接到你家中和你心里，天使就来靠近你，天上就有响应之音。{1MCP 84.3}[25]
§52
Understanding Brings Closer Relationship to Christ—Good deeds are the fruit that Christ requires us to bear—kind words; deeds of benevolence; of tender regard for the poor, the needy, the afflicted. When hearts sympathize with hearts burdened with discouragement and grief, when the hand dispenses to the needy, when the naked are clothed, the stranger made welcome to a seat in your parlor and a place in your heart, angels are coming very near, and an answering strain is responded to in heaven.?{1MCP 84.3}[25]
§53
每一个公义、怜悯、慈善的举动都使天国奏响美妙的乐章。天父从祂的宝座上垂看着那些行这些仁慈之举的人，将他们算为自己最宝贵的财产。“万军之耶和华说：‘在我所定的日子，他们必属我’”（玛3:17）。每一个作在贫穷受难之人身上的仁慈怜悯的行为，都被视为好像作在耶稣身上。当你援助穷人，同情遭受痛苦压迫的人，并作孤儿的朋友时，你与耶稣的关系就更近了。--2T25(1868).{1MCP 84.4}[26]
§54
Every act of justice, mercy, and benevolence makes melody in heaven. The Father from His throne beholds those who do these acts of mercy and numbers them with His most precious treasures. “And they shall be Mine, saith the Lord of hosts, in that day when I make up My jewels” (Malachi 3:17). Every merciful act to the needy, the?suffering, is regarded as though done to Jesus. When you succor the poor, sympathize with the afflicted and oppressed, and befriend the orphan, you bring yourselves into a closer relationship to Jesus.—Testimonies for the Church 2:25 (1868).?{1MCP 84.4}[26]
§55
基督要求温柔和同情——人与同胞之间表现的真正同情，应成为辨别敬爱上帝的人与不重视祂律法之人的标志。基督来到这个世界为将亡的世界舍命，表显了何等伟大的同情。祂的宗教引导人从事真正的医疗布道工作。祂是医治的能力，祂说：“我喜爱怜恤，不喜爱祭祀”（太12:7）。这是真理的伟大作者用来区别真假宗教的试石，上帝希望医疗布道士带着基督降世所表现的温柔和同情工作。--SpTMM8,1893.(MM251.){1MCP 85.1}[27]
§56
Christ Calls for Tenderness and Compassion—True sympathy between man and his fellowman is to be the sign distinguishing those who love and fear God from those who are unmindful of His law. How great the sympathy that Christ expressed in coming to this world to give His life a sacrifice for a dying world! His religion led to the doing of genuine medical missionary work. He was a healing power. “I will have mercy, and not sacrifice,” He said. This is the test that the Great Author of truth used to distinguish between true religion and false. God wants His medical missionaries to act with the tenderness and compassion that Christ would show were He in our world.—The Medical Missionary, August 1, 1893.?(Medical Ministry, 251.)?{1MCP 85.1}[27]
§57
幸福人生的极点——经过培养的智力乃是宝贵的财富；但若没有同情与成圣之爱柔和的影响，它就不可能具有最高的价值。我们都能藉着友善的言辞与和悦的容色，显示千万种微小的关怀，而这一切都会反映到我们自己身上来。那等轻率的基督徒，由于常常忽视他人，便显明他们与基督并无任何联络。一方面以不仁之心待人，甚且忘了别人的权益，而另一方面要与基督联合，乃是不可能的事。许多人非常渴望得着友善的同情。{1MCP 85.2}[28]
§58
Sum of Life’s Happiness—A cultivated intellect is a great treasure; but without the softening influence of sympathy and sanctified love it is not of the highest value. We should have words and deeds of tender consideration for others. We can manifest a thousand little attentions in friendly words and pleasant looks, which will be reflected upon us again. Thoughtless Christians manifest by their neglect of others that they are not in union with Christ. It is impossible to be in union with Christ and yet be unkind to others and forgetful of their rights. Many long intensely for friendly sympathy.?{1MCP 85.2}[28]
§59
上帝已赐给我们每一个人独特的个性，这种个性是不应泯没于别人的个性之中的；但我们若确实属于基督，祂的心意也是我们的心意，我们个人的特征就不会显得突出。我们的生活应当奉献于为别人谋求幸福和利益，正像我们救主做的那样。我们应当忘却自我，常常寻找机会因别人所给予的帮助而表示谢意，即使在最小的事上也应如此；又当伺机鼓舞别人，以亲切的行动和出自爱心的小小行动减轻他们的忧伤和重担。这种在我们家中开始的体贴的礼貌，若延伸到家庭范围以外，就可协助造成幸福人生的极点；而如果忽略这些小事，就必造成人生痛苦与悲愁的极点。--3T539,540(1875).{1MCP 85.3}[29]
§60
God has given each of us an identity of our own, which cannot be merged in that of another; but our individual characteristics will be much less prominent if we are indeed Christ’s and His will is ours. Our lives should be consecrated to the good and happiness of others, as was our Saviour’s. We should be self-forgetful, ever looking out for opportunities—even in little things—to show gratitude for the favors we have received of others and watching for?opportunities to cheer others and lighten and relieve their sorrows and burdens by acts of tender kindness and little deeds of love. These thoughtful courtesies that, commencing in our families, extend outside the family circle, help make up the sum of life’s happiness; and the neglect of these little things makes up the sum of life’s bitterness and sorrow.—Testimonies for the Church 3:539, 540 (1875).?{1MCP 85.3}[29]