第31章 青年的问题
§1
第31章 青年的问题
§2
Chapter 31—Problems of Youth
§3
青年人易感而充满希望——青年们都是易感、活泼、热心，而充满希望的。他们一旦品尝到自我的牺牲的祝福，除了继续不断地向那位大教师学习，就不会感到满足。对于那些愿意响应祂呼召的人，主必在他们面前开辟道路。--6T471(1900).{1MCP 281.1}[1]
§4
Youth Are Receptive and Hopeful—The youth are receptive, fresh, ardent, hopeful. When once they have tasted the blessedness of self-sacrifice, they will not be satisfied unless they are constantly learning of the Great Teacher. The Lord will open ways before those who will respond to His call.—Testimonies for the Church 6:471 (1900).?{1MCP 281.1}[1]
§5
青年必须选择人生命运——幼年所怀的思想感情，决定每一个青年人的终生历史。早年所养成正直、善良、大丈夫的气概，必成为品格的一部分，常常表现在人一生的行动中。青年人可以凭自己的选择成为君子或小人。他们可以因诚实高尚的行为而美名四扬，也可以因严重的罪行而臭名昭彰。--ST,1910年10月11日.(CG196.){1MCP 281.2}[2]
§6
Youth Must Choose Life Destiny—By the thoughts and feelings cherished in early years every youth is determining his own life history. Correct, virtuous, manly habits formed in youth will become a part of the character and will usually mark the course of the individual through life. The youth may become vicious or virtuous, as they choose. They may as well be distinguished for true and noble deeds as for great crime and wickedness.—The Signs of the Times, October 11, 1910. (Child Guidance, 196.)?{1MCP 281.2}[2]
§7
导致智力和道德虚弱的训练——我们若正当合适地指导儿童们，照其能力所及与其心思所届，去自行思想及行动，就可使他们有成长的思想，有自尊的感觉，及有办事能力的自信心；反之，若无这种教导，而仅施以严格的训练，那就要养成一班心力德力脆弱的人了。及至他们立身处世，自己行动之时，他们就显露自己实际上所受的乃是象牲畜一样的训练，而非受过教育了。他们的意志未蒙循循善导，而是被父母教师们的粗暴惩戒所制服。--3T133(1872).{1MCP 281.3}[3]
§8
Training That Produces Mental and Moral Weakness—The severe training of youth—without properly directing them to think and act for themselves as their own capacity and turn of mind will allow, that by this means they may have growth of thought, feelings of self-respect, and confidence in their own ability to perform—?will ever produce a class who are weak in mental and moral power. And when they stand in the world to act for themselves, they will reveal the fact that they were trained like the animals, and not educated. Their wills, instead of being guided, were forced into subjection by the harsh discipline of parents and teachers.—Testimonies for the Church 3:133 (1872).?{1MCP 281.3}[3]
§9
心智应受到教导管理生活——儿童是有聪明意志的，应当受到指导来管理他们的一切才能。不会说话的牲畜，是需要驯养的，因为它们没有理智和理性。但人的心智，应受到自制的教导，学会管理自己。牲畜只能由主人管理，要训练它们顺服主人。主人乃是牲畜的意志、心愿和判断。一个儿童也可能像牲畜那样受训练，以致没有自己的意志。他的个性也可能泯灭于训练他的人。他那管理一切才能和意图的意志，也可能顺服于他教师的意志。{1MCP 282.1}[4]
§10
The Mind to Be Educated to Rule the Life—Children have an intelligent will, which should be directed to control all their powers. Dumb animals need to be trained, for they have not reason and intellect. But the human mind must be taught self-control. It must be educated to rule the human being, while animals are controlled by a master and are trained to be submissive to him. The master is mind, judgment, and will for his beast. A child may be so trained as to have, like the beast, no will of his own. Even his individuality may be merged in the one who superintends his training; his will, to all intents and purposes, is subject to the will of the teacher.?{1MCP 282.1}[4]
§11
凡如此受教的儿童，必缺少道德活力和个人责任感。他们没有受到教导，使行动从理智和原则出发。他们的意志受别人控制。他们的心智没有受到激发，以便通过运用而得到发展和加强。他们没有受到指导和训练，来掌握自己的个性和才干，以便在需要的时候，发挥他们的特长。教师不可满足于这种境况，而应当特别注意培养儿童较薄弱的才能，使他的一切能力，都得到运用而逐步提高，使他的心智获得应有的发展。--3T132(1872).{1MCP 282.2}[5]
§12
Children who are thus educated will ever be deficient in moral energy and individual responsibility. They have not been taught to move from reason and principle; their wills have been controlled by another, and the mind has not been called out, that it might expand and strengthen by exercise. They have not been directed and disciplined with respect to their peculiar constitutions and capabilities of mind to put forth their strongest powers when required. Teachers should not stop here but should give special attention to the cultivation of the weaker faculties, that all the powers may be brought into exercise and carried forward from one degree of strength to another, that the mind may attain due proportions.—Testimonies for the Church 3:132 (1872).?{1MCP 282.2}[5]
§13
许多人不能自己思考——许多有孩子的家庭，表面看来管理严格，训练有素，但束缚的制度一旦取消，他们就显出思想、行动和亲自作决定方面的无能。他们长期受铁腕管理，没有在非常应该自己动脑筋的事上，进行独立思考和行动，以致不敢按照自己的判断来行动，也不敢有自己的见解。{1MCP 282.3}[6]
§14
Many Incapable of Thinking for Themselves—There are many families of children who appear to be well trained while under the training discipline; but?when the system which has held them to set rules is broken up, they seem to be incapable of thinking, acting, or deciding for themselves. These children have been so long under iron rule—not allowed to think and act for themselves in those things in which it was highly proper that they should—that they have no confidence in themselves to move out upon their own judgment, having an opinion of their own.?{1MCP 282.3}[6]
§15
当他们离开父母独立行事时，很容易因听从别人的判断，而接受错误的引领。他们没有稳固的品格。他们没有在实际中，迅速广泛地运用自己的判断力，所以心智没能得到适当的发育和加强。他们长久受所完全依赖之父母的绝对控制；父母就是他们的意见和判断。--3T132,133(1872).{1MCP 283.1}[7]
§16
And when they go out from their parents to act for themselves, they are easily led by others’ judgment in the wrong direction. They have not stability of character. They have not been thrown upon their own judgment as fast and as far as practicable, and therefore their minds have not been properly developed and strengthened. They have so long been absolutely controlled by their parents that they rely wholly upon them; their parents are mind and judgment for them.—Testimonies for the Church 3:132, 133 (1872).?{1MCP 283.1}[7]
§17
用武力和威吓来控制的后果——那些自夸完全控制儿童心灵意志的父母和教师，若能预见这些屈服于武力和威吓之下的儿童将来的生活，就必不再夸口了。这些儿童，几乎完全没有准备好去担负人生严肃的职责。当他们不再受父母教师的管理，而不得不独立思想行动时，就肯定会迷失方向，屈从试探的势力。他们的人生，不能获得成功，他们的宗教生活，也出现同样的亏欠。--3T133,134(1872).{1MCP 283.2}[8]
§18
The Results of Controlling Through Force or Fear—Those parents and teachers who boast of having complete control of the minds and wills of the children under their care would cease their boastings could they trace out the future lives of the children who are thus brought into subjection by force or through fear. These are almost wholly unprepared to share in the stern responsibilities of life. When these youth are no longer under their parents and teachers, and are compelled to think and act for themselves, they are almost sure to take a wrong course and yield to the power of temptation. They do not make this life a success, and the same deficiencies are seen in their religious life.—Testimonies for the Church 3:133, 134 (1872).?{1MCP 283.2}[8]
§19
激励和加强的训练——除了家庭和学校的训练之外，人人都要应付生活的严格训练。如何聪明地应付这种训练，是要向每一个青少年说明的功课。上帝固然爱我们，为我们的幸福而努力，况且祂的律法若始终被人遵守，我们就绝不会知道何为苦难。但是在这个世界上，因着犯罪的结果，痛苦、烦恼和重担就临到每一个人。我们如果教导青少年勇敢地面对这些烦恼和重担，就能使他们终身获益。我们虽然要同情他们，但不可因此而养成他们的自怜之心。他们需要得到激励和加强，而不是削弱。--Ed295(1903).{1MCP 283.3}[9]
§20
Discipline Which Stimulates and Strengthens—Beyond the discipline of the home and the school, all have to meet the stern discipline of life. How to meet this wisely is a lesson that should be made plain to every child and to every youth. It is true that God loves us, that He is working for our happiness, and that, if His law had?always been obeyed, we should never have known suffering; and it is no less true that in this world—as the result of sin—suffering, trouble, burdens, come to every life. We may do the children and the youth a lifelong good by teaching them to meet bravely these troubles and burdens. While we should give them sympathy, let it never be such as to foster self-pity. What they need is that which stimulates and strengthens rather than weakens.—Education, 295 (1903).?{1MCP 283.3}[9]
§21
对过严规章的反应——在训练时不要有一丝的粗暴。不要对青年人管束过严。正是这些过严的规章和制度，有时会使他们觉得必须而且想要做一些不可做的事。当你劝戒和责备青年人时，要表现出你是特别关心他们的人，让他们看出你是真的希望他们在天国的册子上留下良好的纪录。--Lt67,1902.(MM180).{1MCP 284.1}[10]
§22
Reaction to Ironclad Rules—Into your discipline bring not a particle of harshness. Lay no rigid injunctions on the youth. It is these ironclad rules and commands that sometimes lead them to feel that they must and will do the thing they are charged not to do. When giving caution or reproof to the youth, do it as one who has a special interest in them. Let them see that you have an earnest desire for them to make a good record in the books of heaven.—Letter 67, 1902.?{1MCP 284.1}[10]
§23
年轻人难以承担担子——年轻人若是放弃自己的骄傲和自私，并把自己献给上帝，就能发挥一种强大的影响力；但一般来说，他们不愿为别人担担子。他们自己还需被提携。时候已经到了，上帝要求在这方面有一番改变。祂号召老老少少要发热心并要悔改。他们若是继续处在不冷不热的状况中，祂就必从口中把他们吐出去。那“真实见证者”说：“我知道你的行为。”青年男子，青年女子啊，你们的行为是众所周知的，无论是善是恶。你们在好行为上富足吗？耶稣作为一位顾问来到你身边：“我劝你向我买火炼的金子，叫你富足；又买白衣穿上，叫你赤身的羞耻不露出来；又买眼药擦你的眼睛，使你能看见”（启3:18）。--1T485(1867){1MCP 284.2}[11]
§24
Hard for Youth to Bear Burdens—The young can exert a powerful influence if they will give up their pride and selfishness and devote themselves to God; but as a general thing they will not bear burdens for others. They have to be carried themselves. The time has come when God requires a change in this respect. He calls upon young and old to be zealous and repent. If they continue in their state of lukewarmness, He will spew them out of His mouth. Says the True Witness, “I know thy works.” Young man, young woman, your works are known, whether they be good or whether they be evil. Are you rich in good works? Jesus comes to you as a counselor: “I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see” (Revelation 3:18).—Testimonies for the Church 1:485 (1867).?{1MCP 284.2}[11]
§25
思想成了习惯——我们需要时刻感受纯洁的思想使人高尚的能力。任何人的唯一保障都是进行正确的思考。人的“心怎样思量，他为人就是怎样”（箴23:7）。自制的能力是越用越强的。起初似乎难做的事，因为经常做，就变得容易了，直到正确的思想和行动成了习惯。只要我们愿意，我们就能拒绝一切卑贱低劣的事物，上升到更高的标准。我们会受人尊重，蒙上帝所爱。--MH491(1905).{1MCP 285.1}[12]
§26
Thoughts Become Habits—We need a constant sense of the ennobling power of pure thoughts. The only security for any soul is right thinking. As a man “thinketh in his heart, so is he” (Proverbs 23:7). The power of self-restraint strengthens by exercise. That which at first seems difficult, by constant repetition grows easy, until right thoughts and actions become habitual. If we will, we may turn away from all that is cheap and inferior and rise to a high standard; we may be respected by men and beloved of God.—The Ministry of Healing, 491 (1905).?{1MCP 285.1}[12]
§27
来自历史的不幸鉴戒——拿破仑·波拿巴的品格大受他孩童时期的训练所影响。不明智的教师激励他喜爱征服，组成模拟军队并让他居首作统帅。就此打下了他斗争与流血生涯的基础。要是同样的关心和努力用来使他成为一个善良的人，使他年轻的心充满福音的精神，他的历史就会多么大不相同啊。{1MCP 285.2}[13]
§28
Sad Examples From History—The character of Napoleon Bonaparte was greatly influenced by his training in childhood. Unwise instructors inspired him with a love for conquest, forming mimic armies and placing him at their head as commander. Here was laid the foundation for his career of strife and bloodshed. Had the same care and effort been directed to making him a good man, imbuing his young heart with the spirit of the gospel, how widely different might have been his history.?{1MCP 285.2}[13]
§29
据说怀疑论者休姆早期的生活是本着良心相信上帝的道的。后来他参加了一个辩论社，被指定提出赞同无信仰的论据。他认真恒切地进行了研究，他敏锐活泼的心思便充满了怀疑论的诡辩。不久他便开始相信其迷惑人的教训了，而他后来的全部生活便带上了无信仰的黑暗印记。--ST,1910年10月11日.(CG196.){1MCP 285.3}[14]
§30
It is said that Hume, the skeptic, was in early life a conscientious believer in the Word of God. Being connected with a debating society, he was appointed to present the arguments in favor of infidelity. He studied with earnestness and perseverance, and his keen and active mind became imbued with the sophistry of skepticism. Erelong he came to believe its delusive teachings, and his whole afterlife bore the dark impress of infidelity.—The Signs of the Times, October 11, 1910. (Child Guidance, 196.)?{1MCP 285.3}[14]
§31
阅读的影响（见第13章《精神粮食》）——许多青年喜爱读书。他们要阅读所能得到的任何书。我要求这些孩子的父母控制他们读书的欲望。不要在桌上放着登有诱人故事的报刊杂志，而要代之以有助于青年用最好的材料——敬爱上帝、认识基督——来建造品格的书籍；要鼓励孩子，将有价值的知识贮藏在心中，让良善的东西占领心思，管理其精力。不要给低级庸俗的思想留有地位。要教他们约束自己不去阅读那些不能提供有益精神粮食的书籍。买故事书刊的钱，看起来或许不算多，但考虑到这些书害处大、益处少，那就得不偿失了。--CT133(1913).{1MCP 285.4}[15]
§32
The Influence of Reading?[See Chapter 13, Food for the Mind.]—Many youth are eager for books. They read anything that they can obtain. I appeal to the parents of such children to control their desire for reading. Do not permit upon your tables the magazines and newspapers in which are found love?stories. Supply their place with books that will help the youth to put into their character building the very best material—the love and fear of God, the knowledge of Christ. Encourage your children to store the mind with valuable knowledge, to let that which is good occupy the soul and control its powers, leaving no place for low, debasing thoughts. Restrict the desire for reading matter that does not furnish good food for the mind. The money expended for story magazines may not seem much, but it is too much to spend for that which gives so much that is misleading and so little that is good in return.—Counsels to Parents, Teachers, and Students, 133 (1913).?{1MCP 285.4}[15]
§33
人的悟性接受它所熟悉之事物的水准——人的悟性接受它所熟悉之事物的水准。若是人人都以圣经为自己的研究对象（见第11章《圣经研究与心理》），我们就会看到一班更加发展、能进行更深刻的思考、显出更大智力程度的人，超过十分认真努力地仅仅研究世上的科学和历史的人。圣经使真心寻求的人得到高级的智力训练。思考神圣的事物，会丰富他的才华，降卑自我，高举上帝和祂所显示的真理。--RH,1888年8月21日.(FE130.){1MCP 286.1}[16]
§34
Mind Takes Level of Things It Observes—The understanding takes the level of the things with which it becomes familiar. If all would make the Bible [See Chapter 11, “Bible Study and the Mind.”] their study, we should see a people further developed, capable of thinking more deeply, and showing a greater degree of intelligence than the most earnest efforts in studying merely the sciences and histories of the world could make them. The Bible gives the true seeker an advanced mental discipline, and he comes from contemplation of divine things with his faculties enriched; self is humbled, while God and His revealed truth are exalted.—The Review and Herald, August 21, 1888. (Fundamentals of Christian Education, 130.)?{1MCP 286.1}[16]
§35
个人宗教经验的价值——上帝应当是我们思想的最高目标。要默想祂并向祂恳求，提拔心灵并振奋情操。忽略默想和祷告必定会导致属灵兴趣的衰退。于是就会见到粗心和懒惰。{1MCP 286.2}[17]
§36
Value of Personal Religious Experience—God should be the highest object of our thoughts. Meditating upon Him and pleading with Him elevate the soul and quicken the affections. A neglect of meditation and prayer will surely result in a declension in religious interests. Then will be seen carelessness and slothfulness.?{1MCP 286.2}[17]
§37
虔诚不仅仅是一种情绪，一种感觉。它是一种原则，交织在所有日常的责任和人生的交易中。无论什么事物，什么业务，若是会有碍于这种原则，就都不愿接受或参加。要保持纯洁没有玷污的虔诚，就必须成为作工的人，坚持不懈地努力。{1MCP 286.3}[18]
§38
Religion is not merely an emotion, a feeling. It is a principle which is interwoven with all the daily duties and transactions of life. Nothing will be entertained, no?business engaged in, which will prevent the accompaniment of this principle. To retain pure and undefiled religion, it is necessary to be workers, persevering in effort.?{1MCP 286.3}[18]
§39
我们自己必须有所作为。没有别人能做我们的工作。只有我们自己能恐惧战兢作成我们得救的工夫。这正是主已留给我们去做的工作。--2T505,506(1870).{1MCP 287.1}[19]
§40
We must do something ourselves. No one else can do our work. None but ourselves can work out our salvation with fear and trembling. This is the very work which the Lord has left for us to do.—Testimonies for the Church 2:505, 506 (1870).?{1MCP 287.1}[19]
§41
青年需要劳动的训练——今日和以色列人的时代一样，每一个青年人都当在实际生活的本分上受到教训。人人都当学会一种手艺，为了在必要时藉以谋生。这不但在生活变迁时有所保障，而且在身体，心智和道德的发展上也是必要的。即使一个人确知他绝无靠手艺糊口的必需，他仍旧应当学习工作。人若没有身体方面的操练，就不能有坚强的体格和充沛的健康，而且有规律的工作对于获得健全活泼的心志和高尚的品格乃是一样重要的。--PP601(1890).{1MCP 287.2}[20]
§42
Youth Need Discipline of Labor—And now, as in the days of Israel, every youth should be instructed in the duties of practical life. Each should acquire a knowledge of some branch of manual labor by which, if need be, he may obtain a livelihood. This is essential, not only as a safeguard against the vicissitudes of life, but from its bearing upon physical, mental, and moral development. Even if it were certain that one would never need to resort to manual labor for his support, still he should be taught to work. Without physical exercise, no one can have a sound constitution and vigorous health; and the discipline of well-regulated labor is no less essential to the securing of a strong and active mind and a noble character.—Patriarchs and Prophets, 601 (1890).?{1MCP 287.2}[20]
§43
闲懒乃是一种罪过——对实际有用的劳作一无所知，乃是现今所谓真正的绅士、淑女必须具有的特征，这种观念是与上帝创造人类原有的旨意背道而驰的。闲懒乃是一种罪过，而对于一般的义务懵然不知则是愚妄的后果，在日后的生活中，将成为许多痛苦悔恨的根由。--ST,1882年6月29日.(FE75.){1MCP 287.3}[21]
§44
Idleness Is a Sin—The idea that ignorance of useful employment is an essential characteristic of the true gentleman or lady is contrary to the design of God in the creation of man. Idleness is a sin, and ignorance of common duties is the result of folly, which afterlife will give ample occasion to bitterly regret.—The Signs of the Times, June 29, 1882. (Fundamentals of Christian Education, 75.)?{1MCP 287.3}[21]
§45
不可疏忽家务的训练——青少年的实际训练和文化教育必须相结合。应当教训他们如何帮助父母从事力所能及的工作。应当教育他们始终记住所指派给他们的工作。他们既在家中受到劳动习惯的训练，他们就是在接受履行与他们年龄相称之职责的教育了。如果儿童在家中接受了合适的训练，他们就不会荡街游路，接受许多人所接受的有害教育了。以明智的方法爱儿女的父母决不会让他们养成懒惰的习惯，不知道如何做家务。--CT149(1913).{1MCP 287.4}[22]
§46
Training in Domestic Duties Not to Be Neglected—In childhood and youth practical and literary training should be combined. Children should be taught to have a part in domestic duties. They should be instructed how to help father and mother in the little things that they can do. Their minds should be trained to think, their?memories taxed to remember their appointed work; and in the training to habits of usefulness in the home they are being educated in doing practical duties appropriate to their age. If children have proper home training, they will not be found upon the streets, receiving the haphazard education that so many receive. Parents who love their children in a sensible way will not permit them to grow up with lazy habits and ignorant of how to do home duties.—Counsels to Parents, Teachers, and Students, 149 (1913).?{1MCP 287.4}[22]
§47
每一位女子所应该知道的——许多女子受过良好的教育，曾以优异的成绩毕业于某个学府，但对于生活中的实际义务，竟一无所知，十分丢脸。她们缺少适当的持家所必不可少，从而使家庭幸福的资格。她们也许会谈论到妇女的高尚地位和权利，然而她们自己却远落于妇女真正的范畴之外。{1MCP 288.1}[23]
§48
What Every Woman Should Know—Many ladies, accounted well-educated, having graduated with honors at some institution of learning, are shamefully ignorant of the practical duties of life. They are destitute of the qualifications necessary for the proper regulation of the family, and hence essential to its happiness. They may talk of woman’s elevated sphere and of her rights, yet they themselves fall far below the true sphere of woman.?{1MCP 288.1}[23]
§49
夏娃的每一个女儿都应该获得充分的家庭义务知识，接受家务中各个部门的训练。每一位青年女子都应该受到适当的教育，好在蒙召充任为妻为母的职分时，能象王后一般治理她自己的辖区。她应有充分的能力教导她的子女。……{1MCP 288.2}[24]
§50
It is the right of every daughter of Eve to have a thorough knowledge of household duties, to receive training in every department of domestic labor. Every young lady should be so educated that if called to fill the position of wife and mother, she may preside as a queen in her own domain. She should be fully competent to guide and instruct her children....?{1MCP 288.2}[24]
§51
她应该明了人体的构造和卫生的原则、饮食和衣着的事、劳作与消遣之道、以及其他与她家庭福利直接攸关的无数事务。她有权获得医病的最佳方法的知识，好在子女有病时，可以亲自看护，而不必将她的小宝贝完全放在陌生的护士和医生的手中。--ST,1882年6月29日.(FE75.){1MCP 288.3}[25]
§52
It is her right to understand the mechanism of the human body and the principles of hygiene, the matters of diet and dress, labor and recreation, and countless others that intimately concern the well-being of her household. It is her right to obtain such a knowledge of the best methods of treating disease that she can care for her children in sickness, instead of leaving her precious treasures in the hands of stranger nurses and physicians.—The Signs of the Times, June 29, 1882. (Fundamentals of Christian Education, 75.)?{1MCP 288.3}[25]
§53
当妇女没能训练自己的心智时——自称敬虔的妇女一般没能训练自己的心智。她们心猿意马随意往来。这是一桩大错。许多人看上去根本没有心智的能力。她们没有训练自己的心去思考；而且因为她们没有这样做，就以为自己做不了。要在恩典中长进，默想和祷告是必不可少的。{1MCP 288.4}[26]
§54
When Women Failed to Train Mind—Woman professing godliness generally fail to train the mind. They leave it uncontrolled, to go where it will. This is a great?mistake. Many seem to have no mental power. They have not educated the mind to think; and because they have not done this, they suppose they cannot. Meditation and prayer are necessary to a growth in grace.?{1MCP 288.4}[26]
§55
妇女中间之所以缺少坚定和恒心，其原因就在于她们很少训练自己的心智，很少仔细思考。她们任凭自己的心智处于怠惰无为的状态，倚靠别人去为她们动脑筋、去计划、思考和记忆，因而变得越来越无能。一些人需要藉着运用来训练自己的心智。她们应该强迫自己去思考。当她们倚赖某人为她们思考、为她们解决难题，而不肯藉着思想运用脑筋时，就会仍旧没有能力去记忆，去计划未来和辨别是非。每一个人都必须付出个人的努力来训练自己的心思。--2T187,188(1868).{1MCP 289.1}[27]
§56
Why there is no more stability among women is because of so little mental culture, so little reflection. Leaving the mind in a state of inaction, they lean upon others to do the brain work, to plan, and think, and remember for them, and thus grow more and more inefficient. Some need to discipline the mind by exercise. They should force it to think. While they depend upon someone to think for them, to solve their difficulties, and they refuse to tax the mind with thought, the inability to remember, to look ahead and discriminate, will continue. Efforts must be made by every individual to educate the mind.—Testimonies for the Church 2:187, 188 (1868).?{1MCP 289.1}[27]
§57
女子的着装反映她们的内心——着装反映人的内心。穿在外面的乃是内心状况的标志。过度讲究衣着并不需要很高的智力和教养。女子在身上穿戴了那么多不必要的装饰，说明她们根本没有时间去培养智力，把有用的知识储藏在心里。--MS76,1900.{1MCP 289.2}[28]
§58
Women’s Dress an Index of the Mind—Dress is an index of the mind and heart. That which is hung upon the outside is the sign of what is within. It does not require intellect or a cultivated mind to overdress. The very fact that women can hang upon their persons such an amount of needless articles of clothing shows that they cannot have time to cultivate their intellects and store their minds with useful knowledge.—Manuscript 76, 1900.?{1MCP 289.2}[28]
§59
要在思想和行动上保持清洁——我再劝你们要在每一思想，言语和行动上保持清洁。我们个人对上帝的责任和工作，是别人所不能代替的。藉着教训，个人的努力和榜样，会使世界变得更加美好。我们培养社交的能力，不只是为了娱乐，而是有一个目标。许多生灵有待拯救。--RH,1885年11月10日.(Ev495.){1MCP 289.3}[29]
§60
Need for Purity in Thought and Action—I urge upon you the necessity of purity in every thought, in every word, in every action. We have an individual accountability to God, an individual work which no one can do for us. It is to make the world better by precept, personal effort, and example. While we should cultivate sociability, let it not be merely for amusement but for a purpose. There are souls to save.—The Review and Herald, November 10, 1885. (Evangelism, 495.)?{1MCP 289.3}[29]
§61
手淫使思想降低（见《儿童教育指南》第439-468页）——有些儿童从婴儿期就开始有手淫的习惯了；随着年龄渐长，肉欲也随之渐长增强。他们心神不宁。女孩渴望和男孩交往，男孩渴望和女孩交往。他们的行为既不矜持，也不端庄。他们胆大妄为，唐突孟浪，下流随便。手淫的习惯降低了他们的思想，使他们心思下贱，心灵污秽。卑鄙的思想，小说、爱情故事和其它不良书籍的阅读，刺激着他们的想象力，这种东西正适合他们堕落的心思。{1MCP 290.1}[30]
§62
Masturbation Debases the Mind?[See?Child Guidance, 439-468.]—Some children begin to practice self-pollution in their infancy; and as they increase in years, the lustful passions grow with their growth and strengthen with their strength. Their minds are not at rest. Girls desire the society of boys, and boys that of the girls. Their deportment is not reserved and modest. They are bold and forward, and take indecent liberties. The habit of self-abuse has debased their minds and tainted their souls. Vile thoughts, and the reading of novels, love stories, and vile books excite their imagination, and just such suit their depraved minds.?{1MCP 290.1}[30]
§63
他们不爱劳动，一有劳动，他们便抱怨身体疲惫，背也痛，头也痛。他们这样岂没有充足的理由吗？他们疲惫是因为参加劳动吗？不是的！可是父母们却纵容这些孩子的抱怨，免了他们的劳动和责任。这是父母能为儿女做的最糟糕的事了。他们这样做，几乎就是撤除了阻止撒但自由侵入他们儿女脆弱头脑的惟一屏障。有益的劳作在一定程度上是防止撒但牢牢控制孩童的一道保障。--2T481(1870).{1MCP 290.2}[31]
§64
They do not love work, and when engaged in labor they complain of fatigue; their backs ache, their heads ache. Is there not sufficient cause? Are they fatigued because of their labor? No, no! Yet the parents indulge these children in their complaints and release them from labor and responsibility. This is the very worst thing that they can do for them. They are thus removing almost the only barrier that prevents Satan from having free access to their weakened minds. Useful labor would in some measure be a safeguard from his decided control of them.—Testimonies for the Church 2:481 (1870).?{1MCP 290.2}[31]
§65
青年人要运用精力——我们的教会需要组织严明、训练有素的青年才干。青少年充裕的精力必须有所发挥。若不纳入正轨，必然危害自己的灵性和他们所交往的人。--GW211(1915).{1MCP 290.3}[32]
§66
The Youth Will Use Energies—Youthful talent, well organized and well trained, is needed in our churches. The youth will do something with their overflowing energies. Unless these energies are directed into right channels, they will be used by the youth in a way that will hurt their own spirituality and prove an injury to those with whom they associate.—Gospel Workers, 211 (1915).?{1MCP 290.3}[32]
§67
青年人需要活动——年轻人生性好动。下课之后，若没有合理的范围供他们发泄受到抑制的精力，他们就会焦躁不安，不耐约束，以致去参加那些给许多学校带来羞辱的粗野不文的运动，甚至进入真正淫荡的场所。许多离家时天真无邪的青年人，到了学校之后，因学校的交游而败坏了。--ST,1882年6月29日.(FE72.){1MCP 290.4}[33]
§68
Youth Need Activity—The young naturally desire activity, and if they find no legitimate scope for their pent-up energies after the confinement of the schoolroom, they become restless and impatient of control and thus are led to engage in the rude, unmanly sports that disgrace so many schools and colleges and even to plunge into scenes of actual dissipation. Many of the youth who left their homes innocent are corrupted by their associations at school.—The Signs of the Times, June 29, 1882, (Fundamentals of Christian Education, 72.)?{1MCP 291.4}[33]
§69
回应诱导——最有益于青少年的娱乐，莫过于那些能给别人带来帮助的活动。青年人生性热情易感，对于诱导能迅速作出反应。教师们在计划栽种花木时，应设法引起学生们对于美化校园和教室的兴趣。这会带来双重的益处。学生决不会破坏自己所美化的地方。同时高尚的品味，遵纪守法的意识和爱护公物的习惯也将得到鼓励。所培养友爱与合作的精神，将使学生受益终身。--Ed212,213(1903).{1MCP 291.1}[34]
§70
Respond to Suggestion—No recreation helpful only to themselves will prove so great a blessing to the children and youth as that which makes them helpful to others. Naturally enthusiastic and impressible, the young are quick to respond to suggestion. In planning for the culture of plants, let the teacher seek to awaken an interest in beautifying the school grounds and the schoolroom. A double benefit will result. That which the pupils seek to beautify they will be unwilling to have marred or defaced. A refined taste, a love of order, and a habit of caretaking will be encouraged; and the spirit of fellowship and cooperation developed will prove to the pupils a lifelong blessing.—Education, 212, 213 (1903).?{1MCP 291.1}[34]
§71
有时没有看出上帝是慈爱的父亲——一般青年人所有的行为，仿佛都在将宝贵的宽容时期，就是恩典仍然存留的日子，当作一个大假期，而他们活在世上，只不过是为了寻欢作乐而已，不断地寻求刺激以满足自我。撒但特别努力引领他们从属世的娱乐中寻找幸福快乐，并且竭力想显明这些娱乐是无害而纯正的，甚至是健康所不可或缺的，借此为自己辩护。一些医生竟给人印象说灵性和献身于上帝对健康是有害的。这正合众生之敌的心。--1T501(1867).{1MCP 291.2}[35]
§72
Sometimes Fail to See God as a Loving Father—The young generally conduct themselves as though the precious hours of probation, while mercy lingers, were one grand holiday and they were placed in this world merely for their own amusement, to be gratified with a continued round of excitement. Satan has been making special efforts to lead them to find happiness in worldly amusements and to justify themselves by endeavoring to show that these amusements are harmless, innocent, and even important for health. The impression has been given by some physicians that spirituality and devotion to God are detrimental to health. This suits the adversary of souls.—Testimonies for the Church 1:501 (1867).?{1MCP 291.2}[35]
§73
病态的想像力会误表上帝——一些思想败坏的人没有正确表现基督的宗教；这等人并没有圣经的纯洁信仰。有些人因为自己的罪恶一直在责罚自己，他们所能看到的就是一位被得罪了的公义上帝。基督和祂宝血功劳的救赎之能他们却看不到。这等人没有信心，他们一般是那些意识不健全，思想不平衡的人。{1MCP 291.3}[36]
§74
Diseased Imaginations Misrepresent God—There are persons with diseased imaginations who do not rightly represent the religion of Christ; such have not the pure religion of the Bible. Some are scourging themselves all through life because of their sins; all they can?see is an offended God of justice. Christ and His redeeming power through the merits of His blood they fail to see. Such have not faith. This class are generally those who have not well-balanced minds.?{1MCP 291.3}[36]
§75
因着父母传给他们的疾病和年幼时错误的教育，他们养成了伤害体质和大脑的错误习惯，使道德器官变得患病败坏，使他们不可能有全面合理的思想行动。他们没有稳健的思想。敬虔和公义非但不破坏健康，反而是身体的健康和心灵的力量。--1T501,502(1867).{1MCP 292.1}[37]
§76
Through disease transmitted to them from their parents and an erroneous education in youth, they have contracted wrong habits which injure the constitution and the brain, causing the moral organs to become diseased and making it impossible for them to think and act rationally upon all points. They have not well-balanced minds. Godliness and righteousness are not destructive to health, but are health to the body and strength to the soul.—Testimonies for the Church 1:501, 502 (1867).?{1MCP 292.1}[37]
§77
需要约束——要始终按原则行事，不要感情用事。要用谦卑与温柔，来消除你们本性的暴躁。不要放纵轻佻和虚浮。口中不要出低级趣味的话。就连心意也要加以约束，夺回顺服基督。要将心思用在圣洁的事上。如此，靠着基督的恩典，你们的心思就能真诚而纯洁。--MH491(1905).{1MCP 292.2}[38]
§78
Need for Restraint—Always act from principle, never from impulse. Temper the natural impetuosity of your nature with meekness and gentleness. Indulge in no lightness or trifling. Let no low witticism escape your lips. Even the thoughts are not to be allowed to run riot. They must be restrained, brought into captivity to the obedience of Christ. Let them be placed upon holy things. Then, through the grace of Christ, they will be pure and true.—The Ministry of Healing, 491 (1905).?{1MCP 292.2}[38]
§79
生活中绝不能感情用事——你现在还是学生；要让你的心专注于属灵的题目，生活中绝不能感情用事。要警觉地教育自己，使自己处在自制之下。你正处于品格成形期；凡使你偏离最高最圣洁的利益，在预备作上帝所指定工作的效能上分心的事，没有一件可以被认为区区小事。{1MCP 292.3}[39]
§80
Keeping Sentimentalism Out of the Life—You are now in your student’s life; let your mind dwell upon spiritual subjects. Keep all sentimentalism apart from your life. Give to yourself vigilant self-instruction and bring yourself under self-control. You are now in the formative period of character; nothing with you is to be considered trivial or unimportant which will detract from your highest, holiest interest, your efficiency in the preparation to do the work God has assigned you.?{1MCP 292.3}[39]
§81
应当时刻保持简朴的举止，提高你的标准，和谐地表现和增进你的智力。要决心改正每一个错误。遗传的倾向是可以克服的；急速暴发的脾气，也可藉着基督的恩典，完全予以改变。我们每一个人都当视自己是在上帝的工场上。--Lt23,1893.{1MCP 292.4}[40]
§82
Preserve ever simplicity of action but make your standard high for the harmonious manifestation and improvement of your mental faculties. Be determined to correct every fault. Hereditary tendencies may be overcome—the quick, violent outbursts of temper so?changed that these manifestations will be, through the grace of Christ, entirely overcome. We are, individually, to consider that we are in God’s workshop.—Letter 23, 1893.?{1MCP 292.4}[40]
§83
面对劝勉的需要——青年人也不可离开父母和教师的判断，一意孤行。他们应当受教导，尊重有经验之人的判断。要教育他们与教师和父母同心合作，受教看出接受父母和教师的劝导是适当的。这样，当他们没有人指导时，他们的品格，就不会像随风飘摇的芦苇一样了。--3T133(1872).{1MCP 293.1}[41]
§84
Facing the Need for Counsel—The young should not be left to think and act independently of the judgment of their parents and teachers. Children should be taught to respect experienced judgment and to be guided by their parents and teachers. They should be so educated that their minds will be united with the minds of their parents and teachers, and so instructed that they can see the propriety of heeding their counsel. Then when they go forth from the guiding hand of their parents and teachers, their characters will not be like the reed trembling in the wind.—Testimonies for the Church 3:133 (1872).?{1MCP 293.1}[41]
§85
上帝希望我们受最高的训练——上帝希望我们得到一切能够得到的教育，以便能把自己的知识传授给别人。没有人知道自己会蒙召到什么地方，或怎样为上帝作工传道。惟有我们的天父知道祂能把人培养得如何。在我们前面，有我们软弱的信心所想不到的事。我们的心智应当受到培养，以便必要时能在世上最高的首长面前宣扬圣经的真理，荣耀主的名。我们绝不可坐失每一个培养智力为上帝作工的机会。--COL333,334(1900).{1MCP 293.2}[42]
§86
The Highest Training Expected—The Lord desires us to obtain all the education possible, with the object in view of imparting our knowledge to others. None can know where or how they may be called to labor or to speak for God. Our heavenly Father alone sees what He can make of men. There are before us possibilities which our feeble faith does not discern. Our minds should be so trained that if necessary we can present the truths of His word before the highest earthly authorities in such a way as to glorify His name. We should not let slip even one opportunity of qualifying ourselves intellectually to work for God.—Christ’s Object Lessons, 333, 334 (1900).?{1MCP 293.2}[42]
§87
心灵是不会停止活动的——儿童的心灵，是不会停止活动的。它一直向善或恶的影响敞开。人的容貌，怎样被摄入照相底片上，照样，种种思想和印象，也必印在孩子的心中。这些印象不论是属世的，或是属灵而有宗教意义的，都几乎难以磨灭。{1MCP 293.3}[43]
§88
The Mind Ever Active—The mind will never cease to be active. It is open to influences, good or bad. As the human countenance is stamped by the sunbeam on the polished plate of the artist, so are thoughts and impressions stamped on the mind of the child; and whether these impressions are of the earth earthy or moral and religious, they are well-nigh ineffaceable.?{1MCP 293.3}[43]
§89
在儿童开始懂事的时候，他的心灵是最敏感的，所以头几门课是很重要的。这些教训会有力地影响品格的塑造。如果这些教训是正确的，日后儿童又坚持不懈地遵循，他们今生和来生的命运，就永远决定了。上帝说：“教养孩童，使他走当行的道，就是到老，他也不偏离”(箴22:6)。--SpTEd71,c1897.(CT143.){1MCP 293.4}[44]
§90
When reason is awakening, the mind is most susceptible, and so the very first lessons are of great importance.?These lessons have a powerful influence in the formation of character. If they are of the right stamp, and if, as the child advances in years, they are followed up with patient perseverance, the earthly and the eternal destiny will be shaped for good. This is the word of the Lord: “Train up a child in the way he should go: and when he is old, he will not depart from it” (Proverbs 22:6).—Special Testimonies On Education, 71, c1897. (Counsels to Parents, Teachers, and Students, 143.) {1MCP 293.4}[44]
§91
黄金时代的青年——年轻人的心如今就象容易受印记的蜡，你们可以引导他们钦佩基督的品格，否则几年之后蜡可能变成花岗岩。--RH,1878年2月21日.(FE51.){1MCP 294.1}[45]
§92
Youth the Time of Opportunity—The hearts of youth are now like impressible wax, and you may lead them to admire the Christian character; but in a few years the wax may become granite.—The Review and Herald, February 21, 1878. (Fundamentals of Christian Education, 51.)?{1MCP 294.1}[45]
§93
人在年轻的时候最为热情，记忆力最强，心灵最易受上帝的感化。所以要趁着年轻运用智力和体力，为今生和来生争取重大的进步。--YI,1894年10月25日.(SD78.){1MCP 294.2}[46]
§94
It is in youth that the affections are most ardent, the memory most retentive, and the heart most susceptible to divine impressions; and it is during youth that the mental and physical powers should be set to the task in order that great improvements may be made in view of the world that now is and that which is to come.—The Youth’s Instructor, October 25, 1894. (Sons and Daughters of God, 78.)?{1MCP 294.2}[46]