第33章 青年所面对的危险
§1
第33章 青年所面对的危险
§2
Chapter 33—Dangers Facing Youth
§3
习惯决定命运——在青年少时期，人的品格是最容易受影响的。自制的能力必须在这个时候养成。日常起居中所发出的影响，其结果足以影响一生。在幼年所养成的习惯，比任何天赋更能决定人生的成败。青年是播种的时期。今世和来生的收获，都是在这时候决定的。--DA101(1898).{1MCP 308.1}[1]
§4
Habits Determine Destiny—In childhood and youth the character is most impressible. The power of self-control should then be acquired. By the fireside and at the family board, influences are exerted whose results are as enduring as eternity. More than any natural endowment, the habits established in early years decide whether a man will be victorious or vanquished in the battle of life. Youth is the sowing time. It determines the character of the harvest for this life and for the life to come.—The Desire of Ages, 101 (1898).?{1MCP 308.1}[1]
§5
自我锻炼和自我放纵——世界如今正沉溺于任性放纵之中。错误和荒谬之说充斥各处。撒但陷害人的罗网愈来愈多。凡敬畏上帝而愿达到完全圣洁的人，必须学习节制和自约的教训。食欲和情感必须服从更高理智的约束。这种自我的锻炼是我们培养心智的力量和属灵的见识所必不可少的。有了这些，我们才能明白并实行圣经中的神圣真理。为了这个缘故，在预备迎见基督第二次降临的工作上，节制食欲的教训是有其地位的。--DA101(1898).{1MCP 308.2}[2]
§6
Self-discipline Versus Self-indulgence—The world is given to self-indulgence. Errors and fables abound. Satan’s snares for destroying souls are multiplied. All who would perfect holiness in the fear of God must learn the lessons of temperance and self-control. The appetites and passions must be held in subjection to the higher powers of the mind. This self-discipline is essential to that mental strength and spiritual insight which will enable us to understand and to practice the sacred truths of God’s Word. For this reason temperance finds its place in the work of preparation for Christ’s second coming.—The Desire of Ages, 101 (1898).?{1MCP 308.2}[2]
§7
“要作大丈夫，要刚强”——青年人应当怀有远大的理想，聪明的计划，善用一切的机会，接受当年使徒们所获的启示和勉励。约翰说：“少年人哪，我曾写信给你们，因为你们刚强，上帝的道存在你们心里，你们也胜了那恶者”（约壹2:14）。有一条崇高的标准摆在青年人面前。上帝邀请他们来为祂忠诚地服务。凡乐意在基督门下学习的真诚青年，只要留心听从主传至今日的命令：“要作大丈夫，要刚强”（林前16:13），就能为主成就大工。--RH,1891年6月16日.(MYP24.){1MCP 309.1}[3]
§8
“Quit Yourselves Like Men, Be Strong.”—Young men should have broad ideas, wise plans, that they may make the most of their opportunities, catch the inspiration and courage that animated the apostles. John says, “I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one” (1 John 2:14). An elevated standard is presented before the youth, and God is inviting them to come into real service for Him. True-hearted young men who delight to be learners in the school of Christ can do a great work for the Master if they will only give heed to the command of the Captain as it sounds down along the lines to our time: “Quit you like men, be strong” (1 Corinthians 16:13).—The Review and Herald, June 16, 1891. (Messages to Young People, 24.)?{1MCP 309.1}[3]
§9
疏忽训练和特殊准备的危险——凡希望进入工作园地担任传道士、书报员或宣传员的青年人，应当首先为他们的恩召接受适当的智力训练，和进行属灵方面的特殊准备。凡没有受过教育训练和培养的人，还不够资格进入那有知识和教育界的强大影响来敌挡真理的园地去工作。他们也不能有效地应付那由各种宗教和哲学谬论联合起来的荒诞邪说。因为要揭露这些谬论，必须掌握圣经的真理和科学的知识。--5T390(1885).{1MCP 309.2}[4]
§10
Peril of Neglecting Training and Special Preparation—Young men who desire to enter the field as ministers, colporteurs, or canvassers should first receive a suitable degree of mental training, as well as special preparation for their calling. Those who are uneducated, untrained, and unrefined are not prepared to enter a field in which the powerful influences of talent and education combat the truths of God’s Word. Neither can they successfully meet the strange forms of error, religious and philosophical combined, to expose which requires a knowledge of scientific as well as Scriptural truth.—Testimonies for the Church 5:390 (1885).?{1MCP 309.2}[4]
§11
才气出众不是成功的保障——才气出众的青年不一定取得最大的成功。一些有才学的人担任重要的职务，结果往往失败。他们闪光像金子，但经过试炼以后，却证明只是无用的渣滓。他们因不忠心而工作失败。{1MCP 309.3}[5]
§12
Brilliance No Assurance of Success—It is not true that brilliant young men always make the greatest success. How often men of talent and education have been placed in positions of trust and have proved failures. Their glitter had the appearance of gold, but when it was tried, it proved to be but tinsel and dross. They made a failure of their work through unfaithfulness.?{1MCP 309.3}[5]
§13
他们不殷勤，没有恒心，不愿追根究底，不肯从阶梯的第一级开始，耐心地逐级攀登，直到梯顶。他们行走在自己所点燃的思想火花中，没有依靠惟有上帝才能赐与的智慧。他们的失败不是因为没有机会，而是因为没有冷静的思考。他们没有感觉到受教育机会的宝贵，没有在宗教和科学知识上取得原可取得的进步。他们的思想和品格没有在高尚的正义原则下保持平衡。--RH,1891年12月8日.(FE193.){1MCP 309.4}[6]
§14
They were not industrious and persevering and did not go to the bottom of things. They were not willing to?begin at the bottom of the ladder, and with patient toil, ascend round after round till they reached the top. They walked in the sparks of their own kindling. They did not depend on the wisdom which God alone can give. Their failure was not because they did not have a chance, but because they were not sober-minded. They did not feel that their educational advantages were of value to them, and so did not advance as they might have advanced in the knowledge of religion and science. Their mind and character were not balanced by high principles of right.—The Review and Herald, December 8, 1891. (Fundamentals of Christian Education, 193.)?{1MCP 309.4}[6]
§15
无知不是美德——你们一直认为最重要的是获得各科教育。无知不是美德，知识未必会妨碍基督徒的成长；但你们若本着原则寻求知识，树立正确的目标，感到自己对上帝的义务，要利用自己的才干造福他人并促进上帝的荣耀，那么知识便能帮助你们达成这个目标；它会帮助你们运用上帝赐给你们的能力，为祂服务。--3T223(1872).{1MCP 310.1}[7]
§16
No Virtue in Ignorance—You have thought that it was of the highest importance to obtain an education in the sciences. There is no virtue in ignorance, and knowledge will not necessarily dwarf Christian growth; but if you seek for it from principle, having the right object before you and feeling your obligation to God to use your faculties to do good to others and promote His glory, knowledge will aid you to accomplish this end; it will help you to bring into exercise the powers which God has given you and to employ them in His service.—Testimonies for the Church 3:223 (1872).?{1MCP 310.1}[7]
§17
选择不信的一边——在最后的大日，上帝的道要审判我们每一个人。青年人高谈科学，视自己比圣经的记载更加聪明；他们设法讲解上帝的工作和方法，以迎合自己有限的理解，结果惨遭失败。{1MCP 310.2}[8]
§18
Choosing the Side of Unbelief—The word of God will judge every one of us at the last great day. Young men talk about science and are wise above that which is written; they seek to explain the ways and work of God to meet their finite comprehension, but it is all a miserable failure.?{1MCP 310.2}[8]
§19
真科学与圣经是完全和谐的。假科学却脱离上帝，是虚伪无知的。这种迷惑的势力已掳夺许多人的心思，使之沦为奴隶，他们宁取黑暗，不就光明。他们选取不信之人的立场，以疑惑为美德，为大智慧的象征；其实这正表明他们的思想太脆弱太狭隘，不能在上帝创造之工中认识祂。他们即使用毕生之力去研究，仍不能测透天意的奥秘。因为人类有限的心思不能解释上帝的作为，撒但就向人大售其诡辩，使人陷于不信的迷网之中。如果这些疑惑的人愿意来亲近上帝，祂就会使他们明白祂的旨意。--4T584,585(1881).{1MCP 310.3}[9]
§20
True science and inspiration are in perfect harmony. False science is a something independent of God. It is pretentious ignorance. This deceptive power has captivated and enslaved the minds of many, and they have chosen darkness rather than light. They have taken their position on the side of unbelief, as though it were a virtue and the sign of a great mind to doubt, when it is the sign of a mind too weak and narrow to perceive God?in His created works. They could not fathom the mystery of His providence should they study with all their power for a lifetime. And because the works of God cannot be explained by finite minds, Satan brings his sophistry to bear upon them and entangles them in the meshes of unbelief. If these doubting ones will come into close connection with God, He will make His purposes clear to their understanding.—Testimonies for the Church 4:584, 585 (1881).?{1MCP 310.3}[9]
§21
怀疑的毁灭力量——我们没有不信或怀疑的借口。上帝已经作了充分的准备，来建立每一个人的信心，只要他们愿意接受证据作出决定。然而人若坐待每一件似可非议之点都清除了之后才肯相信，他们就永不会安定下来，在真理上有根有基了。上帝从不清除我们路上的表面的困难。那些想要怀疑的人，总可以找到机会。凡是愿意相信的人，也有许多凭据可作他们信仰的基础。{1MCP 311.1}[10]
§22
Destructive Power of Doubt—There is no excuse for doubt or skepticism. God has made ample provision to establish the faith of all men if they will decide from the weight of evidence. But if they wait to have every seeming objection removed before they believe, they will never be settled, rooted, and grounded in the truth. God will never remove all seeming difficulties from our path. Those who wish to doubt may find opportunity; those who wish to believe will find plenty of evidence upon which to base their faith.?{1MCP 311.1}[10]
§23
有些人的立场是无法解释的，甚至于他们自己也无法说明。他们没有锚碇，飘流无定，在疑云惑雾中游荡。撒但很快就抓住舵柄，任意驾驶这脆弱的小舟。于是他们就唯他的意愿是从了。这些人若是不听从撒但，原不至被他的诡辩所惑。他们若是平稳地站在上帝这一边，原不至于迷糊惶惑。--4T583,584(1881).{1MCP 311.2}[11]
§24
The position of some is unexplainable, even to themselves. They are drifting without an anchor, beating about in the fog of uncertainty. Satan soon seizes the helm and carries their frail bark wherever he pleases. They become subject to his will. Had these minds not listened to Satan, they would not have been deceived by his sophistry; had they been balanced on the side of God they would not have become confused and bewildered.—Testimonies for the Church 4:583, 584 (1881).?{1MCP 311.2}[11]
§25
没有把得到的知识用在实际之中——但是年轻人哪，假如你们获得了非常多的知识，却未能将这些知识实际应用出来，便没有达到目标。你们若为了获得一种教育而非常专注自己的学业，以致忽视了祈祷和宗教的特权，对于自己属灵的福利粗心大意漠不关心，你们若停止在基督门下学习，就是在为一碗红豆汤出卖自己长子的名分。你们不应片刻忘记自己获得教育的目的乃是要发展和指导自己的才干，好使你们更有效用，尽力造福他人。{1MCP 311.3}[12]
§26
Failure to Put Acquired Knowledge to Practical Use—But, young men, if you gain ever so much knowledge and yet fail to put that knowledge to a practical use, you fail of your object. If, in obtaining an education, you become so absorbed in your studies that you neglect prayer and religious privileges and become careless and indifferent to the welfare of your souls, if you cease to learn in the school of Christ, you are selling your birthright for a mess of pottage. The object for which you are?obtaining an education should not be lost sight of for a moment. It should be to so develop and direct your faculties that you may be more useful and bless others to the extent of your ability.?{1MCP 311.3}[12]
§27
你们若因获得知识而更爱自己，更喜欢找藉口脱卸责任，还是不受教育为好。如果你们热爱并醉心于书本，让它们阻碍你们尽本分，以致你们觉得不愿意放下自己的学习和读物去从事必须有人做的基本劳作，就当克制自己学习的愿望，去培养一种爱好，做你们目前不感兴趣的那些事。凡在最小的事上忠心的人，在更大的事上也会忠心。--3T223,224(1872).{1MCP 312.1}[13]
§28
If by obtaining knowledge you increase your love of yourselves and your inclination to excuse yourselves from bearing responsibilities, you are better without an education. If you love and idolize books, and allow them to get between you and your duties, so that you feel a reluctance to leave your studies and your reading to do essential labor that someone must do, you should restrain your desire to study and cultivate a love for doing those things in which you now take no interest. He that is faithful in that which is least will also be faithful in greater things.—Testimonies for the Church 3:223, 224 (1872).?{1MCP 312.1}[13]
§29
缺少身体活动和过度用脑的弊端——人的全身是需要活动的；如果没有活泼的运动使体力保持在健康状态，智力就无法长期运用，达到最高的效能。在教室里，缺少身体的活动几乎是难以避免的——再加上其他不卫生的状况，使教室成了孩子们饱受煎熬的地方，尤其对于体质柔弱的孩子来说。教室的通风往往不良。不规范的座椅造成了不自然的姿势，阻碍了心脏与肺部的活动。小孩子一天要在这里度过三至五个小时，呼吸污浊甚或含有病菌的空气。怪不得终身的疾病往往是在教室里奠下基础的。受害最大的，是人体中最纤细的器官、供给全身神经机能的大脑。迫使孩子在不合健康的的条件下过早或过度地运用脑力，必使之衰弱，并往往招致终身的恶果。--Ed207,208(1903).{1MCP 312.2}[14]
§30
The Evils of Physical Inaction and Excessive Mental Activity—The whole body is designed for action; and unless the physical powers are kept in health by active exercise, the mental powers cannot long be used to their highest capacity. The physical inaction which seems almost inevitable in the schoolroom—together with other unhealthful conditions—makes it a trying place for children, especially for those of feeble constitution....No wonder that in the schoolroom the foundation of lifelong illness is so often laid. The brain, the most delicate of all the physical organs, and that from which the nervous energy of the whole system is derived, suffers the greatest injury. By being forced into premature or excessive activity, and this under unhealthful conditions, it is enfeebled, and often the evil results are permanent.—Education, 207, 208 (1903).?{1MCP 312.2}[14]
§31
规避重担和辛劳（两个年轻人的经历）——这些青年人忽略了在家中的本分。他们还没有学会履行职责，担负起家中的职责，就是他们所应尽的义务。他们有一位忠诚劳碌的母亲，担负了孩子们所不应该让她负担的许多担子。他们这样作，就是不孝敬母亲。他们也没有以分担父亲的担子为己任，疏忽了对父亲所应有的尊敬。他们宁肯随从自己的爱好也不肯履行本分。{1MCP 312.3}[15]
§32
Shunning Burdens and Toil (experience of two young men)—These young men have duties at home which they overlook. They have not learned to take up the duties and bear the home responsibilities which it is their duty to bear. They have a faithful, practical?mother, who has borne many burdens which her children should not have suffered her to bear. In this they have failed to honor their mother. They have not shared the burdens of their father as was their duty, and have neglected to honor him as they should. They follow inclination rather than duty.?{1MCP 312.3}[15]
§33
他们在生活中自私自利，规避重担和辛劳，没有获得人生成功所必不可少的经验。他们没有认识到在小事上忠心的重要性，也没有认识到对父母所应尽的本分，就是忠心诚实地去实行当前卑微的生活职责。他们忽略了实际生活中所必需的普通知识。--3T221,222(1872).{1MCP 313.1}[16]
§34
They have pursued a selfish course in their lives, in shunning burdens and toil, and have failed to obtain a valuable experience which they cannot afford to be deprived of if they would make life a success. They have not felt the importance of being faithful in little things, nor have they felt under obligation to their parents to be true, thorough, and faithful in the humble, lowly duties of life which lie directly in their pathway. They look above the common branches of knowledge, so very necessary for practical life.—Testimonies for the Church 3:221, 222 (1872).?{1MCP 313.1}[16]
§35
休息与娱乐——休息与娱乐是有区别的。真正的消遣能使体力得到恢复。消遣使我们摆脱日常的忧虑和事务，身心得到恢复，以新的活力重新履行人生的职责。反之，娱乐的目的乃是寻欢作乐，不加节制，耗费了人从事有用工作的精力，因此妨碍了人真正的成功。--Ed207(1903).{1MCP 313.2}[17]
§36
Recreation Versus Amusement—There is a distinction between recreation and amusement. Recreation, when true to its name, re-creation, tends to strengthen and build up. Calling us aside from our ordinary cares and occupations, it affords refreshment for mind and body, and thus enables us to return with new vigor to the earnest work of life. Amusement, on the other hand, is sought for the sake of pleasure and is often carried to excess; it absorbs the energies that are required for useful work and thus proves a hindrance to life’s true success.—Education, 207 (1903).?{1MCP 313.2}[17]
§37
自私的欢乐——我们的休息活动不应该一味追求快乐，采取无意义的形式。我们休息的方式可以帮助和提高那些与我们结交的人，并使我们与他们能有效地从事交付给我们基督徒的一切本分。--HR,1871年7月.(AH493).{1MCP 313.3}[18]
§38
Senseless Mirth—Our recreations should not be scenes of senseless mirth, taking the form of the nonsensical. We can conduct them in such a manner as will benefit and elevate those with whom we associate and better qualify us and them to more successfully attend to the duties devolving upon us as Christians.—The Health Reformer, July, 1871. (The Adventist Home, 493).?{1MCP 313.3}[18]
§39
时尚的现代舞——大卫以恭敬喜乐的心情在耶和华面前跳舞，却被一般爱好宴乐的人用为现代舞会的辨证；但这种论辩是没有根据的。今日的舞会是与愚妄的事和夜半的狂饮纵欲分不开的。在这种场合中，人常因追求享乐而把健康和道德都牺牲了。时常往舞厅去的人，绝不会以上帝作他思想和尊敬的对象；而且祷告和赞美的诗歌，在他们聚集的场所总是不适当的。{1MCP 313.4}[19]
§40
The Fashionable Modern Dance—David’s dancing in reverent joy before God has been cited by pleasure?lovers in justification of the fashionable modern dance, but there is no ground for such an argument. In our day, dancing is associated with folly and midnight reveling. Health and morals are sacrificed to pleasure. By the frequenters of the ballroom, God is not an object of thought and reverence; prayer or the song of praise would be felt to be out of place in their assemblies.?{1MCP 313.4}[19]
§41
这一个试验就足以决定这问题了。凡能减弱人爱好属灵事物之心，和为上帝服务之乐的娱乐，都是基督徒所不可追求的。古时运送约柜时赞美上帝的音乐和舞蹈，与现代的跳舞没有一点相似的地方。前者足以令人纪念上帝，并高举祂的圣名。后者乃是撒但的方法，足以使人忘记并侮辱上帝。--PP707(1890).{1MCP 314.1}[20]
§42
This test should be decisive. Amusements that have a tendency to weaken the love for sacred things and lessen our joy in the service of God are not to be sought by Christians. The music and dancing in joyful praise to God at the removal of the ark had not the faintest resemblance to the dissipation of modern dancing. The one tended to the remembrance of God, and exalted His holy name. The other is a device of Satan to cause men to forget God and to dishonor Him.—Patriarchs and Prophets, 707 (1890).?{1MCP 314.1}[20]
§43
在娱乐消遣中寻求满足——仇敌设法用多种方式引我们分心，不让我们研究圣经。他诱导许多人在对属肉体的心来说看似可取的娱乐消遣中寻求满足。但上帝的真儿女却不在这个世界寻求他们的快乐；他们追求的是在基督所住永久之城中的家园的持久的喜乐，赎民将在那里领受顺从上帝要求之人的奖赏。这些人并不想要今生短暂低劣的娱乐，而要天国持久的福乐。--MS51,1912.(HC284.){1MCP 314.2}[21]
§44
Seeking Satisfaction in Amusements and Pleasures—The enemy seeks in many ways to draw our minds from the study of the Word. Many he leads to seek for satisfaction in amusements and pleasures that seem desirable to the carnal heart. But the true children of God are not seeking their happiness in this world; they seek for the lasting joys of a home in the eternal city where Christ dwells, and where the redeemed shall receive the rewards of obedience to the requirements of God. These do not desire the transitory, cheap amusements of this life, but the enduring bliss of heaven.—Manuscript 51, 1912. (Our High Calling, 284.)?{1MCP 314.2}[21]
§45
愚昧的想法和无聊的谈话——为何不专心思想基督那测不透的丰富，以便你能向人介绍真理的瑰宝呢？……我们在纵容一种闲懒不安定的精神、不断寻求某种仅仅满足感官、某种逗乐、使人愚昧欢笑的东西时，是不可能把真理介绍给人的。……既有测不透的丰富为我们存留，我们就不应该定意思想这类的事。我们要花上全部来生去领会上帝和耶稣基督荣耀的丰富。{1MCP 314.3}[22]
§46
Foolish Thoughts and Trifling Conversation—Why not keep your minds fixed on the unsearchable riches of Christ that you may present to others the gems of truth? ... It is impossible to do this while we indulge an idle, restless spirit, seeking constantly for something that will merely gratify the senses, something to amuse, and cause a foolish laugh.... We should not set our minds upon such things as these, when there are unsearchable riches for us. It will take us all eternity to comprehend?the riches of the glory of God and of Jesus Christ.?{1MCP 314.3}[22]
§47
但人心若被琐屑无意义的读物、令人兴奋的故事小说、或是追求娱乐所占据，就不会默想基督，也无法在祂完全的爱里欢喜快乐。在愚昧的思想和无聊的交谈中得到快乐的人心缺乏基督的喜乐，就象基利波山缺乏雨露一样。--RH,1892年3月15日.{1MCP 315.1}[23]
§48
But minds that are occupied with frivolous reading, with exciting stories, or with seeking after amusement do not dwell upon Christ and cannot rejoice in the fullness of His love. The mind that finds pleasure in foolish thoughts and trifling conversation is as destitute of the joy of Christ as were the hills of Gilboa of dew or rain.—The Review and Herald, March 15, 1892.?{1MCP 315.1}[23]
§49
刺激性的狂欢纵乐——今日各城市中的情况，大有日近所多玛和蛾摩拉的趋势。休假的日子很多；富有刺激性的狂欢纵乐，吸引千万的人们离开人生严肃的职责。种种使人兴奋的娱乐，如：观剧，跑马，赌博，喝酒；以及歌舞狂欢，使人的情欲受到冲动。{1MCP 315.2}[24]
§50
The Whirl of Excitement—The cities of today are fast becoming like Sodom and Gomorrah. Holidays are numerous; the whirl of excitement and pleasure attracts thousands from the sober duties of life. The exciting sports—theatergoing, horse racing, gambling, liquor drinking, and reveling—stimulate every passion to activity.?{1MCP 315.2}[24]
§51
青年也被这普遍的潮流冲去了。凡只为自己而贪爱逸乐的人，就无异是开放门户，让试探的洪流冲进来。他们忘其所以地沉湎于社交游宴与无意义的娱乐。步步放荡，直至丧失了度有为之人生的愿望与才能。他们对于宗教的热忱已冷却；灵性的生活也暗淡无光了。所有心灵方面高尚的机能，以及一切使人与灵界相通的关连，全都堕落了。--9T89,90(1909).{1MCP 315.3}[25]
§52
The youth are swept away by the popular current. Those who learn to love amusement for its own sake open the door to a flood of temptations. They give themselves up to social gaiety and thoughtless mirth. They are led on from one form of dissipation to another, until they lose both the desire and the capacity for a life of usefulness. Their religious aspirations are chilled; their spiritual life is darkened. All the nobler faculties of the soul, all that link man with the spiritual world, are debased.—Testimonies for the Church 9:89, 90 (1909).?{1MCP 315.3}[25]
§53
联欢会——许多人允许年轻人去参加联欢会，以为这对于健康和幸福是不可少的。然而这条道路是多么危险！对于享乐的胃口，越是满足它就越会增强。于是他们的生活大部分是由娱乐所组成了。上帝吩咐我们要谨慎。“自己以为站得稳的，须要谨慎，免得跌倒”(林前10:12)。--CT347(1913).{1MCP 315.4}[26]
§54
Parties of Pleasure—Many allow the youth to attend parties of pleasure, thinking that amusement is essential for health and happiness; but what dangers are in this path! The more the desire for pleasure is gratified, the more it is cultivated and the stronger it becomes. The life experience is largely made up of self-gratification in amusement. God bids us beware. “Let him that thinketh he standeth take heed lest he fall” (1 Corinthians 10:12).—Counsels to Parents, Teachers, and Students, 347 (1913).?{1MCP 315.4}[26]
§55
轻浮是危险的——唯一的模范已赐给了青年人，但他们的生活怎能与基督的生活相比呢？当我在各处目睹自称相信真理之青年男女的轻浮无聊时，就感到惊恐。上帝似乎并不在他们的思想里。他们的心中充满了无意义的事。他们的交谈只不过是虚荣的空谈。他们渴望听音乐，而撒但知道如何刺激他们感官，激发，吸引和迷住他们的心灵，使他们不再想得到基督。他们的心灵缺乏对神圣知识和在恩典上长进的属灵渴望。--1T496,497(1867).{1MCP 315.5}[27]
§56
Frivolity a Danger—One pattern only is given to the young, but how do their lives compare with the life of?Christ? I feel alarmed as I witness everywhere the frivolity of young men and young women who profess to believe the truth. God does not seem to be in their thoughts. Their minds are filled with nonsense. Their conversation is only empty, vain talk. They have a keen ear for music, and Satan knows what organs to excite to animate, engross, and charm the mind so that Christ is not desired. The spiritual longings of the soul for divine knowledge, for a growth in grace, are wanting.—Testimonies for the Church 1:496, 497 (1867).?{1MCP 315.5}[27]
§57
放纵使人丧失脑力——我们无论何往都看到经上所记伯沙撒那样的亵渎。青年男女们哪，你们可能没有认识到上帝正看着你们；你们或许觉得有自由将本心的冲动付诸行动，以便纵情于轻浮琐碎的事，但你们必须为这一切的事交账。你们撒的是什么，收的也必是什么，你们既然正在使你们的房屋失去根基，因放荡和放纵食欲及情欲而使自己的大脑丧失营养，神经失去力量，你们就必须向主交账，祂说“我知道你的行为。”--RH,1892年3月29日.{1MCP 316.1}[28]
§58
Indulgence Robs Brain of Its Power—The same Witness that recorded the profanity of Belshazzar is present with us wherever we go. Young man, young woman, you may not realize that God is looking upon you; you may feel that you are at liberty to act out the impulses of the natural heart, that you may indulge in lightness and trifling, but for all these things you must give an account. As you sow, you will reap, and if you are taking the foundation from your house, robbing your brain of its nutriment and your nerves of their power by dissipation and indulgence of appetite and passion, you will have an account to render to Him who says, “I know thy works.”—The Review and Herald, March 29, 1892.?{1MCP 316.1}[28]
§59
不加选择的娱乐使心智发育不全——仓促地吃下现世的食物怎样损害身体的健康，贪婪地吞下任何带有娱乐色彩的事也照样使人的心智发育不全，使它拒绝摆在面前的属灵食粮。心智竟受训练渴求娱乐就象酒徒贪杯一样。这样的心智似乎不可能抵挡试探。冷静的思想不合它的胃口，因为表达得不令它满意。阅读和研究永生之道的想法也没什么意思了。--Lt117,1901.{1MCP 316.2}[29]
§60
Indiscriminate Pleasure Dwarfs the Mind—As hurried eating of temporal food is detrimental to physical health, so the greedy swallowing of everything bearing the semblance of pleasure dwarfs the mind, causing it to refuse the spiritual food which is presented. The mind is educated to crave pleasure as the inebriate craves the glass of liquor. It seems impossible to resist the temptation. Sober thinking is distasteful because the presentation is not satisfying. There is nothing pleasing in the idea of reading and studying the words of eternal life.—Letter 117, 1901.?{1MCP 316.2}[29]
§61
危险的娱乐——任何使他们不能私祷、专诚祈祷或参加祷告会的娱乐都不安全，而是十分危险的。--3T223(1872).{1MCP 316.3}[30]
§62
Dangerous Amusements—Any amusement which disqualifies them for secret prayer, for devotion at the?altar of prayer, or for taking part in the prayer meeting is not safe, but dangerous.—Testimonies for the Church 3:223 (1872).?{1MCP 316.3}[30]
§63
放纵食欲削弱身心的健康——年轻人哪，你有想到吗？你在选择自己的行动原则和使自己的心意服从各种影响时，是在形成你关乎来生的品格。你没有什么事情能向上帝隐藏。你可能暗中行着一些罪恶的习惯，但这不能向上帝和众天使隐藏不见。他们看到这些事，而你必须再次面对这些事。上帝不喜悦你；祂要你在属灵的知识上远比现在长进。{1MCP 317.1}[31]
§64
Indulgence of Appetite Impairs Health of Body and Soul—Do you consider, young man, in choosing your principles of action and subjecting your mind to influences, you are forming your character for eternity? You can hide nothing from God. You may practice evil habits in secret, but it is not hid from God and angels. They view these things and you must meet them again. God is not pleased with you; you are required to be far in advance of what you are now in spiritual knowledge.?{1MCP 317.1}[31]
§65
你虽有上帝赐给你的诸般机会和特权，却没有相称的行为。你向别人欠着本分没尽，而你若不完全明白这个本分，就不会完全尽到这个本分。你会犯错误有过失，不仅伤害你自己，也会促成别人的错行。你所放纵的饮食习惯既损害你的身体又损害你的心灵。你的习惯一直不节制，反而效法着世人的风俗习惯，你因放纵食欲已经损害了自己的健康。大脑被蒙蔽了，你的习惯和行为在性质上符合上帝的律法之前，你决不会有清晰纯洁的思想。--Lt36,1887.{1MCP 317.2}[32]
§66
With all the privileges and opportunities that God has granted you, you do not have corresponding works. You owe a duty to others, and a duty imperfectly understood will be imperfectly performed. There will be mistakes and errors that not only will be injurious to yourself but will help to fasten wrong practices upon others. You have habits of appetite that you indulge to the detriment of the health of the body as well as the soul. Your habits have been intemperate, after the habits and customs of the world, and your health has been injured by your indulgence of appetite. The brain has been beclouded, and you will never have clear, pure thoughts until your habits and practices are in accordance with the laws of God in nature.—Letter 36, 1887.?{1MCP 317.2}[32]
§67
避免试探——要避免进入试探。当试探围绕你，你又不能控制自己所临到的环境时，便可要求上帝的应许，并用信心和意识力大声说：“我靠着那加给我力量的凡事都能做”（腓4:13）。你的力量完全在乎上帝。但你若感觉不到自己的软弱和有罪，就决不会感到需要那唯一能救你的力量。{1MCP 317.3}[33]
§68
Avoid Temptations—Avoid running into temptation. When temptations surround you, and you cannot control the circumstances which expose you to them, then you may claim the promise of God and with confidence and conscious power exclaim, “I can do all things through Christ which strengtheneth me” (Philippians 4:13). There is strength for you all in God. But you will never feel your need of that strength which alone is able to save you unless you feel your weakness and sinfulness.?{1MCP 317.3}[33]
§69
你宝贵的救主耶稣此时此刻正在向你呼吁，祂要你坚定立场在永恒真理的基础上。你若与祂同受苦难，祂就必在永恒的国度中赐给你荣耀的冠冕。你若愿意为祂牺牲一切，祂便要做你的救主。然而，你若选择自己的道路，就必行在黑暗里，直到你再也没有机会获得永恒的赏赐。--3T45,46(1872).{1MCP 317.4}[34]
§70
Jesus, your precious Saviour, now calls you to take your position firmly upon the platform of eternal truth.?If you suffer with Him, He will crown you with glory in His everlasting kingdom. If you are willing to sacrifice all for Him, then He will be your Saviour. But if you choose your own way, you will follow on in darkness until it is too late to secure the eternal reward.—Testimonies for the Church 3:45, 46 (1872).?{1MCP 317.4}[34]
§71
怀有正当的抱负——要因为正义而热爱正义，要根据上帝的道分析你的感觉，你的印象。你若服从错误的志向，就必导致悲伤。我正设法捕捉有关这事的措辞和表达方式，而当我的笔有片刻犹豫时，适当的词便来到我心中。我希望你能理解我。{1MCP 318.1}[35]
§72
Cherish Righteous Ambition—Love the right because it is right, and analyze your feelings, your impressions, in the light of the Word of God. Misdirected ambition will lead you into sorrow as surely as you yield to it. I am trying to catch the very words and expressions that were made in reference to this matter, and as my pen hesitates a moment, the appropriate words come to my mind. I want you to understand me.?{1MCP 318.1}[35]
§73
要怀有一种会因圣灵使之成圣而给上帝带来荣耀的志向。要让那从两个橄榄枝流出来的圣洁的油在你心灵的祭坛上以圣洁的光辉燃烧着。这两个橄榄枝的工作代表圣灵最丰富的传授。--Lt123,1904.{1MCP 318.2}[36]
§74
Cherish an ambition that will bring glory to God because it is sanctified by the Holy Spirit. Let the holy oil, which comes from the two olive branches, burn with a holy radiance upon the altar of your soul. The work of these olive branches represents the richest impartation of the Holy Spirit.—Letter 123, 1904.?{1MCP 318.2}[36]