第41章 饮食与心理
§1
第41章 饮食与心理
§2
Chapter 41—Diet and Mind
§3
大脑必须健康——大脑是思维的器官和工具，控制着全身。为了使人体的其他系统保持健康，大脑必须健康。为了使大脑健康，血液必须纯洁。如果我们藉着正确的饮食习惯使血液保持纯洁，大脑就会得到适当的养分。--SpTSeriesB,No.15,p18,1900年4月13日.(CH586,587.){2MCP 385.1}[1]
§4
Brain Must Be Healthy—The brain is the organ and instrument of the mind, and controls the whole body. In order for the other parts of the system to be healthy the brain must be healthy. And in order for the brain to be healthy the blood must be pure. If by correct habits of eating and drinking the blood is kept pure, the brain will be properly nourished.—(Special Testimonies, Series B 15:18, April 13, 1900. (Counsels on Health, 586, 587.)?{2MCP 385.1}[1]
§5
大脑得到生命与力量的供应——人体组织是一部奇妙的机器，但是不可以被滥用。……把食物转变成良好的血液是一个奇妙的过程，人人都应在这个问题上聪明起来。……{2MCP 385.2}[2]
§6
The Brain Supplied With Life and Strength—The human organism is a wonderful piece of machinery, but it can be abused The transformation of food into good blood is a wonderful process, and all human beings should be intelligent upon this subject....?{2MCP 385.2}[2]
§7
身体的每一个器官都收集自己的营养好保持其不同部分的活动。大脑必须得到它那份营养，骨骼也必须得到自己的那份营养。那位大工师每时每刻都在作工，从大脑到指尖趾尖，供应给每一块肌肉每一个组织生命和力量。--Lt17,1895.{2MCP 385.3}[3]
§8
Each organ of the body gathers its nutrition to keep its different parts in action. The brain must be supplied with its share, the bone with its portion. The great Master Builder is at work every moment, supplying every muscle and tissue, from the brain to the ends of the fingers and toes, with life and strength.—Letter 17, 1895.?{2MCP 385.3}[3]
§9
不顾自然律的结果——上帝已赐我们这班人大光，但却没有将我们置身于试探的势力范围之外。……一个病人──表面上十分谨慎，但又固执而自满的人──信口轻视生命及健康的规律，也就是上帝本其慈悲所指引我们这等人应予接受的。他所预备的饮食，务必满足其病态的欲望。他不坐在那供备有益健康之食物的桌前，宁愿去光顾餐馆，因为他可以在那里放纵食欲，而无所拘束。他口若悬河，高倡节制，可是对于节制的基本原理，却置之不顾。他要痊愈，但又不肯付出克己自制的代价来获得痊愈。{2MCP 385.4}[4]
§10
Results of Flaunting Nature’s Laws—God has granted to this people great light, yet we are not placed beyond?the reach of temptation.… An invalid—apparently very conscientious, yet bigoted and self-sufficient—freely avows his contempt for the laws of health and life, which divine mercy has led us as a people to accept. His food must be prepared in a manner to satisfy his morbid cravings. Rather than sit at a table where wholesome food is provided, he will patronize restaurants, because he can there indulge appetite without restraint. A fluent advocate of temperance, he disregards its foundation principles. He wants relief but refuses to obtain it at the price of self-denial.?{2MCP 385.4}[4]
§11
这种人正是拜倒在背谬食欲的龛前。他是一个拜偶像者。那原是圣洁，高尚，可以用以荣耀上帝的能力，却因而被削弱，而只作成微小的服务。他不顾自然律的结果，便成了脾气急躁，头脑混乱，及神经衰弱的人。他是无效能及不可靠的。--5T196,197(1882).{2MCP 386.1}[5]
§12
That man is worshiping at the shrine of perverted appetite. He is an idolater. The powers which, sanctified and ennobled, might be employed to honor God, are weakened and rendered of little service. An irritable temper, a confused brain, and unstrung nerves are among the results of his disregard of nature’s laws. He is inefficient, unreliable.—Testimonies for the Church 5:196, 197 (1882).?{2MCP 386.1}[5]
§13
饮食与心理的密切关系——我们在彼得的命令中得知“有了节制，又要加上忍耐”（彼后1:6）。我（在一次演讲中）提到健康改革的福气和食用适当配合的简单营养食物的益处。详细论述了饮食与一个人的心态和脾气的密切关系。我们担不起因错误的生活习惯而养成坏脾气。--RH,1906年7月12日.{2MCP 386.2}[6]
§14
Close Relation Between Eating and Mind—In connection with the injunction of Peter that we are to add “to temperance patience,” I referred [in an address] to the blessings of health reform, and the advantages to be gained by the use of proper combinations of simple, nourishing foods. The close relationship that eating and drinking sustain to the state of one’s mind and temper was dwelt upon. We cannot afford to develop a bad temper through wrong habits of living.—The Review and Herald, July 12, 1906.?{2MCP 386.2}[6]
§15
不节制是体力智力衰弱的最大原因——放纵食欲是体力智力衰弱的最大原因，也是人间到处可见虚弱病态的根源。--3T487(1875).{2MCP 386.3}[7]
§16
Indulgence Greatest Cause of Mental Debility—Indulgence of appetite is the greatest cause of physical and mental debility and lies at the foundation of the feebleness which is apparent everywhere.—Testimonies for the Church 3:487 (1875).?{2MCP 386.3}[7]
§17
思想被不适宜的饮食所搅乱——我们不应为安息日预备较诸平日更多的食物或更丰盛的菜肴。反之，这一天饮食更应简单，且宜少吃，好使心思清醒活泼，以便领悟属灵的事。因为过量的饮食是使人头脑昏沉的。思想既被不适宜的饮食所搅乱，则虽听到极宝贵的话语，也不能赏识。许多人因在安息日饮食过度，以致出乎他们预料之外地侮慢了上帝。--6T357(1900).{2MCP 386.4}[8]
§18
Mind Confused by Improper Diet—We should not provide for the Sabbath a more liberal supply or a greater variety of food than for other days. Instead of this, the food should be more simple, and less should be eaten, in?order that the mind may be clear and vigorous to comprehend spiritual things. Overeating befogs the brain. The most precious words may be heard and not appreciated, because the mind is confused by an improper diet. By overeating on the Sabbath, many have done more than they think to dishonor God.—Testimonies for the Church 6:357 (1900).?{2MCP 386.4}[8]
§19
撒但藉着食欲控制人心——撒但藉着食欲控制人的思想和整个人。成千上万本可以活着的人，已进入坟墓，身体，心智和道德都败坏了，因为他们把自己的一切能力都牺牲在食欲的放纵上了。--CTBH37,1890.(CD167.){2MCP 387.1}[9]
§20
Through Appetite Satan Controls Mind—Through appetite Satan controls the mind and the whole being. Thousands who might have lived have passed into the grave, physical, mental, and moral wrecks, because they sacrificed all their powers to the indulgence of appetite.—Christian Temperance and Bible Hygiene, 37, 1890. (Counsels on Diet and Foods, 167.)?{2MCP 387.1}[9]
§21
消化器官影响人生的幸福——消化器官对我们终身的幸福有重大的作用。上帝已赐我们智慧，使我们知道应当采用何种食物。我们岂可不作有理性的男女，研究自己所吃的食物，什么对我们适合,什么会引起麻烦呢？肠胃消化不良的人，往往脾气也不好。他们觉得事事都不顺心，容易急躁动怒。我们若要彼此相安，就当多用心，保持一个宁静的胃。--MS41,1908.(CD112.){2MCP 387.2}[10]
§22
The Digestive Organs Affect Life’s Happiness—The digestive organs have an important part to act in our life happiness. God has given us intelligence that we may learn what we should use as food. Shall we not, as sensible men and women, study whether the things we eat will be in agreement or whether they will cause trouble? People who have a sour stomach are very often of a sour disposition. Everything seems to be contrary to them, and they are inclined to be peevish and irritable. If we would have peace among ourselves, we should give more thought than we do to having a peaceful stomach.—Manuscript 41, 1908. (Counsels on Diet and Foods, 112.)?{2MCP 387.2}[10]
§23
心智的活力依赖身体（给作家和传道人的勉言）——要遵守健康改良的原则并且教育别人也这么做。心智的健康在很大程度上有赖于身体的健康，而身体的健康则有赖于这部活机器受对待的方式。要只吃那些会使你的胃处于最健康状态的东西。{2MCP 387.3}[11]
§24
Vigor of Mind Depends Upon the Body (counsels to writers and ministers)—Obey the principles of health reform and educate others to do this. The health of the mind is to a large degree dependent upon the health of the body, and the health of the body is dependent upon the way in which the living machinery is treated. Eat only that food which will keep your stomach in the most healthy condition.?{2MCP 387.3}[11]
§25
你需要更彻底地学习在饮食问题上正确地照顾自己的基本原理。要安排你的工作，以便有规则的用餐时间。你必须特别关心这个问题。要记得实践那在耶稣里的真理需要多多自律。--Lt297,1904.{2MCP 387.4}[12]
§26
You need to learn more thoroughly the philosophy of taking proper care of yourself in regard to the matter of diet. Arrange your work so that you can have your meals at regular hours. You must exercise a special care in this?matter. Remember that to live the truth as it is in Jesus requires much self-discipline.—Letter 297, 1904.?{2MCP 387.4}[12]
§27
作息不规则和忽略了健康的定律——人心力交瘁往往不是因为读书过于勤奋，而是因为在不适宜的时间吃了不适宜的饮食，忽略了健康的定律。用餐和睡眠不规则，会使脑力退化。使徒保罗宣称，要达到敬虔的崇高标准，凡事都要有节制。饮食和服装对于我们的属灵成长有直接的关系。--YI,1894年5月31日.{2MCP 388.1}[13]
§28
Irregular Hours and Careless Inattention to Laws of Health—The mind does not wear out nor break down so often on account of diligent employment and hard study as on account of eating improper food at improper times, and of careless inattention to the laws of health.… Irregular hours for eating and sleeping sap the brain forces. The apostle Paul declares that he who would be successful in reaching a high standard of godliness must be temperate in all things. Eating, drinking, and dressing all have a direct bearing upon our spiritual advancement.—The Youth’s Instructor, May 31, 1894.?{2MCP 388.1}[13]
§29
胃里负担过重致使精神衰弱——饮食过度，即便是最有益健康的食物，也要避免。身体只能容纳它所需要建造各器官的食量，过多了就会使它受到阻碍。许多学生身体衰弱，原来以为是过度用功，其实是由于饮食过度。人若能适当注意健康的定律，用脑就没有什么危险。但是许多所谓智力减退的人，实际上是胃里负担过重，致使身体疲乏，精神衰弱。--Ed205(1903).{2MCP 388.2}[14]
§30
Overcrowding the Stomach Weakens the Mind—Overeating, even of the most wholesome food, is to be guarded against. Nature can use no more than is required for building up the various organs of the body, and excess clogs the system. Many a student is supposed to have broken down from overstudy, when the real cause was overeating. While proper attention is given to the laws of health there is little danger from mental taxation, but in many cases of so-called mental failure it is the overcrowding of the stomach that wearies the body and weakens the mind.—Education, 205 (1903).?{2MCP 388.2}[14]
§31
放纵使心智高尚的情操变得迟钝——在过度吃喝上放纵食欲乃是贪食。常在一餐中吃下的大量食物足以造成紊乱的胃和紊乱的性情。因此上帝要求每一个人与祂合作，以便谁也不必在过度吃喝或吃不适当的食物方面越过自己适当的界限。这种放纵加强兽性倾向，使心智的高尚的情操变得迟钝。因着姑息纵容属肉体的卑鄙情欲，整个人都被降格，成了食欲的奴隶。--MS113,1898.{2MCP 388.3}[15]
§32
Indulgence Blunts Nobler Sentiments of Mind—The indulgence of appetite in overeating is gluttony. The great variety of foods often taken at one meal is enough to create a disordered stomach and a disordered temper. Therefore God requires of every human being cooperation with Him, that none may go beyond his proper boundary in overeating or in partaking of improper articles of food. This indulgence strengthens the animal propensities and blunts the nobler sentiments of the mind. The whole being is degraded, and the human agent becomes the slave of appetite, by pampering and indulging his own groveling sensual passions.—Manuscript 113, 1898.?{2MCP 388.3}[15]
§33
吃得过多使人健忘和丧失记忆（劝勉一位贪吃的人）——你在餐桌前狼吞虎咽。这是你健忘和丧失记忆力的主要原因之一。你说了我知道你说过的话，然后你又转过来说自己讲过一些完全不同的话。我知道这一点，认为是饮食过度的必然后果。可是说了又有何用？因为治不了这个毛病。--Lt17,1895.(CD138.){2MCP 389.1}[16]
§34
Overeating Produced Forgetfulness and Loss of Memory (counsel to a gourmand)—You are a gourmand when at the table. This is one great cause of your forgetfulness and loss of memory. You say things which I know you have said, and then turn square about and say that you said something entirely different. I knew this, but passed it over as the sure result of overeating. Of what use would it be to speak about it? It would not cure the evil.—Letter 17, 1895. (Counsels on Diet and Foods, 138.)?{2MCP 389.1}[16]
§35
吃得过多会使情感麻木（见《论饮食》131-142页《吃得过多》）——食物的品质虽好，但若饮食不节制，就会使体力衰弱，并麻痹更灵敏更圣洁的情感。若要保持健康，使身体各部的功能活泼地运用，最重要的，就是饮食严格节制。{2MCP 389.2}[17]
§36
Overeating Blunts the Emotions?[See?Counsels on Diet and Foods, 131-142, “Overeating,”.]—Intemperance in eating, even of food of the right quality, will have a prostrating influence upon the system and will blunt the keener and holier emotions. Strict temperance in eating and drinking is highly essential for the healthy preservation and vigorous exercise of all the functions of the body.?{2MCP 389.2}[17]
§37
严格节制的习惯，加上肌肉和大脑的运用，就能保持智力和体力的旺盛，并有耐力从事传道工作，编辑工作，以及各种文案工作。我们这一班人口口声声倡导健康改良，还是吃的太多。放纵食欲是体力智力衰弱的最大原因，也是人间到处可见虚弱病态的根源。--3T487(1875).{2MCP 389.3}[18]
§38
Strictly temperate habits, combined with exercise of the muscles as well as of the mind, will preserve both mental and physical vigor and give power of endurance to those engaged in the ministry, to editors, and to all others whose habits are sedentary. As a people, with all our profession of health reform, we eat too much. Indulgence of appetite is the greatest cause of physical and mental debility, and lies at the foundation of feebleness, which is apparent everywhere.—Testimonies for the Church 3:487 (1875).?{2MCP 389.3}[18]
§39
限制食物种类——我们应当照顾好消化器官，不可强加给它们许多不同的食物。人若在一餐中饱食许多种类的食物，乃是在伤害自己。我们应当吃对自己适合的食物，这比品尝桌上的每一道菜重要得多了。我们的胃没有一扇门户，可以观察其中消化的情形；因此我们必须用头脑来思考因果的关系。你若心神不宁，觉得事事不对劲，这也许就是因为你吃了大量不同的食物所致的痛苦后果。--MS41,1908.(CD111,112.){2MCP 389.4}[19]
§40
Restrict the Varieties of Food—We must care for the digestive organs and not force upon them a great variety of food. He who gorges himself with many kinds of food at a meal is doing himself injury. It is more important that we eat that which will agree with us than that we taste of every dish that may be placed before us. There is no door in our stomach by which we can look in and see what is going on; so we must use our mind, and reason from cause to effect. If you feel all wrought up,?and everything seems to go wrong, perhaps it is because you are suffering the consequences of eating a great variety of food.—Manuscript 41, 1908. (Counsels on Diet and Foods, 111, 112.)?{2MCP 389.4}[19]
§41
上帝对我们的计划——上帝希望我们藉着严格的节制来保持心思清晰敏锐，以便我们能区别圣的和俗的。我们应该努力明白上帝无比同情仁爱的奇妙科学。那些吃得太多的人和那些吃不健康食物的人，是自招麻烦，使自己不适合侍奉上帝。吃肉是危险的，因为动物正在患上许多致命的疾病。那些坚持吃肉的人是把灵性牺牲给堕落的食欲。他们的身体变得充满了疾病。--MS66,1901.{2MCP 390.1}[20]
§42
God’s Plan for Us—God desires us, by strict temperance, to keep the mind clear and keen that we may be able to distinguish between the sacred and the common. We should strive to understand the wonderful science of the matchless compassion and benevolence of God. Those who eat too largely and those who eat unhealthful food bring trouble upon themselves, unfitting themselves for the service of God. It is dangerous to eat meat, for animals are suffering from many deadly diseases. Those who persist in eating the flesh of animals sacrifice spirituality to perverted appetite. Their bodies become full of disease.—Manuscript 66, 1901.?{2MCP 390.1}[20]
§43
肉食削弱智力——心智，道德，及身体的能力也都因惯用肉食而降低。吃肉使身体系统紊乱，蒙蔽智慧，麻钝道德感觉。--2T64(1900).{2MCP 390.2}[21]
§44
Intellectual Activity Diminished by a Heavy Meat Diet—The intellectual, the moral, and the physical powers are depreciated by the habitual use of flesh meats. Meat eating deranges the system, beclouds the intellect, and blunts the moral sensibilities.—Testimonies for the Church 2:64 (1900).?{2MCP 390.2}[21]
§45
我们的食物降低智力——我们人体是由食物来构成的。肉食过多会减弱我们的智力。学生们如果不吃肉就能在学业上取得更大的成就。人的肉体部分虽因肉食而增强，可是智力都相应地下降。{2MCP 390.3}[22]
§46
What We Eat Diminishes Intellectual Activity—We are composed of what we eat, and eating much flesh will diminish intellectual activity. Students would accomplish much more in their studies if they never tasted meat. When the animal part of the human agent is strengthened by meat eating, the intellectual powers diminish proportionately.?{2MCP 390.3}[22]
§47
如果杜绝肉食，就能更加成功地过好宗教生活，因为肉食会刺激人的情欲活跃起来，同时削弱人的道德和灵性。“因为情欲和圣灵相争，圣灵和情欲相争”（加5:17）。{2MCP 390.4}[23]
§48
A religious life can be more successfully gained and maintained if meat is discarded, for this diet stimulates into intense activities, lustful propensities, and enfeebles the moral and spiritual nature. “The flesh ... [warreth] against the spirit, and the spirit against the flesh” (Galatians 5:17).?{2MCP 390.4}[23]
§49
我们非常需要鼓励和培养纯洁高雅的思想，加强道德力而不是低级的肉欲。愿上帝帮助我们从放纵食欲中醒悟！--Lt72,1896.(MM277,278.){2MCP 390.5}[24]
§50
We greatly need to encourage and cultivate pure, chaste thoughts and to strengthen the moral powers?rather than the lower and carnal powers. God help us to awake from our self-indulgent appetites!—Letter 72, 1896. (Medical Ministry, 277, 278).?{2MCP 390.5}[24]
§51
肉食和性情——上帝一般不向祂旷野中的子民提供肉食，因为祂知道肉食会导致疾病和不顺从。为了改变他们的性情，使更高的智力能够积极地运用，祂不让他们吃肉食。--MS38,1898.(CD375.){2MCP 391.1}[25]
§52
Meat Eating and Disposition—As a general thing, the Lord did not provide His people with flesh meat in the desert because He knew that the use of this diet would create disease and insubordination. In order to modify the disposition and bring the higher powers of the mind into active exercise, He removed from them the flesh of dead animals.—Manuscript 38, 1898. (Counsels on Diet and Foods, 375.)?{2MCP 391.1}[25]
§53
吃猪肉的结果——食用猪肉，不单对于人体的健康有害，对于人的脑筋也有影响，这些幼嫩的感官，常因食用此种卑劣的食物，而变成愚蠢迟钝。--HL(Part1)58,1865.(CD393.){2MCP 391.2}[26]
§54
Results of Pork Eating—It is not the physical health alone that is injured by pork eating. The mind is affected and the finer sensibilities are blunted by the use of this gross article of food.—Healthful Living, 58, 1865?(Part 1) . (Counsels on Diet and Foods, 393.)?{2MCP 391.2}[26]
§55
草率吃喝的人丧失劝勉人的资格——糖对胃没有好处。它会引起发酵，使头脑糊涂、性情暴躁。已经证明两餐比三餐更有利于身体健康。（见《论饮食》第173-178页，进餐的次数。）{2MCP 391.3}[27]
§56
Imprudent Eater Disqualifies for Counseling—Sugar is not good for the stomach. It causes fermentation, and this clouds the brain and brings peevishness into the disposition. And it has been proved that two meals are better than three for the health of the system. [See?Counsels on Diet and Foods, “Number of Meals,” pages 173-178.]?{2MCP 391.3}[27]
§57
往往在人需要实行最大克己的时候，胃却塞进了一大堆不健康的食物留待腐化，这真是遗憾！胃的损害会影响大脑。不谨慎的进食者并没有意识到他正在使自己无法提供智慧的指导，制定计划最好地推进上帝的圣工。但这是真实的情况。他不能辨识属灵的事物，在开议事会应当说“是”与“阿们”的时候却说“不”。他的提议都不着边际。他所吃的食物麻痹了他的脑力。{2MCP 391.4}[28]
§58
What a pity it is that often, when the greatest self-denial should be exercised, the stomach is crowded with a mass of unhealthful food, which lies there to decompose. The affliction of the stomach affects the brain. The imprudent eater does not realize that he is disqualifying himself for giving wise counsel, disqualifying himself for laying plans for the best advancement of the work of God. But this is so. He cannot discern spiritual things, and in council meetings, when he should say Yea and Amen, he says Nay. He makes propositions that are wide of the mark. The food he has eaten has benumbed his brain power.?{2MCP 391.4}[28]
§59
自私放纵会使人无法为真理作见证。我们为上帝的福气而向祂献上的感谢，因吃进胃中的食物而大受影响。放纵食欲是纷争、骚乱、不和和其他许多祸患的根源。说暴躁的话语，作出不仁慈的行动，虚伪奸诈，情欲冲动，这一切都是因为食物堆积胃中,使大脑神经患病所致。--MS93,1901.{2MCP 391.5}[29]
§60
Self-indulgence debars the human agent from witnessing for the truth. The gratitude we offer to God for?His blessings is greatly affected by the food placed in the stomach. Indulgence of appetite is the cause of dissension, strife, discord, and many other evils. Impatient words are spoken and unkind deeds are done, dishonest practices are followed, and passion is manifested—and all because the nerves of the brain are diseased by the abuse heaped on the stomach.—Manuscript 93, 1901.?{2MCP 391.5}[29]
§61
咖啡影响智力和道德力——喝咖啡是一种有害的嗜好。它会暂时使人头脑兴奋，……然而后果却是精疲力尽，极度衰弱，丧失体力、智力和道德的力量。思维失去了活力，若不藉着坚决的努力克服这种习惯，大脑的活动就永远被削弱了。--CTBH34,1890.(CD421.){2MCP 392.1}[30]
§62
Coffee Affects Mental and Moral Powers—Coffee is a hurtful indulgence. It temporarily excites the mind, ... but the aftereffect is exhaustion, prostration, paralysis of the mental, moral, and physical powers. The mind becomes enervated, and unless through determined effort the habit is overcome, the activity of the brain is permanently lessened.—Christian Temperance and Bible Hygiene, 34, 1890. (Counsels on Diet and Foods, 421.)?{2MCP 392.1}[30]
§63
不正当的饮食导致不正当的思想——身体的健康应被视为在恩典里长进及获致平和的性情所必不可少的。如果肠胃没有受着正当的保养，则养成正直高尚的品格就会受阻。脑与神经原是和肠胃交相感应的。不正当的饮食导致不正当的思想和行为。--9T160(1909).{2MCP 392.2}[31]
§64
Erroneous Eating Leads to Erroneous Thinking—The health of the body is to be regarded as essential for growth in grace and the acquirement of an even temper. If the stomach is not properly cared for, the formation of an upright, moral character will be hindered. The brain and nerves are in sympathy with the stomach. Erroneous eating and drinking result in erroneous thinking and acting.—Testimonies for the Church 9:160 (1909).?{2MCP 392.2}[31]
§65
对于赎罪的高度赏识变得迟钝了——我们若在饮食或任何习惯上追求一种会减少智力和体力的做法，就是羞辱上帝，因为我们抢夺了祂所要求我们的服务。我们若以牺牲健康为代价放纵食欲，或者放纵会减少我们的生命力和智力的习惯，就不能高度赏识赎罪，也不能正确地估计永恒的事。我们的心智若是因疾病而被蒙蔽部分瘫痪了，我们就很容易被撒但的试探征服。--Lt27,1872.{2MCP 392.3}[32]
§66
High Appreciation of Atonement Blunted—When we pursue a course to lessen mental and physical vigor—in eating, drinking, or in any of our habits—we dishonor God, for we rob Him of the service He claims of us. When we indulge appetite at the expense of health or when we indulge habits which lessen our vitality and mental vigor, we cannot have a high appreciation of the atonement and a right estimate of eternal things. When our minds are beclouded and partially paralyzed by disease, we are easily overcome by the temptations of Satan.—Letter 27, 1872.?{2MCP 392.3}[32]
§67
对于饮食想得太多——我们应当吃多少份量的食物，不可能用秤来称。最好不用过秤的办法，免得头脑以自我为中心，对于饮食想得太多。那些不以肚腹为神的人必小心看守食欲。他们必吃简单有营养的食物。……他们会慢慢地吃，充分咀嚼食物。餐后他们会在户外的空气中进行适当的锻炼。这样的人决不需要自找麻烦量出准确的数量。{2MCP 392.4}[33]
§68
Too Much Thought About Food—It is impossible to prescribe by weight the quantity of food which should be?eaten. It is not advisable to follow this process, for by so doing the mind becomes self-centered. Eating and drinking become altogether too much a matter of thought. Those who do not make a god of the stomach will carefully guard the appetite. They will eat plain, nourishing food.... They will eat slowly and will masticate their food thoroughly. After eating they will take proper exercise in the open air. Such need never trouble themselves to measure out precise quantities.?{2MCP 392.4}[33]
§69
许多人心头如负重担，苦思食物的量与质如何最能滋养身体。还有些人，尤其是消化不良者，对餐食则过于牵挂，生怕不足以滋养身体。他们给家人造成了很大的伤害，我们担心他们今生已受苦不浅了。--Lt142,1900.{2MCP 393.1}[34]
§70
There are many who have carried a heavy weight of responsibility as to the quantity and quality of food best adapted to nourish the system. Some, especially dyspeptics, have worried so much in regard to their bill of fare that they have not taken sufficient food to nourish the system. They have done great injury to the house they live in and, we fear, have spoiled themselves for this life.—Letter 142, 1900.?{2MCP 393.1}[34]
§71
依照自己最好的判断去吃，并安下心来——有人时常担心自己的食物不论多么简单卫生，都可能对自己有害。我要对这等人说：不要觉得你们的食物对你有害。不要把这事放在心上。你们依照自己最好的评断去吃。你们既求上帝祝福食物增强你们的体质，就当相信祂垂听你们的祷告，并安下心来。--MH321(1905).{2MCP 393.2}[35]
§72
Eat According to Your Best Judgment, Then Be at Rest—Some are continually anxious lest their food, however simple and healthful, may hurt them. To these let me say, Do not think that your food will injure you; do not think about it at all. Eat according to your best judgment; and when you have asked the Lord to bless the food for the strengthening of your body, believe that He hears your prayer, and be at rest.—The Ministry of Healing, 321 (1905).?{2MCP 393.2}[35]
§73
不节制的人是不可能有忍耐的——有充足的原因可以说明为何世上有那么多神经紧张的女人，抱怨消化不良及其一系列的恶果。有因必有果。不节制的人是不可能有忍耐的。他们必须先改掉坏习惯，学习过健康的生活，然后再忍耐就不难了。{2MCP 393.3}[36]
§74
Intemperate Persons Cannot Be Patient—There are ample reasons why there are so many nervous women in the world, complaining of the dyspepsia, with its train of evils. The cause has been followed by the effect. It is impossible for intemperate persons to be patient. They must first reform bad habits, learn to live healthfully, and then it will not be difficult for them to be patient.?{2MCP 393.3}[36]
§75
许多人似乎不明白心智支持身体的关系。身体系统若因不当的食物而紊乱，大脑和神经就会受影响，一点儿小事就会使如此受苦人的感到烦恼。小小的困难对他们来说也象麻烦的大山。处于这种状况的人不适合给他们的儿女以适当的训练。他们的生活必定显然有极端的行为，有时非常纵容，有时又非常严厉，责难不值得注意的琐事。--HL(Part2)41,1865.(2SM434.){2MCP 393.4}[37]
§76
Many do not seem to understand the relation the mind sustains to the body. If the system is deranged by improper food, the brain and nerves are affected, and slight things annoy those who are thus afflicted. Little difficulties?are to them troubles mountain high. Persons thus situated are unfitted to properly train their children. Their life will be marked with extremes, sometimes very indulgent, at other times severe, censuring for trifles which deserved no notice.—Healthful Living, 41, 1865?(Part 2). (Selected Messages 2:434.)?{2MCP 393.4}[37]
§77
消化不良使人易怒——消化不良的胃总是导致人急躁易怒。发酸的胃导致坏脾气。你若要使自己的身体适合作圣灵所居住的殿，就必须使身体保持顺服。……即使是有益健康的食物也要少吃。要进行适度的锻炼，你就会觉得自己的生活相当重要了。--Lt27,1872.{2MCP 394.1}[38]
§78
Dyspepsia Leads to Irritability—A dyspeptic stomach always leads to irritability. A sour stomach leads to a sour temper. Your body must be kept in subjection if you make it a meet temple for the indwelling of the Holy Spirit.... Eat sparingly of even wholesome food. Exercise moderately, and you will feel that your life is of some account.—Letter 27, 1872.?{2MCP 394.1}[38]
§79
不健康的食物使良心麻木——我们的人在健康改良上一直在退步。撒但明白自己无法有力地支配那些节制食欲的人，象他控制放纵食欲的人那样。因此他不断地作工，要引人放纵。在不健康食物的影响下，人的良心变得麻木，思想变得暗昧，对于各种印象的敏感性也迟钝了。……{2MCP 394.2}[39]
§80
Unhealthful Food Stupefies the Conscience—In health reform our people have been retrograding. Satan sees that he cannot have so great power over minds when the appetite is kept under control as when it is indulged, and he is constantly at work to lead men to indulgence. Under the influence of unhealthful food the conscience becomes stupefied, the mind is darkened, and its susceptibility to impressions is impaired....?{2MCP 394.2}[39]
§81
我们的人愿意看到和感到堕落食欲的罪吗？他们愿意丢弃一切有害的放纵，将这样节省下来的钱投入到传播真理上吗？--UndMS132.{2MCP 394.3}[40]
§82
Will our people see and feel the sin of perverting the appetite? Will they discard all hurtful indulgences, and let the means thus saved be devoted to spreading the truth?—Manuscript 5, 1875.?{2MCP 394.3}[40]
§83
饮食节制的定义——节制的范围必须比单单禁酒更广泛。食用刺激品和不易消化的食物，往往象饮酒一样能损害健康，而且时常撒下醉酒的种子。真正的节制教导我们完全避免用各种有害之物，而要审慎地食用一切有益之物。很少人明白自己饮食的习惯对于健康，品格，今生的前途以及永久的命运究竟有多大的关系。我们的食欲必须经常受道德和理性的管束。身体应当服从理智，而理智不应服从身体。--PP562(1890).{2MCP 394.4}[41]
§84
A Definition of Temperance in Eating—The principles of temperance must be carried further than the mere use of spirituous liquors. The use of stimulating and indigestible food is often equally injurious to health and in many cases sows the seeds of drunkenness. True temperance teaches us to dispense entirely with everything hurtful and to use judiciously that which is healthful. There are few who realize as they should how much their habits of diet have to do with their health, their character, their usefulness in this world, and their eternal destiny. The appetite should ever be in subjection to the moral?and intellectual powers. The body should be servant to the mind, and not the mind to the body.—Patriarchs and Prophets, 562 (1890).?{2MCP 394.4}[41]
§85
避免极端——凡明白健康律，受原则所指导的人，不会走放纵或过度克制的极端。他们挑选饮食，不单为满足食欲，也为身体的健康。他们设法将每一机能保持在最佳状态，以期为上帝和人类作出最好的服务。他们的食欲受良心和理智的管束。他们所得的报酬，就是身心的健康。他们虽然没有将自己的主张强加于人，但他们的榜样却成了正确原则的有利见证。这种人具有广泛的好影响。--MH319(1905).{2MCP 395.1}[42]
§86
Shunning Extremes—Those who understand the laws of health and who are governed by principle will shun the extremes both of indulgence and of restriction. Their diet is chosen, not for the mere gratification of appetite, but for the upbuilding of the body. They seek to preserve every power in the best condition for highest service to God and man. The appetite is under the control of reason and conscience, and they are rewarded with health of body and mind. While they do not urge their views offensively upon others, their example is a testimony in favor of right principles. These persons have a wide influence for good.—The Ministry of Healing, 319 (1905).?{2MCP 395.1}[42]