第40章 怀爱伦和怀雅各的一份声明
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第40章 怀爱伦和怀雅各的一份声明
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Chap. 40—A Statement by Ellen and James White
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[因为这是怀雅各与怀爱伦联名发表的声明，所以似乎清楚表明怀爱伦完全认可其中所表达的观点。]
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恢复的可能性——关于受到伤害的A.G.姐妹的事，我们有话要说，以回答J.H.W.的问题，大凡象她丈夫这样为罪所胜之人，都有一个特征，就是他们对自己的恶行没有真正的认识。虽然也有些人认识到了，也恢复了教籍，但这必须等他们借着毫无保留地认罪，并经过一段真诚悔改的时期，从而获得了上帝子民的信任之后方可。这事有些不常遇见的困难，因此我们愿作如下的建议：{TSB 250.2}[1]
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[Inasmuch as this statement was issued jointly by James and Ellen White, it seems clear that the views expressed had the full sanction of Ellen White.]
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Possibility of Restoration—In regard to the case of the injured Sister A. G., we would say in reply to the questions of J. H. W., that it is a feature in the cases of most who have been overtaken in sin, as her husband has, that they have no real sense of their villainy. Some, however, do, and are restored to the church, but not till they have merited the confidence of the people of God by unqualified confessions, and a period of sincere repentance. This case presents difficulties not found in some, and we would add only the following:?{TSB 250.2}[1]
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1. 在有关干犯第七条诫命的事件中，如果犯罪的一方并无真悔改的表现，则受害一方若不因离婚而使自己和子女——如果他们生有子女——的情形雪上加霜的话，他们就可自由离异。{TSB 250.3}[2]
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1. In cases of the violation of the seventh commandment, where the guilty party does not manifest true repentance, if the injured party can obtain a divorce without making their own cases and that of their children, if they have them, worse by so doing, they should be free.?{TSB 250.3}[2]
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2. 如果他们会因为离婚而使自己与子女的情形更为恶劣，则据我们所知道的，圣经并无明文说那清白的一方若仍与对方同居是有罪的。{TSB 251.1}[3]
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2. If they would be liable to place themselves and their children in worse condition by a divorce, we know of no scripture that would make the innocent party guilty by remaining.?{TSB 251.1}[3]
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3. 时间、工作、祈祷、忍耐、信心和敬虔的生活，或许能使人改过自新。须知与一个违背婚约、饱受有罪之爱种种耻辱和羞愧而仍恬不知耻的人同居，固然有如侵蚀心灵的癌病一般；但离婚也终归是毕生难忘的痛苦。但愿上帝可怜那清白的一方！因此，在没有缔结婚约之前，应当慎重考虑婚姻。{TSB 251.2}[4]
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3. Time, and labor, and prayer, and patience, and faith, and a godly life, might work a reform. To live with one who has broken the marriage vows, and is covered all over with the disgrace and shame of guilty love, and realizes it not, is an eating canker to the soul; and yet, a divorce is a lifelong, heartfelt sore. God pity the innocent party. Marriage should be considered well before contracted.?{TSB 251.2}[4]
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4. 唉！为何原可受人尊敬、善良，最终到达天国的男女，竟将自己贱卖给魔鬼，以至伤害密友，贻羞亲人，玷污上帝的圣工，而终于使自己下到地狱去呢？愿上帝怜悯。为什么那些为罪恶所胜的人不表现那与他们所犯大罪相称的悔改，逃向基督求怜悯，并尽其所能地治愈他们所造成的创伤呢？{TSB 251.3}[5]
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4. Why! oh Why! will men and women who might be respectable, and good, and reach heaven at last, sell themselves to the devil so cheap, wound their bosom friends, disgrace their families, bring a reproach upon the cause, and go to hell at last? God have mercy. Why will not those who are overtaken in crime manifest repentance proportionate to the enormity of their crime, and fly to Christ for mercy, and heal, as far as possible, the wounds they have made??{TSB 251.3}[5]
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5. 但是，如果他们不愿做应该做的，如果清白的一方放弃了离婚的合法权利，在对方的罪行暴露以后仍与他同住，那么我们看不出清白的一方留下来有什么罪过，如果她留下来不会大大危害她的健康和生命，她离开的道德权利似乎倒可置疑。{TSB 251.4}[6]
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5. But, if they will not do as they should, and if the innocent have forfeited the legal right to a divorce by living with the guilty after his guilt is known, we do not see that sin rests upon the innocent in remaining, and her moral right in departing seems questionable if her health and life be not greatly endangered in so remaining.?{TSB 251.4}[6]
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6. 正像挪亚的日子一样，当今世代的征兆之一便是人们在冲动之下轻率不智地结为夫妻。撒但在这中间活动。保罗既能保持单身，并且推荐别人也单身，以便他和他们完全属主，那些愿意全然属主，希望确实避免那些选择婚姻生活之人常经的挂虑、磨难和痛苦的人，为何不象保罗一样保持单身呢？此外，保罗既然选择这样，也能推荐别人这样，那么十八个世纪以后，象他那样保持单身对那些等候人子降临的人来说岂不是值得表扬的做法吗？只要有无可置疑的证据表明这样做会使他们的状况更好，对天国更有把握。当形势如此危急时，为何不每时每刻站在可靠的一边呢？——《评论与通讯》 1868年3月24日. {TSB 251.5}[7]
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6. As in the days of Noah, one of the signs of these times is a passion for injudicious and hasty marriages. Satan is in this. If Paul could remain single, and recommend the same to others, that he and they might be wholly the Lord’s, why not those who would be wholly His, and wish to make a sure thing of avoiding the cares, trials, and bitter anguish so frequent in the experiences of those who choose the married life, remain as he was? And more, if he chose to remain so,?and could recommend it to others, eighteen centuries since, would not to remain as he was be a commendable course for those who are waiting for the coming of the Son of man, unless evidences were unquestionable that they were bettering their condition, and making heaven more sure by so doing? When so much is at stake, why not be on the sure side every time?—The Review and Herald, March 24, 1868.?{TSB 251.5}[7]