第16章 关闭的门和敞开的门 1845-1852年)
§1
第16章 关闭的门和敞开的门 (1845-1852年)
§2
Chapter 16—(1845-1852) The Shut and the Open Doors
§3
前两章讲述了余民教会初期的曲折经历。在1852年夏末的东部之旅中,怀雅各即便面对的是初次听到信息的广大听众，也毫不犹豫地提到八到十年前复临运动的经历,引导他的听众去理解理解“关闭的门”。从他多次提及“关闭的门”的上下文中可以清楚地看出，这个词在1851年和1852年的含义与它在1844年、1845年、1846年的含义大不相同。在其间的岁月里，它的含义经历了一个逐渐而重要的变化。{1BIO 256.1}
§4
The past two chapters have told the story of the turning in the tide in the beginning days of the remnant church. On the eastern tour in the late summer of 1852, even when speaking to large audiences of those newly come to the message, James White did not hesitate to refer freely to the Advent experience of eight or ten years earlier and lead his listeners into an understanding of the “shut door.” It is very clear from the context of his many references to the shut door that the term in 1851 and 1852 had quite a different connotation from what it did in 1844, 1845, 1846. In the intervening years it had undergone a gradual but important change in significance. {1BIO 256.1}
§5
由于对这个问题的理解是逐步发展的，所以回顾过去，能让“关闭的门”的观念处于一个容易被理解的氛围。了解先驱们在1844年到1851年间的经历，有助于解开这个问题的真相。{1BIO 256.2}
§6
Because the development of an understanding of the matter was gradual, statements made in retrospect put the shut door in an easily grasped setting. A knowledge of the experience of the pioneers through the years 1844 to 1851 places the question in its true light. {1BIO 256.2}
§7
怀爱伦的回顾
§8
Ellen G. White Looks Back
§9
在1874年、1883年和1884年，怀爱伦回顾并叙述了引发“关门”教训的历史，并予以评论。我们首先引述她1884年出版的《预言之灵》第四卷中所发表的声明。{1BIO 256.3}
§10
In the years 1874, 1883, and 1884, Ellen White looked back and recounted the history in which the shut-door teaching figured, and commented upon it. We present first her published statement appearing in The Spirit of Prophecy, volume 4, published in 1884. {1BIO 256.3}
§11
1844年，复临信徒在他们盼望救主复临的时间过去之后，仍相信主的降临已近。他们以为自己已经临到了一个重大的转机，而且基督在上帝面前为人类作中保的工作已经停止了。他们既已传扬审判近了的警告，便觉得自己为世人所作的工作已经作完了，他们就不感觉自己还有责任去拯救罪人，同时那些不信上帝的人大胆的亵渎和讥诮使他们觉得这是又一个凭据，证明上帝的灵已经从那些拒绝祂恩典的人身上收回了。凡此一切，使他们越发深信，人类的宽容时期已经结束了，正如他们当时所说的，“恩典之门已经关闭了。” （4SP 268）{1BIO 256.4}
§12
After the passing of the time of expectation, in 1844, Adventists still believed the Saviour’s coming to be very near; they held that they had reached an important crisis, and that the work of Christ as man’s intercessor before God had ceased. Having given the warning of the judgment near, they felt that their work for the world was done, and they lost their burden of soul for the salvation of sinners, while the bold and blasphemous scoffing of the ungodly seemed to them another evidence that the Spirit of God had been withdrawn from the rejecters of His mercy. All this confirmed them in the belief that probation had ended, or, as they expressed it, “the door of mercy was shut.”—The Spirit of Prophecy 4:268. {1BIO 256.4}
§13
这一章的最后写道:{1BIO 257.1}
§14
The chapter closes with these words: {1BIO 257.1}
§15
1844年的定期既过，那些坚持复临信仰的人便临到一段严峻的考验时期。就他们的真实处境而论，他们唯一的安慰，就是那引导他们的思想转向天上圣所的亮光。如前所述，复临信徒短时间内曾一致相信恩典的门已经关闭了。不过他们很快就放弃了这种立场。
§16
The passing of the time in 1844 was followed by a period of great trial to those who still held the Advent faith. Their only relief, so far as ascertaining their true position was concerned, was the light which directed their minds to the sanctuary above. As has been stated, Adventists were for a short time united in the belief that the door of mercy was shut. This position was soon abandoned.
§17
有一些人不再相信自己先前对于预言时期的算法，并且把复临运动所呈现的圣灵大能的感化，归之于人或撒但的作为。但还有一等人却坚信他们过去的经验乃是主所引导的，因此他们便等待，儆醒，祈求，要明白上帝的旨意。结果他们看出他们的大祭司已经进入救赎工作的另一阶段。他们便凭着信心跟从祂，于是也看明了教会最后的工作，并且预备好了，可以接受《启示录》第十四章第三位天使的警告，并把它传给世人。（4SP 271，272）{1BIO 257.2}
§18
Some renounced their faith in their former reckoning of the prophetic periods, and ascribed to human or satanic agencies the powerful influence of the Holy Spirit which had attended the Advent movement. Another class firmly held that the Lord had led them in their past experience; and as they waited and watched and prayed to know the will of God, they saw that their great High Priest had entered upon another work of ministration, and, following Him by faith, they were led to understand also the closing work of the church, and were prepared to receive and give to the world the warning of the third angel of Revelation 14. [See also The Great Controversy, 428-432, for a similar statement.]—The Spirit of Prophecy 4:271, 272. {1BIO 257.2}
§19
请阅读本章《敞开的门和关闭的门》的人参考一个附录的注释，很可能是由J. H.瓦格纳写的。我们引用其中的一部分: {1BIO 257.3}
§20
The reader of this chapter, “An Open and a Shut Door,” is referred to an appendix note, most likely written by J. H. Waggoner. We quote a portion of it: {1BIO 257.3}
§21
（见附录注释六）几乎所有的复临信徒，包括威廉.米勒耳，在1844年大失望之后，短时间内都认为世人已经受到了最后的警告。他们既相信自己所传的信息——“祂施行审判的时候已经到了”（启14:6, 7），就不能不这样认为。他们自然以为这个宣告必定结束基督教时代。他们不能立刻发现自己的方向，就象门徒在他们欢呼主作王要荣登宝座之后，主竟然被钉死和埋葬的时候一样。在这两种情况下，他们都不能理解自己可怕的失望。 {1BIO 257.4}
§22
Note 6. Page 268.—Almost all Adventists, including Mr. Miller, did, for a short time after their disappointment in 1844, believe that the world had received its last warning. They could hardly think otherwise, with their faith in the message which they had given—“the hour of his judgment is come.” Revelation 14:6, 7. They naturally thought that this proclamation must close the dispensation. They were as unable to find their bearings at once as were the disciples when their Lord, whom they had hailed as their king coming to His throne, was crucified and buried. In both cases they were unable to comprehend their terrible disappointment. {1BIO 257.4}
§23
但复临信徒不久就放弃了福音工作已经结束的观点，只有一些狂热分子既不听劝也不接受指教。然而那些弃绝这种观点，却仍对这工作有信心的人，却相信凡清楚地看到天赐警告的亮光而执意拒绝的人，都被上帝弃绝了。这种观点有盲信的成分，就象普遍所认为的，那些继续拒绝所传给那个世代现代真理亮光的顽固的犹太人都被上帝弃绝了。（4SP 499）{1BIO 258.1}
§24
But the idea that the work of the gospel was finished was soon renounced, except by some fanatical ones who would neither be counseled nor receive instruction. But most of those who renounced it, and yet retained their faith in the work, continued to believe that they who clearly saw the light of the Heaven-sent warning and persistently rejected it were rejected of the Lord. There is no more fanaticism in that than there is in the common belief that those obdurate Jews who continued to reject the light of the advanced truth sent to that generation, were rejected of God.—The Spirit of Prophecy 4:499. (Italics supplied.) {1BIO 258.1}
§25
然后注释谈到早期守安息日的复临信徒的经验，他们接受圣所的真理和理解了第三位天使的信息，再以一段在本卷其他地方得到充分支持的话结束: {1BIO 258.2}
§26
The note then deals with the experience of the early Sabbathkeeping Adventists and their acceptance of the sanctuary truth and an understanding of the message of the third angel. It closes with a statement that is well supported elsewhere in this volume: {1BIO 258.2}
§27
在最初教导第三位天使的信息和敞开的门之真理的人中，有本书的作者（怀爱伦）。她用不倦的热心、恳切的呼吁和她所作见证的清晰亮光作了大量的工作，为要推进圣工，纠正狂热盲信的错误，使沮丧的人再生希望，并且鼓舞那一“小群”爱慕救主速速显现之人的心。（4SP 500）{1BIO 258.3}
§28
Among the first who taught the third message and the open door was the author of this book [E. G. White]. By her untiring zeal, her earnest appeals, and the clear light of the testimony which she bore, she did much to advance the cause, to correct the errors of fanaticism, to renew the hopes of the desponding, and to cheer the hearts of the “little flock” who loved the appearing of their soon-coming Saviour.—Ibid., 4:500. {1BIO 258.3}
§29
断然否认错误的指控
§30
Positive Denial of the False Charge
§31
怀爱伦另一篇回顾文章写于1874年8月，回应了第一日复临派传道士迈尔斯.格兰特的一项指控，说她基于异象宣布世界的宽容时期已经结束: {1BIO 258.4}
§32
Another retrospective Ellen G. White declaration was penned in August, 1874. It deals with a charge made by Miles Grant, a first-day Adventist minister, that she had declared on the basis of the visions that probation for the world had closed: {1BIO 258.4}
§33
亲爱的拉夫伯勒弟兄：
§34
Dear Brother Loughborough,
§35
我怀着敬畏上帝的心在此证明，迈尔斯.格兰特，伯迪克夫人和其他人在《危机》上所发表的指控是不实之辞。他们关于我在1844年行为的讲述是错误的。{1BIO 258.5}
§36
I hereby testify in the fear of God that the charges of Miles Grant, of Mrs. Burdick, and others published in the Crisis are not true. The statements in reference to my course in ‘44 are false. {1BIO 258.5}
§37
1844年的定期过去以后，我和弟兄姐妹确实相信不会再有罪人悔改了。但我从未见过一个异象说不会再有罪人悔改了。我可以清楚而自由地说，没有一个人听我说过或从我笔下读过会使他们在这一点上对我的控告成为正当的话。{1BIO 259.1}
§38
With my brethren and sisters, after the time passed in ‘44 I did believe no more sinners would be converted. But I never had a vision that no more sinners would be converted. And am clear and free to state no one has ever heard me say or has read from my pen statements which will justify them in the charges they have made against me upon this point. {1BIO 259.1}
§39
我是在首次东部旅行的路上叙述我的异象的，因为关于天上圣所的宝贵亮光展现在我面前，我蒙指示看到开了和关了的门。我们相信主不久就要在天云中来临。我蒙指示看到在世上有一番大工要为那些没有亮光和拒绝亮光的人做成。因为我们相信基督立刻就要显现，所以我们的弟兄们不能明白这一点。{1BIO 259.2}
§40
It was on my first journey east to relate my visions [mid-February, 1845] that the precious light in regard to the heavenly sanctuary was opened before me and I was shown the open and shut door. We believed that the Lord was soon to come in the clouds of heaven. I was shown that there was a great work to be done in the world for those who had not had the light and rejected it. Our brethren could not understand this with our faith in the immediate appearing of Christ. {1BIO 259.2}
§41
有些人控告我说我的主推迟了祂的降临，特别是那些狂热的人这样说我。我看到在1844年，上帝开了一扇门，是无人能关的，也关了一扇门，是无人能开的。那些拒绝了藉着第二位天使的信息带给世人的亮光的人陷入了黑暗中，而且那黑暗是多么大啊！ {1BIO 259.3}
§42
Some accused me of saying that my Lord delayeth His coming, especially the fanatical ones. I saw that in ‘44 God had opened a door and no man could shut it, and shut a door and no man could open it. Those who rejected the light which was brought to the world by the message of the second angel went into darkness, and how great was that darkness. {1BIO 259.3}
§43
我从未说过或写过世界注定要灭亡或被定罪。我从未在任何情况下对任何人说过这种话，不论他的罪有多么严重。我总是有责备的信息给那些使用这些刺耳说法的人。（1SM 74） {1BIO 259.4}
§44
I never have stated or written that the world was doomed or damned. I never have under any circumstances used this language to anyone, however sinful. I have ever had messages of reproof for those who used these harsh expressions.—Letter 2, 1874 (see also Selected Messages 1:74). {1BIO 259.4}
§45
在1883年的回答中进一步解释
§46
Explained Further as a Charge is Answered in 1883
§47
1883年，怀爱伦写了一篇关于这个问题的文章，详细回答对她的指控，说她的异象教导说，世界的宽容时期在1844年结束。这是她为自己辩护所写的为数不多的声明之一: {1BIO 259.5}
§48
In 1883 Ellen White wrote at length on the subject in answer to a charge brought against her that her visions taught that probation closed for the world in 1844. It is one of the few statements written by her in her own defense: {1BIO 259.5}
§49
在1844年大失望以后的一段时间里，我和复临信徒的团体都认为恩典的门已经永远向世人关闭了。这是我见第一个异象之前的观点。正是上帝赐给我的亮光，纠正了我们的错误，使我们能看到正确的立场。 {1BIO 259.6}
§50
For a time after the disappointment in 1844, I did hold, in common with the Advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position. {1BIO 259.6}
§51
我仍然相信“关门”的理论，但不是在我们最初观点的意义上，也不是反对我的人所理解的意思。{1BIO 260.1}
§52
I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents. {1BIO 260.1}
§53
在挪亚的日子，有一扇关了的门。那时上帝的灵从罪恶滔天的人类身上收回，于是他们便在洪水中毁灭了。上帝亲自将“关门”的信息传给挪亚： {1BIO 260.2}
§54
There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: {1BIO 260.2}
§55
“人既属乎血气，我的灵就不永远住在他里面，然而他的日子还可到一百二十年”（创6:3）。{1BIO 260.3}
§56
“My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years” (Genesis 6:3). {1BIO 260.3}
§57
在亚伯拉罕的日子也有一扇关了的门。当慈怜恳劝所多玛居民的声音止息以后，除了罗得和他的妻子及其两个女儿之外，所有的人都被从天而降的烈火烧灭了。 {1BIO 260.4}
§58
There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven. {1BIO 260.4}
§59
在基督的日子也有一扇关了的门。上帝的儿子向那世代不信的犹太人宣布说：“你们的家成为荒场，留给你们”（太23:38）。{1BIO 260.5}
§60
There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, “Your house is left unto you desolate” (Matthew 23:38). {1BIO 260.5}
§61
俯视时间的长河直到末日，那同一无穷的能力藉着约翰宣布： {1BIO 260.6}
§62
Looking down the stream of time to the last days, the same infinite power proclaimed through John: {1BIO 260.6}
§63
“那圣洁真实，拿着大卫的钥匙，开了就没有人能关，关了就没有人能开的，说”（启3:7）。 {1BIO 260.7}
§64
“These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth” (Revelation 3:7). {1BIO 260.7}
§65
我在异象中得蒙启示，现在仍然相信，在1844年，有一扇门关了。所有看到第一和第二位天使信息的亮光而又拒绝这光的人，都被撇在黑暗里。圣灵伴随着这天来信息的传扬，那些曾经接受亮光和圣灵、后来又放弃自己的信仰、说自己的经验是受了迷惑的人，从而拒绝了上帝的灵，祂就不再向他们恳求了。{1BIO 260.8}
§66
I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them. {1BIO 260.8}
§67
那些没有得见亮光的人，就没有拒绝它的罪。只有那些轻视天来亮光的人，上帝的灵才无法感化他们。正如我所说的，这等人既包括那些拒绝接受所传信息的人，也包括那些曾经接受后来又弃绝自己信仰的人。这等人或许有敬虔的外表，并自称是基督的门徒，但他们与上帝却没有活泼的联络，他们将被撒但的迷惑所掳掠。（1SM 63、64）{1BIO 260.9}
§68
Those who did not see the light had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan.—Manuscript 4, 1883 (see also Selected Messages 1:63, 64). {1BIO 260.9}
§69
怀爱伦的进一步认识
§70
Developing Perception on Ellen White’s Part
§71
这次经历的三四十年之后,怀爱伦能回顾和看到所赐给她亮光的全部意义。这个亮光抵制了对“关闭的门”极端局限的立场。但显然,在她的早期经历中，异象的完整意义并不是一开始就完全领会的。根据她在1844年第一次异象中得到的亮光，有144,000名“活着的圣徒”会在主的第二次降临时迎接他们的主(EW 15)。记录显示，1844年只有5万到10万人在等待主的到来。正如前面提到的，在1845年的夏天，爱伦.哈蒙在缅因州的帕里斯，几个月后，她才写出了她的第一个异象。她在那里采取了与那些对闭门问题持极端观点的人截然不同的立场。马里昂 C. 斯托厄尔 (特鲁兹德尔)向她讲述了一个年轻女子经历的细节。这女子是他的一个好朋友；她的父亲阻止她参加复临派的聚会，但结果并没有拒绝亮光。根据在一份有其他四名在场人士证实的声明，爱伦回答道: {1BIO 261.1}
§72
Three or four decades after the experience, Ellen White could look back and see the full significance of the light given her that guarded against a very restrictive stance on the shut door, but it seems clear that in her early experience the full application of the visions was not at first fully perceived. From the light given her in 1844 in her first vision, there were 144,000 “living saints” who would greet their Lord at His second coming (Early Writings, 15). The records indicate only 50,000 to 100,000 were awaiting His coming in 1844. As noted earlier, in the summer of 1845, Ellen Harmon was at Paris, Maine, some months before she had ever written the account of her first vision. She there took a stance quite distinct from those who held extreme views on the shut-door question. Marion C. Stowell (Truesdail) brought to her the particulars of the experience of a young woman, a close friend, whose father had prevented her from attending the Advent meetings and consequently had not rejected light. In a statement attested to by four others who were present, Ellen is reported to have replied: {1BIO 261.1}
§73
上帝从来没有告诉我，这样的人没有救恩。所指的只是那些拥有真理之光却故意拒绝的人。（RH 1885.4.7）{1BIO 261.2}
§74
God never has shown me that there is no salvation for such persons. It is only those who have had the light of truth presented to them and knowingly rejected it.—The Review and Herald, April 7, 1885. {1BIO 261.2}
§75
毫无疑问，有几年时间，爱伦自己并不完全理解“关闭的门”和“敞开的门”的意义。最近才发现的奥蒂斯.尼科尔斯在1846年4月20日写给威廉.米勒耳的一封很有价值的信证明了这一点。要就这个问题作出准确的最后结论，必须考虑到一切所能获得的资料。{1BIO 261.3}
§76
It is indisputable that there were a few years in which Ellen herself did not understand the full significance of the “shut door” and “open door.” This is evidenced in a very valuable letter only recently come to light written by Otis Nichols to William Miller on April 20, 1846, and quoted from in chapter 5. To reach accurate final conclusions on the matter, all available sources must be taken into account. {1BIO 261.3}
§77
一个意思发生变化的詞语
§78
A Term with a Changing Meaning
§79
有一点是肯定的: 1845年至1852年期间使用的“关闭的门”，其意义在逐渐变化和扩大。在那段时期的大部分时间里，它主要指对1844年10月22日预言应验的信心。正如怀爱伦所指出的那样，那些拥有如此信念的人，在一段时间内以“关闭的门”的观点而闻名。一两个异象和几次经历开拓了先驱们视野，并最终帮助他们对自己与“关闭的门”的关系形成了正确的看法。{1BIO 261.4}
§80
One point is certain: The term shut door was employed through the period of 1845 to 1852 with a gradually changing and broadening significance. Through most of that period it referred primarily to confidence in the fulfillment of prophecy on October 22, 1844. As pointed out by Ellen White, those who did hold such confidence were known for a time for their shut-door views. A vision or two and several experiences opened the eyes of the pioneers and aided them eventually in reaching sound views of their relation to the shut door. {1BIO 261.4}
§81
1848年11月，在奥蒂斯.尼科尔斯家中所见呼吁发表安息日真理的异象表明，摆在先驱们面前的一项工作是把安息日的信息传播出去，像光照耀全地。第二年年初，又得到了一个更具体的异象。{1BIO 262.1}
§82
In November, 1848, the vision given at the home of Otis Nichols calling for publishing the Sabbath truth indicated that there was a work before the pioneers that would spread the Sabbath message like streams of light all around the world. Then early the next year there was a more specific vision. {1BIO 262.1}
§83
开门和关门的异象
§84
Vision of the Open and Shut Door
§85
1849年3月24日，怀爱伦见到了一个关于“关闭的门”和“敞开的门”的异象。一些早期的教会工人认为这是对1845年2月中旬缅因州埃克塞特异象的重复。其中涉及了许多相同的要点。她看见耶稣将祂的工作从天上圣所转移到至圣所，关上一扇门，打开另一扇门。怀爱伦在写给伦纳德和埃尔维拉.黑斯廷斯夫妇的信中提到了这样一个事实:在缅因州的帕里斯，有些人已经放弃了“关闭的门”。换句话说，他们对1844年10月22日预言的应验失去了信心。在本书第10章中已经提到了这一点。{1BIO 262.2}
§86
On March 24, 1849, a vision of an open and a shut door was given to Ellen White. This is referred to by some of the early church workers as a repetition of the vision at Exeter, Maine, in mid-February, 1845. Many of the same points are dealt with. She saw Jesus transfer His ministry from the holy place in the heavenly sanctuary to the Most Holy Place, closing one door and opening another. As Ellen White wrote of this vision to Leonard and Elvira Hastings, she referred to the fact that there were those at Paris, Maine, who had given up the “shut door.” In other words, they had abandoned their confidence in the fulfillment of prophecy on October 22, 1844. Reference has been made to this in chapter 10. {1BIO 262.2}
§87
她写到了这个异象给她的启示: {1BIO 262.3}
§88
She wrote of what was revealed to her in this vision: {1BIO 262.3}
§89
我看到上帝的诫命与关闭的门是不能分开的。我看到上帝的诫命照耀祂的子民是在1844年天上至圣所的门打开的时候。那时耶稣关闭了圣所外面的门，打开了里面的门，进入至圣所。以色列民的信心现在到达第二层幔子里面。现在那里有耶稣站在约柜旁边。
§90
I saw the commandments of God and shut door could not be separated. I saw the time for the commandments of God to shine out to His people was when the door was opening in the inner apartment of the heavenly sanctuary in 1844. Then Jesus rose up and shut the door in the outer apartment and opened the door in the inner apartment and passed into the Most Holy Place, and the faith of Israel now reaches within the second veil where Jesus now stands by the ark.
§91
我看到耶稣关闭了圣所的门之后，没人能打开时。祂打开了至圣所的门，没人能将其关闭。耶稣打开至圣所的门以后，诫命发出光芒，上帝一直在用安息圣日考验祂的子民。（《信函》1849年第5号）{1BIO 262.4}
§92
I saw that Jesus had shut the door in the holy place and no man can open it, and that He had opened the door in the Most Holy Place and no man can shut it; and that since Jesus had opened the door in the Most Holy Place the commandments have been shining out and God has been testing His people on the holy Sabbath.—Letter 5, 1849. {1BIO 262.4}
§93
关于这个异象的叙述在继续。正如信中所述，它与《早期著作》42至45页，《“关了的门”和“开了的门”》》这一章非常相似。请注意最后一段: {1BIO 263.1}
§94
The account of the vision continues. As given in the letter, it parallels very closely the account given in Early Writings, 42-45, in the chapter “The Open and the Shut Door.” Attention should be given to the closing paragraph: {1BIO 263.1}
§95
我看到不可思议的神迹奇事和虚假的改革运动将要增多并且蔓延。我蒙指示所看到的一些改革运动不是从谬道改到真理的运动。那伴随我的天使吩咐我察看他们有没有像从前那样为罪人而辛劳。我察看，却看不见；因为他们得救的时机已经过去了。（EW 45）{1BIO 263.2}
§96
I saw that the mysterious signs and wonders and false reformations would increase and spread. The reformations that were shown me were not reformations from error to truth. My accompanying angel bade me look for the travail of soul for sinners as used to be. I looked, but could not see it; for the time for their salvation is past.—Ibid., 45. {1BIO 263.2}
§97
运动在发展。真理在开启。对安息日和天上圣所的理解日益明确。与此密不可分的是对1844年10月22日预言应验的信心。怀爱伦在1854年提到上面那一段。她写道： {1BIO 263.3}
§98
The pattern is developing. Truths are opening up. Standing out are the Sabbath and the understanding of the sanctuary in heaven. Inseparably linked with this is confidence in the fulfillment of prophecy concerning October 22, 1844. Referring to the passage quoted above, Ellen White wrote in 1854: {1BIO 263.3}
§99
27頁所提到的“虚假的改革运动”将来还要更充分地发展。这一次的异象特别有关那些听见而后弃绝了复临道理之亮光的人。他们有了一个生发错误的心。此等人不会像先前一样“为罪人辛劳。”他们既然弃绝了基督复临而又受了撒但的迷惑，所以，‘他们得救的时机已经过去了’。但这并不包括那些没有听见，也没有弃绝过复临道理的人。（EW 45）{1BIO 263.4}
§100
The “false reformations” referred to on page 27 are yet to be more fully seen. This view relates more particularly to those who have heard and rejected the light of the Advent doctrine. They are given over to strong delusions. Such will not have “the travail of soul for sinners” as formerly. Having rejected the Advent, and being given over to the delusions of Satan, “the time for their salvation is past.” This does not, however, relate to those who have not heard and have not rejected the doctrine of the Second Advent.—Supplement to the Christian Experience and Views of Ellen G. White, 4. (see also Early Writings, 45). {1BIO 263.4}
§101
在1845年到1851年关门期间为罪人作工
§102
Labor for Sinners During the Shut-Door Period of 1845 to 1851
§103
我们现在摆出几个证据，证明怀雅各夫妇在1845年到1851年间确实在为罪人工作(尽管机会有限)。{1BIO 263.5}
§104
We now introduce several exhibits giving evidence that James and Ellen White did, as there were opportunities (limited as they might be), work for sinners through the years between 1845 and 1851. {1BIO 263.5}
§105
刚才提到了爱伦.哈蒙在1845年夏天在缅因州帕里斯的经历，这是特鲁兹德尔夫人所报道的。{1BIO 263.6}
§106
Reference has just been made to Ellen Harmon’s experience in Paris, Maine, in the summer of 1845, as reported by Mrs. Truesdail. {1BIO 263.6}
§107
J.N.拉夫伯勒1866年9月25日发表在《评论与通讯》上的一篇文章中提到了1845年2月中旬在缅因州埃克塞特怀爱伦所见的异象，并指出: {1BIO 264.1}
§108
J. N. Loughborough, in an article in the Review and Herald dated September 25, 1866, makes reference to the vision given to Ellen White in Exeter, Maine, in mid-February, 1845, and states: {1BIO 264.1}
§109
怀弟兄接着说明是异象指引他们放弃了关于关门的极端观点。……异象并没有指示他们停止为未悔改的人工作，却指引他们为明尼苏达弟兄姊妹团契的人工作。{1BIO 264.2}
§110
Brother White went on to show that it was the visions that led them out of the extreme view of the shut door.... Instead of leading them to cease to labor for the unconverted, it led them to labor for those who are now Brother and Sister Patch of Minnesota. {1BIO 264.2}
§111
海勒姆.帕奇和他的未婚妻并没有参加1843-1844年的复临运动。他们的经历在第11章中有叙述。{1BIO 264.3}
§112
Hiram Patch and his fiancee were not in the Advent movement of 1843-1844. Their experience is related in chapter 11. {1BIO 264.3}
§113
希曼.丘吉尔的经历(1850年7月)
§114
Experience of Heman Churchill (July, 1850)
§115
1850年8月纽约奥博恩发行了《复临评论》第1卷第1号,刊登了一篇怀雅各题为《我们的东部之旅》的文章。7月6日和7日在佛蒙特州的约翰逊举行聚会，“许多失散的兄弟姊妹出席了会议” （AR 1850.8）{1BIO 264.4}
§116
The Advent Review, volume 1, number 1, published in August, 1850, at Auburn, New York, carries a report from James White entitled “Our Tour East.” Meetings were held at Johnson, Vermont, on July 6 and 7, with “quite a number of scattered brethren and sisters present” (AR, August, 1850). {1BIO 264.4}
§117
我们把坚守“上帝诫命和耶稣真道” 弟兄们留在那里。有一位弟兄，在1845年前没有参加复临运动，面有公开宣布信仰宗教，但他对整个真理的看法是清楚而有力的。他从来没有反对过复临运动，虽然他的经历和我们的不一样，但显然主一直在引导他。这样在最后一刻接受真理的人，可以期待大试炼。（AR 1850.8）{1BIO 264.5}
§118
We left the brethren in that vicinity, strong in the “commandments of God, and the faith of Jesus.” One brother, who had not been in the Advent, and had made no public profession of religion until 1845, came out clear and strong on the whole truth. He had never opposed the Advent, and it is evident that the Lord had been leading him, though his experience had not been just like ours. Such, who come into the truth at the eleventh hour, may expect great trials.— Ibid. {1BIO 264.5}
§119
乔治.巴特勒记得那次会议，并指出这个人是来自佛蒙特州斯托的希曼.丘吉尔，他的名字经常出现在圣工进展的报告中。巴特勒写道: {1BIO 264.6}
§120
George I. Butler remembered the meeting and identified the man as Heman Churchill, of Stowe, Vermont, a man whose name appears often in reports of the progress of the cause. Butler writes: {1BIO 264.6}
§121
他是1844年之后，最早从世俗转向现代真理的人之一。我清楚地记得他来到佛蒙特州的沃特伯里，在我父亲的家里参加会议，在那里有一些人不时地见面。起初，他们很惊讶一个不信主的人竟然对复临道理表现出兴趣。他没有被排斥，而是受到了欢迎。他恳切热心，他们见他诚实，就接纳他为真心悔改的人。（RH 1885.4.7）{1BIO 264.7}
§122
His was one of the very first cases of conversion from the world to the present truth, which occurred after 1844.... I remember him well as he came to Waterbury, Vermont, and attended meeting in my father’s house, where a few met from time to time. They were quite surprised at first that one who had been an unbeliever should manifest an interest in the Advent doctrine. He was not repulsed but welcomed. He was earnest and zealous, and as they discerned in him sincerity, they accepted him as a true convert.—The Review and Herald, April 7, 1885. {1BIO 264.7}
§123
J. H. 瓦格纳回忆他的经历
§124
J. H. Waggoner Recalls His Experience
§125
在1883年的一篇文章中，J.H.瓦格纳提到了他自己类似希曼丘吉尔的经历，他写道: {1BIO 265.1}
§126
Writing in 1883, J. H. Waggoner made reference to his own experience, much like Heman Churchill’s, and wrote: {1BIO 265.1}
§127
我面前有一份报告，是关于1850年11月4日在佛蒙特州费尔黑文举行的一次会议，署名是贝约瑟。报告最后一段说: {1BIO 265.2}
§128
I have before me the report of a meeting held in Vermont, signed Joseph Bates, dated Fairhaven, November 4, 1850. In the last paragraph the report says: {1BIO 265.2}
§129
“马丁兩兄弟和他们的同伴，还有另外两位本宁顿的弟兄，宣布他们確信第七日的安息日和关闭的门。 {1BIO 265.3}
§130
“The two Brothers Martin and their companions, with two others in Bennington, professed their clear convictions of the seventh-day Sabbath and shut door.” {1BIO 265.3}
§131
这篇文章表明他们迟至1850年才接受信仰。但还有进一步的信息。他在同一份报告中说:“巴特勒弟兄夫妇带着张伯伦弟兄和丘吉尔弟兄从沃特伯里赶来。”然而丘吉尔弟兄并没有经历第一位天使的信息。他一开始就接受了第三位天使的信息、安息日和“关闭的门”的信仰! 确实，丘吉尔弟兄曾一度被一些对他的情况持怀疑态度的人所排斥，但怀姊妹给他带来了一个有盼望的信息，止息了所有相信异象之人的异议。……异象是指引他们相信“关闭的门”和“敞开的门”的媒介。（《评论与通讯》增刊，1883年8月14日）{1BIO 265.4}
§132
This, then, was noted as an article of their faith as late as 1850. But now notice further. In this same report he says: “Brother and Sister Butler came from Waterbury with Brethren Chamberlain and Churchill.” And yet Brother Churchill was not in the first message; his first Advent experience was in the faith of the third angel’s message, the Sabbath, and the shut door! It is also true that Brother Churchill was held off for a time by some who were in doubt about his case, but Sister White had a message of hope for him, which silenced the objections of all who had confidence in the visions.... The visions were the means of bringing them out to the faith of an open door as well as the shut door.—RH Supplement, August 14, 1883. {1BIO 265.4}
§133
1861年6月11日，《评论与通讯》发表了一篇由J. H. 瓦格纳和其他几个人署名的“会议纪要”，其中瓦格纳含蓄地提到了自己的经历。显然，他是这批人的执笔人，怀爱伦在1883年的声明中确认了他的身份，见《信息选粹》第一卷64页。请注意瓦格纳在1861年的“会议纪要”中提到的“关闭的门”:I{1BIO 265.5}
§134
In a “Conference Address” published in Ibid., June 11, 1861, signed by J. H. Waggoner and several others, Waggoner made a veiled reference to his own experience. Apparently the penman for the group, he was identified by Ellen White in her 1883 statement as found in Selected Messages 1:64. Note the reference, penned by Waggoner, to the “shut door” in this 1861 “Conference Address“: {1BIO 265.5}
§135
如果我们回到六到九年前，我们会发现相信第三位天使信息的人很少，非常分散，没有一处采用一个教会的名称。我们工作的前景那时极其模糊不定，有些人仍旧保持1844年复临信徒团体所采纳的观点，以威廉.米勒耳为他们的领袖，认为我们“为世界”做的工作已经结束，信息只限于只有那些最初接受复临信仰的人。他们坚信这种观点，以致我们中的一位几乎要拒绝这信息。他怀疑自己得救的可能，因为他没有参加1844年的运动。（RH 1861.6.11）{1BIO 265.6}
§136
If we go back to a period of from six to nine years, we find the believers in the third angel’s message, few in number, very much scattered, and in no place assuming to take the name of a church. Our views of the work before us were then mostly vague and indefinite, some still retaining the idea adopted by the body of Advent believers in 1844, with William Miller at their head, that our work for “the world” was finished, and that the message was confined to those of the original Advent faith. So firmly was this believed that one of our number [Waggoner himself] was nearly refused the message, the individual presenting it having doubts of the possibility of his salvation because he was not in “the ‘44 move.”—The Review and Herald, June 11, 1861. {1BIO 265.6}
§137
怀爱伦在她1883年的声明中引用了这句话: {1BIO 266.1}
§138
Ellen White, quoting this in her 1883 statement, added: {1BIO 266.1}
§139
对此我只需要说，在主张信息不能传给这位弟兄的同一次会议上，一个证言藉着异象赐给了我，鼓励他要在上帝里有盼望，并把他的心完全献给耶稣，他当时就这么做了。（1SM 64）
§140
To this I need only add, that in the same meeting in which it was urged that the message could not be given to this brother, a testimony was given me through vision to encourage him to hope in God and give his heart fully to Jesus, which he did then and there.—Manuscript 4, 1883 (see also Selected Messages 1:64).
§141
帕奇、丘吉尔和瓦格纳的经历，以及马里昂.斯托维尔所报道的经历，提供了先驱们如何将自己与敞开的门联系起来的一些信息。{1BIO 266.2}
§142
The Patch, Churchill, and Waggoner experiences, and the experience reported by Marion Stowell, provide a few of how the pioneers related themselves to the opening door. {1BIO 266.2}
§143
回顾1851年的发展
§144
A Review of 1851 Developments
§145
我们已经指出，上帝唯有在祂子民能领会并明智地追随真理时，才会带领他们。这种引导表现在祂的道、祂赐予先知的信息和令人振奋的环境中。这三个因素在1851年的发展中都发挥了作用，但环境起了主要作用。{1BIO 266.3}
§146
We have pointed out that God could lead His people only as fast as they could grasp unfolding truth and follow intelligently. This leading is found in His Word, in His messages to the prophets, and in transpiring circumstances. All three played a part in the developments of 1851, but circumstances played a leading role. {1BIO 266.3}
§147
怀爱伦在1850年描述了当时的情况: {1BIO 266.4}
§148
Ellen White described conditions in 1850: {1BIO 266.4}
§149
1850年，我和丈夫一起走访佛蒙特州，加拿大，新罕布什尔州和缅因州，在一些私人家庭聚会，很难接近不信者。1844年的大失望使很多人困惑。他们不愿意再听任何关于此事的解释。（RH 1883.11.20）
§150
In 1850 my husband and I visited Vermont, Canada, New Hampshire, and Maine. The meetings were held in private houses. It was then next to impossible to obtain access to unbelievers. The disappointment in 1844 had confused the minds of many, and they would not listen to any explanation of the matter.—The Review and Herald, November 20, 1883. (Italics supplied.)
§151
但到了1851年，情况发生了变化。在《评论与通讯》中，怀雅各能够报道: {1BIO 266.5}
§152
But by 1851 a change was taking place. In the Review and Herald James White could report: {1BIO 266.5}
§153
现在，几乎所有地方的大门都对真理敞开着，许多人愿意阅读那些以前不感兴趣的刊物。（RH 1851.8.19）{1BIO 266.6}
§154
Now the door is open almost everywhere to present the truth, and many are prepared to read the publications who have formerly had no interest to investigate.—Ibid., August 19, 1851 {1BIO 266.6}
§155
现在这种局势的变化提供了有利于接受三位天使信息宣告的环境。在大失望之后的七年里，越来越多在1844年还是孩子，尚未达到负责任年龄的人开始行动起来。除此之外，还有许多以前没有对复临大觉醒的真理采取坚定立场的人，随着1844年经历的记忆逐渐淡去，他们现在准备好接受了。{1BIO 267.1}
§156
This change in the situation that now provided circumstances favorable for the heralding of the three angels’ messages was indeed welcome. During the seven years since the great Disappointment there had come onto the stage of action an increasing number of those who in 1844 were children and had not yet reached the age of accountability. Added to these were many who had not taken a decided stand against the truths presented in the great Advent Awakening, and with the fading memory of the 1844 experience were now ready to listen. {1BIO 267.1}
§157
很明显，怀雅各夫妇在1844年带头宣传救恩之门对那些没有拒绝1844年信息的人敞开。其基本因素乃是怀爱伦所见的异象。{1BIO 267.2}
§158
It is apparent that James and Ellen White had been in the lead in advocating an open door to salvation on the part of those who had not rejected the message in 1844. A basic factor in this was the visions given to Ellen White. {1BIO 267.2}
§159
对大多数人来说，要花上一段时间才能理解关闭之门的全部意义——全世界的慈怜之门，天上圣所敞开和关闭的门，对那些拒绝19世纪40年代基督复临明确宣告的人关闭的门，向尚未达到负责任年龄的青年敞开的门，向那些在复临觉醒时没有听过和拒绝信息传播的人敞开的门。{1BIO 267.3}
§160
It took time for most to come into an understanding of all the involvements in the shut door—the door of mercy for all the world; the open and shut door in the heavenly sanctuary; the door that closed for those who had rejected the clear Advent preaching of the 1840s; the door open to youth who had not attained the age of accountability; the door open to those who had not heard and rejected the Advent preaching in the Millerite awakening. {1BIO 267.3}
§161
对第一个异象中刪除的批评
§162
Criticism of Deletions from the First Vision
§163
如前所述，怀爱伦的第一个异象曾以数种方式发表，直到1851年收录在她的第一本书中。起先异象记录在1845年12月20日她在给《晨星》编辑以诺.雅各布斯的私人信件中，她说这封信不是为了发表在雅各布斯的杂志上，而是写给他个人的。然而应朋友们的请求，他把这封信发表在1846年1月24日的《晨星》上。1846年4月6日，怀雅各和H. S.格尼从《晨星》上看到这个异象后，就把它印在了1846年4月6日的传单上。1847年5月30日，怀雅各把它收入他的小册子《致小群人的信息》中，加上圣经索引。它还被收入1851年7月21日的《评论》增刊和1851年8月出版的怀爱伦的第一本书《经历和目睹》中。在1851年的两个版本中，她加了一个重要的话:“后来的异象显示得更为详尽。因此，我将省略一部分，以免重复”。（第9页）{1BIO 267.4}
§164
As already noted, the record of Ellen White’s first vision appeared in several forms before taking its place in her first book in 1851. As first written out by her on December 20, 1845, in a personal letter to Enoch Jacobs, editor of the Day-Star, she stated that it was not written for publication in his journal but for his personal benefit. However, at the request of friends he published it in the issue of January 24, 1846. James White and H. S. Gurney took it from the Day-Star and had it printed in a broadside on April 6, 1846. On May 30, 1847, James White included it in his little pamphlet A Word to the “Little Flock,” adding Scripture references. From there it was drawn into the Review Extra of July 21, 1851, and then in her first book, Experience and Views, published in August, 1851. It was introduced in the two 1851 printings by her significant statement that “more recent views have been more full. I shall therefore leave out a portion and prevent repetition.—Page 9. {1BIO 267.4}
§165
主要删除的是描写她在天国看到的东西，尤其是圣殿，其描述类似于1847年4月3日的异象，在那个异象中安息日得到了确认。另一个曾引起注意的删除，是关于那些把目光从耶稣身上移开，“从那路上跌到下面黑暗罪恶的世界中去了”的人。在给《星报》编辑雅各布斯的信中，她写道: {1BIO 267.5}
§166
The major deletion is of materials descriptive of what she saw in heaven, especially the temple, a description similar to that of the vision of April 3, 1847, in which the Sabbath was confirmed. The other deletion, one that has attracted attention, relates to those who took their eyes off Jesus and fell from the path to “the wicked world below.” At this point in her letter to Jacobs, editor of the Day-Star, she wrote: {1BIO 267.5}
§167
“他们和上帝已弃绝的全部邪恶的世人一样，不可能再次前进走向天城了。他们在路上相继跌倒” (另见《致小群人的信息》14页) （这个小册子的副本目前可以在从复临图书中心获得；文本收入F. D.尼科尔的怀爱伦和她的批评者）561 - 584页) {1BIO 268.1}
§168
It was just as impossible for them to get on the path again and go to the City, as all the wicked world which God had rejected. They fell all the way along the path one after another.” (See also A Word to the “Little Flock,” p. 14.) [A facsimile copy of this little pamphlet is currently available at adventist book centers, and the text is reproduced in F. D. Nichol’s Ellen G. White and her critics, pp. 561-584.] {1BIO 268.1}
§169
直到1851年《经历和目睹》出版后大约30年，关于删除的问题才在一本小册子中提出，这本小册子是由一群人出版的。他们因对教会组织和预言之灵的看法而退出了基督复临安息日会。这些人在爱荷华州的马里恩成立了第七日上帝教会。小册子指控怀爱伦扣留她不愿公开的材料。她并不经常离开日常工作去回应那些批评她的人，但这次她在一份归档为《文稿》1883年第4号的声明中这样做了。这份声明现在收录在《信息选粹》第一卷59-73页中。她对指控的解释以下面的话开头: {1BIO 268.2}
§170
It was not until some thirty years after the publication of Experience and Views in 1851 that question was raised concerning the deletion, in a pamphlet published by a group made up of those who had withdrawn from Seventh-day Adventists because of church organization and the Spirit of Prophecy. These formed the Church of God (Seventh Day), in Marion, Iowa. In this pamphlet Ellen White was accused of suppressing materials she did not wish to come before the public. Not often did she turn aside from her routine work to answer her critics, but on this occasion she did, in a statement on file as Manuscript 4, 1883, now found in Selected Messages 1:59-73. She introduced her explanation of the charges thus: {1BIO 268.2}
§171
我最近注意到爱荷华州马里恩市的C（A.C.朗）发表的一本十六页的小册子，名为《怀夫人的早期著作与后来著作之比较》。作者说，我最初发表的早期异象的部分内容没有包括在最近出版的《早期著作》中。他推测说，这种隐瞒是因为那些段落所教导的道理已经被我们这班人抛弃了。……{1BIO 268.3}
§172
My attention has recently been called to a sixteen-page pamphlet published by C [A. C. Long], of Marion, Iowa, entitled Comparison of the Early Writings of Mrs. White With Later Publications. The writer states that portions of my earlier visions, as first printed, have been suppressed in the work recently published under the title Early Writings of Mrs. E. G. White, and he conjectures as a reason for such suppression that these passages teach doctrines now repudiated by us as a people.... {1BIO 268.3}
§173
C提到的第一段引文来自1847年出版的一本24页的小册子，题为《致小群人的信息》。以下是《经历与目睹》中遗漏的句子。{1BIO 268.4}
§174
The first quotation mentioned by C is from a pamphlet of twenty-four pages published in 1847, entitled A Word to the “Little Flock.” Here are the lines omitted in Experience and Views: {1BIO 268.4}
§175
“他们（指在1844年运动后放弃自己信仰的人）和上帝已弃绝的全部邪恶的世人一样，不可能再次前进走向天城了。他们在路上相继跌倒。”……据说这段话证明了闭门说，所以在后来的版本中删除了。但事实上，它们只是表明了我这班人过去和现在所持的信念。{1BIO 268.5}
§176
“It was just as impossible for them [those that gave up their faith in the ‘44 movement] to get on the path again and go to the City, as all the wicked world which God had rejected. They fell all the way along the path one after another.” ... It is claimed that these expressions prove the shut-door doctrine, and that this is the reason of their omission in later editions. But in fact they teach only that which has been and is still held by us as a people. {1BIO 268.5}
§177
正如本章前面所指出的，正是在这种情况下，她解释说： “所有看到第一和第二位天使信息的亮光而又拒绝这光的人，以及那些弃绝了自己的信仰，宣称自己的经历是错觉，从而拒绝了上帝之灵的人都被撇在黑暗里” 。她将这些人与“那些没有见过亮光，从而也没有拒绝亮光之罪的人”进行了对比 然后她宣告说: {1BIO 269.1}
§178
It is in this setting, as noted earlier in this chapter, that she explained that “all who saw the light of the first and second angels’ messages and rejected that light were left in darkness” and also those who later “renounced their faith and pronounced their experience a delusion, thereby rejecting the Spirit of God.” These she contrasted with “those who did not see the light” and “had not the guilt of its rejection.” Then she declared: {1BIO 269.1}
§179
我在异象中看到这两等人——那些宣称自己曾经跟从的亮光是一个骗局的人，和既已拒绝亮光，就被上帝弃绝了的世上的恶人。没有提到那些没有见到亮光，从而没有拒绝亮光之罪的人。（1SM 59-64）{1BIO 269.2}
§180
These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.—Manuscript 4, 1883 (see also Ibid., 1:59-64). (Italics supplied.) {1BIO 269.2}
§181
当人们的注意力集中在异象第一份书面报告的词句时，必须指出在雅各布斯发表的那封信中，爱伦自然地浓缩了异象的内容，并将书面陈述局限于要点之上。与此同时，她写信要比平时准备出版材料省力得多。她很快就发现了这一点，1852年在她的第一本书中加入的解释证明了这一点。她发现，准备付印的文字必须非常小心地表达信息，免得表达方式令人误解其意图。{1BIO 269.3}
§182
As attention is focused on phrases in the first written account of the vision, it is proper to point out that in the letter that Jacobs published Ellen would naturally condense the presentation and confine the written statement to just the essential features. At the same time, she would write with much less painstaking than would ordinarily be required in preparing material for publication. This she soon discovered, as is evidenced by her explanations that she added to her first book in 1852. She had discovered that in writing for print great care must be taken to phrase the message in such a way that none might misunderstand the intent. {1BIO 269.3}
§183
一个不容忽视的要点是,写这些话的几个月前,爱伦.哈蒙曾在缅因州的帕里斯说明，根据上帝给她的启示,那些没有听见和拒绝第一位天使信息的人是有机会得救的。这一点，加上没有发表关门的极端立场，使人不至于把上述句子理解为在1844年普世的宽容时期已经结束。{1BIO 269.4}
§184
A point of considerable significance must not be overlooked, and that is, a few months before these words were penned, Ellen Harmon in Paris, Maine, had made it clear that from what God had shown her there was opportunity for the salvation of a person who had not heard and rejected the first angel’s message. This, and the absence of statements declaring the extreme shut-door position, would guard against reading into the phrases in question the interpretation of probation’s close for the world generally in 1844. {1BIO 269.4}
§185
为什么1851年刪除了这几行?
§186
Why Were the Lines Omitted in 1851?
§187
那么，人们可能会问，为什么怀夫人1851年的第一本书在收录异象时省略了这三行字呢? 书中在介绍异象时，给出了所有删节的普遍原因——篇幅以及题材的重复。在描述新地球的段落中，删节的内容比上述的三行更多。至于其中的材料，作者本人有权利，甚至有责任为自己的书选择正确的内容和措辞，以准确地传达所显示给她的。如果有一些词语容易被误解或曲解为她并不打算教导的东西，她有特权甚至有义务采取手段使印刷出来的文字能够正确地反映她的意图。{1BIO 270.1}
§188
It may be asked, then, why were the three lines omitted from the printing of the vision in 1851 in Mrs. White’s first book? In introducing the vision in the book, she gives a very general reason for all omission—space and repetition of subject matter. This would apply more to the paragraphs descriptive of the new earth than the three lines in question. As to the statement embodied in them, the author herself had the right, even the responsibility, to choose content and wording for her book that would correctly convey what was revealed to her. If there were phrases that were capable of distortion or interpretation to mean that which she did not intend to teach, she had the privilege and even the duty of handling the matter in such a way that the printed account would correctly reflect her intentions. {1BIO 270.1}
§189
同样，我们不能忽视怀爱伦所提到的“十四万四千活着的圣徒”，以及她后来对“关闭的门”的解释。我们还要注意其他证据，证明她并不抱有罪人不能得救的极端看法，无论是在她1845年12月20日写信给以诺?雅各布斯的时候，还是在她的第一本书出版的1851年。{1BIO 270.2}
§190
Again, one must not overlook Ellen White’s reference to the “144,000 living saints” and her later explanation of what she meant by the “shut door.” One must be alert to other evidences that indicate she did not hold the extreme view of no salvation for sinners, either at the time she wrote the letter to Enoch Jacobs on December 20, 1845, or in 1851, when her first book was published. {1BIO 270.2}
§191
随着历史的发展，起初有些人觉得困惑的事情现在变得清楚了，这表明上帝在困难时期对祂的儿女有了温和而明确的引导。笔者在1971年准备了一份69页的文件，名为《怀爱伦和关门问题——早期安息日复临信徒在其历史背景下的经历》，其中有更详尽的文献和解释，可供进一步深入研究。（副本可以从怀爱伦著作托管委员会或基督复临安息日会怀爱伦研究中心获得。F. D.尼科尔的《怀爱伦和她的批评者》第161-252页也有详尽的论述。）{1BIO 270.3}
§192
In the light of developing history, what to some may at first have seemed perplexing becomes clear and evinces God’s gentle but certain leading of His children in difficult times. Fuller documentation and explanation in the form of a sixty-nine-page document titled Ellen G. White and the Shut-Door Question—The Experience of Early Seventh-day Adventist Believers in Its Historical Context, prepared by the author in 1971, is available for more detailed study. [Copies may be secured from the Ellen G. White Estate or the Sda Ellen G. White research centers.] An exhaustive statement also appears in F. D. Nichol’s Ellen G. White and Her Critics, pages 161-252. {1BIO 270.3}