第24章 大斗争的异象和更宽阔的观念1858年)
§1
第24章 大斗争的异象和更宽阔的观念(1858年)
§2
Chapter 24—(1858) The Great Controversy Vision and Broader Concepts
§3
1858年3月中旬，一个星期天的下午，在俄亥俄州拉维特格罗夫得到的异象，是一次非常重要的异象。在这次异象中，她看到以基督和祂的天使为一方，撒但和他的使者为另外一方之间的善恶之争的主题，构成一个连续的跨越6000年的密切相关的事件系列。这次异象把安息日复临信徒摆到了独特的位置，在我们这个世界的历史上，他们对上帝的工作有清晰的观点——这是一种与世俗的历史学家完全不同的观点！世俗的历史学家看历史事件只是通过人类活动的相互影响来看，通常是表面上的偶然结果，或者自然的发展。换句话说，这次异象和其它关于历代巨大的冲突的异象产生了一种历史的哲学，回答了许多问题，预言的先见断言，正义将最终战胜邪恶。{1BIO 366.1}
§4
The vision at Lovett’s Grove, Ohio, on a Sunday afternoon in mid-March, 1858, was one of great importance. In this the theme of the great controversy between Christ and His angels on the one side and Satan and his angels on the other, was seen as one continuous and closely linked chain of events spanning six thousand years. This vision has put Seventh-day Adventists into a unique position with clear-cut views of the working of Providence in the history of our world—a viewpoint quite different from that held by secular historians, who see events of history as the interplay between the actions of men, often seemingly the result of chance or natural developments. In other words, this vision and others of the great conflict of the ages yield a philosophy of history that answers many questions and in prophetic forecast gives the assurance of final victory of good over evil. {1BIO 366.1}
§5
为了了解这個异象的背景，我们必须回到年初，留意其间的一些活动。去年11月在巴特尔克里克举行的会议上，人们对宣读怀爱伦的证言有非常积极的反应，强烈起身投票要求出版它。在那次会议上，怀雅各就“教会的团结与恩赐”做了一场激动人心的演讲。据报道，这件事“似乎在引起了他们的关注”(RH 1857.11.12)，许多人表示，他们很高兴看到这个主题“在教会中占有适当的地位”。{1BIO 366.2}
§6
For the setting of this vision, we must go back to the turn of the year and notice some of the intervening activities. There had been a very favorable response to the reading of the Ellen G. White testimony at the conference held in Battle Creek the preceding November, with a strong standing vote calling for its publication. Also at that conference, James White had made a stirring presentation on “the unity and gifts of the church.” This, it was reported, “seemed to have a place in the hearts of the people” (Ibid., November 12, 1857), with many expressing their pleasure on seeing this subject taking its “proper place in the church.” {1BIO 366.2}
§7
作为回应，怀雅各在年初《评论与通讯》的四篇文章中重新提出了这个主题。此外，12月31日的一期和1月出版的第二期都刊登了他题为《现代真理的兴起和发展梗概》的文章。这些话温暖了信徒的心。{1BIO 366.3}
§8
In response, White re-presented the subject in four Review and Herald articles carrying through the turn of the year. Also, the December 31 issue and the second published in January carried articles by him entitled “A Sketch of the Rise and Progress of the Present Truth.” These warmed the hearts of the believers. {1BIO 366.3}
§9
在这两期中，乌利亚?史密斯发表了题为“现代真理概要”的28篇连载系列的第8和第10篇。这是第一批附有插图的评论文章。乌利亚?史密斯自己制作了木刻画，通过熟练使用他的木雕工具，描绘了但以理和约翰在预言中看到的兽和兽像。{1BIO 367.1}
§10
In the same issues were numbers 8 and 10 of a twenty-eight-part series by Uriah Smith titled “Synopsis of the Present Truth.” These were some of the first Review articles to be accompanied by illustrations. Woodcuts made by Uriah Smith himself, through the skillful use of his woodcarving tools, depicted the beasts and images seen by Daniel and John in prophetic vision. {1BIO 367.1}
§11
人们也看到使用法语和德语出版小册子的进展(RH 1857.12.24)，那些希望向其它国家和语言的人传播第三位天使信息的人很快就可以得到这些小册子。J. H.瓦格纳在四篇重要的文章中向读者阐述了“现代招魂术的本质和倾向”。预约中包括J. N.拉夫伯勒和怀雅各的出行，他们现在经常一道于周末在附近的教会传道(RH 1857.12.24；1858.1.28)。当然，由怀爱伦陪同。{1BIO 367.2}
§12
Notice was given of the progress in publishing tracts in French and German (Ibid., December 24, 1857), soon to be available to those who wished to spread the third angel’s message to the people of other countries and languages. J. H. Waggoner, in a series of four significant articles, was holding before readers the “nature and tendency of modern spiritualism.” Among the appointments were those for J. N. Loughborough and James White, who were now often associated in ministering on weekends in nearby churches (Ibid., December 24, 1857; Ibid., January 28, 1858). Ellen White, of course, accompanied them. {1BIO 367.2}
§13
俄亥俄州会议Meetings in Ohio
§14
在俄亥俄州工作的S. W.罗兹在《评论与通讯》上宣布，会议将于2月26日(星期五)下午2点在格林斯普林举行。怀雅各加了一则启事: {1BIO 367.3}
§15
S. W. Rhodes, laboring in Ohio, announced in the Review that a conference would be held in Green Spring, to begin at 2:00 P.M., Friday, February 26. James White appended a note: {1BIO 367.3}
§16
我们计划26日在格林斯普林参加会议，3月6日和7日在吉尔博阿与弟兄们聚会。我们可能在俄亥俄州待三四个星期。（RH 1858.2.18）{1BIO 367.4}
§17
It is our design to be at the conference at Green Spring the twenty-sixth, and to meet in conference with the brethren in Gilboa, March 6 and 7. We may spend three or four weeks in Ohio.—Ibid., February 18, 1858 {1BIO 367.4}
§18
怀雅各与怀爱伦同新皈依的蒂洛森先生和夫人乘马车旅行，履行吉尔波亚的约定。借着怀爱伦的异象，教会从黑暗中拯救出来。下个周末，3月13日和14日，他们在拉维茨格罗夫。会议在公立学校举行，因霍尔特富有成果的事工皈依了信息的人参加会议。(RH 1858.3.25)怀雅各报导了经过: {1BIO 367.5}
§19
James and Ellen White, traveling by carriage with two new converts, Mr. and Mrs. Tillotson, met the Gilboa appointment. The church there was delivered from darkness through a vision given to Ellen White. They were at Lovett’s Grove the next weekend, March 13 and 14. Meetings were held in the public schoolhouse and attended by converts brought into the message through the fruitful ministry of G. W. Holt (Ibid., March 25, 1858). James White reported the experience: {1BIO 367.5}
§20
3月13日和14日，我们和拉维茨格罗夫的年轻教会一起分享了自由。霍尔特弟兄的努力让这里得到了极大的祝福。他认为这里大约有40人守安息日。几个星期前没这么多人。我们和这些弟兄们一起享有极大的自由。{1BIO 368.1}
§21
March 13 and 14 we enjoyed freedom with the young church at Lovett’s Grove. Brother Holt’s labors have been greatly blessed in this place. He thinks about forty are keeping the Sabbath in this place. A few weeks since there were none. We enjoyed great freedom with these brethren. {1BIO 368.1}
§22
第一日，上帝在会众面前以奇妙的方式显明祂的大能。有几个人决定守主的安息日，加入上帝子民的行列。（同上）{1BIO 368.2}
§23
On First-day God manifested His power in a wonderful manner before the crowded assembly. Several decided to keep the Lord’s Sabbath and go with the people of God.—Ibid. {1BIO 368.2}
§24
善恶大斗争的异象
§25
The Great Controversy Vision
§26
怀爱伦讲述了那个周日下午召开会议的故事，她写道: {1BIO 368.3}
§27
As Ellen White told the story of the meeting held that Sunday afternoon, she reported: {1BIO 368.3}
§28
在拉维茨格罗夫，主与我们相会，祂的福气临到了我们。星期天下午在我们举行聚会的校舍有一场丧事礼拜。我丈夫受邀发言。人多得不能都进入屋子。我的丈夫蒙福讲得很自由，真理的能力似乎感动了听众。{1BIO 368.4}
§29
At Lovett’s Grove the Lord met with us, and His blessing rested upon us. First-day afternoon there was to be a funeral at the schoolhouse where our meetings were held. My husband was invited to give a discourse on the occasion. The people could not all get into the house. My husband was blessed with freedom, and the power of truth seemed to affect the hearers. {1BIO 368.4}
§30
他的讲话结束时，我感到主的灵敦促我作见证。当我蒙引导谈论基督的降临和复活，以及基督徒愉快的盼望时，我的心灵在上帝里夸胜；我在救恩的泉源里畅饮。天国，美好的天国乃是吸引我的心灵向上的磁石，我便被包裹在上帝荣耀的异象中。主在那里为教会向我显示了的许多重要问题。（2SG 265）. {1BIO 368.5}
§31
When he closed his remarks, I felt urged by the Spirit of the Lord to bear my testimony. As I was led to speak upon the coming of Christ and the resurrection and the cheering hope of the Christian, my soul triumphed in God. I drank in rich draughts of salvation. Heaven, sweet heaven, was the magnet to draw my soul upward, and I was wrapt in a vision of God’s glory. Many important things were revealed to me for the church.—Spiritual Gifts, 2:265, 266. {1BIO 368.5}
§32
异象持续了两个小时，与会者在拥挤的学校房间里，怀着强烈的兴趣观看了整个过程。(怀威廉，RH 1936.2.20)。(怀威廉，RH 1936.2.20) 异象结束后，死者的亲友和一部分会众将棺材抬到墓地。其他人留下来听怀爱伦讲述她在异象中看到的关于忠心的人所得到的荣耀报赏。 {1BIO 368.6}
§33
The vision lasted for two hours (WCW, in The Review and Herald, February 20, 1936), the congregation in the crowded schoolhouse watching with intense interest all that took place. When the vision ended, the friends and relatives of the deceased, along with a portion of the congregation, bore the casket to the cemetery. Others remained to hear Ellen White relate some of what was shown to her, in the vision, of the glorious reward of the faithful. {1BIO 368.6}
§34
许多事情都向她揭示了。这个异象的一部分是为了教导和鼓励俄亥俄州的新信徒，其中一些人是因接受这一信息而分裂的家庭成员: {1BIO 368.7}
§35
Many matters were opened up to her. A portion of the vision was for the instruction and encouragement of the new believers in Ohio, some of whom were parts of families divided in the acceptance of the message: {1BIO 368.7}
§36
对新信徒的劝勉
§37
Counsels for New Believers
§38
我看到那些自称相信真理的人应该保持高标准，并且劝导别人也达到这个标准。我看到有些人将不得不独自行走正路。他们的伴侣和儿女不愿与他们一同走舍己的道路。{1BIO 369.1}
§39
I saw that those who profess the truth should hold the standard high, and induce others to come up to it. I saw that some would have to walk the straight path alone. Their companions and children will not walk the self-denying pathway with them. {1BIO 369.1}
§40
那些独行的客旅既跟从他们可称颂之救主的榜样，他们的生活就应始终表现出忍耐和自制的特色。他们要经历许多磨难，但他们有希望使心灵刚强，以致超越地上的磨难，摆脱轻蔑、嘲笑和攻击。怀有这种希望的人决不应该纵容苛刻无情的精神。这种精神不仅会伤害他们自己的心灵，而且会把他们的朋友们赶得离真理更远。要温柔地对待他们。不给他们羞辱基督圣工的机会；但是决不要为取悦任何人而放弃真理。要坚决、稳固、坚定不移，不要心存疑虑。（2SG 266）{1BIO 369.2}
§41
Patience and forbearance should ever characterize the lives of those lone pilgrims following the example of their blessed Master. They will have many trials to endure, but they have a hope that makes the soul strong, that bears them up above the trials of earth, that elevates them above scorn, derision, and reproach. Those who possess a hope like this should never indulge a harsh, unkind spirit. This will only injure their own souls, and drive their friends farther from the truth. Treat them tenderly. Give them no occasion to reproach the cause of Christ; but never yield the truth to please anyone. Be decided, be fixed, be established, be not of a doubtful mind.—Spiritual Gifts, 2:266. {1BIO 369.2}
§42
她以这异象为依据，就怎样对待不信的亲属，提出了一些实际的建议: {1BIO 369.3}
§43
Basing her remarks on the vision, she gave some practical counsel concerning the attitudes that should be taken toward close relatives who were unbelieving: {1BIO 369.3}
§44
要是你们的伴侣和儿女不肯来，要是你们无法争取他们顺从真理的要求，就要尽量使他们今生的生活舒适；因为他们所要享受的一切不过是可怜的今世。然而不要让你们对他们的责任妨碍你们对上帝的责任。要走正直的道路。不要让他们所说的任何话、所做的任何事惹你们说出一句气话。{1BIO 369.4}
§45
But if your companions and children will not come, if you cannot win them to yield to the claims of truth, make their lives here as pleasant as possible; for all they will ever enjoy will be this poor world. But let not your duty to them interfere with your duty to God. Pursue a straightforward course. Let nothing they may do or say provoke an angry word from you. {1BIO 369.4}
§46
你们有一个盼望，使你们在人生的失望和考验中得到安慰。不肯受劝与你一同踏上背十字架窄路的伴侣和儿女却没有这种神圣的安慰。他们应该得到你的怜悯，因为今世就是他们所要拥有的天国了。（2SG 266）{1BIO 369.5}
§47
You have a hope that will yield you consolation amid the disappointments and trials of life. Your companions and children who will not be induced to tread the narrow, cross-bearing pathway with you, have not this divine consolation. They should have your pity, for this world is all the heaven they will have.—Ibid., 2:266, 267. {1BIO 369.5}
§48
对她另一方面的指示要根据怀雅各在拉维茨格罗夫经历的报告中所说的一句话来理解。他写道:“我们看到俄亥俄州的圣工蒸蒸日上。我们担心弟兄中的大量财富会使许多人陷入毁灭。（RH 1858.3.25）怀爱伦继续忠告说: {1BIO 369.6}
§49
Another phase of instruction given to her will be understood in the light of a comment made by James White in his report of the Lovett’s Grove experience. He wrote: “We regard the cause in Ohio in a prosperous condition. There is much wealth among the brethren which we fear will drown many of them in perdition.”—The Review and Herald, March 25, 1858. Continuing her counsel, Ellen White wrote: {1BIO 369.6}
§50
我蒙指示看到凡自称相信现代真理的人都要经受试炼和考验。他们对耶稣复临的喜爱要得到证实，并向他人表明是不是真的。我看到，不是人人都能经受住考验。有些人很爱这个世界，以致爱世界的心吞没了爱真理的心。{1BIO 370.1}
§51
I was shown that all who profess the present truth would be tested and tried. Their love for Jesus’ coming will be proved, and manifested to others, whether it is genuine. All, I saw, would not stand the test. Some love this world so much that it swallows up their love for the truth. {1BIO 370.1}
§52
他们的财富在今世增多时，他们对天上财宝的兴趣却在减少。他们今世的财产越多，就越紧紧地拥抱今生的所有，好像恐怕他们所贪恋的财富会被夺走似的。他们拥有得越多，就越少分给别人，因为他们拥有得越多，就越觉得贫穷。钱财的迷惑啊！他们不会看到和感受到上帝圣工的需要。（2SG 267）{1BIO 370.2}
§53
As their treasures here increase, their interest in the heavenly treasure decreases. The more they possess of this world, the more closely do they hug it to them, as if fearful their coveted treasure would be taken from them. The more they possess, the less do they have to bestow upon others, for the more they have, the poorer they feel. O the deceitfulness of riches! They will not see and feel the wants of the cause of God.—Spiritual Gifts, 2:267. {1BIO 370.2}
§54
慈善的理念向她揭示：
§55
The philosophy of benevolence was revealed to her: {1BIO 370.3}
§56
我看到上帝能从天上大量降下钱财开展祂的工作，但祂决不会这么做。这与祂的计划相反。祂已把足够的钱财托付给地上的人，为要推进祂的工作，若是人人都尽自己的本分，就不会有缺乏。然而有些人不愿留意对他们钱财的要求。（2SG 267，268）{1BIO 370.3}
§57
I saw that God could rain means from heaven to carry on His work, but He never would do this. It is contrary to His plan. He has entrusted men on earth with sufficient means to carry forward His work, and if all do their duty there will be no lack. But some will not heed the call for their means.—Ibid., 2:267, 268.
§58
然后怀爱伦蒙指示看到那些被赋予財富的人的内心的回应: {1BIO 370.4}大斗争的异象和更宽阔的观念(1858年)
§59
Then Ellen White was shown the response that should come from the hearts of those entrusted with means: {1BIO 370.4}
§60
我看到他们应该愉快地说：主啊，这是你所借给我的一点属世的财产；请随意取用，都拿去吧，它是祢的。让我在拯救我的同胞中尽我的本分，让我与赎民一同被提拔，永远与祢同住吧。{1BIO 370.5}
§61
I saw that they should cheerfully say, Here, Lord, is the little of earth’s treasures Thou hast lent me; take any portion of it; take it all, it is Thine. Let me do my part in saving my fellowmen, and let me be raised up with the redeemed to dwell with Thee forever. {1BIO 370.5}
§62
这样的门徒会战兢地倚靠上帝有力的应许。尘世在他们的视线中消失。天国显大，对他们来说，为那极重无比永远的荣耀做出任何牺牲都不太昂贵。（2SG 270）{1BIO 370.6}
§63
Tremblingly will such disciples lean upon the strong promises of God. Earth fades before their vision. Heaven magnifies, and no sacrifice is too dear for them to make for the far more, the exceeding, and eternal weight of glory.—Ibid., 2:270. {1BIO 370.6}
§64
关于旷日持久、范围宽广的大斗争异象
§65
A View of the Agelong Controversy in its Broad Sweep
§66
在一段简短的文字中，怀爱伦讲述了对于3月14日异象这件事她今天是怎样想的： {1BIO 370.7}
§67
In one brief paragraph Ellen White introduced what is thought of today as the principal topic of the March 14 vision! {1BIO 370.7}
§68
在拉维茨格罗夫的这个异象中，重现了我十年前曾见到的大斗争异象的大部分内容，我蒙指示看到我必须把它写出来。（2SG 270）I{1BIO 370.8}
§69
In this vision at Lovett’s Grove, most of the matter of the great controversy which I had seen ten years before was repeated, and I was shown that I must write it out.—Ibid. {1BIO 370.8}
§70
葬礼结束后，当她在学校里向人们讲话时，她所叙述的很可能就是她所思考这个异象的场面。她报导说： “非常的严肃感临到了余下的人身上。（2SG 271）对怀爱伦本人来说，这是一次严肃的经历， 因为她得到指示，要把善恶之争的异象写下：“我将不得不对付黑暗的权势，因为撒但会作出顽强的努力阻止我，但我必须倚靠上帝，上帝的天使不会在斗争中撇下我。（2SG 270）{1BIO 371.1}
§71
Most likely it was scenes from this vision that she dwelt upon as she addressed the people in the schoolhouse after the funeral was over. She reported that “great solemnity rested upon those who remained.”—Ibid., 2:271. And it was a solemn experience to Ellen White herself, for she was shown, in connection with the instruction to write out the vision of the controversy, that “I should have to contend with the powers of darkness, for Satan would make strong efforts to hinder me, but angels of God would not leave me in the conflict, that in God must I put my trust.”—Ibid., 2:270. {1BIO 371.1}
§72
这是什么意思？她甚至还没到家，就知道是怎么回事了。星期一，蒂洛森斯夫妇用他们舒适的马车载着她们到弗里蒙特火车站，第二天，他们在这里乘火车去密歇根州杰克逊。在这个时刻，爱伦写下了这篇报导： {1BIO 371.2}
§73
What did this mean? She was to learn before ever she reached home. Monday the Tillotsons drove them in their comfortable carriage to the railroad station at Freemont, where the next day they took the train for Jackson, Michigan. At this point Ellen White picks up the account: {1BIO 371.2}
§74
在车厢里准备了回到家后立刻写作和发表《善恶之争》的计划。那时我还和平常一样健康。{1BIO 371.3}
§75
While riding in the cars we arranged our plans for writing and publishing the book called The Great Controversy immediately on our return home. I was then as well as usual. {1BIO 371.3}
§76
当火车抵达杰克逊时，我们去了帕尔默弟兄家。我们进屋刚一会儿，我正和帕尔默姐妹交谈时，我的舌头不肯说我想说的话了，似乎变大变麻木了。一种奇怪寒冷感觉袭到了我的心，漫过了我的头，落在了右侧身体上。我一度失去了知觉；但被恳切祈祷的声音唤醒了。{1BIO 371.4}
§77
On the arrival of the train at Jackson, we went to Brother Palmer’s. We had been in the house but a short time, when, as I was conversing with Sister Palmer, my tongue refused to utter what I wished to say, and seemed large and numb. A strange, cold sensation struck my heart, passed over my head, and down my right side. For a while I was insensible; but was aroused by the voice of earnest prayer. {1BIO 371.4}
§78
我试着使用我的左臂和左腿，但它们一点反应也没有。我一度以为自己活不了了。那是我第三次遭受瘫痪的打击；虽然离家不到五十英里，我却认为再也见不到我的孩子们了。我回想在拉维茨格罗夫所享受的胜利时节，以为那就是我最后的见证了，并且感到甘心去死。（2SG 271） {1BIO 371.5}
§79
I tried to use my left arm and limb, but they were perfectly useless. For a short time I did not expect to live. It was the third shock I had received of paralysis, and although within fifty miles of home, I did not expect to see my children again. I called to mind the triumphant season I had enjoyed at Lovett’s Grove, and thought it was my last testimony, and felt reconciled to die.—Ibid., 2:271. {1BIO 371.5}
§80
为她的代祷在进行，她马上感到她的手臂和腿有刺痛般的感觉；她赞美上帝，因为她可以稍微移动一下。“主垂听并应允祂儿女真诚的祷告。撒但的魔力被打破了。三个月后，她在巴特尔克里克得到一次异象中，向她揭示了她在帕尔默家里遭受的痛苦经历后面的一些真实的东西。{1BIO 371.6}
§81
As earnest prayer was continued in her behalf, she soon felt a prickling sensation in her arm and leg, and she praised God that she could move them a little. Writing of it, she declared, “The Lord heard and answered the faithful prayers of His children, and the power of Satan was broken.” Three months later in a vision given to her in Battle Creek there was opened up to her what was really behind the distressing experience suffered in the Palmer home. {1BIO 371.6}
§82
我便见了异象。我在异象中蒙指示看到那次在杰克逊受到的击打，撒但原是想要了我的命，好阻止我将要开始的写作工作；但上帝的使者奉差来搭救我，使我摆脱了撒但攻击的影响。在其它的事情中，我还看到我会蒙福得到比在杰克逊受打击前更好的健康状况。（2SG 272） {1BIO 372.1}
§83
I was taken off in vision. In that vision I was shown that in the sudden attack at Jackson, Satan designed to take my life to hinder the work I was about to write; but angels of God were sent to my rescue, to raise me above the effects of Satan’s attack. I saw, among other things, that I should be blest with better health than before the attack at Jackson.—Ibid., 2:272. {1BIO 372.1}
§84
中风的那天晚上，她非常痛苦；但第二天，她的状况好多了，足以继续乘火车去巴特尔克里克。一到家，她被抬上陡峭的楼梯，到了她在伍德街的家里的前面房间。她报导： {1BIO 372.2}
§85
The night after the stroke was one of great suffering, but the next day she seemed sufficiently strengthened to continue the journey by train to Battle Creek. On arrival home, she was carried up the steep stairs to the front bedroom in their Wood Street home. She reported: {1BIO 372.2}
§86
数周之久我感觉不到手的按压，最冷的水浇在我头上都没有感觉。起来行走时，我常常摇摆，有时倒在地板上。我在这种状况开始写《善恶之争》。 {1BIO 372.3}
§87
For several weeks I could not feel the pressure of the hand, nor the coldest water poured upon my head. In rising to walk, I often staggered, and sometimes fell to the floor. In this condition I commenced to write The Great Controversy. {1BIO 372.3}
§88
起初一天只能写一页，然后休息三天；但在我继续写时，我的力量增加了。我头部的麻木似乎没有蒙蔽我的心智，而在我写完那本书之前，那次中风的影响完全消失了。（2SG 271）{1BIO 372.4}
§89
I could write at first but one page a day, then rest three; but as I progressed, my strength increased. The numbness in my head did not seem to becloud my mind, and before I closed that work, the effect of the shock had entirely left me.—Ibid. {1BIO 372.4}
§90
她在1860年的自传体文章《我的基督徒经验、目睹和与第三位天使信息的兴起和发展相关的工作》写到了这个异象。她说拉维茨格罗夫异象“主要涉及我曾在十年前见过的善恶大斗争。”这是否暗示指的是1848年的一个特殊异象?还是指19世纪40年代后期的许多异象，在这些异象中，她目睹了基督和祂的天使与撒但和他的同党之间的斗争?一些这样的异象表明正义最终胜利，以及罪恶和罪人的最终毁灭。在1848年具体的、内容广泛的大斗争异象在当代的缺失似乎暗示是指向后者。19世纪40年代后期的许多异象都有一些端倪，有时也有一些关于善恶大斗争和上帝的子民战胜撒但势力的具体描述。{1BIO 372.5}
§91
As she wrote of the vision in her 1860 autobiographical work My Christian Experience, Views, and Labors in Connection With the Rise and Progress of the Third Angel’s Message, she stated that in the Lovett’s Grove vision “most of the matter of the great controversy which I had seen ten years before was repeated.” Is this a reference to a particular vision in 1848, as it seems to imply? Or does it refer to phases of many visions received in the late 1840s, in which she witnessed segments of the conflict between Christ and His angels and Satan and his angels? A number of these presented the ultimate triumph of the righteous and the final destruction of sin and sinners. The absence of a contemporary reference to a specific, all-inclusive great controversy vision in 1848 would seem to point to the latter. Many of the visions of the late 1840s gave glimpses and at times rather detailed accounts of controversy and the triumph of God’s people over the forces of Satan. {1BIO 372.5}
§92
怀爱伦在5月的大会上讲述这个故事
§93
Ellen White Tells the Story at the General Conference in May
§94
在从事《善恶之争》写作的时候，怀爱伦有机会于1858年5月21-24日，在巴特尔克里克举行的大会上，给400名信徒们讲述异象中她所看到的东西。怀雅各在5月23日(周日)的会议记录中写道:J{1BIO 373.1}
§95
While engaged in writing the great controversy story, Ellen White had an opportunity to relate what had been shown to her to some four hundred believers assembled in Battle Creek for the general conference called for May 21 to 24. James White wrote of this in recounting the happenings of the conference on Sunday, May 23: {1BIO 373.1}
§96
上午，怀姊妹讲述她的部分异象，涉及撒但的堕落，救恩的计划，基督和祂的天使与撒但与他的天使之间的大斗争。.书中有大量惊人的事实和生动的描述。在叙述的过程中把我们带到耶稣第一次降临的日子,救主的屈辱,受苦,最后被钉在十字架上。这时会众不仅默默地流下了眼泪,甚至有很多抽泣的声音表明他们的心被上帝的儿子为叛逆的人类所受的苦所感动。{1BIO 373.2}
§97
During the forenoon, Sister White related a portion of the views she has had concerning the fall of Satan, the plan of salvation, and the great controversy between Christ and His angels, and Satan and his. It abounded in startling facts and vivid descriptions. And when the course of the narration had brought us down to the days of the first advent, the humiliation, the suffering, and finally the crucifixion of the Saviour, especially then did not only the silent tear but even the audible sobs of many in the congregation announce their hearts were touched by the sufferings of the Son of God for rebellious man. {1BIO 373.2}
§98
当我们把这场大斗争看作是正在进行的——它的范围是世界性的，它的主体是人类——我们就不会看到任何人长期犹豫不决地选择站在哪一边。至少判决的公正性是很明确的。它定了那些将坚持到最后站在黑暗势力一边之人的罪。他们会遭受第一个叛逆者及其同党同样的毁灭。（RH 1858.5.27）W{1BIO 373.3}
§99
When we view the great controversy as now going forward—its field the world, its subject man—we see not how anyone can long hesitate upon which side to enroll himself. And at least the justice of that sentence is very apparent, which condemns those who will persist to the end on the side of the power of darkness, to the same ruin which overwhelms the first rebel and his worthy sympathizers.—The Review and Herald, May 27, 1858. {1BIO 373.3}
§100
但她的讲述还没结束。 晚上，她继续讲到差不多十点。这时，人们被深深地感动了，都想说点什么。见证会一直开到将近11点，等到让在场的每个人都有机会站起来表达他们的回应，会议才得以结束。{1BIO 373.4}
§101
But she was not finished with her account. In the evening she continued her narrative until nearly ten o’clock; then the people, deeply stirred, wanted to say something. There was a testimony meeting until nearly eleven, which was closed off only by giving everyone present an opportunity to express their response by standing to their feet. {1BIO 373.4}
§102
一个月以后，有报导说，即将出版的书“正在付印”，这意味着出版商已经收到了一部分书稿正在排版。到八月中旬，怀夫人完成了写作，书印出来了，书名为《基督和祂的使者与撒但和他的使者之间的善恶之争》。路丝维尔F.科特雷尔为它写了12页的导言，登载在1858年2月25日的《评论与通讯》上，题目是《属灵的恩赐》。对于这种扩大的使用，科特雷尔有点夸大。 {1BIO 373.5}
§103
A month later it was reported that the forthcoming book was “in the press,” meaning that the publishers had received some of the copy and were setting type. By mid-August Ellen White had completed her writing, and the book was printed—The Great Controversy Between Christ and His Angels, and Satan and His Angels. It was introduced by a twelve-page statement from the pen of Roswell F. Cottrell that had appeared in the Ibid., February 25, 1858, under the title “Spiritual Gifts.” For this wider use, Cottrell amplified it somewhat. {1BIO 373.5}
§104
怀爱伦的文章开头是这样的： {1BIO 374.1}
§105
The E. G. White text opens with the words: {1BIO 374.1}
§106
主指示我看到撒但曾是天上一位尊贵的天使，地位仅次于耶稣基督。他的容貌象其他天使一样，是温和而快乐的。他的额头又高又宽，表明他有很高的智力。他形体完美，风度高贵而威严。（1SG 17）没有人会不知道怀爱伦在这里描述的是她所看到的——异象中的事实，乃是非常真实的经历。整本书都是如此，用“我蒙指示”或“我看到”等类似的表达方式，平均每页出现一次。这段从创世到《旧约》历史的经历，非常简短，只触及善恶势力之间的重大冲突。它更详细地讲述了耶稣的生活和工作，以及使徒们的经历。在这一点上，怀爱伦超出了圣经记录的范围，描述了离道反教，有时也加以象征性的描述。然后她进入了一个关于宗教改革的简短章节，描述了她对马丁?路德和梅兰克吞传道的看法。这表现了圣经后世纪的冲突，并将故事与复临运动联系起来。这本书的后半部分用了二十章来叙述历史，过去和未来，直到新的地球。在这本小书中，第一次出现了一个概念，把世界历史和教会历史的特征作为历代斗争的一部分联系起来。{1BIO 374.2}
§107
The Lord has shown me that Satan was once an honored angel in heaven, next to Jesus Christ. His countenance was mild, expressive of happiness like the other angels. His forehead was high and broad, and showed great intelligence. His form was perfect. He had a noble, majestic bearing.—Spiritual Gifts, 1:17.No one can mistake that Ellen White is here describing what she had seen—true, in vision, but nevertheless a very real experience. And so it is through the entire volume, with such expressions as “I was shown,” or “I saw,” or the equivalent, averaging once for each page of the book. The account passes from Creation very briefly down through the experiences of Old Testament history, touching those points prominent in the conflict between the forces of good and of evil. It traverses in more detail the life and ministry of Jesus and the experience of the apostles. At this point Ellen White goes beyond the Bible records and describes the apostasy, at times in symbolic representations. Then she moves into a brief chapter on the Reformation, describing what she saw of the ministry of Martin Luther and Melanchthon. This represented the conflict through post-Biblical centuries, and bridged the story to the Advent movement. Twenty chapters fill the last half of the book and trace the history, past and future, to the new earth. In this little volume there emerged for the first time the concept that links features in world history and church history as a part of the picture of the conflict of the ages. {1BIO 374.2}
§108
1858年9月9日的《评论与通讯》，在它的中缝以《属灵的恩赐》为题，登载了一个通知，告之这本书已准备完毕。通知是这样说的： {1BIO 374.3}
§109
The Review and Herald, September 9, 1858, carried on its back page, under the title “Spiritual Gifts,” the notice that the book was ready. It read: {1BIO 374.3}
§110
这是一本224页的著作，作者为怀夫人，R.F.科特雷尔弟兄写了一篇序言，介绍不朽的属灵恩赐。标价50美分。 {1BIO 374.4}
§111
This is a work of 224 pages written by Mrs. White, with an introductory article on the perpetuity of spiritual gifts by Brother R. F. Cottrell. Price 50 cents. {1BIO 374.4}
§112
接下来列出41章的标题，其中有18行是怀雅各为这本书做的广告。这本小册很受欢迎，成为各教派书刊常规库存的一部分。这个善恶大斗争的第一部作品可以在《属灵的恩赐》第一卷的以及《早期著作》中读到，它是这本书的第三部分即主要部分。{1BIO 375.1}
§113
A listing of the forty-one chapters followed, in which eighteen lines were devoted by James White in advertising the book. The little volume was well received and became a part of the regular stock of denominational publications. This first writing of the great controversy may be read in a facsimile reprint of Spiritual Gifts, Volume I, and in Early Writings, where it constitutes the third and major section of the book. {1BIO 375.1}
§114
为即将出版的书选择书名
§115
The Choice of Title for the Forthcoming Book
§116
怀雅各和怀爱伦在从俄亥俄州赴约后回家的路上，就这本即将出版之书的书名取得一致意见。书名的决定很可能来自《评论与通讯》编辑部收到的一本167页的小册子。这本书的作者是纽约州罗切斯特的H. L.黑斯廷斯。标题是《上帝和人类之间的大争论:它的起源、发展和终止》。(当时和现在都没有对书名的版权进行限制。)乌利亚?史密斯在1858年3月18日为黑斯廷斯的书发编辑通知，并描述了书的内容。怀爱伦基于19世纪40年代末和1858年的异象，对主题的处理方法和范围的广度与黑斯廷斯的书有很大的不同。{1BIO 375.2}
§117
James and Ellen White agreed upon the title for the anticipated book as they traveled homeward from the Ohio appointments. It is probable that the idea of the title came from a little volume of 167 pages received at the Review office from its author, H. L. Hastings, of Rochester, New York. That title read The Great Controversy Between God and Man: Its Origin, Progress, and Termination. (Neither then nor now have there been any copyright restrictions on book titles.) Uriah Smith gave editorial notice to the Hastings book in the Ibid., March 18, 1858, and described its contents. Ellen White’s approach to the subject and breadth of coverage, based on the visions of the late 1840s and 1858, is very different from that represented in the Hastings book. {1BIO 375.2}
§118
一个令人吃惊和发人深省的实例
§119
A Startling and Thought-Provoking Object Lesson
§120
3月中旬，在去俄亥俄州的途中，怀爱伦似乎给乌利亚?史密斯寄了一个严肃的教会信息，要发表在《评论与通讯》上。这篇分两栏的文章提到了几个异象，以《警告》为标题，刊登在4月15日那一期上。怀爱论在书中回顾了一个小康家庭的经历。他们1855年左右从新英格兰搬到伊利诺斯州，主要从事农业。家里有三个人：父亲，母亲和一个成年的女儿。她的文章一开始写道: {1BIO 375.3}
§121
In mid-March, while on the trip to Ohio, it seems that Ellen White sent to Uriah Smith a solemn message for the church, to be published in the Review. The two-column article, which made reference to several visions, appeared in the issue of April 15 under the title “A Warning.” In it Ellen White reviewed the experience of a family of some means who had moved from New England to Illinois about the year 1855, there to engage largely in farming. There were three, the father, mother, and a grown daughter. Her article opens: {1BIO 375.3}
§122
史密斯弟兄：考虑到上帝子民的责任和危险，就使我为许多人担心，我想把下述警告摆在他们面前，我认为这是一个极其严肃的警告。{1BIO 375.4}
§123
Brother Smith: As I consider the responsibilities and dangers of the people of God, I am led to fear for many, and I wish to set before them the following, which I consider a most solemn warning. {1BIO 375.4}
§124
显而易见，几年后，传扬第三位天使信息的负担将在西部，一位有很多属世货财的弟兄决心举家搬到西部，从而在西部开展工作。 {1BIO 375.5}
§125
As it became evident a few years since that the burden of the third message would be in the West, a brother, who had much of this world’s goods, resolved to move west with his family, and thus introduce the work in the West. {1BIO 375.5}
§126
他带着一个目的去了，他妻子却带着另一个目的。他的目的是要传扬真理，但她的目的却是要把他们的钱财都用在房屋和地产上，以致上帝的圣工不但得不到资金，连她丈夫的时间也被用在建造、栽植、撒种等事上了。{1BIO 376.1}
§127
He went with one intention, his wife with another. His intention was to proclaim the truth, but her intention was to have all their means laid out in house and lands, that the means not only be secured, and kept from the cause of God, but that her husband’s time be also employed in building, planting, sowing, et cetera. {1BIO 376.1}
§128
他确信自己有责任变卖一部分财产用来推进上帝的圣工，但这对他来说是一个很大的牺牲，因为他爱这个世界，而且他很容易被他妻子和女儿说服，去满足他们对尘世财宝的欲望和爱好，所以就没有变卖。他违背了上帝的呼召，去满足他的妻子和女儿，他太愿意假借表现对家人的责任来原谅或掩饰自己爱世界的心。（RH 1858.4.45）{1BIO 376.2}
§129
He was convinced of his duty to dispose of a portion of his means to advance the cause of God, but it was a great sacrifice for him to make, for he loved this world, and he was easily persuaded by his wife and daughter to gratify their desire and love of their earthly treasure and retain it. He disobeyed the call of God to gratify his wife and daughter, and was too willing to excuse or cover up his love of the world under a show of duty to his family.—Ibid., April 15, 1858 {1BIO 376.2}
§130
虽然这个家庭自称仰望耶稣降临，是祂特殊子民的成员，但怀爱伦蒙指示看到他们正在投资大量的土地，表明这个世界是他们的家，他们的财富就在地球上。妻子阻碍丈夫去做他知道应该做的事情。怀爱论写道: {1BIO 376.3}
§131
While this family was professing to be looking for the coming of Jesus and to be a part of His peculiar people, Ellen White was shown that they were investing in large land holdings, showing that this world was their home and their treasure was here on earth. And the wife was holding the husband back from doing what he knew to be his duty. Wrote Ellen White: {1BIO 376.3}
§132
我蒙指示看见我们这位弟兄的妻子，她全神贯注于这世界的精神，热爱并且崇拜这个世界；她必须松手，她是她丈夫道路上的绊脚石，她在阻止他，不愿意让他变卖财产周济人，也不愿意他出去向别人谈论真理。我看到除非她不再挡着她丈夫的道，摆脱世界，供应上帝圣工的需要，主就会以审判访问这个家庭，将她清除出道路。（同上）{1BIO 376.4}
§133
I was shown the wife of our brother, that she was engrossed in the spirit of this world, and loved and worshiped it; that she must unfasten her grasp, that she was a stumbling block in her husband’s way, she was holding him back, and was unwilling that he should sell and give alms, also unwilling that he should go out to talk the truth to others. I saw that unless she got out of her husband’s way, cut loose from the world, and distributed to the necessity of God’s cause, the Lord would visit the family with judgment, and move her out of the way.—Ibid. {1BIO 376.4}
§134
她没有听从这个信息。她满脑子想的都是装扮和改进好住在这里。她在忙于这些的时候，苦难来了。她病倒，过世了。不久之后，怀雅各和怀爱伦拜访了他们的家，发现丈夫正在为灵魂的自由而挣扎。怀爱伦在那里见了异象，亮光开始照在这位受蒙蔽的父亲身上，但仍然没有取得胜利。{1BIO 376.5}
§135
The message of warning was not heeded; while she was in the midst of making improvements to stay in this world, disease and affliction came, and her life record was closed. Soon after this James and Ellen White visited the place of their residence and found the husband struggling for freedom of soul. Ellen White was there given a vision, and light began to shine in upon the benighted father, but still the victory was not won: {1BIO 376.5}
§136
当我们的这位弟兄愿意上进到放弃世界并将世界从他心里排除出去的地步时；当他愿意把他的农场放在祭坛上，并且说他愿意变卖农场的一部分或全部时，他的女儿就会扮演母亲曾扮演的角色，把他拉回去，她会恳求在今世保留他们的财宝。（同上）{1BIO 377.1}
§137
As our brother would come up to the point to give up the world, and get it out of his heart; as he would lay his farm upon the altar, and say he would sell a part, or all of it, then the daughter would act the same part the mother had done, to pull him back, and she would plead for their treasure here.—Ibid. {1BIO 377.1}
§138
无容置疑，上帝是认真对待那些在世上富有之人的。这些人声称已经把自己的生命交给了祂，但仍然顽强地抓住他们在地上的财富。{1BIO 377.2}
§139
There could be no mistaking that God was in earnest with those rich in this world’s goods, who claimed to have surrendered their lives to Him and yet tenaciously clung to their earthly treasures: {1BIO 377.2}
§140
在我离开那个地方之前，我在异象中蒙指示看见上帝在怒中将那位母亲取走了，父亲和女儿若不顺服上帝，他们若不摆脱这世界并与世界断了感情，上帝就会再次以审判跨过他们的门槛。我因在异象中蒙指示看到的事而震惊。{1BIO 377.3}
§141
Before I left that place I was shown in vision that God had taken the mother away, ... and unless the father and daughter submitted to God, unless they cut loose from the world and had their affections weaned from it, God would step over the threshold again in judgment. I was astonished at what was shown me in vision. {1BIO 377.3}
§142
我看到这位弟兄爱这个世界过于他自己所认为的，这对他来说是一个网罗，欺骗了他。我看到他在交易中如此吝啬刻薄，确实使他越过了严格真实和诚实的界限。天使说，钱财的迷惑使许多人、许多拥有钱财的人绊跌在自己的钱财上以致灭亡了，只有很少的人用不义的钱财结交朋友，最终被接到永存的居所里去。—Ibid. {1BIO 377.4}
§143
I saw that this brother loved this world more than he ever thought he did, and that it was a snare to him—it deceived him. I saw that he was so close and snug in deal, it really carried him beyond the bounds of strict truth and honesty. Said the angel, “The deceitfulness of riches causes many, many of its possessors to stumble over their riches to perdition, while only a few with the unrighteous mammon will make friends, and finally be received into everlasting habitations.”—Ibid. {1BIO 377.4}
§144
在一个异象中，她看见了女儿的自私性格。 “她的父亲若是留给她数千美元，无论他活着还是死了，都会足以毁了她，且令上帝不悦”。 她怀着痛苦的心情把这一切告诉了父亲。{1BIO 377.5}
§145
In the vision she was shown the selfish character of the daughter. If her father, whether he lived or died, should leave her a few thousand dollars, “it would be enough to ruin her, and displease God.” All this, with anguished soul, she related to the father. {1BIO 377.5}
§146
怀爱伦又见了一个关于拯救这个人的异象。对此，她写道: 1BIO 377.6}
§147
Again a vision was given to Ellen White aimed at saving the man. Of this she wrote: {1BIO 377.6}
§148
去年（1857年）夏天我再次蒙指示看见这位弟兄的情况，他的行动不够快，他没有照他所应当的尽快用他的钱财推进上帝的圣工。接下来我听到的消息是，他死了，并将大笔的财产留给了他的女儿。什么都没有捐给上帝的圣工。（同上）{1BIO 377.7}
§149
Last summer [1857] I was again shown this brother’s case, that he was not moving fast enough, that he was not using his means to advance the cause of God as fast as he should. The next news I heard was that he was dead, and had left his large property to his daughter. Nothing was bestowed upon the cause of God.—Ibid. {1BIO 377.7}
§150
他今年51岁。在随后的异象中，怀爱伦看到了撒但的策略: {1BIO 378.1}
§151
He was 51 years of age. In a subsequent vision, Ellen White was shown Satan’s strategy: {1BIO 378.1}
§152
我看到撒但在那人死的时候如愿以偿，因为他什么都没有留给上帝的圣工。……看到撒但的计划是尽他所能地使真理的队伍得不到钱财，并且利用钱财作为灵魂的绊脚石。他愿意让那些自称信奉真理却刻薄、自私、贪婪的人拥有钱财，因为他们会以钱财为偶像。他们滋养它，而它会使他们灭亡；因为他们积攒财宝在地上，丧失了在天上的财宝。（同上）{1BIO 378.2}
§153
I saw that Satan had it just as he wanted it at his death, that nothing be left to the cause of God.... I saw that it was the design of Satan to keep all the means from the ranks of the truth that he could, and to use it as a stumbling block for souls. He is willing that those who profess the truth, and are snug, selfish, and covetous should have means in their possession, for they idolize it. They nourish it, and it will prove their ruin; for they lay up treasure on earth, and lose their treasure in heaven.—Ibid. {1BIO 378.2}
§154
怀爱伦结束了这一令人吃惊的实例的叙述，说明了加快出版的理由: {1BIO 378.3}
§155
As Ellen White brought the account of this startling object lesson to a close, she gave the reason for hastening it into print: {1BIO 378.3}
§156
我既看到这个家庭贪婪的报应应该成为教会的一个警告，就不能向上帝的子民隐瞒主就他们所指示我看到的事。（同上）1BIO 378.4}
§157
As I have seen that the reward of covetousness thus far upon this family should be a warning to the church, I cannot withhold from the people of God what has been shown me respecting them.—Ibid. {1BIO 378.4}
§158
M. B. 捷克霍夫斯基，转变信仰的天主教神父
§159
M. B. Czechowski, the Converted Catholic Priest
§160
在1858年4月15日怀爱伦发表上述警告的《评论与通讯》的封底，怀雅各发了一个呼吁:“致好善乐施的人。”文中简要叙述了一位本着良心皈依的天主教神父的经历。他遭到逼迫，到处流浪，饱受贫穷。他精通七种语言。现在他的职业是装订工，他参加了俄亥俄州芬德利市的一个帐篷会议，加入了安息日复临信徒的队伍。他来到巴特尔克里克，被怀雅各所接纳，受聘装订过往的《评论与通讯》。他的娴熟技术所装订的本会早期文献，包括怀雅各所收集的作品，已成为怀爱伦著作托管委员会藏书的一部分，并一直在使用。怀雅各的编辑呼吁以以下的段落结束: {1BIO 378.5}
§161
On the back page of the Review of April 15, 1858, in which Ellen White sounded the warning cited above, James White addressed an appeal, “To the Benevolent.” It gave a brief account of the experience of a conscientious converted Catholic priest with a knowledge of persecution and travel and poverty—a man versed in seven languages. Now a bookbinder by trade, he attended a tent meeting in Findlay, Ohio, and joined the Sabbathkeeping Adventists. He found his way to Battle Creek, was taken in by James White, and was employed at binding up volumes of back issues of the Review and Herald. Early collections of denominational literature benefited by his skillful work, including that assembled by James White, now rebound for continuous service as a part of the library of the Ellen G. White Estate. White’s editorial appeal closed with this paragraph: {1BIO 378.5}
§162
最近有人建议他现在就去纽约北部，把现代真理告诉他那些热情的老朋友。一想到要带着他的圣经和法语传单(一份是关于安息日的，一份是关于基督复临的)，带着他的家人回到穆尔斯，他的心就高兴得跳了起来。他在那里有一所房子、十英亩土地和一匹马。他欠了50美元。他名叫M. B. 捷克霍夫斯基，现在需要帮助。我们将是30个立即筹款150美元的人之一。在我们开会之前必须筹集这笔款项。我们开个头。 {1BIO 378.6}
§163
It was recently suggested that he should now go to northern New York, and teach the present truth to his old and warm friends. His heart leaped with joy at the thought of taking his Bible and the French tracts (one on the Sabbath, and the other on the Advent), and with his family return to Mooers, where he has a house and ten acres of land and a horse. He owes on his place $50. His name is M. B. Czechowski. He must have help now. We will be one of thirty to raise $150 at once. The sum must be raised before our conference. We make the beginning. {1BIO 378.6}
§164
怀雅各5美元；怀爱伦5美元
§165
James White $5.00 Ellen G. White $5.00
§166
四周后，这一数字增至58.50美元，于是又发了一个进一步筹款的紧急呼吁。当捷克霍夫斯基成为圣工的一名工人时，守安息日的复临信徒将听到更多关于他的消息。几年以后，在另一个宗教团体的赞助下，他横渡大西洋，将安息日的真理带到一些中欧国家。{1BIO 379.1}
§167
Four weeks later the sum had swelled to $58.50, and there was an urgent call for more. Sabbathkeeping Adventists were to hear more of Czechowski as he became a laborer in the cause. A few years later, under the auspices of another religious group, he crossed the Atlantic, carrying the Sabbath truth to some of the countries of Central Europe. {1BIO 379.1}
§168
怀雅各为支持这个人所发的呼吁，反映了没有金库的新兴教会严重的财政需求；他们的事工靠他们所服务之人的偶然捐赠勉强维持。与此同时，正如上文怀爱伦讲述的故事所指出的，一些人有能力很好地支持发展中的圣工。然而，能做到这一点的人很少。一项亟需的经常性财政支持的制度，还需要一年后才问世。{1BIO 379.2}
§169
The appeal of James White for the support of this man reflects the dire financial needs of the emerging church without a treasury, whose ministry was precariously supported by chance gifts from those to whom they ministered. At the same time, as noted in the story told by Ellen White above, there were those who could well support the growing work. Relatively few, however, did. A system of regular financial support, desperately needed, was yet a year away. {1BIO 379.2}