第25章 上帝事业的财政支持1858-1859年)
§1
第25章 上帝事业的财政支持(1858-1859年)
§2
Chapter 25—(1858-1859) Financial Support for the Cause of God
§3
在1858年9月30日《评论与通讯》的封底，发表了由怀雅各和拉夫伯勒签名的《预告》，列出了9月底和10月大部分时间在俄亥俄州和纽约州聚会的计划。.{1BIO 380.1}
§4
The back page notice in the Ibid., September 30, 1858, signed by James White and J. N. Loughborough under the heading “Appointments” gave plans for meetings in Ohio and New York State in late September and most of October. {1BIO 380.1}
§5
紧接着是两段由怀雅各发布的解释性文字，列出了到新英格兰旅行的计划。说明圣工的财务状况很差，缺乏指导工作的组织结构。新兴教会的领袖通常依靠访问园地的邀请，以及他们事工获益者的捐款来支付费用。请注意措辞: {1BIO 380.2}
§6
Immediately following was a two-paragraph, rather illuminating notice signed by James White, laying out plans for a tour through New England. The notice suggested the very frail financial status of the cause, and the absence of organizational structure to direct the work. Leaders of the emerging church usually depended both on invitations to visit the field and the gifts of those who benefited from their ministry, to cover expenses. Note the wording: {1BIO 380.2}
§7
怀兄弟和怀姊妹计划于10月23日和24日在巴克桥逗留，26日晚，在劳斯波音特附近，由泰勒和惠普尔弟兄安排，30日和31日，在佛蒙特州，由宾汉和丘吉尔弟兄安排，11月6日和7日，在新罕布什尔州的华盛顿，由弟兄们安排，13和14日在马萨诸塞州的伍斯特。{1BIO 380.3}
§8
Brother and Sister White design spending October 23 and 24 at Buck’s Bridge; the evening of the twenty-sixth near Rouse’s Point, where Brethren Taylor and Whipple may appoint; the thirtieth and thirty-first, in Vermont, where Brethren Bingham and Churchill may appoint; November 6 and 7, near Washington, New Hampshire, where brethren may appoint; thirteenth and fourteenth, at Worcester, Massachusetts. {1BIO 380.3}
§9
如果新英格兰的弟兄们有上述需求，请立即在《评论与通讯》中安排具体地点，并向我们在纽约州麦迪逊县哈伯德角的地址写信。如果他们希望邀请拉夫伯勒弟兄，请往同一个地址给他写信，他可能会陪同我们前往上面提到的地方。{1BIO 380.4}
§10
If brethren in New England desire meetings as above, they will please give appointment of the definite place in the Review immediately, and address us at Hubbard’s Corners, Madison County, New York. If they wish the labors of Brother J. N. Loughborough, they will please address him at the same place, and he will probably accompany us to the above-named places. {1BIO 380.4}
§11
事实证明，东部的弟兄们确实希望怀雅各夫妇来，并邀请拉夫伯勒和他们一起去。12月中旬的旅行结束后，怀雅各报导说: {1BIO 380.5}
§12
As it turned out, the brethren in the East did want the Whites to come and invited Loughborough to come with them. When the tour was completed in mid-December, James White could report: {1BIO 380.5}
§13
我们的要求都得到了满足，我们的旅费也得到了解决，我们得到了最亲切、最礼貌的接待。(RH 1858.12.23) {1BIO 381.1}
§14
Our wants were all cared for, our traveling expenses met, and we received the most affectionate and courteous attention.—Ibid., December 23, 1858 {1BIO 381.1}
§15
那年早些时候，拉夫伯勒曾在《评论与通讯》的封底通知，由于缺乏财政支持，计划被取消: {1BIO 381.2}
§16
Earlier in the year Loughborough had run a back page note in the Review announcing cancellation of plans because of lack of financial support: {1BIO 381.2}
§17
怀弟兄和我计划今年春天在纽约州举办四五个会议。但我们要在此声明，由于缺乏资金，我们目前不能满足弟兄们希望我们前去的愿望。（RH 1858.4.1）{1BIO 381.3}
§18
Brother White and I had designed holding some four or five conferences in the State of New York this spring. But we would here state that our lack of means prevents our complying at present with the wishes of the brethren in this matter.—Ibid., April 1, 1858 {1BIO 381.3}
§19
怀雅各夫妇从巴特尔克里克出发，往東到缅因州的波特兰再返回，开始历时三个月的秋季旅行，是他们1858年下半年旅行的主要部分。拉夫伯勒几乎全程陪同。怀雅各没有透露更多细节，只透露了访问地点的名称。拉夫伯勒晚年在讲述他熟悉的历史时，提到了怀爱伦在纽约曼斯维尔的公立学校里看到的异象。{1BIO 381.4}
§20
The three-month-long fall tour taken by the Whites from Battle Creek east to Portland, Maine, and return, was a major part of their travels through the last half of 1858. Loughborough was with them for nearly all the appointments. Few details are given by White, except the names of the places visited. In later years, Loughborough, recounting history he was familiar with, mentioned the vision given to Ellen White in Mannsville, New York, in the public schoolhouse. {1BIO 381.4}
§21
参加聚会的人如此之多，为了容下所有会众，用橡树木板搭在两排座位之间的过道上，舍弃通畅的走道，为会众增加坚固的席位。拉夫伯勒是那次会议的发言人。他后来报导说: {1BIO 381.5}
§22
The meeting was so well attended that to accommodate the crowds, oak planking obtained nearby was brought in and placed from seat to seat across the aisles, providing an audience in a solid block, with no open aisles. Loughborough was the speaker at that meeting. He later reported: {1BIO 381.5}
§23
主使发言人畅所欲言。怀姊妹接着说了一段有力的话。当她开始说话时，她儿子威廉(当时大约4岁)想要出去。唯一出去的办法就是怀兄弟把会堂后面的窗户打开。他把孩子送到屋外，也跟着他从窗户出去了。{1BIO 381.6}
§24
The Lord gave freedom in the discourse. Sister White followed with a powerful talk. As she began to speak, their boy, W.C. (then about 4 years old), wanted to go out. The only way to do this was for Brother White to raise a window in the back part of the house. After putting the boy out, he followed him through the window. {1BIO 381.6}
§25
他和孩子出去的时候，怀姊妹得以不受打扰地讲话。当她坐在椅子上时，她发出了三声荣耀的呼喊，她在那一大群人面前进入了异象。怀弟兄回到会堂时，她正在异象中。他向人们解释了她的情况，人们带着深深的敬意看着她。走出异象后，她又对肃穆而感动的听众讲了几分钟话。（《太平洋联合会记录》，1911年1月26日）{1BIO 381.7}
§26
While he was out with the boy, Sister White spoke with great freedom. As she seated herself in her chair, she gave the three shouts of glory, and was in vision before that great crowd of people. When Brother White returned to the room, she was in the vision. He explained her condition to the people, who looked on with deepest respect. After coming out of the vision, she again spoke for a few minutes to that solemn and heart-touched audience.—Pacific Union Recorder, January 26, 1911. {1BIO 381.7}
§27
第二天早上，也就是10月21日，她根据异象中启示的部分内容，用铅笔给马萨诸塞州的斯蒂芬和玛丽?赫斯格夫妇写了一份证言。然后，她请拉夫伯勒用钢笔和墨水眷抄了一份寄给他们。他在抄写这些内容时，思绪回到了两年前，他和R.F.科特雷尔在马萨诸塞州普林斯顿举行的一次帐篷大会上。他曾在那里见过赫斯格一家，他记得赫斯格当时正在推动不食用猪肉的决议案。由于《利未记》中的禁止，赫斯格认为它应该成为对教会信徒资格的测试标准之一。现在，拉夫伯勒正在从怀爱伦用铅笔写的证言中寻找线索: {1BIO 382.1}
§28
The next morning, October 21, she wrote with pencil a testimony, based on a part of what was revealed in the vision, to Stephen and Mary Haskell in Massachusetts. Then she requested Loughborough to make a good copy with pen and ink to be sent to them. As he copied this, his mind went back two years to the time when he and R. F. Cottrell held a tent meeting in Princeton, Massachusetts. He had met the Haskells there, and he recalled that Haskell was pressing the matter of the nonuse of pork. Because of its prohibition in Leviticus Haskell felt it should be made a test of church fellowship. Now Loughborough was tracing the lines from Ellen White’s penciled testimony: {1BIO 382.1}
§29
我看到，如果你们只对自己保留你们关于猪肉的看法，那是没有什么坏处的但你们在判断和意见上已使这个问题成了一个试验。你们的行动清楚地表明你们在这件事上的信念。上帝若是要祂的子民戒绝猪肉，祂会使他们在这事上信服的。{1BIO 382.2}
§30
I saw that your views concerning swine’s flesh would prove no injury if you have them to yourselves; but in your judgment and opinion you have made this question a test, and your actions have plainly shown your faith in this matter. If God requires His people to abstain from swine’s flesh, He will convict them on the matter. {1BIO 382.2}
§31
祂乐于向祂诚实的子民显明他们的本分，正象祂乐于向尚未负担圣工的个人显明他们的本分一样。教会的责任若是戒绝猪肉，上帝就会向比两三个人更多的人显明这事。祂会教导祂的教会知道自己的本分。{1BIO 382.3}
§32
He is just as willing to show His honest children their duty, as to show their duty to individuals upon whom He has not laid the burden of His work. If it is the duty of the church to abstain from swine’s flesh, God will discover it to more than two or three. He will teach His church their duty. {1BIO 382.3}
§33
上帝正在带领出一班子民，而不是少数分散的个人，一个相信这一点，另一个相信那一点。上帝的天使正在做委托给他们的工作。第三位天使正在带出并洁净一班人，他们应当与他统一行动。有些人跑到了带领这班人的天使前头；但他们得折回所走出的每一步，并且温顺地跟从，不可快过天使的带领。我看到上帝的天使带领祂的子民不会快过他们所能接受的，并要实行所传达给他们的重要真理。但一些不安分的人工作还没完成一半。当天使带领他们时，他们急忙找些新的东西，没有上帝的指导就往前冲，因而给队伍带来了混乱与不和。他们的言行与整体不和谐。（1T 206，207）{1BIO 382.4}
§34
God is leading out a people, not a few separate individuals here and there, one believing this thing, another that. Angels of God are doing the work committed to their trust. The third angel is leading out and purifying a people, and they should move with Him unitedly.... I saw that the angels of God would lead His people no faster than they could receive and act upon the important truths that are communicated to them. But some restless spirits do not more than half do up their work. As the angel leads them, they get in haste for something new, and rush on without divine guidance, and thus bring confusion and discord into the ranks. They do not speak or act in harmony with the body.—Testimonies for the Church, 1:206, 207. {1BIO 382.4}
§35
显然，现在还不是提倡对饮食改革问题采取某些立场的时候，它会在适当的时间和适当的环境中提出。在这份证言的第二次印刷中，怀雅各附加了一个重要的说明: {1BIO 383.1}
§36
It was apparent that the time had not yet come to advocate certain positions in the matter of a reform in diet; this would come in its proper time and in its proper setting. In the second printing of this testimony, James White appended a significant note: {1BIO 383.1}
§37
这段著名的证言写于1858年10月21日，约在1863年的大异象之前五年。在那个大异象中赐下了健康改良的亮光。当合适的时间来到时，这个主题以一种感动我们所有人的方式赐了下来。上帝的智慧和良善是多么奇妙啊！现在提出牛奶、盐和糖的问题就象1858年提出猪肉问题一样不合适。（怀雅各第二版说明。（1T 206）{1BIO 383.2}
§38
This remarkable testimony was written October 21, 1858, nearly five years before the great vision in 1863, in which the light upon health reform was given. When the right time came, the subject was given in a manner to move all our people. How wonderful are the wisdom and goodness of God! It might be as wrong to crowd the milk, salt, and sugar question now, as the pork question in 1858.—JW, note to second edition, Ibid., 1:206. {1BIO 383.2}
§39
对传道士的支持
§40
The Support of the Ministers
§41
教会正在成長。当它扩展到西部时，一些富裕的家庭接受了这个信息。有些家庭却很难理解他们有责任从财政上支持他们所热爱的圣工。1857年和1858年这两年，形势变得极其严峻。没有教会组织；教会没有财政部门。受到召唤进入圣职服务的人要作出很大的牺牲，因为他们到各处只能靠送到他们手中一些物品生活。这时提倡的是奉献和牺牲精神。{1BIO 383.3}
§42
The church was growing; as it spread to the West, families of means accepted the message. For some it was difficult to grasp their responsibility in giving financial support to the cause they loved. During the years 1857 and 1858, the situation became desperate. There was no church organization; there was no church treasury. Those who felt called to enter the ministry faced great sacrifices, for they were dependent upon the gifts placed in their hands as they moved from place to place heralding the message. Dedication and sacrifice were called for. {1BIO 383.3}
§43
1857年1月初，约翰?拉夫伯勒在怀雅各夫妇到访之后，得以从爱荷华州沃坎的工作解脱，前往伊利诺斯州举行的帐篷大会。关于财政支助，他报导说: {1BIO 383.4}
§44
John Loughborough, after being pried loose from Waukon, Iowa, in early January, 1857, by the visit of the Whites, held tent meetings in Illinois. He reported, concerning financial support: {1BIO 383.4}
§45
然后我回到爱荷华州的沃肯，在这四个月的工作中，我得到了食宿和旅行的费用，还有大约15美元的现金。(《太平洋联合会记录》1910年9月8日) {1BIO 383.5}
§46
I then returned to Waukon, Iowa, having received for my four months’ labor my board, lodging, and traveling expenses, and about $15 in money.—Pacific Union Recorder, September 8, 1910. {1BIO 383.5}
§47
这样，就没有多少钱可以带回沃肯的家给他的妻子玛丽了。雅各和爱伦敦促他到巴特尔克里克来，怀雅各在那里为他的家庭找到了一些帮助。拉夫伯勒写道: {1BIO 383.6}
§48
This did not leave him much to take home to his wife, Mary, in Waukon. James and Ellen White pressed him to come to Battle Creek, and here James White found some help for the family. Loughborough wrote: {1BIO 383.6}
§49
当时，人们正在设法帮助一些受欢迎却很贫穷的传道士获得简陋的住所。现在有些富人已经接受了真理。在巴特尔克里克的西部，怀弟兄找到了一个机会，以400美元的价格为本文作者购买了一块带小屋的地。除了我支付的150美元，他还从那些愿意每人投资25美元的弟兄那里筹集了资金。（同上）{1BIO 383.7}
§50
At that time an effort was being made to secure humble homes for some of the approved, yet poor, ministers. Some persons had now accepted the truth who had means. In the west part of Battle Creek Brother White found opportunity to obtain a lot and cottage for the writer for $400. Aside from about $150 that I paid, he raised the money from willing brethren who could invest $25 each.—Ibid. {1BIO 383.7}
§51
随着资金变得充裕，传道士们得到了薪水，拉夫伯勒对特别事业的捐赠，超过了他在获得住房时所得到的帮助。(同上) {1BIO 384.1}
§52
When means became more plentiful and ministers were paid a salary, Loughborough contributed more to the cause through gifts to special enterprises than he received in financial help in securing a home (Ibid.) {1BIO 384.1}
§53
但我们也回顾一下1857年拉夫伯勒对当时情况的描述: {1BIO 384.2}
§54
But back to Loughborough’s account of the situation in 1857: {1BIO 384.2}
§55
1857-1858年的冬天很艰难，不是因为粮食短缺，而是因为前一个夏天丰收导致粮价很低。……{1BIO 384.3}
§56
That winter of 1857-1858 was a hard winter, not on account of the scarcity of provisions, but because of the low price of the abundance of grains raised the summer previous.... {1BIO 384.3}
§57
我在讲述1857年至1858年冬天我在密歇根工作的整整六个月所得到的报酬时，请记住，我们当时还没有注意到饮食改良的问题。饮食改良亮光是1863年6月6日在密歇根州奥茨戈怀姊妹所见的异象中获得的。A{1BIO 384.4}
§58
As I recount what I received for my labors in Michigan for the whole six months of the winter of 1857-1858, let it be borne in mind that our attention had not yet been called to the matter of “reform in diet.” That light came in the view given to Sister White in Otsego, Michigan, June 6, 1863. {1BIO 384.4}
§59
1857-1858年的整个冬天，我收到了三块10磅的〔4公斤〕枫糖，10蒲式耳小麦、5蒲式耳苹果、5蒲式耳土豆、一只火腿、半只小猪、1配克〔9公升〕豆子和4美元现金。有了这些东西，再加上我们搭伙人带给我的一点小利，这个冬天，我比我们其它的传道士要过得好一点。(RH 1910.10.6) {1BIO 384.5}
§60
For the whole winter of 1857-1858 I received three ten-pound cakes of maple sugar, ten bushels of wheat, five bushels of apples, five bushels of potatoes, one ham, one half of a small hog, one peck of beans, and $4 in cash. This with the small profit on our boarders [three Review office employees] brought me through the winter in better condition than other of our ministers.—Ibid., October 6, 1910 {1BIO 384.5}
§61
在1858年4月8日的《评论与通讯》中，M.E.科内尔呼吁那些从传道士那里获得书籍的教会信徒，承诺在短时间内清偿书款。他敦促他们说: {1BIO 384.6}
§62
Through the Review of April 8, 1858, M. E. Cornell called attention to money due from church members who had secured books from the ministers, promising to pay in a short time. He prodded them: {1BIO 384.6}
§63
如果他们忘记了，我们相信这个友好的提示，加上责备的灵，可以使他们想起来。我们可以向你保证，亲爱的朋友们，这些债务现在没有豁免，将来也不会，直到你至少对此表示关注，写信给我们，或者以某种方式告诉我们为什么你没有清偿这笔神圣的债务。我们必须对出版社有所回报。他们一再地召唤，再加上我们家庭不断的需求，使我们至今无法忘记这些小欠账。（RH 1858.4.8）{1BIO 384.7}
§64
If they have forgotten it, we trust that this friendly hint, together with the reproving Spirit, may bring it to their remembrance. We would assure you, dear friends, these debts are not forgiven, and will not be, until at least you manifest feeling enough in regard to it to write to us, or in some way inform us why you do not cancel so sacred an obligation. We must make our returns to the publishing office. Their repeated calls, together with the continual wants of our families, have hitherto rendered it impossible to forget these little dues.—The Review and Herald, April 8, 1858. {1BIO 384.7}
§65
科内尔是当时发展信徒方面最富有成果的人之一。他用以下几句话结束了他的呼吁: {1BIO 385.1}
§66
Cornell was one of the most fruitful soul winners in the cause at that time. He closed his appeal with these words: {1BIO 385.1}
§67
使者们必须牺牲属世的利益，在属灵事业的服务上消耗自己的生命，这倒没有关系，我们不抱怨。如果有必要的话，也得从事供给肉身需要的工作，即使是对那些没有我们那么需要的人，也是如此。但是听见他们的声音，至少可以得些安慰。（同上）{1BIO 385.2}
§68
Messengers must sacrifice their worldly interests, and wear out their very lives in ministering in spiritual things, and it is all right; we complain not; and if necessary, minister also in carnal things, even to those who are less needy than ourselves, but it would at least be some relief to hear from them.—Ibid. {1BIO 385.2}
§69
几个星期前，在伊利诺斯州的一次会议上，考虑到今年夏天传道工作的重点，弟兄们制定了一个引入一位传道士的计划。来自朗德格鲁夫的约西亚.哈特是个有钱人，他周围的人也大体如此，《评论与通讯》报导说： {1BIO 385.3}
§70
A few weeks earlier at a conference in Illinois, considering the evangelistic thrust that should be made in the coming summer, the brethren developed a plan to bring in an evangelist. Josiah Hart, of Round Grove, a man of some means, surrounded by others in like financial circumstances, reported in the Review: {1BIO 385.3}
§71
接下来要考虑的是让英格拉汉姆弟兄和其家人移居西部。住在斯蒂芬森县卡拉内格鲁夫的伯里和纽顿兄弟提出愿意维持他家庭的一年之需，并为他找一所房子，或者若有必要盖一所房子，他们会给他一块地，教会全体会帮助他盖房子。大家投票呼唤英格拉汉姆弟兄到西部来，但具体的安排被推迟到他到达后再进行。（RH 1858.4.8）{1BIO 385.4}
§72
The subject of removing Brother Ingraham and family west was next considered. Brethren Berry and Newton, residing at Crane’s Grove, Stephenson County, offered to maintain his family one year, and find a house, or if it should be necessary to build a house, they will give a piece of land, the church at large promising to aid him in building. It was voted to extend a call to Brother Ingraham to come west, but definite arrangements were postponed till his arrival.—Ibid., April 8, 1858 {1BIO 385.4}
§73
但这似乎是这个园地寻常中的一个例外。4月初，怀雅各展望1858年的夏天，考虑到西部的迅速开放，他把俄亥俄州、密歇根州、印第安纳州、伊利诺伊州、威斯康辛州、爱荷华州和明尼苏达州称为有前途的圣工园地。他宣称: {1BIO 385.5}
§74
But this seemed to be the exception to what generally happened around the field. In early April, James White, looking toward the summer of 1858 and thinking of the rapidly opening West, named the States of Ohio, Michigan, Indiana, Illinois, Wisconsin, Iowa, and Minnesota, as promising fields of labor. He declared: {1BIO 385.5}
§75
维持这样一个设施(爱荷华州的帐篷)将需花费300到500美元，以便达到最好的效果。那些愿意捐献百元，五十元，二十五元和十元的弟兄们在哪里呢?在哪里? {1BIO 385.6}
§76
It would require from $300 to $500 to sustain such an enterprise [the tent in Iowa] in a manner to accomplish the most good. Where are the brethren who are ready with their hundreds, their fifties, their twenty-fives, or their tens? Where? {1BIO 385.6}
§77
教会的财政似乎被撒但控制了，很少出现特例。再三的失望使我们的传道人感到悲哀和沮丧。他们大都迁移而来，期望通过他们艰辛的工作得到弟兄们的资助，但他们的弟兄们却总是未能履行职责。他们显然无动于衷地看着，看到我们的传道人一个接一个地因过度劳动和贫穷而身体崩溃，而他们却继续牢牢地抱着他们的世俗财富。{1BIO 385.7}
§78
Satan seems to have the control of the purses of the church, with very few exceptions. Repeated disappointments are saddening and discouraging our preachers. They have generally moved out expecting to be sustained by their brethren in their arduous work; but their brethren have often failed to do their duty. They have looked on apparently unmoved, and have seen one after another of our preachers break down in health through overlabor, and deprivation for want of means, while they have continued to hug their earthly treasures to their hearts. {1BIO 385.7}
§79
失望一直是我们传道人的悲哀命运，现在他们中有几个人深陷贫困、健康崩溃和沮丧之中。我们建议传道的弟兄们，最好是避免承担本应由教会担负的责任。弟兄们明白他们所应负的责任。要珍惜你的体力和健康。（RH 1858.4.8）{1BIO 386.1}
§80
Disappointment has been the sad lot of our preachers, and now several of them are much sunken down in poverty, broken-down health, and discouragement. We suggest to our preaching brethren that it might be best to avoid taking responsibilities which the church should bear. Let the brethren feel the responsibilities which justly rest upon them. Spare your strength and health.—Ibid., April 8, 1858 {1BIO 386.1}
§81
然后，他提出了一个可以提供经常性帮助的计划: {1BIO 386.2}
§82
Then he suggested a plan that could provide regular support: {1BIO 386.2}
§83
如果教会自愿捐出每年的财产税来维持这个事业，在主的宝库中将会有双倍的钱来维持圣工的所有部门。（同上）
§84
Should the church freely hand out to sustain the cause the amount of the annual taxes on their property, there would be in the Lord’s treasury double the amount wanted to sustain the cause in all its departments.—Ibid.
§85
整个夏天，传道士及其家庭的财政资助情况几乎没有改善。传道士J.B.福瑞斯比和S.W.罗兹在密歇根州中部和东部，经常在一些有坚固信徒团契的地方工作。他们在给《评论与通讯》的报告最后，发表了一段解释性声明: {1BIO 386.3}
§86
Through the summer there was little improvement in the matter of financial support for ministers and their families. Evangelists J. B. Frisbie and S. W. Rhodes worked among the communities in central and eastern Michigan, often in places where there were companies of well-established believers. In closing their report for the Review, they made a revealing statement: {1BIO 386.3}
§87
说到牺牲，我们正在作出。时局艰难，该怎么办?我们遇到许多弟兄，他们都说同样的话:“我想帮忙，但无能为力，因为时局艰难，我无能为力。”有些人开始谈论出售部分或全部土地，但目前还没有找到买家。{1BIO 386.4}
§88
A word on sacrificing and we close. Times are hard, and what will be done? We met with scores of brethren who tell the same thing: “I want to help but cannot, because times are hard, and I have not means“: and some will begin to talk of selling some or all of their land; but there are no buyers at present. {1BIO 386.4}
§89
我们不敢建议别人去负担什么，但我们知道，上帝的事业决不能停止。在守安息日的人中间，有足够的资金可以节省下来，对那些拥有比需要更多的人来说，做出牺牲帮助别人是一种福气，因为总有一天不再需要他们的帮助。{1BIO 386.5}
§90
We dare not advise what others’ duty may be; but this we do know, that the work of God must not stop. There is means enough among Sabbathkeepers that can be spared, and it would be a blessing to those who have more than they need, to sacrifice and help now; for the time will come when their help will not be needed. {1BIO 386.5}
§91
当有人说，下次再来，我们很高兴见到你，下次不要离开这么久，等等，他们必须记住，要照顾好布道士，否则他们必须用他们的双手来养活他们的家庭。不只是我们这样做。要自己得救和救别人，需要付出代价，即使付出所有，它也足够便宜。{1BIO 387.1}
§92
When some say, Come again, we are glad to see you, don’t stay away so long next time, et cetera, they must remember that the preachers must be cared for, or they must labor with their hands to support their families. We are not alone in this. It will cost something to be saved, and to save others; and should it cost all, it will be cheap enough. {1BIO 387.1}
§93
我们到达蒙特里之前收到的金额是3.85美元。那时候我们的开销是4.12美元，所以如果我们从韦兰回家的话，我们收到的钱可能还不够支付我们的开销。我们说这话，不是抱怨，乃是叫教会思考。弟兄们比过去做得更好了，但我们说的是我们的上一次旅行和艰难的时刻。(RH 1858.9.2) {1BIO 387.2}
§94
The amount received before we arrived at Monterey was $3.85. Our expenses to that time had been $4.12, so that had we returned home from Wayland, what we received would have fallen somewhat short of meeting our expenses. We do not state this to complain, but that the church may think of these things. Brethren have done much better in times past; but we speak of our last trip and the hard times.—Ibid., September 2, 1858 {1BIO 387.2}
§95
怀雅各和怀爱伦也很艰难！当其它一些传道士被迫时不时离职，靠自己的双手来支撑家庭的时候，雅各发现访问信徒时有人需要圣经和其它书。他买了一些储备起来，并随身带着一些，或者从巴特尔克里克把书送过去。他靠售书赚了一点钱。1858年5月13日的《评论与通讯》在封底刊登了这样一则通知: {1BIO 387.3}
§96
James and Ellen White were also struggling. While some of the ministers had to drop out from time to time and labor with their hands to support their families, James White found as he traveled among the believers that there were those in need of Bibles and other books. He bought supplies and carried some with him, or supplied them from Battle Creek. These he sold at a profit. The Review of May 13, 1858, carried this back page notice: {1BIO 387.3}
§97
我们出售克鲁登的《圣经索引》，纳尔逊的《论背道》，班扬的《天路历程》。我们供应三种规格的英文圣经。——怀雅各{1BIO 387.4}
§98
We have for sale Cruden’s Concordance, Nelson on Infidelity, Bunyan’s Pilgrim’s Progress.—JW. {1BIO 387.4}
§99
随着1858年夏天《善恶之争》的出版，怀爱伦有了一点收入。但是，正如在1858年11月25日的《评论与通讯》所报道的：“这微薄的收入都被庄严地奉献给主，并且其中的二十五元已经给了主的一个贫穷的仆人（M.B.捷克夫斯基）。” {1BIO 387.5}
§100
and We have a supply of English Bibles, three sizes.—JW.With the publication of The Great Controversy in the summer of 1858, Ellen White had a little income. But as reported in the Ibid., November 25, 1858, “what little profit there was on it was all solemnly dedicated to the Lord, and $25 out of it had already been given to one of the Lord’s needy servants [M. B. Czechowski].” {1BIO 387.5}
§101
出路的承诺
§102
The Promise of a Way Out
§103
局势已经到了必须为不断壮大的教会提供财政资源制定穩定计划的地步。正是在这种情况下(J. N. 拉夫伯勒，后来在先驱们里以历史学家的身份为人所知，当时他与怀雅各和怀爱伦关系密切，根据他的说法) “怀姊妹对她的丈夫说： ‘主指示我，如果你把传道士召集到一起来，并把J.N.安德鲁斯从沃肯叫来，举办一个圣经学习班，你就会发现，圣经里有一个完整的计划来维持传道工作。’”（PUR 1910.10.6）{1BIO 387.6}
§104
Things had reached a state where a permanent plan had to be found to provide financial resources for the growing church. It was in these circumstances (according to J. N. Loughborough, who was to become known somewhat as a historian among the pioneers, and at the time was very closely associated with James and Ellen White) that “Sister White stated to her husband, ‘The Lord has shown me that, if you will call the ministers together, and have J. N. Andrews come down from Waukon, and hold a Bible class, you will find that in the Scriptures there is a complete plan to sustaining the work of the ministry.’”—Pacific Union Recorder, October 6, 1910. {1BIO 387.6}
§105
怀雅各在1859年1月中旬邀请安德鲁斯来巴特尔克里克办学习班。（根据拉夫伯勒对当时情况发生日期的记忆，他確定在了1858年初。現代的记录则修改为1859初。）怀雅各原计划在一月份的大部分时间里都去北方旅行，但他留在了巴特尔克里克。拉夫伯勒就学习成果写道: {1BIO 388.1}
§106
James White did call for Andrews to come to Battle Creek for such a study, which took place in mid-January, 1859. [Depending on his memory for the dates of this circumstance, loughborough fixed it early in 1858. Contemporary records place it early in 1859.] White, who had planned to spend most of January on a trip north, stayed by in Battle Creek. Loughborough wrote concerning the conclusions of the study: {1BIO 388.1}
§107
圣经学习班在巴特尔克里克辦了两天，结束时，我们的弟兄们说:“什一制度和以往一样具有约束力。”然而，在首次提出的时候，他们说:“我们应称其为基于什一原则的定期捐款。”（同上）{1BIO 388.2}
§108
The Bible class was held in Battle Creek for two days, and at the end of it our brethren said, “The tithing system is just as binding as it ever was.” They said, however, in first introducing it, “Let us call it Systematic Benevolence on the tithing principle.”—Ibid. {1BIO 388.2}
§109
在披露这个计划的细节时，必须记住当时的教会是没有组织的，只是由坚强的领袖维系在一起，其中一位拥有圣灵的特别指引。他们与出版社紧密合作，藉着《评论与通讯》与教会和分散在东部和中西部的信徒保持联系。巴特尔克里克教会采取的措施为其它教会树立了榜样。一个组织结构的框架正在形成。然而，在这一点上，圣工的领导者只能对巴特尔克里克教会以权威的语气说话，因为他们是这个教会的成员。巴特尔克里克教会的先进动作在《评论与通讯》上仔细报道，因而传达给所有守安息日的复临信徒。{1BIO 388.3}
§110
As the details of this development are presented it is important to keep in mind that the church was without organization but was held together by strong leaders, one of whom possessed the special guidance of the Holy Spirit. These, working together close to the publishing office, kept in touch through the Review with the churches and with scattered believers throughout the East and the Midwest. The steps taken by the Battle Creek church provided an example to the other churches. The framework of an organizational structure was coming into being. At this point, however, the leaders of the cause could speak in an official way only for the Battle Creek church, of which they were members. Progressive actions of the Battle Creek church were carefully reported in the Review and Herald and thus carried to all Sabbathkeeping Adventists. {1BIO 388.3}
§111
定期捐款计划的制定
§112
The Development of the Plan of Systematic Benevolence
§113
据J.N.拉夫伯勒报导，好几位工人，包括J.N.安德魯斯，在巴特尔克里克开了两天会，根据圣经，研究新兴教会的财政方案。接下来的星期天晚上巴特尔克里克教会的事务会议上，提出了这个计划。怀雅各报导说: {1BIO 388.4}
§114
As reported by J. N. Loughborough, several workers, including J. N. Andrews, who was summoned for the purpose, met for two days in Battle Creek to study a Bible-based system of finance for the emerging church. The plan developed was brought to the Battle Creek church in a business meeting the following Sunday night. James White reported: {1BIO 388.4}
§115
1月16日晚上巴特尔克里克教会召开会议，讨论捐款制度的问题，以促使所有的人为现代真理事业作出贡献,支持这项圣工，同时使一些超负荷工作的人得到缓解。
§116
The Battle Creek church assembled January 16 in the evening to consider the subject of a system of benevolence which would induce all to do something to sustain the cause of present truth, and thereby fully sustain the cause, and at the same time relieve some who have given beyond their real ability.
§117
安德鲁斯和弗里斯比弟兄也在场，谈到了这件事。其他人士也自由发表意见;大家似乎对这个问题都很感兴趣。{1BIO 389.1}
§118
Brethren Andrews and Frisbie were present, and spoke upon the subject. Others also freely expressed their views; all seemed deeply interested in the subject. {1BIO 389.1}
§119
选出弟兄安德魯斯、弗里斯比和怀雅各准备一份“定期捐款计划”的书面报告，这个定期捐款计划是依据圣经制订出来的。（RH 1859.2.3） {1BIO 389.2}
§120
Brethren Andrews, Frisbie, and White were chosen to prepare an address on Systematic Benevolence, founded upon the declarations of Holy Scripture.—The Review and Herald, February 3, 1859. {1BIO 389.2}
§121
两周之后的1月29日，安息日过后，教会举行会议，听取书面报告，并一致通过了这个报告，决定在《评论与通讯》上发表。{1BIO 389.3}
§122
Two weeks later, January 29, after the hours of the Sabbath were passed, the church came together to hear the reading of the address. The report was adopted by a unanimous vote, and it was voted to publish it in the Review and Herald. {1BIO 389.3}
§123
公开信The Address
§124
公开信的标题为这件事提供了正确的背景:“巴特尔克里克的上帝教会致密歇根各教会和弟兄姊妹。”信的开头是这样写的: {1BIO 389.4}
§125
The address carried a heading giving the proper setting of the matter: “From the Church of God at Battle Creek, to the Churches and Brethren and Sisters in Michigan.” It opened with the words: {1BIO 389.4}
§126
亲爱的弟兄姊妹们:
§127
Dear Brethren and Sisters,
§128
我们希望你们关注定期捐款计划，以支持第三位天使信息的宣扬，这与圣经的明言是一致的。（同上）{1BIO 389.5}
§129
We wish to call your attention to a plan of Systematic Benevolence to support the proclamation of the third angel’s message, which may be in harmony with the plain declarations of Holy Scripture.—Ibid. {1BIO 389.5}
§130
有《新约》引文的支持，以圣经框架作为所推行计划的基础，茲建议“我们从这些事实中了解到涉及我们职责的指示。”基督复临安息日会的先驱们本来可以更容易用《旧约》来推广什一制的义务,但在这个关键时刻,不管什一制的益处如何,他们都不确定这个仪文的义务是否随着主钉十字架而告终。在偶尔提到的组织结构中，他们所关注的是《新约》中的七个执事，而不是《旧约》中摩西任命的七十名长老。在财政方面,他们采用《新约》和保罗在《哥林多前书》16:2的劝勉：“每逢七日的第一日，各人要照自己的进项抽出来留着，免得我来的时候现凑。”,而不是以《玛拉基书》的方式,“你们要将当纳的十分之一，全然送入仓库。”(《玛拉基书》3:10)。他们承认什一制是一个很好的计划，它确实对教会目前要达成的目标会有强大的支持。以下是公开信中提出的论据: {1BIO 389.6}
§131
With the citing of New Testament support, a scriptural framework was assembled for the projected procedures, and it was suggested that “we gather from these facts some instruction relative to our own duty.” The pioneers of the Seventh-day Adventist Church could have gone more easily to the Old Testament and brought in the obligation of the tithe, but at this juncture, regardless of the attractiveness of the tithe, they were not sure that it was not one of those ceremonial obligations that ceased at the cross. In the occasional mention of organization they were looking to the New Testament with its seven deacons, not to the Old Testament with the appointment by Moses of the seventy. In finance they were looking to the New Testament and Paul’s counsel in 1 Corinthians 16:2 that “upon the first day of the week let every one of you lay by him in store, as God hath prospered him, “rather than to Malachi’s direction to “bring ye all the tithes into the storehouse, that there may be meat in mine house” (Malachi 3:10). They conceded that the tithing system was a good plan, and it did have a strong bearing on the conclusions reached and set before the church. Here is the argument set forth in the address: {1BIO 389.6}
§132
既然保罗认为，为了慈善的目的而采用这种方法筹款是成功的必要条件，那么必然的结论就是，我们应该在促进类似目标的过程中认定这种方法是有益的。由于保罗是在圣灵启示下所写的，我们可以放心，随从他的建议不仅是安全的，而且是成功的保障，完全符合上帝的旨意。因此，我们不会因采纳上帝仆人保罗的建议而使祂不悦。（同上）{1BIO 390.1}
§133
If Paul found it essential to complete success that method should be observed in raising means for benevolent purposes, it is certainly not unreasonable to conclude that we should find the same thing beneficial in promoting a similar object. As Paul wrote by the inspiration of the Holy Spirit, we may rest assured that his suggestions were not only safe to follow, and calculated to ensure success, but also that they were in exact accordance with the will of God. We shall not therefore displease Him by adopting the suggestions of His servant Paul.—Ibid. {1BIO 390.1}
§134
下面一段描述了圣经所支持的论点，被认为应是守安息日的复临信徒应该遵循之计划的基础: {1BIO 390.2}
§135
The next paragraph delineated the points supported by Scripture, which it was thought should form the basis for the plan Sabbathkeeping Adventists ought to follow: {1BIO 390.2}
§136
“每逢七日的第一日，各人要照自己的进项抽出来留着，免得我来的时候现凑”。这意味着1：规定奉献的时间，即每周的第一天。2：每个人同时行动，因为祂补充道，“各人”把自己的进项抽出来留着。3：这不是集体奉献，乃是个人行为，就是将自己所有的一部分奉献出来给主。4：“自己的进项”，这句话会使每个人心中明白所奉献的数目。（同上）{1BIO 390.3}
§137
“Upon the first day of the week let everyone of you lay by him in store as God hath prospered him.” This implies: 1. A stated time for the business, viz., the first day of the week. 2. The concurrent action of each individual, for he adds, “Let every one of you” lay by him in store. 3. This is not a public collection, but a private act of setting apart for the Lord a portion of what one possesses. 4. The amount to be given is brought home to the conscience of each individual by the language, “as God hath prospered him.”—Ibid. {1BIO 390.3}
§138
接下来一点是“我们如何实施这些好建议呢?”决定除少数特殊情况，可以采用下列计划: {1BIO 390.4}
§139
The next point made was “How may we reduce to practice these excellent suggestions?” It was thought that with few exceptions the following plan could be adopted: {1BIO 390.4}
§140
1. 让每个18岁到60岁的弟兄在每个星期的第一天存5到25美分。2. 而姊妹们，从18岁到60岁，每星期的第一天，存2美分到10美分。3.另外，每个弟兄姊妹要在每个星期的第一天，从他们所拥有的每100美元的财产中拿出1 - 5美分作为奉献。……{1BIO 390.5}
§141
1. Let each brother from 18 to 60 years of age lay by him in store on the first day of each week from 5 to 25 cents. 2. Each sister from 18 to 60 years of age lay by her in store on the first day of each week from 2 to 10 cents. 3. Also, let each brother and sister lay by him or her in store on the first day of each week from 1 to 5 cents on each and every $100 of property they possess.... {1BIO 390.5}
§142
金额的下限是如此之低，以至于那些最贫穷的人(除了少数寡妇、体弱者和老年人)都可以按照这个计划执行，而那些条件比较好的人，则可以本着敬畏上帝的心，履行管家的职责，按上述的最高额度奉献，甚至更多一些，作为他们的本分。（同上）{1BIO 391.1}
§143
The lowest sums stated are so very small that those in the poorest circumstances (with very few exceptions of some widows, infirm, and aged) can act upon this plan; while those in better circumstances are left to act in the fear of God in the performance of their stewardship, to give all the way up to the highest sums stated, or even more, as they see it their duty to do.—Ibid. {1BIO 391.1}
§144
为了实施该计划，先驱者们建议:
§145
To implement the plan, the pioneers suggested: {1BIO 391.2}
§146
每个教会可以挑选一个人负责登记那些乐于执行该计划的人,并统计他们每周预计奉献的金额,在每月第一天收取这些款项,按照教会的需要使用这些资金。那些散居各处，不与任何教会有联系的人，可以个人或家庭为单位采取同样的方式。（同上）{1BIO 391.2}
§147
Each church may choose one of their number whose duty it shall be to take the names of those who cheerfully act upon this plan, and also the sums they propose to give each week, and collect these sums on the first of each month, and dispose of them according to the wishes of the church. Those scattered, and not associated with any church, can act for themselves or for their households, in the same manner.—Ibid.
§148
这个由教会领袖制定的计划，一开始被称为“定期捐款”。他们高兴的是，它以公平的方式将支持教会的担子分给所有的信徒。后来在实施和运用该计划方面作出了改进。至于首先实施这一计划的巴特尔克里克教会: {1BIO 391.3}
§149
This plan, developed by leading men in the church, became known from the outset as “Systematic Benevolence.” They were pleased that it placed the burden of church support in an equitable way upon all believers. In time refinements and developments in applying and servicing the plan were made. As for the Battle Creek church, to which this plan was primarily addressed: {1BIO 391.3}
§150
J.P.凯洛格……被选为巴特尔克里克教会的征收员和司库，怀雅各长老被选为通讯秘书，负责与那些分散在各地、可能愿意遵行定期捐款的弟兄们通信。（同上）{1BIO 391.4}
§151
J. P. Kellogg was ... chosen collector and treasurer for the Battle Creek church, and Elder James White was chosen corresponding secretary to correspond with the brethren scattered abroad who may wish to address him upon the subject of Systematic Benevolence.—Ibid. {1BIO 391.4}
§152
一周后，怀雅各向《评论与通讯》的读者报导说，巴特尔克里克有四十六人已经签名，宣布愿意实行这一计划。这对他来说是个好消息，他说: {1BIO 391.5}
§153
A week later, White reported to the readers of the Review that forty-six in Battle Creek had already signed up, declaring what they intended to do. It looked good to him, and he stated: {1BIO 391.5}
§154
这是所有人分享乐善好施之人福气的时刻。上帝喜欢这样。…让捐赠的工作公平地分配，使圣工得到充分的支持，让所有人都分享福气。这一制度如果执行得当，将使等待上帝的子民积极行动，在同情和爱心中团结在一起。（RH 1859.2.10）{1BIO 391.6}
§155
It is time that all shared the blessings of the cheerful giver. God loves such.... Let this work of giving be equally distributed, and let the cause be fully sustained, and all share the blessing. This system carried out properly will serve to unite in prompt action, in sympathy and love, the waiting people of God.—Ibid., February 10, 1859. {1BIO 391.6}
§156
怀雅各因一些教会的响应而开心。第一个做出回应的是密歇根州的希尔斯代尔。他们还提出了一个问题: {1BIO 392.1}
§157
White was cheered by the response of some of the churches. The first to respond was Hillsdale, Michigan. They also had a question: {1BIO 392.1}
§158
来自密歇根州希尔斯代尔的I.C.沃恩兄弟写道，那里的教会“正在实施定期捐款计划，非常支持”，并询问道，“月底如何处理这笔钱?”（RH 1859.3.3) {1BIO 392.2}
§159
Brother I. C. Vaughn writes from Hillsdale, Michigan, that the church in that place “are acting on the Systematic Benevolence plan, and like it much,” and inquires, “What is to be done with the money at the end of the month?”—Ibid., March 3, 1859. {1BIO 392.2}
§160
怀雅各很快想出了一个现实的办法。这关系到制定这个计划的目的。他回答说: {1BIO 392.3}
§161
White rather quickly came up with a practical answer. This related to the very purpose of instituting the plan. He responded: {1BIO 392.3}
§162
我们建议每个教会至少库存5美元，以帮助那些偶尔拜访他们并在他们中间做工的布道士。这似乎是必要的。……正是因为缺乏资金，我们的好弟兄不方便帮助出行的使者。让每个教会都库存几美元吧。除此之外，帐篷大会的债务等都有求于这个州[密歇根州]的定期捐款。（同上）{1BIO 392.4}
§163
We suggest that each church keep at least $5 in the treasury to help those preachers who occasionally visit them, and labor among them. This seems necessary.... Such is the scarcity of money, that our good brethren very seldom are prepared to help a messenger on his journey. Let there be a few dollars in every church treasury. Beyond this, the debt on the tent enterprise, et cetera, claims the proceeds of Systematic Benevolence in this state [Michigan].—Ibid. {1BIO 392.4}
§164
2月10日《评论与通讯》在封底上宣布，《评论与通讯》编辑部正在准备空白的、裁好的册子，“供征收员和司库使用”，售价15美分。怀雅各敦促其它州的信徒做出回应，一些回应很快开始发表在《评论与通讯》上。{1BIO 392.5}
§165
The back page of the February 10 issue of the Review carried an announcement that blank, ruled books were being prepared at the Review office “for the use of those who act as collectors and treasurers,” and they could be had for 15 cents. White urged a response from believers in other States, and some soon began to appear in the Review and Herald. {1BIO 392.5}
§166
几乎从一开始，就注意到定期捐款与什一制的密切关系。这首先出现在如何确定财产所有者义务的细节上。根据1861年初更详细的解释，这个基本计划要求每周每100美元的财产支付1到5美分，体现了什一制的原则，怀雅各在一份不太知名且发行时期很短的传单中将定期捐款称为“什一”: {1BIO 392.6}
§167
Almost from the first the close relation of Systematic Benevolence to the tithe was observed. This appeared first in the details of how to reckon the obligation of the property holder. The basic plan, which called for 1 to 5 cents to be paid each week on every $100 of property, embodied a tithing principle, as explained in more detail in early 1861. James White, in a little-known and short-lived printed sheet, referred to the Systematic Benevolence as the tithe: {1BIO 392.6}
§168
我们建议朋友们奉献什一，即他们的收入的十分之一，或他们所拥有财产的的十分之一。（《良善的撒玛利亚人》1861年1月）{1BIO 392.7}
§169
We propose that the friends give a tithe, or a tenth of their income, estimating their income at 10 percent of what they possess.—Good Samaritan, January, 1861. {1BIO 392.7}
§170
《评论与通讯》很快解释了决定什一的基础: {1BIO 393.1}
§171
The basis for this determination of the tithe was soon explained in the Review and Herald: {1BIO 393.1}
§172
我们指的是密歇根州教会正在采用的计划(指他在《良善的撒玛利亚人》上发表的声明)，也就是说，他们认为计算他们财产价值等同于金钱的百分之十。他们认为这10%是他们财富的增长值。其中的十分之一就是百分之一，也就是说，每100美元，每星期将近2美分。为了方便起见，我们的弟兄们一致同意记入。……{1BIO 393.2}
§173
We meant just what the churches are adopting in Michigan [referring to his statement published in the Good Samaritan]; viz., they regard the use of their property worth the same as money at 10 percent. This 10 percent they regard as the increase of their property. A tithe of this would be 1 percent, and would be nearly 2 cents per week on each $100, which our brethren, for convenience sake, are unanimous in putting down.... {1BIO 393.2}
§174
接下来是个人捐赠。没有应纳税财产的男女青年，也可慨然参与。（RH 1861.4.9）{1BIO 393.3}
§175
Next come the personal donations. Let the young men who have no taxable property come up nobly here, also the young women.—The Review and Herald, April 9, 1861. {1BIO 393.3}
§176
定期捐款很早就得到了怀爱伦的认可，她将之与什一联系起来。首先，她在1859年6月向教会保证， “定期捐款计划是上帝所喜悦的。”（ 1T 190), 1861年1月，在《证言》一篇题为“定期捐款”的文章中，她写道:“不要藉着扣交十分之一和供物来抢夺上帝”。文章以《玛拉基书》3:8-11结束(1T 221,222)。一开始并没有将什一与供物分开。对资金的需求主要是为了支持传道士和宣扬福音。{1BIO 393.4}
§177
Systematic Benevolence was early endorsed by Ellen White, and she linked it with the tithe. First she assured the church in June, 1859, “The plan of systematic benevolence is pleasing to God” (Testimonies for the Church, 1:190), and then in January, 1861, in a Testimony article entitled “Systematic Benevolence,” she wrote: “Rob not God by withholding from Him your tithes and offerings.” The article closed with Malachi 3:8-11 quoted in full (Testimonies for the Church, 1:221, 222). At the outset there was no separation of tithes from offerings. The demand for funds was mainly for the support of the ministers and the evangelistic outreach. {1BIO 393.4}
§178
几年后，在《证言》上发表的一篇题为《什一制与奉献》的文章中，怀爱伦写到定期捐款计划说： {1BIO 393.5}
§179
Some years later, in an article published in the Testimonies entitled “Tithes and Offerings,” Ellen White wrote of Systematic Benevolence: {1BIO 393.5}
§180
什一制所根据的原则，与上帝的律法一样，是不变的。什一制曾是犹太人的一个福气，否则上帝就不会赐给他们了。照样，凡实行什一制直到末时的人，什一制也是他们的一个福气。（3T 404） {1BIO 393.6}
§181
The special system of tithing was founded upon a principle which is as enduring as the law of God. This system of tithing was a blessing to the Jews, else God would not have given it them. So also will it be a blessing to those who carry it out to the end of time.—Testimonies for the Church, 3:404, 405. {1BIO 393.6}
§182
随着教会工作的扩大，多年来有了一些进展，要求将资金分成两类:“什一”和“捐款”。“此外，为了支持教会的事务，对什一的具体使用也一再引起领袖和信徒的关注。{1BIO 393.7}
§183
There were developments through the years, as the work of the church broadened, that called for a separation of funds into two groups, “tithes” and “offerings.” Also the precise use of the tithe, sacred to the support of the ministry of the church, was repeatedly brought to the attention of the leaders and members. {1BIO 393.7}