第2章 建立教会秩序的持续斗争1863年)
§1
第二章 建立教会秩序的持续斗争(1863年)
§2
Chapter 2—(1863) The Continuing Struggle to Establish Church Order
§3
由于教会的组织相当迅速地配合了安息日复临传道士的传道工作，教会领袖们得以经常接触来自不同宗教背景或完全没有宗教背景的复临新信徒。其中许多人还要进行大量的学习和体验。况且这是末世的“余民”教会，要抵抗撒但所宣布的战争。在东部各州，进展缓慢而稳定。在西部各州的组织，是在持有各种观点和立场的传道士们领导下进行的，有些人极端，有些人宽松。 {2BIO 23.1}
§4
As the organization of churches followed rather quickly the evangelistic efforts of Seventh-day Adventist ministers, church leaders often dealt with men and women who had recently come into the Adventist faith from various religious backgrounds or from no religious background at all. Many had much to learn and experience. What is more, this was the “remnant” church of the last days, against which Satan had declared war. In the Eastern States the progress was slow but steady. In the Western States organization was undertaken under the leadership of ministers who held variant views and positions; some were extreme and others were lax. {2BIO 23.1}
§5
在密歇根州的局面在巴特尔克里克教会的带领下取得稳定可喜的进展。但是在附近的州也有一些麻烦的地方。年初，在爱荷华州，一些信徒参与了背叛。在俄亥俄州出现了反对和分裂。在威斯康辛州，狂热主义盛行，T. M.斯图尔德和他的妻子被卷入了虚假的异象中，隐患重重。 {2BIO 23.2}
§6
In Michigan there was steady and gratifying progress, with the Battle Creek church leading out. But in nearby States there were trouble spots. In Iowa at the turn of the year some members were involved in rebellion. In Ohio there were opposition and disunion. In Wisconsin fanaticism had reigned; T. M. Steward and his wife had been involved in spurious visions, and problems still loomed. {2BIO 23.2}
§7
《证言》第9辑宣告发表。{2BIO 23.3}
§8
Announcement was made of the availability of Testimony No. 9. {2BIO 23.3}
§9
1863年1月6日的《评论与通讯》刊登了一封爱荷华区会会长B.F.斯努克的来信（在很短的时间内，斯努克自己曾领导了一场背叛，并退出了教会的工作），报告了由“反对组织和怀姐妹异象的复临信徒”所组成的“背叛的区会”:文中提到这个异见团体在1862年11月27日通过的决议。据《评论与通讯》报导，这次背叛是由爱荷华区会组织的提议引发的。{2BIO 23.4}
§10
A communication from B. F. Snook, president of the Iowa Conference, [Within a short time Snook himself led in a rebellion and dropped out of the work of the Church.] reported in the Review and Herald of January 6, 1863, on the “rebel conference,” made up of those “Adventists who oppose organization and Sister White’s visions”: the item mentioned the resolutions passed by this dissident group on November 27, 1862. This rebellion had been precipitated by the proposal that the Iowa Conference organize as outlined in the Review. {2BIO 23.4}
§11
爱荷华州的异见团体
§12
The Dissident Group in Iowa
§13
斯努克叙述了这个异見团体的起源:{2BIO 24.1}
§14
Snook recounted the origin of the dissident group: {2BIO 24.1}
§15
当《评论与通讯》第一次提到组织的议题时，（一些在爱荷华州马里恩守安息日的复临信徒）开始抱怨。他们很快召开了一次会议来调查异象。在此期间，我与异见的主要领袖进行了一次谈话，他说:“我承认怀姐妹所看到的一切都符合复临教义。”{2BIO 24.2}
§16
When the subject of organization was first spoken of in the Review [some of the Sabbathkeeping Adventists in Marion, Iowa] began to murmur and complain. Soon a meeting was called for to investigate the visions. In the interim I had a conversation with the main leader of the rebellion, in which he said, “I will admit that all that Sister White has yet seen is according to the Advent doctrine.” {2BIO 24.2}
§17
我说：“那么，你得承认她的异象到目前为止都是良好的。”他同意了。我说：“现在我的感觉是，如果不是她的异象反对你抽烟，你是会接受的。” {2BIO 24.3}
§18
“Then,” said I, “you must admit that her visions are good so far.” He assented that they were. “Now,” said I, “my impression is that if it were not for the fact that her visions are against your tobacco, you would receive them.” {2BIO 24.3}
§19
他说：“是的,因为她反对我，所以我也会反对她。”（RH 1863.1.6）{2BIO 24.4}
§20
“Yes,” said he; “because she is against me I will be against her.”—Ibid., January 6, 1863 {2BIO 24.4}
§21
斯努克继续说: {2BIO 24.5}
§22
Snook continued: {2BIO 24.5}
§23
他是背叛的首领，他沉迷于烟草，撒但用烟草把他紧紧地系在钩上。分裂的呼声随之响起。……过了几个星期，又谈到组织的问题。那些反对异象的人说，我们最好组织起来，这对他们来说不会更糟，他们会像以前那样与我们会面。……
§24
He was the leader of the rebellion, and he was led by tobacco with which Satan baited the hook which he was fast upon. The cry of separation was then raised.... After a lapse of some weeks the subject of organization was again talked of. Those who opposed the visions said it would be best for us to organize, that it would be no worse for them, and they would meet with us as they had done before....
§25
于是预备好了的弟兄们就建立……组织。其余的人在很短的时间内各自离开，并组织了另一个会议。{2BIO 24.6}
§26
The brethren then who were ready went into ... organization. The rest in a short time went off by themselves and established another meeting.—Ibid. {2BIO 24.6}
§27
在1862年11月27日举行的会议上进一步表明了这个团体的态度，指控“组织的目的之一是确保怀兄弟被承认为‘当代的摩西’”。（（同上）{2BIO 24.7}
§28
The spirit of the group was further made plain at their conference held November 27, 1862, in the charge that “one object of organization was to secure the recognition of Brother White as the ‘latter-day Moses.’”—Ibid. {2BIO 24.7}
§29
下一期的《评论与通讯》刊登了乌利亚?史密斯写的一篇题为《爱荷华州的反异象运动》的文章，把当时的局面描述为“在爱荷华州发起的反对异象的运动”。(RH 1863.1.13)与此同时，史密斯还发表了一篇三栏的社论，题目是《我们因认可异象而抛弃圣经了吗?》这篇社论显然是要在守安息日的复临信徒在进行教会组织的关键时期，保持他们稳定的立场。史密斯讲了一个生动的比喻:{2BIO 24.8}
§30
The next issue of the Review carried an article from the pen of Uriah Smith titled “The Secession Movement in Iowa”; it characterized the situation as “the anti-vision movement which has been inaugurated in Iowa” (Ibid., January 13, 1863). This was accompanied by a Smith editorial of three columns titled “Do We Discard the Bible by Endorsing the Visions?” The editorial was obviously aimed at holding the lines steady in that critical time when companies of Sabbathkeeping Adventists were moving into church organization. Smith introduced a telling illustration: {2BIO 24.8}
§31
假设我们要开始航海。船主给了我们一本航海指南，告诉我们书里的指示足够带领我们行完整个航程，如果我们留心这些指示，我们就能安全到达目的港。 {2BIO 25.1}
§32
Suppose we are about to start upon a voyage. The owner of the vessel gives us a book of directions, telling us that it contains instructions sufficient for our whole journey, and that if we will heed them, we shall reach in safety our port of destination. {2BIO 25.1}
§33
扬帆起航，我们打开书本了解它的内容。我们发现，作者为我们定下了航行的一般原则，并在可行的范围内指导我们，其中涉及到整个航程里各种可能发生的意外情况，但他也告诉我们，旅程的后半段将特别危险，海岸的特征由于流沙和风暴而不断变化;他说：“但是在这一段旅程中，我给你们安排了一位领航员，他会和你们见面，根据周围的环境和危险情况给你们指路。你们必须听从他。” {2BIO 25.2}
§34
Setting sail, we open our book to learn its contents. We find that the author lays down general principles to govern us in our voyage, and instructs us as far as practicable, touching the various contingencies that may arise, till the end; but he also tells us that the latter part of our journey will be especially perilous; that the features of the coast are ever changing by reason of quicksands and tempests; “but for this part of the journey,” says he, “I have provided you a pilot, who will meet you, and give you such directions as the surrounding circumstances and dangers may require; and to him you must give heed.” {2BIO 25.2}
§35
有了这样的指导，我们到了预计的危险时刻。领航员果然来到了。但一些船员在他提供帮助时却反对他。他们说，“我们有原始的指南，这对我们来说就足够了。我们凭这个就可以了，不需要你。”{2BIO 25.3}
§36
With these directions we reach the perilous time specified, and the pilot, according to promise, appears. But some of the crew, as he offers his services, rise up against him. “We have the original book of directions,” say they, “and that is enough for us. We stand upon that, and that alone; we want nothing of you.” {2BIO 25.3}
§37
现在是谁注意到了那本原始的指南呢?是那些拒绝领航员的人，还是那些接受他的人呢?想想看。 {2BIO 25.4}
§38
Who now heed that original book of directions? those who reject the pilot, or those who receive him, as that book instructs them? Judge ye. {2BIO 25.4}
§39
但是有些人……可能这样应付我们说:“你是否要我们接受怀姐妹做我们的领航员?”{2BIO 25.5}
§40
But some ... may meet us at this point like this: “Then you would have us take Sister White as our pilot, would you?” {2BIO 25.5}
§41
写这句话就是为了预防这方面的任何企图。我们没有这样说。我们要明确地说:圣灵的恩赐要帮助我们度过这段危险的时期。无论何处，无论是谁，只要有这些恩赐的真正表现,我们都要尊重。我们也无法在拒绝上帝之道的情况下做任何事,上帝之道引导我们接受它们。如今把圣经当作唯一根基的人是谁呢? （同上）{2BIO 25.6}
§42
It is to forestall any efforts in this direction that this sentence is penned. We say no such thing. What we do say is distinctly this: that the gifts of the Spirit are given for our pilot through these perilous times, and wherever and in whomsoever we find genuine manifestations of these, we are bound to respect them, nor can we do otherwise without insofar rejecting the Word of God, which directs us to receive them. Who now stand upon the Bible, and the Bible alone?—Ibid. {2BIO 25.6}
§43
威斯康星州的极端立场
§44
Extreme Positions in Wisconsin
§45
在此之前几个月，当威斯康星州的信徒们开始进行组织时，怀爱伦见到了一个异象，涉及对工作的影响和令人沮丧的结果: {2BIO 25.7}
§46
Some months before this, as the believers in Wisconsin were moving to organize, a view was given to Ellen White of the influences at work and the discouraging results: {2BIO 25.7}
§47
撒但利用了自称相信一部分现代真理，同时却反对另一部分现代真理的人作为媒介。他能更成功地利用这种人，过于利用那些反对我们全部信仰的人。他藉着相信部分真理的人以巧妙的方式引进异端错误，欺骗了许多人，混乱并分散了他们的信仰。这就是导致威斯康星州北部发生分裂的缘由。一些人接受了信息的一部分，而拒绝了另一部分。一些人接受了安息日而拒绝第三位天使的信息；可是因为他们接受了安息日，他们就要求那些相信全部现代真理之人的友谊。 (1T 326){2BIO 25.8}
§48
Satan has used as agents individuals professing to believe a part of present truth, while they were warring against a part. Such he can use more successfully than those who are at war with all our faith. His artful manner of bringing in error through partial believers in the truth has deceived many, and distracted and scattered their faith. This is the cause of the divisions in northern Wisconsin. Some receive a part of the message, and reject another portion. Some accept the Sabbath and reject the third angel’s message; yet because they have received the Sabbath they claim the fellowship of those who believe all the present truth.—Testimonies for the Church, 1:326. {2BIO 25.8}
§49
她最后写到诚实的人会看到现代真理的链条。他们会看到它和谐的连接，环环相扣，连成一个伟大的整体。她再次提到威斯康星州，宣布说：{2BIO 25.9}
§50
As she wrote at length she referred to honest souls who would see the “straight chain of present truth” with harmonious connections, link after link uniting into a great whole. Referring again to Wisconsin, she declared: {2BIO 25.9}
§51
要是威斯康星州自称守安息日的人恳切寻求并努力与基督的祈祷一致，合而为一像祂与父合一一样，撒但的作为原会被击败。若是大家都努力与整体合一，在威斯康星州北部给现代真理的圣工带来很深污点的狂热盲信原不会出现；因为它乃是脱离整体，寻求独创独立的信仰，不顾整体信仰的结果。(1T 327) {2BIO 25.10}
§52
Had professed Sabbathkeepers in Wisconsin earnestly sought and labored to be in union with the prayer of Christ, to be one as He is one with the Father, Satan’s work would have been defeated. If all had sought to be in union with the body, the fanaticism which has brought so deep a strain upon the cause of present truth in northern Wisconsin would not have arisen; for it is the result of drawing off from the body, and seeking to have an original, independent faith, regardless of the faith of the body.—Ibid., 1:327. {2BIO 25.10}
§53
随后在威斯康辛州的马奎特发生了不明智的事情
§54
The Unwise Course Followed at Marquette, Wisconsin
§55
在离莫斯顿大约二三十英里的马奎特，T. M. 斯图尔德和他的妻子最近陷入了狂热，他们声称斯图尔德夫人看到了异象。关于那里的事件，怀爱伦写道:{2BIO 26.1}
§56
In Marquette, some twenty or thirty miles from Mauston, T. M. Steward and his wife recently had been involved in fanaticism, claiming Mrs. Steward had received visions. Of the course taken there, Ellen White wrote: {2BIO 26.1}
§57
我在巴特尔克里克最后蒙赐予的一个异象中，看到在马奎特的人们对于在那里组织教会时的异象采取了一种不明智的做法。在马奎特有些人是上帝的儿女，却怀疑这些异象。别的人虽不反对，但又不敢为此取坚定的立场。……虚假的异象和狂热盲信的做法以及继之而来的恶劣结果，已经对威斯康星州的圣工产生了影响，使人心对任何与异象有关的事物都心存猜忌。{2BIO 26.2}
§58
In the last vision given at Battle Creek I was shown that an unwise course was taken at Marquette in regard to the visions at the time of the organization of the church there. There were some in Marquette who were God’s children, and yet doubted the visions. Others had no opposition, yet dared not take a decided stand in regard to them.... The false visions and fanatical exercises, and the wretched fruits following, had an influence upon the cause in Wisconsin to make minds jealous of everything bearing the name of visions. {2BIO 26.2}
§59
这一切的事都需要考虑，并且要运用智慧。对于那些从未见过有异象之人的人，以及对异象的影响没有亲身经验的人，无须试验或勉强他们。如果他们的基督徒行为，在别方面上都是无误，并且已形成了良好的基督徒品格的话，就不应当剥除他们在教会中的利益及特权。(1T 327) {2BIO 27.1}
§60
All these things should have been taken into consideration, and wisdom exercised. There should be no trial or labor with those who have never seen the individual having visions, and who have had no personal knowledge of the influence of the visions. Such should not be deprived of the benefits and privileges of the church, if their Christian course is otherwise correct, and they have formed a good Christian character.—Ibid., 1:327, 328. {2BIO 27.1}
§61
这些话语在今日的运用应考虑到它们的背景。显然，存在一些特殊的情况，应当审慎地加以识别。 {2BIO 27.2}
§62
Present-day applications of these statements should take their context into consideration. It is clear that there were unusual circumstances that should be judiciously recognized. {2BIO 27.2}
§63
背景涉及遵守第七日安息日、信仰基督复临的信徒团体。他们是新近才接受这些立场的，很可能在许多问题上持有不同的观点。而且，这班人的邻居，也许是那些把安息日和复临真理带给他们的人，最近几个月都陷入了狂热和虚假的异象中。现在正在采取步骤，引导这些新信徒进入组织和教会纪律。怀爱伦指出：“这一切的事都需要考虑，并且要运用智慧。”{2BIO 27.3}
§64
The setting was that of a community of believers in Christ’s second advent who kept the seventh-day Sabbath. They were newly come to these positions, and most likely held divergent views on many points. Further it was a community of people whose next-door neighbors, and perhaps those who had brought the Sabbath and Second Advent truths to them, had within recent months been involved in fanaticism and false visions. Now steps were being taken to lead these new believers into organization and church discipline. Ellen White points out that “all these things should have been taken into consideration, and wisdom exercised.” {2BIO 27.3}
§65
況且在这个时候，怀爱伦的著作仅限于两小卷和八本证言小册子。威斯康星州的新信徒们根据结果来判断这件事的机会非常有限。这就是怀爱伦写作的背景。她继续说:{2BIO 27.4}
§66
Also, at this time, publications from the pen of Ellen White were limited to two small volumes and eight testimony pamphlets. Opportunity for the relatively new believers in Wisconsin to judge the matter on the basis of its fruits had been very limited. These are the circumstances that led Ellen White to write as she did. She continued: {2BIO 27.4}
§67
我蒙指示，有些人会接受那些已发表的异象，由果子来辨别那树。其他的人们，像多疑的多马一样；他们不相信那发表的证言，也不接受别人所见证的凭据，却必须亲眼见到及亲自得到凭据才信。{2BIO 27.5}
§68
Some, I was shown, could receive the published visions, judging of the tree by its fruits. Others are like doubting Thomas; they cannot believe the published Testimonies, nor receive evidence through the testimony of others, but must see and have the evidence for themselves. {2BIO 27.5}
§69
这等人不可丢弃一边，乃当向他们运用长期的忍耐及弟兄之爱，直到他们决定了自己的立场或是支持，或是反对。如果他们反抗自己毫无所知的异象，如果他们对于自己从未经验过的异象反对得太利害了，并且当那些相信这些异象乃是出于上帝的人在聚会时说到这些异象，且用藉着这些异象而蒙赐予的指示安慰自己的时候，他们感到恼怒，那么教会就可看出他们是不对的。{2BIO 28.1}
§70
Such must not be set aside, but long patience and brotherly love should be exercised toward them until they find their position and become established for or against. If they fight against the visions, of which they have no knowledge; if they carry their opposition so far as to oppose that in which they have had no experience, and feel annoyed when those who believe that the visions are of God speak of them in meeting, and comfort themselves with the instruction given through vision, the church may know that they are not right. {2BIO 28.1}
§71
上帝的子民不该曲意奉承，向这种不满的人放弃自己的自由。上帝把这些恩赐安置在教会中，要使教会因之受益；当自称相信真理的人反对这些恩赐，对抗异象时，他们的影响就会危及人心，那时就要对他们作工，使软弱的人不至被他们的影响带入歧途。(1T 328) {2BIO 28.2}
§72
God’s people should not cringe and yield, and give up their liberty to such disaffected ones. God has placed the gifts in the church that the church might be benefited by them; and when professed believers in the truth oppose these gifts, and fight against the visions, souls are in danger through their influence, and it is time then to labor with them, that the weak may not be led astray by their influence.—Ibid., 1:328, 329. {2BIO 28.2}
§73
证言包括以下具体情况:{2BIO 28.3}
§74
The testimony included the following sidelight: {2BIO 28.3}
§75
我蒙指示看到H姐妹的情况。她和一位自称信主的姐妹一同被呈现在我面前。那位自称信主的姐妹对我丈夫和我怀有强烈的偏见，并且反对异象。这种精神导致她喜爱并重视关于我们和异象的每一虚假报告，并且将之传达给H姐妹。她对我怀有一种苦毒的敌对精神，虽然她与我本人并不认识。她不熟悉我的工作，可是却对我怀有最邪恶的偏见情绪反对我，并且影响了H姐妹，她们联合起来发表苦毒的评论和言谈。(1T 329) {2BIO 28.4}
§76
I was shown the case of Sister H. She was presented before me in connection with a professed sister who was strongly prejudiced against my husband and myself, and opposed to the visions. This spirit had led her to love and cherish every lying report in regard to us and the visions, and she has communicated this to Sister H. She has had a bitter spirit of war against me, when she had no personal knowledge of me. She was unacquainted with my labors, yet has nourished the most wicked feelings and prejudice against me, and has influenced Sister H, and they have united together in their bitter remarks and speeches.—Ibid., 1:329. {2BIO 28.4}
§77
错误地使用异象
§78
Wrong Use of the Visions
§79
在1863年1月发表的《证言》第9辑中，怀爱伦专门用一章来说明异象的错误使用。在这篇文章中，她提到了上面引自《证言》第8辑的忠告。她写到爱荷华州的一些人误用了异象，以及在引导新信徒理解异象在教会中的地位时，应该表现出的耐心和细心。与此同时，她还就如何对待那些长期在相信信息的队伍中却持异议之人提出了建议:{2BIO 28.5}
§80
In Testimony No. 9, published in January, 1863, Ellen White devoted a chapter to the wrong use of the visions. In it she refers to the counsel quoted above from Number 8. She writes of some who were misusing the visions in Iowa, and of the patience and care that should be exercised in leading new believers into an understanding of the place of the visions in the church. At the same time, she gave counsel on dealing with dissident elements among those who had been long in the message: {2BIO 28.5}
§81
我们有些弟兄在真理上已有长久的经验，多年来也熟谙我和异象的影响。他们已验明这些证言的真确性，并固持他们对这些证言的信任。他们已觉得上帝圣灵大能的感化力降在他们的身上，应为这些异象的真实性作见证。如果这等人，在通过异象被指责之时，起来反对，或暗地里损害我们的感化力，大家就当认真地处理他们；因为他们的影响是会危及那些缺乏经验之人的。（1T 382）{2BIO 29.1}
§82
Some of our brethren have had long experience in the truth and have for years been acquainted with me and with the influence of the visions. They have tested the truthfulness of these testimonies and asserted their belief in them. They have felt the powerful influence of the Spirit of God resting upon them to witness to the truthfulness of the visions. If such, when reproved through vision, rise up against them, and work secretly to injure our influence, they should be faithfully dealt with, for their influence is endangering those who lack experience.—Ibid., 1:382, 383. {2BIO 29.1}
§83
她宣布说:{2BIO 29.2}
§84
She declared: {2BIO 29.2}
§85
传道人对一些人应当有同情怜悯，区别对待；对有些人要存惧怕的心把他们从火中抢出来。上帝的传道人应当有智慧，按时分粮给每个人，并且要对不同的人，照其需要的情形予以不同的东西。在爱荷华州有些不熟悉我的人，他们采取的做法很不小心，也不前后一致。那些对于异象颇为生疏的人，被人当作已在异象上大有亮光及经验的人同样对待了。（1T 382）{2BIO 29.3}
§86
Ministers should have compassion of some, making a difference; others save with fear, pulling them out of the fire. God’s ministers should have wisdom to give to everyone his portion of meat and to make that difference with different persons which their cases require.The course pursued with some in Iowa who are unacquainted with me has not been careful and consistent. Those who were, comparatively, strangers to the visions have been dealt with in the same manner as those who have had much light and experience in the visions.—Ibid., 1:382. {2BIO 29.3}
§87
通过这段经历，教会找到了处理与其利益有关的敏感重要事件的方法。（见附录A《与教会团契的关系》，F. M.威尔科克斯的重要陈述。他曾长期担任《评论与通讯》的编辑，也是怀爱伦任命的负责其著作的五名受托人之一。）{2BIO 29.4}
§88
Through this experience the church was finding its way in dealing with a very sensitive and yet very vital matter relating to its welfare. [See appendix A, “relation to church fellowship,” for a significant statement by F. M. Wilcox. He was a longtime editor of the Review and Herald and one of the five trustees appointed by Ellen White to care for her writings.] {2BIO 29.4}
§89
在1862年5月出版的《证言》第8辑的一章中，怀爱伦讲述了她蒙指示看到撒但是如何千方百计试图破坏她和怀雅各的作用，甚至要他们的命的:{2BIO 29.5}
§90
In one of the chapters published in May, 1862, in Testimony No. 8, Ellen White told how she was shown, in regard to James and herself, that Satan had sought in various ways to destroy their usefulness and even to take their lives: {2BIO 29.5}
§91
他曾多次设计使我们离开上帝的工作；他曾用不同的方式，不同的工具，来达他的目的；然而藉着圣天使的服务，撒但失败了。{2BIO 29.6}
§92
He had laid his plans to remove us from the work of God; he had come in different ways, and through different agencies, to accomplish his purposes; but through the ministration of holy angels he had been defeated. {2BIO 29.6}
§93
我见到当我们旅行各处之时，他曾时常派恶天使埋伏在我们的路程上，要使我们遇到意外事故而丧生；然而圣天使却奉命到那地方救了我们。……我见到因为我们关心及参加上帝的圣工，我们已成了撒但特别攻击的目标。（1T 346）{2BIO 30.1}
§94
I saw that in our journeying from place to place, he had frequently placed his evil angels in our path to cause accident which would destroy our lives; but holy angels were sent upon the ground to deliver.... I saw that we had been the special objects of Satan’s attacks, because of our interest in and connection with the work of God.—Ibid., 1:347. {2BIO 30.1}
§95
这个大仇敌试图削弱怀雅各的工作的一种方式就是散布涉及他业务上正直和诚实的谣言和谎言。这种批评集中在北威斯康星州，受到T. M. 斯图尔德的影响(见1T 311 -323)。但也有批評来自其它抵制组织的地区。1863年初，巴特尔克里克教会采取措施制止恶意的批评。他们认识到，怀雅各的声誉不仅对他本人，而且对“那些可能与圣工有关的人”都很重要。在3月29日(周日)召开的一次事务会议上，作出决议要为他洗脱罪名: {2BIO 30.2}
§96
One way the great adversary sought to cripple the work of James White was in the circulation of rumors and falsehoods regarding his business integrity and honesty. Such criticism centered in northern Wisconsin, influenced by T. M. Steward (see Ibid., 1:311-323). But criticisms were being heard from other areas where organization had been resisted. In early 1863 the Battle Creek church took steps to halt the malicious criticism. They recognized that James White’s reputation was not only of great value to him but also to “those who may be connected with the cause.” At a business meeting convened on Sunday, March 29, actions were taken to clear his name: {2BIO 30.2}
§97
兹决定：我们基督复临安息日会巴特尔克里克教会,认为我们有责任采取措施，弄清所传闻的指控,牢骚和抱怨的依据,若流传不止，就相应地采取行动,若证明是毫无根据的,就要有效地制止恶意的诽谤和诬蔑。{2BIO 30.3}
§98
Resolved, That we, the church of Seventh-day Adventists of Battle Creek, deem it our duty to take measures to ascertain the grounds of the charges, complaints, and murmurs that are in circulation, that they may be sustained, and action taken accordingly, or may be proved to be groundless, and the envenomed mouth of calumny and slander be effectually stopped. {2BIO 30.3}
§99
兹决定：我们任命史密斯弟兄、阿马登弟兄和沃克弟兄组成一个委员会来负责这件事。（RH 1863.3.31）{2BIO 30.4}
§100
Resolved, That we appoint Brethren U. Smith, G. W. Amadon, and E. S. Walker, a committee to take this matter in charge.—The Review and Herald, March 31, 1863. {2BIO 30.4}
§101
拟议调查的范围可从教会的下一个决议看出:{2BIO 30.5}
§102
The breadth of the proposed investigation is seen in the next action taken by the church: {2BIO 30.5}
§103
兹决定,我们诚恳地要求远近各处所有认为有理由投诉怀长老,所有给他捐过钱，他却没有按承诺的使用,所有认为他亏待老年,寡妇,孤儿,或者他没有在他所有世俗交易问题上体现严格的诚信、正直,公正的人,立即把他们的不满及其依据报告给上述指定委员会的主席乌利亚?史密斯，希望能在五月中旬之前收到。 {2BIO 30.6}
§104
Resolved, That we hereby earnestly request all those far and near who think they have any grounds of complaint against Elder White, all who have handed to him means that he has not appropriated as directed, all who think that he has wronged the aged, the widow, and the fatherless, or that he has not in all his dealings in temporal matters manifested the strictest integrity, probity, and uprightness, to immediately report their grievances, and the grounds upon which they base them, to Uriah Smith, chairman of the above named committee, that they may be received previous to the middle of May next.—Ibid. {2BIO 30.6}
§105
要求自怀雅各开始公开传道以来，所有与他有过交涉的人都提供证明，在5月下旬召开的总会上出示。 {2BIO 31.1}
§106
Testimonials were solicited from all who had had dealings with James White since the beginning of his public ministry. These were to be laid before the coming General Conference session, called for late May. {2BIO 31.1}
§107
在下一期《评论与通讯》的最后一页启事中，怀雅各提醒人们注意巴特尔克里克教会的决定。他说: {2BIO 31.2}
§108
In a last-page note in the next issue of the Review, White called attention to the action of the Battle Creek church. He stated: {2BIO 31.2}
§109
教会认定，为了圣工的利益，有必要对我们业务与事业的联系进行调查，并出具一份书面报告。如果传闻是真的，我们就离开这项工作。如果公开严格的调查证明传闻是假的，那么，在某些情况下，让与我们有联系的圣工朋友提供一份书面报告，至少可以使诽谤的人闭上嘴巴。（RH 1863.4.7）{2BIO 31.3}
§110
The church deemed it necessary, for the good of the cause, that there should be an investigation of our business career connected with the cause, and a printed report made. If flying reports be true, we should be separated from the cause. If an open and critical investigation proves them false, a printed report in the hands of the friends of the cause with which we have been connected may, in some instances at least, paralyze the tongue of slander.—Ibid., April 7, 1863 {2BIO 31.3}
§111
他敦促“为了圣工的缘故”迅速作出回应。{2BIO 31.4}
§112
He urged a prompt response “for the sake of the cause.” {2BIO 31.4}
§113
倡议成立总会
§114
The Call for a General Conference
§115
这一期的《评论与通讯》登载了召开总会的提议，希望整个国家的州区会作为一个统一的组织联合起来。选出代表于5月20日星期三召开会议。通告如下： {2BIO 31.5}
§116
The same issue of the Review carried the call for a meeting of General Conference, at which it was hoped that church organization could be rounded out by binding the State conferences together in a unified body of believers across the land. The delegates were called to meet on Wednesday, May 20. The notice stated: {2BIO 31.5}
§117
各个州的区会委员会请派出代表，或者写信。在没有成立州区会的地方弟兄们，也可派出代表或写信参加总会。(同上)T {2BIO 31.6}
§118
The several conference committees in the different States are requested to send delegates, or letters at their discretion. The brethren in those localities where there is no State conference can also be represented in the conference by delegates or letters.—Ibid. {2BIO 31.6}
§119
5月20日星期三的下午，二十名传道士和平信徒聚集在巴特尔克里克，递交他们的证书。会议进入组织基督复临安息日会总会的工作程序。（见本书《怀爱伦传》第一卷479-481页）会议选举约翰.拜因顿为会长；乌利亚?史密斯为秘书；E.S.沃克为司库。本来全体一致通过，选举怀雅各担任会长职务；但他认为，最好要其他人来担负这个责任。拜因顿，J.N.安德鲁斯和G.W.阿马登组成一个三人执行委员会。会议主要推进了州区会和总会组织的建立。{2BIO 31.7}
§120
On Wednesday afternoon, May 20, twenty ministers and laymen assembled in Battle Creek were ready to present their credentials. The conference moved into its work, in organizing the General Conference of Seventh-day Adventists, as noted elsewhere (Ellen G. White: The Early Years, pp. 479-481). The conference elected John Byington as president; Uriah Smith, secretary; and E. S. Walker, treasurer. James White was first unanimously elected to the presidency, but he thought it best to let another carry that responsibility. Byington would be joined by J. N. Andrews and G. W. Amadon, making an executive committee of three. The main thrust of the conference related to organization in both the State conferences and the General Conference. {2BIO 31.7}
§121
会议的进一步事项
§122
Further Business of the Conference
§123
言简意赅，但影响深远。作出了出版用于公开宣扬信息之图表的决议:一份新预言的图表，和一份关于十诫的图表。(RH 1863.5.26){2BIO 32.1}
§124
The wording was brief, but the results were far-reaching. Actions were taken relating to the publication of charts for use in public proclamation of the message: a new prophetic chart, and one on the Ten Commandments (Ibid., May 26, 1863). {2BIO 32.1}
§125
总会就怀雅各的业务诚信调查作出决议:{2BIO 32.2}
§126
The General Conference took action regarding the survey of James White’s business integrity: {2BIO 32.2}
§127
由于没有人按照《评论与通讯》的要求报告对相关问题的不满,,委员会只能将这一事实报告给总会,同时递交所收到的七十多份另一面的热心感言。似乎没有人敢出来证实传言,本会遂作出决议证明这些传闻的虚假,并在世人面前证明怀弟兄品格和行为的清白。…… {2BIO 32.3}
§128
As no one had reported any grievances pertaining to the subject in hand, according to the request in the Review, the committee could only report that fact to the conference, and place in its hands the more than threescore and ten fervent testimonials which have been received on the other side, with the recommendation that, as it seemed that no one dared appear, to sustain the aforesaid reports, some action be taken by this conference to show the falsity of these reports, and vindicate before the world the character and course of Brother White.... {2BIO 32.3}
§129
兹决定：巴特尔克里克教会所聘的委员会受权代表区会在这个问题上采取进一步行动,准备发表巴特尔克里克教会有关怀雅各弟兄受控问题，以及所收到回应材料的报告。（同上）{2BIO 32.4}
§130
Resolved, That the committee employed by the Battle Creek church be empowered to act further in this matter in behalf of this conference, and prepare for publication a record of the action of the Battle Creek church relative to the accusations against Brother James White, and the substance of the responses received.—Ibid. {2BIO 32.4}
§131
将怀雅各报告的公布时间再延长两个月被认为是恰当的。这份报告最后以一份四十页小册子的形式发布，题为《澄清怀长老的业务往来》。这本小册子的序言由三人委员会签署，宣布“没有人报告自己受了亏待”。报告还说:{2BIO 32.5}
§132
It was thought well to hold open the time for reports on White for another two months. The report finally appeared in the form of a forty-page pamphlet, which was circulated under the title Vindication of the Business Career of Elder James White. The introduction to the pamphlet, signed by the committee of three, declared that “no one has reported himself aggrieved.” It added: {2BIO 32.5}
§133
他的敌人就这样暴露了他们对自己所做的工作完全缺乏信心。他们的沉默掩盖了他们的耻辱。鉴于这一事实，今后没有人愿意使自己处于传播这种谣言的卑鄙地位，除非是那些敌视和偏见压倒了他们对正义和理性信念的人。（《澄清怀长老的业务往来》第3,4页）{2BIO 33.1}
§134
His enemies have thus betrayed their utter want of confidence in the work they have been doing. Their silence has sealed their ignominy. Hereafter, in view of this fact, none will be willing to place themselves in the contemptible position of circulating such reports, except those whose enmity and prejudice overcome their convictions of right and reason.—Vindication of the Business Career of Elder James White, pp. 3, 4. {2BIO 33.1}
§135
这份“澄清”小册子含有大约70名熟悉怀雅各的人签署的声明，其中许多人与他有业务往来。{2BIO 33.2}
§136
The “Vindication” pamphlet consists of the signed statements of some seventy individuals who were well acquainted with White; many of these had had business dealings with him. {2BIO 33.2}
§137
这次会议是总会第一次正式会议。它标志着安息日复临信徒组织结构的完成。出席率如此之高，以至于会议只能《评论与通讯》编辑部马路对面的帐篷里举行。乌利亚?史密斯在他的编辑报导中宣称: {2BIO 33.3}
§138
The conference was the first official General Conference session. It marked the completion of the organizational structure among Seventh-day Adventists. Attendance was such that meetings were held in the tent on the green across the street from the Review office. Uriah Smith, in his editorial report, declared: {2BIO 33.3}
§139
总的来说，这次会议是一次宗教聚会，我们几乎不知道应该首先关注这个欢欣场合的哪些方面。我们可以对《评论与通讯》读者说，想想就以前每一次会议所写的一切美好的话语，并将其应用到这次会议上。所有这一切都是真的，而且还不止这些。{2BIO 33.4}
§140
Taking a general view of this meeting as a religious gathering, we hardly know what feature of the joyful occasion to notice first. We can say to the readers of the Review, Think of everything good that has been written of every previous meeting, and apply it to this. All this would be true, and more than this. {2BIO 33.4}
§141
也许我们以前的会议未曾见过这样感情的统一和气氛的和谐。这次会议所采取的所有重要步骤,包括组建总会,各州区会的进一步完善,各级权威的界定，各位职员的重要责任,没有一个反对的声音, 我们有理由怀疑是否有反的意见。在这些问题上如此的联合，为圣工的立即推进和未来的光荣发展与胜利提供了最强大的希望基础。（RH 1863.5.26）{2BIO 33.5}
§142
Perhaps no previous meeting that we have ever enjoyed was characterized by such unity of feeling and harmony of sentiment. In all the important steps taken at this conference, in the organization of a General Conference, and the further perfecting of State conferences, defining the authority of each, and the important duties belonging to their various officers, there was not a dissenting voice, and we may reasonably doubt if there was even a dissenting thought. Such union, on such points, affords the strongest grounds of hope for the immediate advancement of the cause, and its future glorious prosperity and triumph.—Ibid., May 26, 1863 {2BIO 33.5}
§143
建立组织的步骤及时地把教会带入到一个统一的教派机构，以应对征兵这样的紧急事件，并且为二周之后通过异象得到健康信息提前作好了准备。{2BIO 33.6}
§144
This step in organization brought the church into a unified denominational structure in time to meet the emergencies of the military draft, and prepared to make advance steps as the health message came, through vision, two weeks after the session. {2BIO 33.6}