第11章 爱荷华州的背道 1866年)
§1
第11章 爱荷华州的背道 (1866年)
§2
Chapter 11—(1866) Rebellion in Iowa
§3
在12月25日异象亮光的鼓舞下，在总会大会期间安息日祷告和禁食后怀雅各病情好转的激励下，怀爱伦决定试试旅行的效果。他们定于6月2日和3日在蒙特里举行每月一次的聚会，在那里他们有很多朋友，这似乎为他们提供了一个勇敢外出的合适机会。5月30日，星期三，在莱医生的陪同下，雅各和爱伦坐着马车进行了为期两天的旅行。天气很好，雅各很好地承受了这次旅行。在记录这段经历时，他说:“我们很高兴见到贝约瑟和瓦格纳弟兄，还有来自周围地区的许多弟兄。(RH 1866.6.19)贝约瑟报导说，安息日早上瓦格纳讲道后:{2BIO 145.1}
§4
Spurred by the light given in the vision of December 25, and encouraged by the upturn in James White’s struggle with ill health that followed the Sabbath of fasting and prayer during the General Conference session, Ellen White determined to test the benefits of travel. The monthly meeting scheduled for June 2 and 3 at Monterey, where they had many friends, seemed to provide an appropriate opportunity to venture out. Wednesday, May 30, accompanied by Dr. Lay, James and Ellen made the two-day trip in their carriage. The weather was favorable, and James stood the trip well. Writing of the experience, he stated, “Were glad to meet Brethren Bates and Waggoner, and a large attendance of the brethren from the region round about.”—The Review and Herald, June 19, 1866. Joseph Bates reported that following Waggoner’s Sabbath morning sermon: {2BIO 145.1}
§5
怀弟兄接着简短地讲述了他最近的严重痛苦，以及上帝为他做过和正在为他做的事，并以对会众，尤其是年轻人的深情演讲结束。（同上）{2BIO 145.2}
§6
Brother White followed, giving a brief statement of his recent severe affliction, and what the Lord had done and was doing for him in answer to prayer, and closed with an affectionate address to the congregation, especially the youth.—Ibid. {2BIO 145.2}
§7
安息日的下午，怀爱伦就健康改良发表了证言。周日的会议日程排得满满的，其中健康改良占据了重要位置。怀雅各布夫妇一直住到第二个安息日，那日怀雅各负责早上的礼拜。他在报导蒙特里之行的最后说： {2BIO 145.3}
§8
On Sabbath afternoon Ellen White gave her testimony on health reform. There was a full schedule of meetings Sunday, and in these, health reform figured prominently. The Whites remained over until the second Sabbath, when James White took the morning service. He closed his report of the trip to Monterey with these words: {2BIO 145.3}
§9
6月11日，在离家将近两周后，我们回到了家。我们和我们的团队走了大约250英里。就健康而言，我们睡得更好，吃得更好，肠胃状况也更好了，体重也在慢慢增加。我们过去的苦楚，除了上帝以外，谁也不知道。但我们相信，这些大多已成为过去。弟兄们，请为我们祷告。得知有那些凭信心祷告的人在为我们祈求，是我们在地上最高的喜乐。（同上）{2BIO 145.4}
§10
We reached home, after having been absent nearly two weeks, June 11. We traveled with our team about 250 miles. In point of health, we sleep better, enjoy our food better, a better condition of the stomach and bowels is established, and we are gaining slowly in weight. Of our sufferings in the past none but God has known; but we trust they are mostly in the past. Brethren, pray for us. To know that we have the prayers of those who pray in faith is our highest earthly joy.—Ibid. {2BIO 145.4}
§11
除此之外，记录相当少。1888年版《生平简述》的附录说明告诉我们：“蒙特里之行证明对病人有益，许多类似的旅行都是在夏天进行的。”（2LS 354）{2BIO 146.1}
§12
Beyond this, the records are quite silent. The appendix statement in the 1888 edition of Life Sketches informs us that “the journey [to Monterey] proving beneficial to the invalid, many similar excursions were made during the summer.”—22LS 354. {2BIO 146.1}
§13
斯努克和布林克霍夫的背道和忏悔
§14
The Snook and Brinkerhoff Rebellion and Confession
§15
就在1865年8月中旬怀雅各中风之前，他和爱伦参加了爱荷华州区会的一个特别会议，处理该区会的主要负责人——会长B. F.斯努克和行政秘书W.H.布林克霍夫的背道。背道的核心是拒绝异象，反对组织，以及教义上的分歧。怀雅各和怀爱伦耐心地回应了提问和批评。那两位坦率地承认了自己的错误。1865年7月25日出版的《评论与通讯》上刊载了他们每个人的真情告白，叛道似乎已经平息。斯努克在他的长篇忏悔中解释道:{2BIO 146.2}
§16
Just before James White’s breakdown in mid-August, 1865, he and Ellen had attended a special session of the Iowa Conference to deal with the rebellion of its leading officers, B. F. Snook, president, and W. H. Brinkerhoff, secretary. Rejection of the visions and opposition to organization, as well as doctrinal differences, were at the heart of the rebellion. Patiently James and Ellen White answered questions and criticisms, and the two men freely acknowledged their mistakes and confessed their wrongs. The July 25, 1865, issue of the Review and Herald carried heartfelt confessions from each of the men, and seemingly the rebellion had been quelled. Explained Snook in his extended confession: {2BIO 146.2}
§17
怀弟兄：请允许我这个卑微至极的人对弟兄姐妹们说如下的话: {2BIO 146.3}
§18
Brother White: Permit me, an unworthy worm of the dust, to address the brethren and sisters as follows: {2BIO 146.3}
§19
我想在你以及我的上帝面前披露心扉，承认我现在觉得我最近的行动，特别是在反对团体的行动，是被那个恶者所引导的。一段时间以来，我脑子里一直在积聚着与怀姐妹的异象有关的明显疑虑。这些被仇敌放大，直到产生怀疑导致不信和背道。{2BIO 146.4}
§20
I wish to relieve my mind before you, and my God, by confessing that I now feel that I have been led by the wicked one in my movements of late, especially in my opposition to the body. Apparent difficulties in relation to Sister White’s visions have been accumulating in my mind for some time. These were magnified by the enemy until doubts resulted in unbelief and rebellion. {2BIO 146.4}
§21
今年5月，我怀着这种痛苦的心情参加了在巴特尔克里克举行的总会大会。在会议期间，我觉得那里的教会有世俗化倾向。我没有向那里的弟兄们倾诉，也没有要求他们解释，我把这些事藏在心里，直到有一个好机会来发泄我的情绪，把这些对我、对那里的弟兄们都是一种试探的事情公诸于众。 {2BIO 146.5}
§22
In this distressed state of mind I attended the General Conference at Battle Creek last May. While there, my mind was impressed that the church there was fast becoming conformed to the world. Without unbosoming myself to the brethren there, and calling for an explanation, I kept these matters to myself till I had a good opportunity to give vent to my feelings by publishing these matters which were a trial to me, to the brethren away from there. {2BIO 146.5}
§23
我现在确信，巴特尔克里克教会并不沒有我在那里想像的那种奢华的风尚，我现在相信，他们正在尽其所能地活在真理中，保持我们信仰的特点。{2BIO 147.1}
§24
I am now convinced that the church at Battle Creek fellowship none of the extravagant fashions that I saw there, and I am now led to believe that they are doing what they can to live out the truth and preserve the waymarks of our faith. {2BIO 147.1}
§25
我想对我的巴特尔克里克教会的好弟兄姐妹们说，我对这一错误深感痛悔，并谦卑地请求他们的宽恕。我也请求怀弟兄和怀姐妹的宽恕，因为这些事情，我曾试图对他们施加影响。我也恳请我在爱荷华州的弟兄姐妹们原谅我对他们讲了这些事情，从而使他们产生了错误的情緒。我为这严重的错误感到非常难过，祈求上帝和我的弟兄们能原谅我。（RH 1865.7.25）{2BIO 147.2}
§26
I wish to say to my good brethren and sisters of the Battle Creek church that I do most deeply deplore this wrong, and humbly beg them to forgive me. I also beg the pardon of Brother and Sister White for the influence that I have tried to exert against them on account of these things. I also entreat my brethren and sisters in Iowa to forgive me for talking these things to them and thereby inflaming them to wrong feelings. I do most sorrowfully repent of this grievous wrong and pray that God and my brethren may forgive me.—The Review and Herald, July 25, 1865. {2BIO 147.2}
§27
随后，他详细回顾了自己的背道经历，讲述了怀雅各参加皮罗特格罗夫会议时，他是如何开始看清自己真实狀態的，正如他所写的，“开始让我从疯狂的反对中醒悟过来。”在他7月的忏悔中，他提到了他当初选择背道的主要理由之一——他对异象的态度。 {2BIO 147.3}
§28
He then reviewed in some detail his experience in rebellion and related how, when the Whites were at the Pilot Grove meeting, he began to see his true position and, as he wrote, “began to restore me from my crazy opposition.” In his July confession he returned to one of the main reasons why he had taken the course he did—his attitude toward the visions. {2BIO 147.3}
§29
我觉得异象里有许多我所想象的错误和难题;我如何才能接受呢?我听了怀弟兄和怀姐妹的有力证词，心里被上帝的力量深深地打动。尽管我的心很顽固，但它还是破碎了，我的泪水涌了出来。我想，那些带着上帝的灵和权能说话的人，岂是迷惑人、欺骗人的吗?不,不!这样的事是不可能的。上帝不会让这么充沛的灵来赐给魔鬼的仆人。于是，我感到上帝圣灵降在我的心上，我越是感受到圣灵，就越感到异象的好。这些矛盾和难题很快就烟消云散了。 {2BIO 147.4}
§30
There were the visions so full of imaginary wrongs and difficulties; how could I get right on them? I listened to the mighty testimonies of Brother and Sister White, driven home to my heart by the power of God. Hard as I had made my heart, it had to break, and well up with many tears that gushed from my eyes. Thought I, Can it be possible that these who speak with so much Spirit and power of God are deceivers, are impostors? No, no! Such a thing cannot be. God would not bless the devil’s servants with so much of His Spirit. I then felt the good Spirit of God upon my heart, and the more of that Spirit I felt, the better the visions appeared; and the discrepancies and difficulties soon began to take wings and fly away. {2BIO 147.4}
§31
. 我现在坚信是魔鬼在我身上作祟，想要毁灭我。但我很高兴上帝指引怀弟兄和姐妹到这里来。他们真的帮助我从魔鬼的网罗中逃脱出来。我在此请求他们的原谅，我曾如此邪恶地给他们带来了严重的试炼和令人心碎的痛苦。愿我所有的弟兄和上帝宽恕我。（同上）{2BIO 147.5}
§32
I now believe firmly that the devil was working upon me for my overthrow and ruin. But I rejoice that God directed Brother and Sister White this way. They truly have been instrumental in my salvation from the devil’s snare. I hereby entreat their pardon for the grievous trial and heart-rending anguish that I have so wickedly brought upon them. May all my brethren, and may God, forgive me.—Ibid. {2BIO 147.5}
§33
斯努克在忏悔结束时重申了他对教会秩序和组织的信心。布尔克霍夫也作了忏悔。他的发言相当冗长，措辞很像他的区会会长B. F.斯努克。他在发言中宣布: {2BIO 148.1}
§34
Snook closed his confession with a reassertion of his confidence in the order and organization in the church. W. H. Brinkerhoff also confessed. In the heart of his rather extended statement, which was worded much like that of his conference president, B. F. Snook, he declared: {2BIO 148.1}
§35
现在，我完全相信上帝在带领着我们的这班人，怀弟兄和怀姐妹以及拉夫伯勒弟兄的来访不仅及时，更得到上帝的祝福，并在祂的指引下，伟大的善工因此而成就。我去那里的时候，不信怀姐妹的证言，也不信我们在圣所问题上的立场。我敢说，我的脚是从淤泥中踏出来的，立在真理的可靠根基上，证言也不例外。（同上）{2BIO 148.2}
§36
I am now fully satisfied that God is leading this people, and that the visit of Brother and Sister White, and Brother Loughborough, was not only timely, but blessed of God, and under His guidance; and that great good has already resulted therefrom. I went there without any confidence in the testimonies of Sister White, and also with doubts on our position in regard to the sanctuary. I would now say that my feet are taken out of the miry clay, and fixed upon the sure foundation of truth, the testimonies not excepted.—Ibid. {2BIO 148.2}
§37
布林克尔霍夫的忏悔是全面而真诚的，在他的結束语中，他谈到了他从这次经历中学到的教训: {2BIO 148.3}
§38
Brinkerhoff’s confession was full and heartfelt, and in his closing paragraph he speaks of the lesson he had learned from the experience: {2BIO 148.3}
§39
让我在这里说说我的经历,尽管过程是伤心的,但我得到的教训是,若是怀疑真理和主用来传播真理而使用的管道,会迅速使人投入到敌人黑暗的势力中,成为他们的俘虏。（同上）{2BIO 148.4}
§40
And let me here say that my experience, though a sad one, has taught me that to doubt this truth, and the instrumentalities used to bring it out by the Lord, is to speedily lead one into the enemy’s dark dominions, where he can be taken captive at his will.—Ibid. {2BIO 148.4}
§41
那些受到伤害的人，如巴特尔克里克教会及雅各和怀爱伦，毫不犹豫地伸出了宽恕之手。拉夫伯勒在6月底和7月初与怀雅各夫妇一起参加了皮罗特格鲁夫的会议，他说，会议结束后一两天，他看到他们每个人交出自己的忏悔，我们选了一部分交给怀雅各，不久就发表了。如果这个事件到此为止就好了，但事实并非如此。{2BIO 148.5}
§42
There was no hesitancy on the part of those injured, the Battle Creek church and James and Ellen White, to extend hands of forgiveness. Loughborough, who was with the Whites at the Pilot Grove meeting in late June and early July, stated that a day or two after the meeting he saw each of the men hand their written confessions, from which we have quoted, to James White, and they were soon published. It would be well if the story could close at this point, but it does not. {2BIO 148.5}
§43
第二次背叛比第一次更严重
§44
A Second Rebellion Worse than the First
§45
拉夫伯勒曾有一段时间与布林克霍夫保持密切联系，并与他一起在爱荷华州做了几周的传道工作。然后他继续做其他的事。他回忆说: {2BIO 149.1}
§46
Loughborough stayed close to Brinkerhoff for a time, joining him in evangelistic work in Iowa for a few weeks. Then he went on to other tasks. He later recounted: {2BIO 149.1}
§47
几天后，B. F.斯努克的反对意见似乎又出现了。他开始和布林克尔霍夫联系，布林克尔霍夫离开了他的园地，回到了里斯本。他们很快结束了在我们教会的工作，又开始着手进行他们的教会独立计划。但在几个月的时间里，还没有呈现最后论争的状态。（PUR 1912.11.2）{2BIO 149.2}
§48
After a few days, it seems that B. F. Snook’s objections revived. He began to communicate with Brinkerhoff, who left his field, and went home to Lisbon. That soon ended their labors in our ranks, and they were again at work on their scheme of “independence of the churches.” This did not, however, assume its final fighting form for several months.—Pacific Union Recorder, November 21, 1912. {2BIO 149.2}
§49
拉夫伯勒继续他的叙述。他说:“在1866年春天，我们当时所称的‘斯努克和布林克尔霍夫团体’，从马里恩教会的60名成员中拉走了45人。他们获得了以色列希望党所用的手动印刷机，创办了一份名为《基督复临和安息日倡导者》的刊物。他们像印刷机原来的主人那样吹嘘:“我们一旦摆脱了证言，信息就会前进。”（同上）这显然是一种大胆的背叛，怀爱伦后来写到这种背叛说： “我要问：真心的叛逆是否有药可治？”(《文稿》1897年185号，另见2SM 393){2BIO 149.3}
§50
Continuing his account, Loughborough stated that “in the spring of 1866, the ‘Snook and Brinkerhoff company,’ as we called them in that day, had succeeded in drawing off with them forty-five of the sixty members of the Marion church.” They obtained the handpress used by the Hope of Israel party and started a paper they called The Advent and Sabbath Advocate. They boasted, like the former owners of the press, that “when we get rid of the testimonies, the message will go.”—Ibid. This was clearly a case of bold rebellion, the type of opposition concerning which Ellen White in later years wrote, “I question whether genuine rebellion is ever curable.”—Manuscript 185, 1897 (see also Selected Messages 2:393). {2BIO 149.3}
§51
1866年初，英格拉姆访问了斯努克仍然居住的爱荷华州的马里恩。从那里他写信向怀雅各报告说,他发现了“不好的状态”。(RH 1866.1.23)他提到教会里教义的分歧,在在1865年与斯努克和布尔克尔霍夫会面，他们俩忏悔的经历之后说,“我们发现他们…第二次背道比第一次更严重。英格拉姆补充说，“我知道这些人的目的，我的责任要求我发出警告。让弟兄们当心他们”。《评论与通讯》发表了这封信，引起教会的普遍注意。巴特尔克里克的领袖们在其后加上“评论”，指出“现代真理的许多基本原则”已经被爱荷华州的异见领袖们抛弃了。评论说: {2BIO 149.4}
§52
Early in 1866 W. S. Ingraham visited Marion, Iowa, where Snook still resided. From there he reported in a letter to James White that he found “a bad state of things” (The Review and Herald, January 23, 1866). He noted the doctrinal disagreements with the church, and after referring to the experience of meeting Snook and Brinkerhoff in 1865 and the confession of the two men, stated, “a second rebellion worse than the first.” Ingraham added, “Knowing the object of these men, my duty demands that I should raise a warning voice. Let the brethren beware of them.” The publication of his letter in the Review served notice to the church generally, and leading men in Battle Creek followed it with “Remarks,” pointing out that “many of the fundamental principles of present truth” had been abandoned by the dissident leaders in Iowa. The notice stated: {2BIO 149.4}
§53
他们的下坡路始于反对异象。他们花了几个星期的时间构思和起草反对意见，并且在他们自己的心里把反对现代真理的事业和它的领导人的火焰烧得白热化。 (同上){2BIO 149.5}
§54
Their downward course commenced with opposition to the visions. Long weeks they spent framing and writing out objections, and blowing up to a white heat in their own hearts the fires of opposition against the cause of present truth and its leaders.—Ibid. {2BIO 149.5}
§55
爱荷华州的忠诚信徒被敦促坚持下去，坚定不移。平信徒J.多卡斯在1866年2月13日的《评论与通讯》上报告了他在马里恩的发现: {2BIO 150.1}
§56
The loyal members in Iowa were urged to hold on, steadfast and unmovable. A layman, J. Dorcas, reported in the Review of February 13, 1866, what he had found at Marion: {2BIO 150.1}
§57
那里的圣徒，现在又重新走上正道，为真理欢欣。我也访问量其他地方的圣工，如费尔维尤、阿纳莫萨和里斯本。我很高兴地说，我毫不怀疑这些兄弟姐妹们的坚定宗旨是守住古老的界标。我相信他们认识到更深层次恩典工作的必要性，愿主赐给我这恩典，这是我的祈祷。（RH 1866.2.13）{2BIO 150.2}
§58
The saints in that place are now again on their way, rejoicing in the truth. I have also visited other parts of the work, as Fairview, Anamosa, and Lisbon, and am happy to say that I have no doubt of the fixed purpose of the brethren and sisters generally to hold on to the old landmarks. I believe they realize the necessity of a deeper work of grace, which may the Lord grant, is my prayer.—Ibid., February 13, 1866 {2BIO 150.2}
§59
爱荷华州的许多教会接二连三地通过《评论与通讯》宣布，尽管背道的人来访，竭力做令信徒不安的工作，他们仍决心坚持“古老的界标”。{2BIO 150.3}
§60
As many of the churches in Iowa reported one by one through the Review, they declared their determination to hold on to the “old landmarks” in spite of the visits of the men in apostasy and the earnest work they did to unsettle the believers. {2BIO 150.3}
§61
总会和爱荷华州区会行政委员会作出决议开出背道领导人。平信徒，32岁的乔治?巴特勒，被任命为爱荷华州区会会长。(RH 1866.5.22；1866.7.17I). {2BIO 150.4}
§62
Administrative committees in the General Conference, as well as in Iowa, took action dismissing the leaders in the rebellion. Thirty-two-year-old George I. Butler, a layman, was called to the presidency of the Iowa Conference (Ibid., May 22, 1866; Ibid., July 17, 1866). {2BIO 150.4}
§63
这场运动和参与者以后的情况
§64
What Happened to the Men and the Movement?
§65
J. N.拉夫伯勒对这些人和当时的情况很熟悉，他讲述了结果: {2BIO 150.5}
§66
J. N. Loughborough, who was well acquainted with the men and the circumstances, told of the outcome: {2BIO 150.5}
§67
在反对安息日的人中，这两个人的业绩相当有限。他们在“教会独立”方面的新开始并没有如他们所期望的那样“成功”。过了几个月，斯努克和布尔克尔霍夫都对《倡导者》(他们的报刊)失去了兴趣，也不再守安息日了。布尔克尔霍夫从事学校教学和法律研究。斯努克从事宣扬普救主义的工作，年薪1000美元。（PUR 1913.1.9）{2BIO 150.6}
§68
The career of these two men among Sabbathkeeping opponents was quite limited. Their new departure in the “independence of the churches” did not “pan out” as they expected.... Before many months elapsed, both S. and B. dropped their interest in the Advocate [their paper], and gave up the keeping of the Sabbath. Brinkerhoff engaged in school-teaching, and the study of law. Snook engaged in preaching universalism, at a salary of $1,000 a year.—Pacific Union Recorder, January 9, 1913. {2BIO 150.6}
§69
他们留下了一小群心怀不满的守安息日者，后来有一些志同道合的人加入了他们的行列。其中有两兄弟，来自密苏里州的亚伯和威廉?朗。他们把印刷机搬到了密苏里州的斯坦贝里，继续出版《倡导者》，主旨是对怀爱伦的证言提出了警告。第三个兄弟利未仍然忠于基督复临安息日会。亚伯和威廉在上帝复临教会的名义下运作，总部设在密苏里州。1933年发生了分裂;新组织取名为第七日上帝教会，总部设在西弗吉尼亚州的塞勒姆。根据1936年美国宗教团体的人口普查报告，这两个团体的成员总数为2400人。{2BIO 150.7}
§70
They left little groups of disaffected Sabbathkeepers who in time were joined by others of like mind. Among such were two brothers, Abe and William Long, from Missouri. They moved the press to Stanberry, Missouri, and continued to publish the Advocate, with warnings against Ellen White’s testimonies their principal stock-in-trade. A third brother, Levi, remained loyal to the Seventh-day Adventist Church. Abe and William operated under the name Church of God (Adventist), with headquarters in Missouri. In 1933, there was a division; the new group took on the name Church of God (Seventh Day), with headquarters in Salem, West Virginia. The census reports of religious bodies in the United States in 1936 gave a combined membership of the two groups as 2,400. {2BIO 150.7}
§71
布林克霍夫和威廉?朗改变了想法。当斯塔尔作为一个年轻人接受洗礼进入爱荷华州的基督复临安息日会时，布林克霍夫在场。斯塔尔从水里出来时，布林克霍夫握着他的手说: {2BIO 151.1}
§72
W. H. Brinkerhoff and William Long had second thoughts. When G. B. Starr was baptized as a young man into the Seventh-day Adventist Church in Iowa, Brinkerhoff was present. As Starr came out of the water Brinkerhoff shook his hand and stated: {2BIO 151.1}
§73
“我很高兴看到你和这班人站在一起。他们拥有真理，我很后悔离开他们。现在我要加入他们已经太迟了。我反对过他们，并且把我的家庭训练成这样反对的样子。”……然后他伤心地说:“我是一个迷失的人。”（同上）{2BIO 151.2}
§74
“I am glad to see you take your stand to go with this people. They have the truth, and I am sorry I ever left them. It is too late for me now to join them. I have opposed them, and have trained my family in that opposition.” ... And then in sadness he said, “I am a lost man.”—Ibid. {2BIO 151.2}
§75
曾任密苏里区会会长的J. S.罗斯报告说，他在1915年认识威廉?朗。怀爱伦去世后不久，《生平概略》出版了，他拿了一本给朗。朗立即就阅读，读完后激动地对罗斯说:“我们一直在和一个好女人、一项好工作斗争。郎夫人无意中听到了他的话。她眼里含着泪水走进房间说: {2BIO 151.3}
§76
J. S. Rouse, one-time president of the Missouri Conference, reported that in 1915 he was acquainted with William Long. When Life Sketches was published shortly after Ellen White’s death, he took a copy to Long. The latter promptly read it and, when finished, declared to Rouse, “We have been fighting a good woman and a good work.” Mrs. Long overheard the remark; she came into the room with tears in her eyes and said, {2BIO 151.3}
§77
“哦，我们为这场运动投入的数千美元都没了。我们犯了一个错误。要是我们按照怀弟兄和怀姐妹的要求去做就好了。他们曾到这里恳劝我们，我们却不听他们的话。我们真固执。啊，我们浪费的钱!” {2BIO 151.4}
§78
“Oh, the thousands of dollars we have put into this movement and it is lost. We have made a mistake. If we had only done as Brother and Sister White wanted us to. They were here and pleaded with us, but we would not listen to them. We were stubborn. Oh, the money we have wasted!” {2BIO 151.4}
§79
他说，“妈妈，不要谈那几千美元。没有关系。我不在乎那个。但是，当一个人到了我这样的地位，我这样的年龄，意识到他浪费了自己的生命，把它丢掉了，这却是我所担心的。”（DF 503a,，《关于上帝教会的一些历史和信息》 23, 24.页）{2BIO 151.5}
§80
He said, “Mother, don’t talk about the thousands of dollars. That is nothing. I care not for that. But when a man comes to my position, and my age, and realizes that he has wasted his life, thrown it away, that is what worries me.”—DF 503a, “Some History and Some Information Regarding the Church of God,” pp. 23, 24. {2BIO 151.5}
§81
乌利亚.史密斯回应了关于异象的异议
§82
Uriah Smith Answers Objections to the Visions
§83
对怀爱伦和预言之灵的质疑和批评在异见团体中广泛传播。在1866年6月12日的《评论与通讯》上，乌利亚?史密斯开始在头版对异议作出回应。最后一页有他的解释: {2BIO 152.1}
§84
The questions and criticisms regarding Ellen White and the Spirit of prophecy were quite widely disseminated by the dissident group. In the June 12, 1866, issue of the Review, on the front page, Uriah Smith began the publication of answers to the objections that had been raised. The back page carries his note of explanation: {2BIO 152.1}
§85
本周我们开始发表《回应对异象的异议》。在这里可以恰如其分地说，这份文稿是我们最近的会议(1866年5月16日开始)之前准备的;但它的发表一直被搁置，直到可以提交给聚集的传道弟兄们，来决定这份文稿的价值和处置办法。经过他们的审查和批准，决定予以发表。（RH 1866.6.12）{2BIO 152.2}
§86
We commence this week the publication of “Answers to Objections Against the Visions.” It may be proper here to state that this manuscript was prepared before our late conference [commencing May 16, 1866]; but its publication was withheld till it could be submitted to the ministering brethren who might then assemble, for them to decide upon its merits, and the disposition that should be made of it. It was examined by them, and received their approval, with a decision that it should be published.—The Review and Herald, June 12, 1866. {2BIO 152.2}
§87
史密斯告诉《评论与通讯》的读者: {2BIO 152.3}
§88
Smith informed the readers of the Review: {2BIO 152.3}
§89
在准备这些回应时，我们没有同怀姐妹商量过，也没有在任何问题上得到她的任何建议或解释。我们引述所发表的异象，用朴实的语言解释任何表面上的矛盾之处。 (同上)
§90
In preparing these answers we have had no consultation whatever with Sister White, nor received any suggestion or explanation from her on any point. We take the visions as they are published, and base our explanation of any apparent discrepancy, on the language as it stands.—Ibid.
§91
史密斯六篇系列长文的第一篇一开始说：T{2BIO 152.4}
§92
The first of the Smith series of six extended articles opened: {2BIO 152.4}
§93
安息日复临信徒相信圣灵的恩赐。他们相信《哥林多前书》第12章和《以弗所书》第4章所记上帝之灵的各种功用，已经明确地在教会中设立，并一直延续到末日。……对他们来说，这些经文所提到属灵恩赐的道理，就像安息日、圣所、死者的状态或基督复临一样，都是启示的特殊教义。他们若本着行为和诚实接受圣经为上帝的道，就不会拒绝这些恩赐。他们可以很容易地把安息日、洗礼和圣餐解释为属灵恩赐的教义，因此他们相信，拒绝这些恩赐就是犯了错误，而接受它们对信仰的统一是至关重要的。（同上）
§94
Seventh-day Adventists believe in the gifts of the Spirit. They believe that the varied operations of the Spirit of God, having been once expressly set in the church, 1 Corinthians 12, Ephesians 4, were designed to continue therein to the end.... To them, the doctrine of spiritual gifts, as set forth in the chapters referred to, is as much a special doctrine of revelation as is the Sabbath, the sanctuary, the state of the dead, or the Second Advent. Taking the Scriptures to be in deed and in truth the Word of God, they cannot reject it. They can as easily explain away the Sabbath, baptism, and the Lord’s Supper, as the doctrine of spiritual gifts, and hence believe that to reject it is to be guilty of error, and that to receive it is essential to the unity of the faith.—Ibid.
§95
然后，他对这些异议进行编号，予以回应。异议第一点是“圣经，唯独圣经”。这个系列在1866年7月31日以异议39点结束，这些异议是怀爱伦着作所谓的问题。两年后，也就是1868年，史密斯又增加了13个点，这些材料编成了一本144页的小册子，广泛分发。标题是《怀爱伦夫人的异象，符合圣经的属灵恩赐的表现》。{2BIO 153.1}
§96
He then took up these objections in numbered answers. Objection 1 was “The Bible and the Bible Alone.” The series closed July 31, 1866, with Objection 39, the supposed suppression of the E. G. White writings. Two years later, in 1868, Smith added thirteen more points, and the material was issued in a widely distributed pamphlet of 144 pages. This was titled The Visions of Mrs. E. G. White, a Manifestation of Spiritual Gifts According to the Scriptures. {2BIO 153.1}
§97
怀雅各的缓慢康复
§98
The Slow Recovery of James White
§99
在怀雅各逐渐康复的过程中，他妻子的注意力几乎全部放在了对他的照顾上。她发现必须有一种持久的毅力来鼓励他表明自己的信仰，并努力参加那些使他的思想摆脱软弱和不适，为他的康复开路的活动。因此，在1866年夏天，在6月中旬成功地访问了蒙特里之后，其他的旅行是乘马车去附近的教堂，取得了有益的结果。在这段时间里，怀雅各不写作，也不承担任何责任。尽管编辑乌利亚?史密斯承担了这份刊物的全部工作，但从园地寄到《评论与通讯》的信件还是都写给“怀弟兄”的。{2BIO 153.2}
§100
With James White making a very gradual recovery, his wife’s attention was given almost wholly to his care. She found there must be a constant perseverance to encourage him to manifest faith and exert himself in those activities that would keep his mind off his weakness and discomforts, and keep the way open for his restoration. Thus during the summer of 1866, following the successful visit to Monterey in mid-June, other trips were taken by carriage to nearby churches, with beneficial results. During this time James did no writing and carried no responsibilities. But communications from the field to the Review were addressed to “Brother White,” in spite of the fact that the editor, Uriah Smith, carried the full burden of the paper. {2BIO 153.2}
§101
巴特尔克里克呼吁关注的大型机构正在全力推动保健院的工作。正如前面提到的，J. N.拉夫伯勒是这方面的先驱。（要了解在巴特尔克里克建立医疗机构的详细情况，以及资助和运营西部健康改良机构的变迁，见《我们健康信息的故事》143-190页。）事实上，正如前面提到的，拉夫伯勒是密歇根区会和总会的积极管理者，他是两个委员会的成员。{2BIO 153.3}
§102
The large enterprise calling for attention in Battle Creek was getting the Health Reform Institute into full swing. As noted, J. N. Loughborough was leading out in this. [For a detailed account of launching the medical institution in battle creek, and a portrayal of the vicissitudes in learning to finance and operate the western health reform institute, see The Story of Our Health Message, 143-190.] In fact, as noted earlier, Loughborough was really the active administrator of both the Michigan Conference and the General Conference, being a member of both committees. {2BIO 153.3}
§103
怀愛倫可以写一些个人证言。发表在《证言》第一卷456-466页上的文章《服裝》主要是在这个时期写的。她丈夫的康复是她最关心的事情。{2BIO 153.4}
§104
Ellen White was able to get in a little writing of personal testimonies. Most likely the article “Dress,” published in Testimonies, volume 1, pages 456-466, was largely written at this time. Her husband’s recovery was her prime interest. {2BIO 153.4}
§105
The Autumn Journey East
§106
为了这个目的，他们俩在1866年秋天开始了东部的旅行。爱伦一直在寻找来测试她丈夫的信心和力量的情况。纽约州会议通知将于9月28日至10月1日举行，这一消息引起了她的注意。会议地点是纽约的罗斯福镇，离奥尔科特的林德赛家，和布鲁克菲尔德的阿比家不远。这两个家庭都是他们长期以来的好朋友——林德赛也在雅各召唤来罗切斯特为他的康复祈祷的人之中。还有爱伦的父亲和贝尔登一家住在康涅狄格，病了，奄奄一息。他请她来，好让他再见到她。她决定带着她的丈夫和威利，途经纽约的罗斯福前往康涅狄格。下面的通知刊登在《评论与通讯》的封底。 {2BIO 153.5}
§107
It was to this end that the two launched on a journey east in the autumn of 1866. Ellen was on the lookout for situations that would challenge her husband’s faith and strength. The announcement of the New York State meeting, to be held September 28 to October 1, caught her eye. This was to convene at Roosevelt, New York, a town not too far from the Lindsays in Olcott, and the Abbeys at Brookfield. Both families were close friends of long standing—the Lindsays were among those James had called to Rochester to join in prayer for his healing. Then too, Ellen’s father, living with the Beldens in Connecticut, was ill and apparently dying. He was urging her to come that he might see her once more. She decided to take her husband and Willie, and start out for Connecticut by way of Roosevelt, New York. The following announcement appeared on the back page of the Review. {2BIO 153.5}
§108
怀雅各夫妇于9月11日星期二离开巴特尔克里克前往东部。爱伦想去拜访住在康乃狄克州的年迈的父亲和那里的其他朋友，她认为这次旅行，以及周围社交和影响的变化，可能会对雅各有好处。我们相信，这一行动的有益结果将超过所有人的预期。（RH 1866.9.18）{2BIO 154.1}
§109
Brother and Sister White left Battle Creek for the East, Tuesday, September 11. It was thought that the journey, and the change of associations and influences, might be of benefit to him, while she wishes to visit an aged father now residing in Connecticut, and other friends there. We trust the move will surpass the anticipations of all in its beneficial results.—The Review and Herald, September 18, 1866. {2BIO 154.1}
§110
并非所有人都对这次出行抱有信心，这一点从通知最后一句话的语气中可以明显看出。{2BIO 154.2}
§111
That not all had faith in the venture is evident from the tone of the closing sentence of the announcement. {2BIO 154.2}
§112
从那时起，《评论与通讯》的读者对怀雅各夫妇的活动以及雅各在健康方面的任何进展都一无所知，直到1867年1月。埃德森被留在密歇根；记录没有透露他和谁在一起。从爱伦给他的信中，我们得到了旅途的一些消息。{2BIO 154.3}
§113
From this point on, the readers of the Review were left in the dark as to the Whites’ activities, and any progress James might be making healthwise, until January, 1867. Edson was left in Michigan—with whom, the records do not disclose. From Ellen’s letters to him we gain some word on the journey. {2BIO 154.3}
§114
爱伦把雅各带到布鲁克菲尔德的阿比家。令她失望的是，他病得太厉害，无法参加在罗斯福召开的会议。她现在明白了，雅各不能陪她去康涅狄格看她父亲了。这次旅行会使她离开雅各好几个星期。她会把他留在阿比家中。{2BIO 154.4}
§115
Ellen took James to the Ira Abbey home, at Brookfield. To her disappointment, he was too ill to attempt to attend the meetings at Roosevelt. She could now see that James could not accompany her to visit her father in Connecticut. This trip would take her away from James for several weeks. She would leave him at the Abbey home. {2BIO 154.4}
§116
访问父亲哈蒙
§117
The Visit to Father Harmon
§118
罗伯特?哈蒙现在非常虚弱，他和女儿薩拉?贝尔登及其家人住在康涅狄格州肯辛顿市。这里离洛基山不到十英里，1848年，第一次安息日会议就是在那里艾伯特?贝尔登的家中举行的。罗伯特的健康状况每况愈下，他迫切希望爱伦能来看望他，这样他们就能有一点时间在一起了。10月7日星期日，在阿比的家中，她给埃德森写了一封信: {2BIO 154.5}
§119
Robert Harmon, now very feeble, was living with his daughter, Sarah Belden, and her family in Kensington, Connecticut. This was not more than ten miles from Rocky Hill, where the first of the Sabbath Conferences was held in the Albert Belden home in 1848. Rapidly declining in health, Robert was eager to have Ellen make a visit so they could have a little time together. From the Abbey home she wrote to Edson on Sunday, October 7: {2BIO 154.5}
§120
我正准备去康涅狄格州。你父亲仍然很虚弱。威利将继续和他在一起。我想我一生中从来没有像现在这样困惑地想知道我的职责是什么。{2BIO 155.1}
§121
I am preparing to go to Connecticut. Your father is still very feeble. Willie will remain with him. I think I never was more perplexed in my life to know what is my duty. {2BIO 155.1}
§122
你的祖父哈蒙身体很差，活不长了。他觉得他不能不再见到他的爱伦。他日日夜夜都在谈论这件事，而你父亲却在这儿病得很厉害。如果我离开他，恐怕就再也见不到他了。他病得不能陪我了。{2BIO 155.2}
§123
Your grandfather Harmon is very low and cannot live long. He feels that he cannot be denied seeing his Ellen once more. He talks of it by day and by night, and here is your father so sick. If I leave him I fear I shall not see him again. He is too sick to accompany me. {2BIO 155.2}
§124
你父亲觉得我有责任听从父亲临终的召唤。我因焦虑和失眠而疲惫不堪。今天当我为这件事祈祷时，天意似乎要求我去找你的祖父。（《信函》1866年第5号）{2BIO 155.3}
§125
Your father feels that it is my duty to go to my father’s dying call. I am worn with anxiety and want of sleep. Today while I was praying over the matter, duty seemed to demand I should go to your grandfather.—Letter 5, 1866. {2BIO 155.3}
§126
她又说了几句带有个人色彩的话：{2BIO 155.4}
§127
She added a few words of a personal nature: {2BIO 155.4}
§128
我已经为你准备了舒适的冬天的衣服，我让拉夫伯勒带给你。我希望穿上它们能给你带来快乐，就像我给你做衣服时一样。我熬夜到很晚，早上起得很早，在别人还没有动起来之前，就开始工作。求使你披戴基督之义的祷告就缝在这些衣服里。（同上）
§129
I have prepared you comfortable clothing for winter, which I send to you by Elder Loughborough. I hope they will give you as much pleasure in wearing them as I have taken pleasure in making them for you. I have sat up late and arisen early, before anyone was astir, to work upon them. Prayers that you may be clothed with Christ’s righteousness are stitched into these garments.—Ibid.
§130
周末的时候，她和父亲、姐姐萨拉以及家人在一起。她写到了五个孩子的情况，他们都过得很好。当她发现父亲快要去世时，她派人去请她的孪生姐姐伊丽莎白和姐姐玛丽。在安息日，她参加教会上午和下午的聚会。在回到布鲁克菲尔德和丈夫家之前，她做了一次简短的旅行，去了几个教会，还去了纽约市。她的父亲在她访问后几天就去世了。{2BIO 155.5}
§131
By the weekend she was with her father and her sister Sarah and her family, and wrote of the five children, who were doing well. Finding her father at death’s door, she sent for her twin sister Elizabeth and older sister Mary. Sabbath she met with the church for morning and afternoon meetings. Before returning to Brookfield and her husband, she made a brief tour that took her to several churches and down to New York City. Her father passed to his rest a few days after her visit. {2BIO 155.5}
§132
她说：现在是新英格兰的“树叶茂盛的季节。风景很美。”她补充道: {2BIO 155.6}
§133
It was “leaf season” in New England. “The scenery,” she declared, “was beautiful.” She added: {2BIO 155.6}
§134
色彩各异的树木，美丽的常青树点缀其间，绿色的青草，挺拔的山峰，高耸的岩石——所有这些都是赏心悦目的。我可以享受这些景色，但我是一个人。{2BIO 155.7}
§135
The trees with their varied hues, the beautiful evergreens interspersed among them, the green grass, the high and lofty mountains, the high bluffs of rocks—all are interesting to the eye. These things I could enjoy, but I am alone. {2BIO 155.7}
§136
我曾经依靠的那只结实強壯的膀臂，现在已不再是我的支撑。眼泪是我日日夜夜的食物。我的精神经常被悲伤压垮。我不能同意你父亲下到坟墓里去。哦，但愿上帝怜悯他，医治他!（《信函》1866年16号）{2BIO 156.1}
§137
The strong, manly arm I have ever leaned upon is not now my support. Tears are my meat night and day. My spirit is constantly bowed down by grief. I cannot consent that your father shall go down into the grave. Oh, that God would pity and heal him!—Letter 16, 1866. {2BIO 156.1}
§138
返回巴特尔克里克
§139
Return to Battle Creek
§140
11月底或12月初，怀雅各和怀爱伦回到了巴特尔克里克。他的健康状况有了好转。12月8日，她在写给埃德森的信中写道: {2BIO 156.2}
§141
In late November or early December, James and Ellen White returned to Battle Creek. There had been a turn for the better in his health. On December 8, writing to Edson, she reported: {2BIO 156.2}
§142
你父亲看起来好多了。他在饮食方面正在改善。我们不能要求他做得比他过去一直做的更好。他似乎恢复多了，很关心周围发生的事情，也更善于社交。他的情况使我深受鼓舞。上个星期我几乎每天都和他一起出去骑马。拜访过理查德德(哥德马克)，格雷夫斯兄弟，索耶斯姐妹和伊莱扎?博维两次。我会支持你父亲努力克服困难。我知道他有一个艰苦的斗争，需要上帝的帮助。（《信函》1866年6号）{2BIO 156.3}
§143
Your father seems much improved. He is gaining victories in regard to his eating. We could not ask him to do better than he has been doing. He seems more like himself—interests himself in matters transpiring around him and is more social. I am greatly encouraged in his case. I have been out riding with him almost every day the past week. Have visited Richard [Godsmark], Brother Graves twice, Sister Sawyers, and Eliza Bovee. I shall stand by your father in his efforts to overcome. I know that he has a hard struggle and needs the help of God.—Letter 6, 1866. {2BIO 156.3}
§144
怀雅各的身体状况似乎终于发生了明显的变化，拘禁之年接近尾声。{2BIO 156.4}
§145
It seemed that at long last an appreciable change was coming in James White’s experience, and that the year of captivity was nearing its end. {2BIO 156.4}