第7章 改良方法的强化课程1864年)
§1
第7章 改良方法的强化课程(1864年)
§2
Chapter 7—(1864) An Intensive Course in Methods of Reform
§3
爱伦和雅各现在准备好了去丹斯维尔。他们要在那里呆几周，尽量学习健康改良以及照顾病人的新方法。数周来，他们一直在期待访问纽约州的丹斯维尔的杰克逊医生的“我们的山坡之家”。怀雅各是这样描述这个健康机构的：J{2BIO 83.1}
§4
James and Ellen White were ready to spend a few weeks in learning all they could about both health reform and new methods in the care of the sick. For weeks they had looked forward to visiting Dr. Jackson’s “Our Home on the Hillside,” at Dansville, New York. James White wrote regarding this health institution: {2BIO 83.1}
§5
1864年9月，怀夫人和我自己在纽约州利文斯顿县的丹斯维尔的一个叫做“我们的山坡之家”的健康机构度过了三周。我们这次访问的目的不是接受治疗，因为我们的健康状况比平时要好，而是去耳闻目睹那里的情况；这样，就能给许多打听的朋友们一个比较确切的描述。（《健康（怎样生活）》第一冊，第12页) {2BIO 83.2}
§6
In the month of September, 1864, Mrs. White and self spent three weeks at the health institution at Dansville, Livingston County, New York, called “Our Home.” Our object in this visit was not to take treatment, as we were enjoying better health than usual, but to see what we could see and hear what we could hear, so as to be able to give to many inquiring friends a somewhat definite report.—How to Live, No. 1, p. 12. {2BIO 83.2}
§7
这个机构位置很好，客人名单多达大约300人。工作人员中医生有：医学博士雅各C.杰克逊主任；医学博士F.威尔逊?赫德；医学博士哈丽雅特N.奥斯汀小姐；医学博士玛丽H.约克夫人和医学博士霍雷肖S.莱。{2BIO 83.3}
§8
The institution was well located, and the guest list ran at about three hundred. The physicians on the staff were listed as: James C. Jackson, M.D., physician-in-chief; F. Wilson Hurd, M.D.; Miss Harriet N. Austin, M.D.; Mrs. Mary H. York, M.D.; and Horatio S. Lay, M.D. {2BIO 83.3}
§9
莱医生是在密歇根州阿里根有17年临床经验的安息日复临信徒，怀爱伦在领受了健康改良的异象后，马上跟他交谈过这件事。这次访问鼓舞了他把他患病的妻子带到这个机构来，并尽可能学会所谓的合理的方法。在丹斯维尔，他快被当作工作人员，这给了他极好的机会学习那里应用的方法和步骤。{2BIO 83.4}
§10
Dr. Lay was the Seventh-day Adventist physician of seventeen years’ experience at Allegan, Michigan, with whom Ellen White had talked soon after the health reform vision. This visit had encouraged him to take his ill wife to the institution and to learn what he could of the so-called rational methods. At Dansville he was soon taken onto the staff, which gave him an excellent opportunity to study the practices and procedures employed there. {2BIO 83.4}
§11
陪同雅各和怀爱伦去丹斯维尔的有埃德森和威利，还有埃迪莉亚.贝尔登。杰克逊医生给他们做了常规体检。现在已经找不到当时雅各和爱伦的健康报告。他们与杰克逊医生进行了坦率的交谈，听了他的讲课，接受了治疗，观察了那里的妇女的服装，在这个机构进餐。两人对那里的总体的气氛、饮食计划和治疗方案都有很高的评价。{2BIO 84.1}
§12
Accompanying James and Ellen to Dansville were Edson and Willie, and also Adelia Patten. They were given the routine physical examination by Dr. Jackson. As to James and Ellen White’s health report, no data is available. But they conversed freely with the doctor and listened to his lectures, took treatments, observed the attire of the women there, and dined at the institution’s tables. Both gave good reports on the general atmosphere, the dietary program, and the courses of treatments. {2BIO 84.1}
§13
怀爱伦在给住在巴特尔克里克的密友洛克伍德夫妇的信中写道: {2BIO 84.2}
§14
Writing to Mr. and Mrs. Lockwood, close friends residing at Battle Creek, Ellen White stated: {2BIO 84.2}
§15
你们可能会问我们对这个机构的看法。有些方面很好。有些不太好。我认为他们的健康观念和教导是正确的。但杰克逊医生太多地把我们肯定不能接受的神学观点掺杂到健康问题之中。……{2BIO 84.3}
§16
You may ask what we think of this institution. Some things are excellent. Some things are not good. Their views and teachings in regard to health are, I think, correct. But Dr. Jackson mixes up his theology too much with the health question, which theology to us is certainly objectionable.... {2BIO 84.3}
§17
杰克逊医生严格实施他的原则。他的餐桌上没有放置黄油或盐。…我对这些食物的评价是又好又丰盛。唯一的麻烦就是有进食过量的危险。我们所有的食物都带有浓郁的味道。如果有人要加一点盐，他们的要求会得到满足。（《信函》1864年第6号）{2BIO 84.4}
§18
Dr. Jackson carries out his principles in regard to diet to the letter. He places no butter or salt upon his table.... The food I call liberal and good. All the difficulty is that there is danger of eating too much. All our food is eaten with a keen relish. If anyone requires a little salt they have it supplied for the asking.—Letter 6, 1864. {2BIO 84.4}
§19
然后爱伦描述了在上午10点半洗澡的情况，以及从中午12点到下午1点45分的休息时间，这段时间一切都很安静，“大家都脱下衣服上床睡觉。”她不赞成病人们玩纸牌、跳舞之类的娱乐活动。后来，她建议访问这种机构的人 “必须一直携带着福音的筛子，筛选他们听到的每件事，以便择善去恶”。（{1T 489}但是她似乎确信上帝的手在保佑他们来到这个地方。她宣布: {2BIO 84.5}
§20
Ellen then described the baths taken at 10:30 A.M. and the rest period from 12:00 noon to 1:45 P.M., when everything was quiet and “all undress and go to bed.” There were certain features—such as card playing and dancing—for the recreation of the patients of which she did not approve. At a later time she advised that those visiting such an institution should carry along with them “the gospel sieve and sift everything they hear, that they may choose the good and refuse the bad” (Testimonies for the Church, 1:490). But she seemed certain that the Lord’s hand was in their coming to the place. She declared: {2BIO 84.5}
§21
确实认为我们应当在密歇根设立一个机构，使我们守安息日的病人能够求医。（《信函》1864年第6号）I{2BIO 84.6}
§22
I do think we should have an institution in Michigan to which our Sabbathkeeping invalids can resort.—Letter 6, 1864. {2BIO 84.6}
§23
怀雅各的报告强调了治疗和饮食规定:{2BIO 84.7}
§24
James White’s report stressed the treatments and the dietary provisions: {2BIO 84.7}
§25
在“我们的家”洗澡并不像我们想象的那样冷，也不像我们想象的那样频繁。它们按照病人的狀態和病情來調整，因此通常被病人视为一种奢侈，而不是恐惧。这是一种最大膽的治疗方法，几十年来，它在公众心中引起了许多对水作为治疗剂的偏见，(参见《我们健康信息的故事》，31-33頁)，被所有见多识广的水疗法医生所抛弃。在我们看来，在这个机构里，任何人，无论对冷有多担心和多敏感，都不会害怕被水伤害。（《怎样生活》第一冊14页）{2BIO 84.8}
§26
Baths given at “Our Home” are not as cold, neither given as frequently, as we expected to find them. They are tempered to the conditions and diseases of the patients so as generally to be regarded by them as a luxury instead of with feelings of dread. The most heroic treatment, which a score of years since caused much prejudice upon the public mind against water as a curative agent, [see The Story of Our Health Message, 31-33.] is abandoned by all well-informed hydropathic physicians. In our opinion no one, however low and sensitive to cold, need fear being injured by water at this institution.—How to Live, No. 1, p. 14. {2BIO 84.8}
§27
怀雅各发现，食物计划同样很吸引人！所以，比较详细地记录了下来： {2BIO 85.1}
§28
James White found the food program equally appealing and wrote of it in some detail: {2BIO 85.1}
§29
桌子上放满了各种各样很普通但营养丰富的食物，当得到来自自然界健康的食品味道时，对于病人来说，这成为每日的奢侈品。暴饮暴食的人用猪肉、油脂、肉汁、调味品等东西来满足堕落的胃口，看一看赫德医生有关烹调的小册子，就会发现自己的无知，会认识到这种生活方式是一种饥饿系统。{2BIO 85.2}
§30
The tables are spread with an abundance of plain and nourishing food, which becomes a daily luxury to the patients, as the natural and healthful condition of the taste is restored. The glutton, who gratifies his depraved appetite with swine’s flesh, grease, gravies, spices, et cetera, et cetera, on looking over Dr. Hurd’s tract on cookery, may in his ignorance regard this style of living as a system of starvation. {2BIO 85.2}
§31
但是在“我们的家”住上几个星期就可以改变胃口，就能吃寻常、简单而营养丰富的食物，而且与现在这种不自然且有害的食物相比，口感要好得多！我们从没有见过男男女女聚集在餐桌旁，比丹斯维尔的病人更高兴，吃得更有滋味的场景。有胃口想吃东西，对于一群病人来说，是很奇妙的事！这些人只是很瘦，才会让人想起他们是病人。{2BIO 85.3}
§32
But a few weeks’ experience at “Our Home” would correct his appetite, so that he would eat plain, simple, and nutritious food with a far better relish than he now does that which is unnatural and hurtful. We never saw men and women gather around tables more cheerfully, and eat more heartily, than the patients at Dansville. The uniformity and sharpness of appetite was wonderful for a crowd of patients. It was the general leanness and lankness of these persons alone that could give the idea that they were sick. {2BIO 85.3}
§33
除了常规的煮得很好的粗麦粉粥、粗麦粉饼干、蛋糕、馅饼之外，有时还有其它的东西。我们发现，餐桌上堆满了时令水果，如苹果、桃和葡萄。在“我们的家”，谁也不要担心会挨饿！吃得太多是更危险的！ {2BIO 85.4}
§34
Besides the usual rounds of excellently cooked wheat-meal mushes, wheat-meal biscuits, cakes, and pies, and occasionally other varieties, we found the tables bountifully loaded with the fruits of the season, such as apples, peaches, and grapes. No one need fear of starving at “Our Home.” There is greater danger of eating too much. {2BIO 85.4}
§35
由于虚弱的病人对于流行食品没有胃口而慢慢地消瘦，这时他们的胃口变得很自然、很敏锐，结果变得很想吃普通食物；有健康的乡村学校，儿童吃普通食物时那种狼吞虎咽的感觉。这些食物很营养，病人的胃口又好，由于任性而变得虚弱的这一类病人，肯定会有吃太多的危险性。（《健康（怎样生活）》第一冊，第14-15页) {2BIO 85.5}
§36
The appetite of the feeble patient, who has been pining with loss of appetite over fashionable food, becomes natural and sharp, so that simple food is eaten with all that keen relish with which healthy country schoolchildren devour plain food. The food being nutritious, and the appetite keen, the danger of that class of patients who have become feeble by self-indulgence is decidedly in the direction of eating too much.—Ibid., pp. 14, 15. {2BIO 85.5}
§37
雅各认识到，对有些人来说，从通常吃肉的饮食，到普通健康饮食的转变，是要花费一些时间才能完成的。他警告，不要突然彻底改变。杰克逊医生作为一个医生，是“行业里的大师”，“一个头脑清晰给人留下深刻印象的演讲者”，而且不管做什么事情都“十分果断”，给他留下了深刻的印象。雅各用一种肯定的语调，结束了他的报告。他向那些危重患者推荐这个机构。对于别人他是这样说的： {2BIO 86.1}
§38
James recognized that changing from the common meat-eating diet to one that was plain and healthful could, with some, call for time to accomplish. He warned against sudden, sweeping changes. Dr. Jackson made a deep impression upon him as a physician who was a “master of his business,” a “clear and impressive speaker,” and “decidedly thorough” in whatever he undertook. James closed his report on a positive note, recommending the institution to those suffering critically. As to others, he had this to say: {2BIO 86.1}
§39
对于那些很活跃，但健康状况不好的人，我们坚持向他们推荐健康出版物。我们设计成各种类别的书，可以保留在手头随时查阅。朋友们，及时读这些书，成功地改变你的习惯，与生命的法则相协调地生活。{2BIO 86.2}
§40
To those who are active yet suffering from failing health, we urgently recommend health publications, a good assortment of which we design to keep on hand. Friends, read up in time to successfully change your habits, and live in harmony with the laws of life. {2BIO 86.2}
§41
对于那些说自己身体很好的人，我们会说，当你认为健康是一种福祉的时候，会把这归因于人类的创造者。学会遵照上天为人类创立的法则去生活。价值几美元的书能教会你怎样生活，帮你节省找医生看病的大笔费用；你就不会因患病卧床几月不起；你就不会因服药而痛苦而身体衰弱，可能也不会过早夭折。（同上,第18页）{2BIO 86.3}
§42
And to those who call themselves well, we would say, As you value the blessings of health, and would honor the Author of your being, learn to live in obedience to those laws established in your being by High Heaven. A few dollars’ worth of books that will teach you how to live may save you heavy doctor bills, save you months of pain upon a sickbed, save you suffering and feebleness from the use of drugs, and perhaps from a premature grave.—Ibid., p. 18. {2BIO 86.3}
§43
萊医生和健康改良运动
§44
Dr. Lay and the Health Reform Movement
§45
怀雅各夫妇对莱医生很熟悉，他们把他看作是复临圣工的真正资产，在对疾病及其原因以及一般健康的新发展的兴趣方面。怀爱伦从丹斯维尔写的信中说：{2BIO 86.4}
§46
The Whites looked upon Dr. Lay, with whom they were well acquainted, as one who could be a real asset to the Adventist cause, in the newly developed interest in disease and its causes, and in health in general. In her letter written from Dansville, Ellen White stated: {2BIO 86.4}
§47
莱医生做得很好。他正在非常好的地方进行学习。他利用一切闲暇的时刻学习，成为一个彻底转变的人。她的妻子也做得很好。她在进步，为自己很好地前进。她百分百地比来这里的时候更好。{2BIO 86.5}
§48
Dr. Lay is doing well. He is in the very best place he could be in to learn. He is studying all his leisure moments and is coming out a thorough convert. His wife is doing well. She is gaining, walks well for her. She is 100 percent better than when she came here. {2BIO 86.5}
§49
莱医生在这个机构里获得了尊重。他列在他们的医生中间。我想他们不会愿意让莱夫妇离开。莱医生想去纽约特罗尔医生的学院里听课，获得文凭，成长为合格的医学博士。[到目前为止，莱医生所接受的医学教育只是一个二流医科学校的短期课程。]（《信函》1864年第6号）{2BIO 87.1}
§50
Dr. Lay is respected in this institution. He ranks among their physicians. I think they [would] be unwilling to have him leave them. Dr. Lay thinks some of going to New York City to Dr. Trall’s college and attend lectures, obtain a diploma, and come out a regular M.D. [The medical education gained by Dr. Lay up to this time had been received in a short course taught in a second-class medical school.]—Letter 6, 1864. {2BIO 87.1}
§51
怀雅各在《评论与通讯》的一份简短报导中，对他们在丹斯维尔所看到的表示赞赏，然后补充说:“在与莱医生和他妻子、金和他女儿、安德鲁斯、埃德森和霍尔弟兄在一起的三周里，我们倍感幸福。”（RH 1864.11.22）除了莱医生和J. N.安德鲁斯去看他残废的儿子，这些复临同道都因为健康问题而去了那里。对此，怀雅各评论道: {2BIO 87.2}
§52
In a very brief report written for the Review, after speaking favorably of what they found at Dansville, James White added, “The three weeks were made still more happy by the society of brethren Dr. Lay and wife, King and daughter, Andrews, Edson, and Hall.”—The Review and Herald, November 22, 1864. These fellow Adventists were all there because of impaired health, except Dr. Lay and J. N. Andrews, who was visiting his crippled son. On this point James White commented: {2BIO 87.2}
§53
有些治疗的效果非常好。J. N.安德鲁斯长老唯一的小儿子查尔斯?梅尔维尔就是一个例子。这个男孩的一条腿跛了。他的臀部和腿似乎在萎缩，脚踝似乎也出现了畸形。看到这个聪明的小家伙真的拖着一条腿走在他后面，足以让铁石心肠动容。{2BIO 87.3}
§54
Some of the cures performed are marvelous. Charles Melville, the only little son of Elder J. N. Andrews, is a case of note. This boy became lame in one of his legs. His hip and leg seemed withering, and malformation appeared to be taking place in the ankle. To see this brilliant little fellow literally drag his leg after him was enough to touch a heart of stone. {2BIO 87.3}
§55
他被送到我们之家接受医生的治疗，十五周后，他得到了康复，可以回到他的父母身边了。几天后，当我们看到他时，他能在院子里跑来跑去，像其他孩子一样敏捷。他的腿越来越强壮，有望完全康复。任何好父亲或母亲,如果世界和纯金是属于他们的,他们一定愿意分出一半为这儿子进行这样的治疗。（《怎樣生活》，第1冊，第18页）{2BIO 87.4}
§56
He was placed under the care of the physicians at “Our Home,” and in the period of fifteen weeks was so far recovered as to be returned to his parents. And when we saw him, a few days later, he would run and skip about the yard, as nimbly as other boys. The size of his leg was increasing, and the cure promised full restoration. Any good father or mother would, if the world were theirs, and purest gold, cut it in two and give half of it for such a cure on such a son.—How to Live, No. 1, p. 18. {2BIO 87.4}
§57
积极从事健康改良的教师
§58
Active Teachers of Health Reform
§59
在丹斯维尔的三个星期里，雅各和怀爱伦发现了他们迫切需要的和正在寻找的东西——对健康生活原则的实际应用。有了这些知识，他们才能成为合格的健康教师！还有很多东西要学。由于心灵敞开了，他们继续寻找对于他们和一般信徒有帮助的东西。当他们离开丹斯维尔去完成东部之旅的行程时，我们很难知道他们脑子里想的是什么。在计划这次旅行时，就在8月24日离开巴特尔克里克之前，怀雅各在《评论与通讯》上写下了这段话： {2BIO 87.5}
§60
In the three weeks they spent at Dansville, James and Ellen White found what they were needing and seeking—a practical application of the principles of healthful living that would fit them for the position they were called to fill as teachers of health. Of course, there was yet much to learn, and with open minds they continued their search for what would be a help to them and to the believers generally. It is hard to know all that was going through their minds as they left Dansville to fill their appointments on their eastern tour. In projecting this tour, just before they left Battle Creek on August 24, James White had put this note in the Review. {2BIO 87.5}
§61
我们现在计划在纽约丹斯维尔的一个叫做“我们之家”的卫生机构逗留几个星期，然后参加10月2日至4日的纽约州区会会议，再根据弟兄们的安排访问新英格兰。（RH 1864.9.6）{2BIO 88.1}
§62
We now design to spend a few weeks at the health institution called “Our Home,” at Dansville, New York, then attend the New York State conference, October 2-4, then visit New England as the brethren may arrange it.—The Review and Herald, September 6, 1864. {2BIO 88.1}
§63
1864年在纽约州召开的这次会议上，住在亚当斯森特的玛丽?马克森提供了一份热情洋溢的报告，从这份报告中可以清楚地看出，怀雅各和怀爱伦准备热心地担当健康教师的角色。她说: {2BIO 88.2}
§64
It is clear from the glowing report of this 1864 conference in New York State, furnished by Mary Maxson, a resident of Adams Center, where the meeting was held, that James and Ellen White were prepared to enthusiastically launch out in the role of teachers of health. She reported: {2BIO 88.2}
§65
安息日的早晨，我们开了一个见证会，为上帝和祂宝贵的真理作了许多快乐的见证。……会议结束后，怀弟兄就成圣的问题发表了讲话。他的讲道依据《彼得后书》1:1,2。他特别强调凡事要有节制，才能成圣，为我们的主所用。 {2BIO 88.3}
§66
Sabbath morning we had a social meeting, and many glad testimonies were given in behalf of God and His precious truth.... After the conference meeting had closed, Brother White gave a discourse upon the subject of sanctification. His remarks were founded upon 2 Peter 1:1, 2. He dwelt particularly upon the necessity of being temperate in all things, in order to be sanctified, and fit for our Master’s use. {2BIO 88.3}
§67
下午，安德鲁斯弟兄也就这个问题谈了一会儿，怀姐妹在他之后作了非常有趣和有益的见证。她说如果我们拥有健康快乐的头脑，就会意识到一个健康身体的重要性。（RH 1864.10.25）{2BIO 88.4}
§68
In the afternoon Brother Andrews occupied a few moments in speaking upon the same subject, and Sister White followed him with a very interesting and instructive testimony. She showed the importance of having a healthy body, if we would have a healthy, happy mind.—The Review and Herald, October 25, 1864. {2BIO 88.4}
§69
玛丽?马克森真诚地表达了她的感受: {2BIO 88.5}
§70
Mary Maxson earnestly voiced her feelings: {2BIO 88.5}
§71
愿上帝帮助我们立即展开彻底的改良。我们不要采取观望的态度，好在将来的某个时候进行改革，我们要靠着上帝的能力，现在就开始改良，记住我们必须马上行动，战胜我们所有的罪，并准备好在上帝来的时候迎接祂。“你们要谨慎，恐怕因贪食醉酒并今生的思虑，累住你们的心，那日子就如同网罗忽然临到你们。”（路21：34）。这训诲也是特别适合我们，愿上帝帮助我们留意。（同上）
§72
May God help us to begin a thorough reformation immediately. Let us not look at these things afar off, and resolve that at some future time we will reform; but let us, in the strength of God, commence now, remembering that we must work fast in order to overcome all our sins, and be prepared to meet the Lord when He shall come. The injunction “Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares” applies particularly to us, and may God help us to heed it.—Ibid.
§73
拿着一支准备好的笔，用着高效的语言，这位报导者继续对周日下午的会议进行了生动的描述:{2BIO 89.1}
§74
With a ready pen and an effective use of words, this reporter continued her colorful description of the afternoon meetings on Sunday: {2BIO 89.1}
§75
那天下午，安德鲁斯弟兄根据《希伯来书》11章13节发表了深刻而有力的演讲。他讲述了安息日与创造的关系等等内容。……{2BIO 89.2}
§76
In the afternoon, Brother Andrews gave a deep and powerful discourse from Hebrews 11:13. He showed the relation the Sabbath sustains to Creation, et cetera.... {2BIO 89.2}
§77
在讲道之后，怀姐妹又作了见证，当我们听到她那属天的安慰和欢乐的话语时，基督徒的希望对我们来说是多么宝贵啊!她说话很顺畅，声泪俱下，热情的“阿们”和“荣耀归给上帝”，清楚地表明，主圣灵的大能伴随她所说的话。我感谢上帝让我听到这样的劝勉。（同上）{2BIO 89.3}
§78
After the discourse, Sister White again gave her testimony, and oh, how exceedingly precious the Christian’s hope looked to us as we listened to her words of heavenly comfort and cheer. She had great freedom in speaking, and the falling tear, the fervent “amen,” and “glory to God” told plainly that the Spirit of the Lord accompanied her words with power. I bless God that I was permitted to hear that exhortation.—Ibid. {2BIO 89.3}
§79
参加会议的人对这一关于健康改良的首次广泛公开陈述有何反应?会议闭幕前所作出的决议回答了这个问题:{2BIO 89.4}
§80
How was this initial broad public presentation on health reform received by those attending the conference? An action taken before its close answers the question: {2BIO 89.4}
§81
茲决定：我们高度赞赏怀弟兄和姐妹在这次会议上的证言，我们感谢上帝，因为祂把预言赐给了教会。（同上）{2BIO 89.5}
§82
Resolved, That we highly appreciate the testimony of Brother and Sister White at this conference; and that we are grateful to God for the gift of prophecy which He has placed in the church.—Ibid. {2BIO 89.5}
§83
从亚当斯森特，怀雅各和怀爱伦继续向新英格兰进发，在那里他们赶上了拉夫伯勒。他们还一起访问教会，会见一般民众。当怀雅各夫妇会见见多识广的信徒时，和他们探讨疾病和产生疾病的原因，探讨改革生活习惯。他们的信息被大家所接受。{2BIO 89.6}
§84
From Adams Center James and Ellen White pushed on into New England, where they caught up with J. N. Loughborough. Together they visited a number of churches and met with the general public. When the Whites met seasoned believers, they dealt with the subject of disease and its causes, and reforms in habits of life. Their messages were well received. {2BIO 89.6}
§85
健康刊物计划
§86
Plans for Health Publications
§87
在这段持续到11月11日的旅程中，怀雅各和怀爱伦考虑了如何将健康信息传达给一般安息日复临信徒。他们制定了一项计划，即发行5本小册子(后来增加到6本)，每本64页，阐述他们所看到的一些应该强调的健康问题。怀雅各会写一些文章，但小册子里会有倡导改革的医生们所写的专题文章，每一测都包含一篇怀爱伦的文章，总标题是《疾病及其原因》。9月初，他指出，“我們信徒的健康问题非常令人不安。”（RH 1864.9.6）复临派作者J. N.安德鲁斯、H. S.格尼和乔治?阿马登在《评论与通讯》上发表的文章，以及由迪奥?刘易斯、L. B.科尔斯和霍勒斯?曼恩等这样的医生和其他医生所写的材料都证明了这一点。1864年11月1日的那一期刊登了一篇由玛莎?阿马登撰写的题为《如何使用全麦面粉》的旗帜鲜明的文章。怀爱伦在1864年8月出版的《属灵的恩赐》第四卷中，有一篇名为《健康》的长达32页的综合性文章，这是她第一次就广泛的基本健康问题发表看法。 {2BIO 89.7}
§88
On this journey, which continued to November 11, James and Ellen White considered how to get the health message across to Seventh-day Adventists generally. A plan emerged to issue five pamphlets (later increased to six) of sixty-four pages each, presenting some phase of what they saw before them along health lines that should be stressed. James White would do some writing, but the pamphlets would feature articles from physicians advocating reforms, and each would contain an article from Ellen White’s pen under the general title “Disease and Its Causes.” In early September he noted that “the health question is much agitated among our people.”—The Review and Herald, September 6, 1864. Articles in the Review from Adventist writers J. N. Andrews, H. S. Gurney, and George Amadon, and selected materials from such physicians and other authors as Dr. Dio Lewis, L. B. Coles, and Horace Mann bore witness to this. The November 1, 1864, issue carried a pointed article from Martha Amadon entitled “How to Use Graham Flour.” Ellen White’s comprehensive thirty-two-page chapter titled “Health,” in Spiritual Gifts,, Volume IV, published in August, 1864, was her first published material in the wide range of basic health matters. {2BIO 89.7}
§89
怀爱伦对母亲们的呼吁
§90
Ellen White’s Appeal to Mothers
§91
在谈到健康这个话题的诸多分支之前，怀爱伦中断了她为《属灵的恩赐》所进行的《旧约》历史创作，转而提出了一个她蒙受了特别亮光的话题——手淫。她的文章于1864年4月出版，占据了这本名为《对母亲的呼吁》的64页小册子的前34页。上面提到这是造成我们这个时代许多孩子身体、精神和道德沦丧的最大原因。她严肃地写道:{2BIO 90.1}
§92
Before going into the subject of health in its many ramifications, Ellen White broke away from her writing on Old Testament history for Spiritual Gifts, to present a subject on which she had been given special light—masturbation. What she wrote was published in April, 1864, and filled the first thirty-four pages of a sixty-four-page pamphlet titled An Appeal to Mothers. The Great Cause of the Physical, Mental, and Moral Ruin of Many of the Children of Our Time. Her earnest message opens: {2BIO 90.1}
§93
姐妹们：很抱歉对你们讲这个话题。我是一位母亲，且因那些正在用隐秘的恶习毁灭自己的今生与来世的儿童和青少年感到惊恐。让我们从德、智、体的角度仔细查究这个问题。（《对母亲们的呼吁》第5页）{2BIO 90.2}
§94
My sisters, my apology for addressing you on this subject is, I am a mother, and feel alarmed for those children and youth who by solitary vice are ruining themselves for this world, and for that which is to come. Let us closely inquire into this subject from the physical, mental, and moral points of view.—AM, p. 5. {2BIO 90.2}
§95
在接下来的几年里，她写了很多关于这个话题的文章，今天可以在《教会证言》第二及中找到。《儿童教育指南》取材于1864年的小册子和《证言》中文章。这则呼吁母亲的导言是由SDA出版协会的理事签署的。他们也在信中呼吁: {2BIO 90.3}
§96
During the next few years she wrote considerably on this topic, as may be found today in Testimonies for the Church, volume 2. Child Guidance draws on both the 1864 pamphlet and the Testimony articles. The Introduction to Appeal to Mothers was signed by the trustees of the SDA Publishing Association. In it they too made an appeal: {2BIO 90.3}
§97
我们要说对年轻人说：你们既重视健康、幸福和生命、健康的头脑、无亏的良心和高尚的道德鉴赏力，就不要轻忽这个问题，也不要忘记书中给你们的警告。你们或许觉得似乎没有危险，但是危险却越发增大了，因为非常阴险诱人。你们自己既蒙了指教，就能扬声警告他人。他们正在无知地把自己牺牲在情欲这个摩洛的祭坛上。（同上）{2BIO 90.4}
§98
And to the young we would say, As you value health, happiness, and life, a sound mind, an approving conscience, and a high moral sensibility, pass not over this subject lightly, nor forget the warning herein given you. To you there may seem to be no danger, but the danger is all the greater because so insidious; and being instructed yourselves, you may be able to raise the warning voice to others who are ignorantly sacrificing themselves upon the altar of this Moloch of passion.— Ibid. {2BIO 90.4}
§99
在怀爱伦文章之后，出版者插入了医科作家的“进一步证言”，并附注如下解释: {2BIO 91.1}
§100
Following the E. G. White article, the publishers inserted “Further Testimony” from medical writers, with this note of explanation: {2BIO 91.1}
§101
我们认为可以在以上文章后增加下面医务权威人士的证言，与上面的观点相配合。为了对上面文章的作者表示公道起见，我们要说明她在把文章交给我们之前，从来没有读过下面所引作者的著作，以及有关这题材的其他的著作。所以虽然她所叙述的重要真理与我们十分信任的人所作的见证相似，但她决没有抄袭。 {2BIO 91.2}
§102
We have thought proper to add to the foregoing the following testimonies from men of high standing and authority in the medical world, corroborative of the views presented in the preceding pages. And in justice to the writer of those pages, we would say that she had read no other works on this subject, previous to putting into our hands what she has written. She is not, therefore, a copyist, although she has stated important truths to which men who are entitled to our highest confidence have borne testimony. {2BIO 91.2}
§103
进程迅速的运动
§104
An Expeditiously Timed Movement
§105
复临派历史学家J. N.拉夫伯勒认为，在饮食和病人护理的改革运进程非常迅速。他就在场，经历了充满挑战的发展，进行了以下重要的观察: {2BIO 91.3}
§106
Adventist historian J. N. Loughborough saw the movement toward reforms in diet and the care of the sick as expeditiously timed. He was there and lived through the challenging developments, and he made this significant observation: {2BIO 91.3}
§107
虽然从1863年到1865年春天, 美国可怕的战争妨碍了我们推进信息的公共努力取得任何巨大的成功。但主似乎就在这时赐下健康改良的教导,之后成了“身体的右臂和右手”，协助快速推进圣工时。（PUR 1912.8.22）{2BIO 91.4}
§108
While from the year 1863 to the spring of 1865 the terrible war in the United States interfered with any great success in our public efforts to advance the message, it seemed to be the Lord’s time for instruction in health reform—that which afterward should be “as the right arm and hand to the body” in the rapid advancement of the work.—Pacific Union Recorder, August 22, 1912. {2BIO 91.4}
§109
从1863年开始，本会整个生活方式的转变贯穿于1864年，并持续到1865年和以后的很多年。上帝充分祝福怀雅各和怀爱伦作为健康教师所做的工作。但若不是复临信徒明白上帝在呼召祂的子民回应和前进，他们的影响将是微不足道的。 {2BIO 91.5}
§110
Begun in 1863, the transforming of the way of life of a whole denomination ran through 1864, and was to continue through 1865 and many years to come. God richly blessed the work of James and Ellen White as teachers of health. But their impact would have been insignificant were it not for the understanding on the part of Adventists that God was calling for His people to respond and advance. {2BIO 91.5}
§111
在这一点上，另一个同时代的人J. H. 瓦格納在1866年指出，通过证言的教导所作出的杰出贡献是，人宗教责任的一部分，是照顾好身体的殿。他写道:O{2BIO 92.1}
§112
On this point J. H. Waggoner, another contemporary, noted, in 1866, that the outstanding contribution of the instruction that came through the Testimonies was that it is a part of one’s religious duty to care for the body temple. He wrote: {2BIO 92.1}
§113
我们并不自称是健康改良一般原则的先驱。这一运动所依据的事实，在很大程度上已由改革家、医生和生理学与卫生学的作家详细阐述，因此在全国各地都可以看到。但我们必须主张，由于上帝所选择的方法，这些事实得以更清楚、更有力地展示，因而产生了一种我们用其他方法所不能达到的效果。{2BIO 92.2}
§114
We do not profess to be pioneers in the general principles of health reform. The facts on which this movement is based have been elaborated, in a great measure, by reformers, physicians, and writers on physiology and hygiene, and so may be found scattered through the land. But we do claim that by the method of God’s choice it has been more clearly and powerfully unfolded, and is thereby producing an effect which we could not have looked for from any other means. {2BIO 92.2}
§115
这些如果仅仅是生理学和卫生学方面的真理，有的人就可以在闲暇时研究，也有的人可以把它们当作无足轻重的东西放在一边;但如果放在第三位天使信息伟大真理的水平上，经上帝圣灵的认可和授权，宣布为可以是软弱的人坚强得胜,我们患病的身体得以洁净和适合变化升天的方法,那就成了现代真理的重要组成部分,接受了就会得到上帝的祝福,拒绝了则是非常危险的。（RH 1866.8.7，另见《我们健康信息的故事》79、80页）{2BIO 92.3}
§116
As mere physiological and hygienic truths, they might be studied by some at their leisure, and by others laid aside as of little consequence; but when placed on a level with the great truths of the third angel’s message by the sanction and authority of God’s Spirit, and so declared to be the means whereby a weak people may be made strong to overcome, and our diseased bodies cleansed and fitted for translation, then it comes to us as an essential part of present truth, to be received with the blessing of God, or rejected at our peril.—The Review and Herald, August 7, 1866 (see also The Story of Our Health Message, 79, 80). {2BIO 92.3}
§117
怀爱伦家庭的生活
§118
Life in the White Home
§119
. 一些文件提供了怀雅各家在战争年代家庭生活的一瞥。1863年，他们卖掉了他们在巴特尔克里克市伍德街的小屋，买下了一座更能满足他们日益增长的需要的房子。虽然具体的记录很少，也不清楚，但这个家庭经常接收孤儿和其他需要帮助的人，尤其是寻求教育的年轻人。約翰 O. 科利斯在1923年写道: {2BIO 92.4}
§120
A few documents provide glimpses of family life in the White home during the war years. In 1863 they sold their cottage on Battle Creek’s Wood Street and took possession of a home more adequate to their growing needs. While specific records are meager and unclear, the family was often swollen by orphans and others in need of help, particularly young people seeking an education. John O. Corliss wrote of this in 1923: {2BIO 92.4}
§121
怀爱伦极其小心地身体力行她所教导别人的事。例如，她常在公开的谈话中详述照顾孤儿寡妇的责任，给她的听众引证赛58:7-10；她也例证了自己的劝诫，把赤贫的人接到自己家中吃住、穿衣。我记得很清楚，曾有一个男孩、一个女孩、一个寡妇及其两个女儿作她家的成员。此外，我还知道她向穷人分发了价值数百美元的新衣服，是她特意买来分给他们的。”（RH 1923.8.30）{2BIO 92.5}
§122
She [Ellen White] was most careful to carry out in her own course the things she taught to others. For instance, she frequently dwelt in her public talks upon the duty of caring for widows and orphans, citing her hearers to Isaiah 58:7-10; and she exemplified her exhortations by taking the needy to her own home for shelter, food, and raiment. I well remember her having at one time, as members of her family, a boy and girl and a widow and her two daughters. I have, moreover, known her to distribute to poor people hundreds of dollars’ worth of new clothes, which she bought for that purpose.—The Review and Herald, August 30, 1923. {2BIO 92.5}
§123
回顾1906年的经历，她解释道: {2BIO 93.1}
§124
Looking back in 1906 on her experience, she explained: {2BIO 93.1}
§125
我结婚之后蒙指示，我必须对那些无父无母的孤儿表现出特别的关怀，先亲自照管一些孤儿，然后再为他们寻找家庭。这样，我就会给别人树立一个他们能做什么的榜样。
§126
After my marriage I was instructed that I must show a special interest in motherless and fatherless children, taking some under my own charge for a time, and then finding homes for them. Thus I would be giving others an example of what they could do.
§127
尽管需要时常出行，还有大量东西要写，但我还是收养了一些三到五岁的儿童，照顾他们，教育他们，训练他们承担责任。我不时把十到十六岁的男孩接到我的家里，给予他们母亲般的关怀，训练他们服务。（RH 1906.7.26） {2BIO 93.2}
§128
Although called to travel often, and having much writing to do, I have taken children of 3 and 5 years of age, and have cared for them, educated them, and trained them for responsible positions. I have taken into my home from time to time boys from 10 to 16 years of age, giving them motherly care, and a training for service.—Ibid., July 26, 1906. {2BIO 93.2}
§129
从事这项慈善工作的并非只有她一个人。1894年2月，《医疗布道士》这样描述她的丈夫: {2BIO 93.3}
§130
Nor was she alone in this benevolent work. The February, 1894, Medical Missionary had this to say of her husband: {2BIO 93.3}
§131
怀长老自己也是一个非常博爱的人。他总是住在一个大房子里，但是却没有空的房间。虽然他直系亲属很少，但他家总是住满了寡妇及她们的儿女、贫穷的朋友、贫穷的传道弟兄以及那些需要一个家的人。他的家和他的钱夹总是敞开的，他随时准备帮助那些需要帮助的人。他确实以自己宽宏大量的慈善心肠和慷慨大方的精神给我们教会的人树立了一个极其高贵的榜样。{2BIO 93.4}
§132
Elder White was himself a very philanthropic man. He always lived in a large house, but there were no vacant rooms in it. Although his immediate family was small, his house was always filled with widows and their children, poor friends, poor brethren in the ministry, and those who needed a home. His heart and his pocketbook were always open, and he was ready to help those who needed help. He certainly set a most noble example to our denomination in his largeheartedness and liberality of spirit. {2BIO 93.4}
§133
就在这种气氛下，怀雅各和怀爱伦把露西亚?金带到了他们新买的房子里，让她成为他们家庭的一员一年多时间。怀雅各就此描述道:{2BIO 93.5}
§134
It was in this atmosphere that James and Ellen White took Lucia King into their newly acquired home to be a part of their family for a year or more. James White provided a word picture: {2BIO 93.5}
§135
我们很高兴听到她在家庭祭坛前祈祷的声音，她决定在考核会议上作证。她是1月3日安息日受洗的十五个快乐的人之一。我们把露西娅送到我们组织有序、纪律严明的学校，她在我们家看起来很幸福。（RH 1863.5.12）{2BIO 93.6}
§136
We were happy to hear her voice in prayer at the family altar, and her decided testimony in inquiring-meetings. She was one of the happy fifteen who were baptized Sabbath, January 3. We sent Lucia to our well-organized and disciplined school, and she seemed very happy in our family.—Ibid., May 12, 1863. {2BIO 93.6}
§137
露西娅在怀雅各家的居留因她突患肺炎和死亡而结束，因为她在访问附近城镇的亲戚朋友时过度接触病患。{2BIO 94.1}
§138
Lucia’s stay in the White home was cut short by her illness and sudden death from pneumonia, which resulted from undue exposure while visiting friends and relatives in a nearby town. {2BIO 94.1}
§139
此后不久，阿德利亚?帕滕写到了在怀雅各家的安息日，特别关注孩子们的情况: {2BIO 94.2}
§140
It was shortly after this that Adelia Patten furnished a glimpse of the Sabbath in the White home, giving special attention to the children: {2BIO 94.2}
§141
过去许多年来，他们的母亲花了许多时间在安息日给他们宣读她精选的大量道德和宗教方面的内容，其中部分内容她最近已发表在题为《安息日读物》的作品中。在他们能乐意自己阅读前向他们宣读这些内容，使他们喜爱有益的读物，而且他们已经把许多空闲的时光，特别是安息日学和聚会以外的安息日的时光，用在了细读好书上，他们有很多好书。{2BIO 94.3}
§142
For a number of years past their mother has spent much time in reading to them on the Sabbath from her large amount of choice selections on moral and religious matter, a portion of which she has recently published in a work entitled Sabbath Readings. Reading to them before they could readily read themselves gave them a love for useful reading, and they have spent many leisure hours, especially the Sabbath hours, when not at Sabbath school and meeting, in perusing good books, with which they were well supplied. {2BIO 94.3}
§143
对父母和那些与家庭有关的人来说，看到这种劳动的成果体现在孩子们的良好举止上，是一种满足。（《对青年人的呼吁》19页）{2BIO 94.4}
§144
It has been a source of satisfaction to the parents, and those connected with the family, to see the fruits of such labor manifested in the good deportment of the children.—An Appeal to the Youth, 19. {2BIO 94.4}
§145
怀爱伦汇编的《安息日读物》
§146
Sabbath Readings, Compiled by Ellen G. White
§147
阿德利亚?帕滕对这些《安息日读物》有所了解。1863年6月9日，怀雅各为读物作了广告，并介绍了背景:{2BIO 94.5}
§148
Adelia Patten knew something about these Sabbath Readings. On June 9, 1863, James White advertised them, and in so doing provided a bit of history: {2BIO 94.5}
§149
怀夫人在A. P.帕滕姐妹的协助下，要发表一套题为《安息日读物》的小册子，供青少年和儿童阅读。她有大量的道德和宗教读物，在过去的15年里她一直在收集，她从中选择和编纂这些小册子。这些文稿以每周大约100页的速度出版，将以三种形式出售。（RH 1863.6.9）{2BIO 94.6}
§150
Mrs. White, assisted by Sister A. P. Patten, is publishing a series of tracts with the above title [Sabbath Readings], for youth and children. She has a vast amount of moral and religious reading which she has been collecting during the past fifteen years, from which she is selecting and compiling these tracts. They are coming from the press at the rate of about one hundred pages a week. These will be held for sale in three forms.—The Review and Herald, June 9, 1863. {2BIO 94.6}
§151
三种形式分别是；十六页的小册子，六本小册子合订本，或者二十四本小册子合订本。怀雅各补充道: {2BIO 94.7}
§152
The forms were sixteen-page tracts, six tracts bound together in a pamphlet, or twenty-four tracts in bound-book form. White added: {2BIO 94.7}
§153
这套《安息日读物》是为每个家庭设计的。我们所有的朋友都应慷慨地将之提供给家人和邻居，否则这套书将达不到目的。……我们希望所有支持为贫困家庭提供良好读物的人，以及愿为自己的藏书增加合适的安息日读物的人，能够帮助销售这套书。（同上）{2BIO 95.1}
§154
This Sabbath reading is designed for every family. All our friends must be liberal in supplying their families and their neighbors, or the enterprise will be a losing one.... We hope that all who look favorably on the enterprise of furnishing with good reading those homes which are destitute, and adding to their own libraries suitable Sabbath reading, will help sustain it.—Ibid. {2BIO 95.1}
§155
这套读物表明怀爱伦不仅关心自己的家庭，而且关心所有安息日复临信徒的家庭。孩子们必须受到温和的引导，为今生和来世建造品格。{2BIO 95.2}
§156
In this enterprise is reflected Ellen White’s concern not only for her own family but for Adventist families generally. The children must be led gently in a course that would build character for this life and the life to come. {2BIO 95.2}
§157
预备人迎接耶稣
§158
Preparing People to Meet Jesus
§159
这是推动爱伦写作的因素，她写了许多鼓励、忠告和劝诫的信息，所依据的是上帝通过异象向她展示的需要忠告之个人的情况。请注意她写给密歇根州一位妻子和母亲的长达12页的信，信中她描述了这位女性经历中的严重缺陷: {2BIO 95.3}
§160
This was the driving element in Ellen’s writing so many messages of encouragement, counsel, and caution, as the Lord through the visions opened up to her the cases of individuals needing counsel. Note her burden and concern in a twelve-page message directed to a wife and mother in Michigan as she wrote of serious shortcomings in the woman’s experience: {2BIO 95.3}
§161
现在如果没有得胜，就永远不能得胜，某姊妹将与上帝的子民无份，在天国里也没有家。上帝不能把你带到天堂。你会破坏那个宁静快乐的地方的。{2BIO 95.4}
§162
Unless this is overcome now, it never will be, and Sister---will have no part with God’s people, no home in His heavenly kingdom. God cannot take you to heaven as you are. You would mar that peaceful, happy place. {2BIO 95.4}
§163
能为你做什么呢?你打算等到耶稣驾天云降临吗?祂来的时候会让你焕然一新吗?哦,不。那时就不会这样做了。准备工作必须在这里进行;所有的雕琢和造就都必须在地上的宽容时期里完成。你必须在这儿准备好;必须在这里进行最后的努力。 {2BIO 95.5}
§164
What can be done for you? Do you design to wait until Jesus comes in the clouds of heaven? Will He make you all over new when He comes? Oh, no. This will not be done then. The fitting up must be done here; all the hewing and squaring must take place here upon earth, in the hours of probation. You must be fitted up here; the last blow must be given here. {2BIO 95.5}
§165
当耶稣在那一大块白云上就位时，圣洁的，要叫他仍旧圣洁，污秽的，要叫他仍旧污秽。祂的赏赐在祂那里，要照各人所行的报应各人。现在是你准备的时候了。（《信函》1863年第3号）{2BIO 95.6}
§166
When Jesus takes His place on the great white cloud, he that is holy will be holy still, and he that is filthy will be filthy still. His reward is with Him to give to every one according as his works shall be. Now is your time to get ready.—Letter 3, 1863. {2BIO 95.6}
§167
《教会证言》第10辑
§168
Testimony for the Church No. 10
§169
尽管面临着推动《旧约》史《属灵的恩赐》第三卷写作的压力，怀爱伦仍觉得她在向教会传达证词小册子信息的事上不能落后。第10辑《证言》的广告刊登在1864年1月19日的《评论与通讯》上。列出的主题很务实: 青年人的危险；行在光中；东部的圣工；老年人；美国服装；传道人； 传道人的配偶；专利权。(这里提到的专利权不涉及一个发明家保护他所称天才劳动成果的正式步骤,而是涉及在一定的范围内销售时间的投机惯例,即从销售申请了专利的物品中获得收入的权利,这种做法往往会使出资者吃亏。见《教会证言》卷一455,551页。)它有80页，售价15美分。 {2BIO 95.7}
§170
In spite of the pressure to push ahead with the writing of Old Testament history for Spiritual Gifts,, Volume III, Ellen White felt that she must not lag in getting her messages before the church in the Testimony pamphlets. Number 10 was advertised in the Review of January 19, 1864. The subjects presented were practical: Dangers of the Young; Walk in the Light; The East; the Aged; the American Costume; Ministers, and Wives of Ministers; and Patent Rights. [This reference to patent rights does not pertain to the proper steps of an inventor to protect his claim to the fruitage of his genius mind and hands, but to a speculative custom of the time of selling in certain territories, the right to an income from the sale of a patented article, a practice that often left the investor on the losing end. See Testimonies for the Church, 1:455, 551.] It contained eighty pages and sold for 15 cents. {2BIO 95.7}
§171
额外收入帮助了怀雅各家的经济
§172
Supplementary Income Aided White Family Finances
§173
怀雅各和怀爱伦经常涉及各种金融活动，以促进信息的发表。值得注意的还有他们如何向孤儿、寡妇和贫困的年轻人敞开家门。这是靠怀雅各非常有限的薪水——1865年每周12美元——无法实现的。他和怀爱伦撰文的绵薄收入大部分用于这些些金融活动。此外，在战争期间，怀雅各觉到纸张的价格会迅速上涨，于是他投资文具，并将其出售以赚取利润。此外，他携带圣经，索引和其他有用的参考著作，他偶尔在《评论与通讯》上刊登广告。 {2BIO 96.1}
§174
James and Ellen White were often involved in various financial enterprises for the advancement of the publishing of the message. It has also been noted how they opened their home to orphans, widows, and needy young people. This could not be accomplished on James White’s very limited salary—$12 per week in 1865. A modest income from his literary productions and those of Ellen White was dedicated largely to these financial interests. Also, during the war James White discerned that paper prices would rapidly increase, and he invested in stationery, which he sold for a profit. In addition, he carried Bibles, concordances, and other useful reference works that he advertised occasionally in the Review. {2BIO 96.1}
§175
在后来的几年里，他提到他很遗憾这些活动占用了他的精力，打断了他的时间，但他没有别的选择。那时还没有基督复临安息日会图书中心。{2BIO 96.2}
§176
In later years he mentioned his regrets that these interests had drawn on his strength and broken into his time, but he saw no alternative. This was before the days of Adventist Book Centers. {2BIO 96.2}
§177
他在丹斯维尔学院时写到了这一点，那时他可以从远处看一些事情，思考其中的错综复杂。他对传道士和平信徒所表现出的漠不关心感到烦恼，因此他決定唤起人们注意他的勤奋所取得的成就。 {2BIO 96.3}
§178
He wrote of this while at the Dansville institution, when he could look at some things from a distance and ponder the involvements. He was troubled with seeming indifference manifested by ministers and laymen, and chose to call attention to what had been accomplished by his diligence. {2BIO 96.3}
§179
我们希望在此指出，我们强烈希望各种事业的迅速成功，比如协会的基金，解除传道士们的困难，为他们提供住房，所以我们的捐献远远超出我们的实际能力。如果有人问，你是怎么做到的?我们回答说，当我们出外传道的时候，我们就把自己的箱子装上圣经和各种各样的书籍，成为旅行的商人，同时要履行教牧职责，处理大量出版社业务。我们在家里的时候，也同样积极劳动。 {2BIO 96.4}
§180
We wish here to state that our intense anxiety for the prompt accomplishment of enterprises, such as the association fund, and the relief of ministers in providing them homes, has induced us to lead off with donations far beyond our real ability. If it be inquired, How have you been able to do this? we answer, By loading our trunks, when out on preaching tours, with Bibles and books of various kinds, and becoming a traveling merchant, in connection with the duties of a minister, and the vast amount of office business, and in pursuing the same energetic course when at home. {2BIO 96.4}
§181
需要付出加倍的，有时是三倍的努力，才使我们能够獲得資金，树立榜样，以便让人慢慢地、坚定地效法。{2BIO 97.1}
§182
It has been double and sometimes triple labor that has brought into our hands means by which we could set examples, to be so slowly and stintingly followed. {2BIO 97.1}
§183
到目前为止的结局是，你们在地上积蓄财富，而我们却在两年的时间里日渐疲惫和衰老。（RH 1864.9.27）{2BIO 97.2}
§184
The sequel thus far is you are laying up treasures on earth, while we have been growing worn and old, two years in one.—The Review and Herald, September 27, 1864. {2BIO 97.2}
§185
他也许带着一点自负报导说： {2BIO 97.3}
§186
He reported, perhaps with a touch of egotism: {2BIO 97.3}
§187
我们可以高兴地说，我们的环境非常舒适和得体，为此我们感谢上帝，并因我们具有充满活力的经商技巧。既然我们参与了圣工，我们就不会对亲爱的朋友的许多善意帮助显得忘恩负义。但我们很荣幸地在此声明，我们每收到一美元的礼物，我们就会在这段时间里送出10美元。（同上）
§188
We are happy to state that our circumstances are very comfortable and respectable, for which we can thank God, and our own energetic business tact. We would not appear ungrateful for the many kind favors from dear friends since we have been connected with the cause. But it is our privilege to here state that for every dollar we have received as a gift, we have given during this time $10.—Ibid.
§189
当他坐在“我们在山坡上的家”房间里的一张桌子前写作时，他能在他的脑海里把自己从巴特尔克里克和事业的压力中摆脱出来，并能作出一些良好的决定。他写道:{2BIO 97.4}
§190
As he sat there writing at a table in their room at “Our Home on the Hillside,” he could in his mind separate himself from Battle Creek and the pressures of the cause and could project some good resolutions. He wrote: {2BIO 97.4}
§191
我们希望在此表明，我们已是43岁的人了，我们打算满足于做一个人的工作。如果圣工的朋友们认为我们的服务有足够的价值，能够给予我们支持，那么在这样做的时候，我们就会选择放弃所有商业上的利益，而为协会和整个事业的利益尽我们所能。（同上）{2BIO 97.5}
§192
We wish here to state, at the age of 43, we design to content ourselves with doing one man’s work. If the friends of the cause think our services of sufficient value to give us a support, in so doing, we shall, from choice, give up all separate interests in business, and do what we can for the interest of the association, and the cause generally.—Ibid. {2BIO 97.5}
§193
他说得很清楚: {2BIO 97.6}
§194
He made it very clear: {2BIO 97.6}
§195
至于将来，我们要缴纳所有收入的十分之一，安排合理的劳动时间,为自己和劳累的家庭寻求休息所带来的恢复,并给那些为主发热心，带领上帝善工的人提供充分的机会。我们只要求有一项特权，那就是付给我们所派的每个能干的传道士10美元，以帮助他支付那300美元。（同上）
§196
For the future we design to pay tithes of all we possess, and labor proper hours, seek for the restoring influence of rest for ourselves and overworked family, and give ample chance for those who have a zeal for the Lord to lead off in the liberal enterprises of the cause. Only this one privilege we claim, of paying $10 to each efficient minister who shall be drafted from among us, to help him pay the $300.—Ibid.
§197
这是勇敢的话，但在战斗的喧嚣声中很快就被遗忘了! {2BIO 98.1}
§198
Brave words, but how soon forgotten in the din of battle! {2BIO 98.1}
§199
撒但想要毁灭怀雅各
§200
Satan’s Intent to Destroy James White
§201
在1864年写给约翰?拜因顿的一封信中，怀爱伦介绍了一个重要的因素——撒但企图摧毁灭怀雅各。{2BIO 98.2}
§202
In a letter written to John Byington in 1864, Ellen White introduced a significant factor—Satan’s intent to destroy James White. {2BIO 98.2}
§203
我蒙指示回顾并看到了在撒但一切的仇恨和诡计中，上帝存留了雅各的生命，尽管撒但几年以来剧烈地压迫他，要取他的性命。主把他从仇敌的权势下抢过来，并且兴起他，好仍旧为他行事——行出他的信心，救助贫困的人，加强和支持祂所召到园地中的祂的仆人们。{2BIO 98.3}
§204
I was pointed back and saw that amid all the hatred and devices of Satan God had spared the life of James, although Satan has pressed him sore to take away his life. God has wrenched him from the enemy’s power and raised him up to still act for Him, to walk out on his faith, to be a succorer to the needy and to strengthen and uphold His servants that He has called into the field. {2BIO 98.3}
§205
我看到上帝使他不偏左也不偏右，免得他走极端，他已使余民心中普遍产生了信心，使他们相信他的正直和判断。这一直不是人的作为，上帝之手的记号在这一切中都显然可见。祂的工作要前进。上帝要拣选简单的器具推进这项大工，在工作的最前头实现伟大夫子的心意和旨意。（《信函》1864年14号）{2BIO 98.4}
§206
I saw that God had stayed him on the right hand and on the left, that he should not go to extremes, and He has inspired confidence in the hearts of the remnant generally to confide in his integrity and judgment. This has not been the work of man, but the marks of God’s hand are seen in it all. His work will go forward. God will choose simple instruments to carry forward this great work, but they only carry out the mind and will of the great Master at the head of the work.—Letter 14, 1864. {2BIO 98.4}
§207
上帝拯救了雅各，因为还有重要的事要他去做。1864年5月20日，在基督复临安息日会出版协会的代表会议上，为了摆脱责任，雅各提议选举乌利亚?史密斯代替他担任《评论与通讯》的编辑。史密斯当时32岁，就在前一天接受按立。怀雅各继续担任出版协会的会长。关于编辑人员记录的变化更多的是形式上的，而不是实质上的。的确，报头上出现了史密斯的名字，代替怀雅各的名字，但雅各继续发表他的社论和文章。在《评论与通讯》中发表的信件通常都写着“亲爱的怀弟兄”。12年来，两人一直以最亲密、最好的关系在一起工作，而且他们继续这样做。{2BIO 98.5}
§208
God had delivered James, for there was yet important work for him to perform. At the constituency meeting of the SDA Publishing Association, May 20, 1864, in an effort to unload responsibilities, James moved that Uriah Smith be elected in his place as editor of the Review and Herald. The motion carried. Smith was 32 years of age and had just the day before been ordained to the ministry. White continued as president of the Publishing Association. The recorded change in editors was more in form than in substance. True, Smith’s name appeared on the masthead in place of that of James White, but White continued his editorials and articles. Communications sent for publication in the Review usually were addressed “Dear Brother White.” For twelve years the two men had worked together in the closest and best of relationships, and they continued to do so. {2BIO 98.5}