附录A
§1
附录AAppendix A与教会团契的关系
§2
Relation to Church Fellowship
§3
弗朗西斯?M ?威尔科克斯（F。威尔科克斯是《评论与通讯》的编辑，被视为一位“教会政治家”。他怀爱伦指定的五名她著作托管人之一。）说，当我们考虑属灵的恩赐及其在教会中的表现时，自然会有这样一个问题:我们是否应把对这份教义的信心当作进入教会团契的准则呢?
§4
By Francis M. Wilcox [F. M. Wilcox was editor of the Review and Herald and might be considered a “church statesman.” He was one of the five men appointed by Ellen White as trustees to care for her writings.] As we consider the subject of spiritual gifts and their manifestation in the Church, the question naturally arises, should faith in this doctrine be made a test of church fellowship?
§5
那些寻求加入教会的人，应该在所有的福音真理上接受教导。他们首先应该知道，基督是他们的救主，他们的罪已经被髑髅地的血洗净了。应该教导他们，信心和爱的考验乃是在服从上帝的要求中，但上帝的律法只能在生活中表达出来，因为它是通过圣灵在新约关系中的运作写在心里的。应该教导他们基督即将来临的证据，预言中指出的末世状况，以及预备一班人在主的日子站立所要做的特别工作。 {2BIO 491.1}
§6
Those seeking membership in the Church should be carefully instructed in all the truths of the gospel. They should know, first of all, that christ is their saviour and that their sins have been washed away in the blood shed on calvary. They should be taught that the test of faith and love is found in obedience to the divine requirements, but that the law of God can be expressed in the life only as it is written in the heart by the operation of the spirit in the new covenant relationship. They should be instructed in the evidences of Christ’s soon coming, and in the prophecies pointing out last-day world conditions and the special work to be done in the preparation of a people to stand in the day of the Lord. {2BIO 491.1}
§7
申请参加教会的人应当受到教导，知道他们不是属于自己的，而是属于基督的，因此，他们应该在自己的身体上，在祂的圣殿中，尊荣祂，要穿合宜的衣服，吃使人健壮，而不是使人酒醉的饮食；并且要照圣灵所指示的，将他们的生命和财产，放在为他人牺牲服务的祭坛上。要教导他们有关教会的组织和体制，这个运动的历史发展，属灵恩赐的教义，特别是上天在促进这一运动的工作中所大量使用的预言之灵恩赐。尤其应该教导他们，这些恩赐在余民教会的显现中是对预言话语的回应。 {2BIO 491.2}
§8
Candidates for church membership should be taught to realize that they are not their own, but Christ’s, and therefore they should honor him in their bodies, his temples, by wearing proper attire, and providing such food and drink as make for strength and not for drunkenness; and that their lives and property should be placed upon the altar of sacrificial service for others as the spirit shall indicate. They should be instructed in church organization and polity, in the historical development of this movement, in the doctrine of spiritual gifts, and especially the gift of the spirit of prophecy, which heaven has used so largely in fostering the work of this movement. Particularly should they be taught that these gifts answer to the word of prophecy in their manifestation in the Remnant Church. {2BIO 491.2}
§9
由于怀爱伦夫人的工作在很大程度上参与了复临运动的发展，因此，申请成为教会成员的人应该了解她所从事的神圣工作，以及她多年来的工作和著作所产生的影响。应该给他们提供机会来阅读她出版的书。当这些教导被传授给申请者时，很少有人会质疑相信属灵恩赐的教义乃是教会信徒资格的一种试验。{2BIO 492.1}
§10
Inasmuch as the labors of Mrs. E. G. White have entered so largely into the development of the second advent movement, candidates for church membership should be made acquainted with the divine ministry to which she was called, and the influence of her labors and writings through the years. Opportunity should be afforded them to read her published books. When this instruction has been given candidates, but little question ever will be raised as to faith in the doctrine of spiritual gifts being made a test of Church Fellowship. {2BIO 492.1}
§11
经过如此的查考，如果一个考虑加入教会的人坚决反对这样的教义，他自然不会希望把他的利益与一个将之作为其宗教信仰一部分的教会结合在一起。无论如何，应该鼓励他等待，直到他有时间和机会对这个问题进行更成熟的研究。 {2BIO 492.2}
§12
If, as the result of this investigation, the one contemplating church membership arrives at settled convictions in opposition to this doctrine, he naturally will not wish to unite his interests with a church that holds it as a part of its religious faith. In any event he should be encouraged to wait until he has had time and opportunity for more mature study of the question. {2BIO 492.2}
§13
在另一方面,如果他认同他复临弟兄们的信仰、目标、教会的组织和体制,不过对属灵的恩赐及其在教会里的运行持有疑虑,但并不反对他的弟兄们充分自由地持定他们对这些恩赐的信念,不反对无拘束地运用预言之灵赐给教会的教训，那就不必把他排除在教会之外。{2BIO 492.3}
§14
If, on the other hand, while in full sympathy with his adventist brethren regarding their faith and objectives and their church polity and organization, he still feels doubts over the doctrine of spiritual gifts and their exercise in the Church, but has no opposition to the fullest and freest exercise of faith in these gifts on the part of his brethren, and to the free use of the instruction which has come to the Church from the gift of prophecy, he need not necessarily be excluded from church membership. {2BIO 492.3}
§15
安德鲁斯长老记录教会对此事的态度如下: {2BIO 492.4}
§16
Elder J. N. Andrews records the attitude of the Church on this matter in these words: {2BIO 492.4}
§17
在接收教会的成员时，我们希望在这个问题上知道两件事:(1)他们相信圣经关于属灵恩赐的教义；(2)他们愿坦诚地了解怀姐妹的异象，因为异象在圣工中占据非常重要的地位。我们相信，每一个持这样的立场，实施这一宗旨的人，都将被引到真理和公义的道路上。那些坚守阵地的人在希望就此事作出决定时，从来就没有被拒绝过。（RH 1870.2.05）{2BIO 492.5}
§18
In the reception of members into our churches, we desire on this subject to know two things: (1) that they believe the Bible doctrine of spiritual gifts; (2) that they will candidly acquaint themselves with the visions of Sister White, which have ever held so prominent place in this work. We believe that every person standing thus and carrying out this purpose will be guided in the way of truth and righteousness. And those who occupy the ground are never denied all the time they desire to decide in this matter.—The Review and Herald, February 15, 1870. {2BIO 492.5}
§19
属灵的恩赐和信徒身份
§20
Spiritual Gift and Church Membership
§21
在这个小标题下，威尔科克斯引用了怀爱伦1862年就此发表的论述，见本卷第2章，第25-27页，在怀爱伦勉言的最后说： {2BIO 493.1}
§22
[Under this subheading wilcox draws in the E. G. White statements on the point written in 1862 and quoted in chapter 2 of this volume, pages 25-27, closing with the following E. G. White counsel.] {2BIO 493.1}
§23
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 493.2}
§24
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.—Testimonies for the Church, 1:382, 383. {2BIO 493.2}
§25
早期领袖的证言
§26
The Testimony of Early Leaders
§27
教会领袖多年来的言论，与上面完全一致。我们举两个例子。怀雅各见证说： {2BIO 493.3}
§28
In full harmony with the above are statements made by leading workers through the years, of which we give two here. James White testifies: {2BIO 493.3}
§29
安息日复临信徒相信属灵的恩赐是常在的。他们相信预言之灵已降在怀夫人身上，她蒙召此时在信徒中间做一项特殊的工作。然而，他们并不把相信这项工作当作是基督徒团契的接纳条件。但当人得到证据知道这项工作是出于上帝的，却与反对它的人联合，我们的信徒就有权与这些人分离，使他们可以在和平与安静中享受他们的情感。（RH 1871.6.13）{2BIO 493.4}
§30
They [Seventh-day Adventists] believe in the perpetuity of spiritual gifts. They believe that the spirit of prophecy has rested upon Mrs. White, and that she is called to do a special work at this time, among this people. They do not, however, make a belief in this work a test of Christian fellowship. But, after men and women have had evidence that the work is of God, and then join hands with those who fight against it, our people claim the right to separate from such, that they may enjoy their sentiments in peace and quiet.—The Review and Herald, June 13, 1871. {2BIO 493.4}
§31
关于这一点，J. N.安德鲁斯长老写道: {2BIO 493.5}
§32
On this point, Elder J. N. Andrews writes: {2BIO 493.5}
§33
所以我们不用这些恩赐来试验世人。我们与其他努力敬畏上帝的宗教团体的交往时，也不以任何方式让这些恩赐作为基督徒品格的考验。我们不将上帝之灵的表现强加于他们，也不用其教训来试验他们。
§34
We therefore do not test the world in any manner by these gifts. Nor do we, in our intercourse with other religious bodies who are striving to walk in the fear of God, in any way make these a test of Christian character. Upon none of these persons do we urge these manifestations of the spirit of God, nor test them by their teaching.
§35
然而有这样的一件事：当人在天意的引导下有机会去熟悉上帝之灵的特殊工作，认识到他们的亮光是清楚的、令人信服的、令人满意的。对于这样的人，我们认为圣灵的恩赐……显然成了一个试验。上帝不仅说过，而且他们有机会确知这事，亲自了解。在所有这些情况下，属灵的恩赐显然都是一种不能忽视的考验，否则就会冒永远毁灭的危险。（RH 1870.2.15）{2BIO 494.1}
§36
There is such a thing, however, as men having in the providence of God an opportunity to become acquainted with the special work of the spirit of God, so that they shall acknowledge that their light is clear, convincing, and satisfactory. To such persons, we consider the gifts of the spirit ...clearly a test. Not only has God spoken, but they have had opportunity to ascertain that fact, and to know it for themselves. In all such cases, spiritual gifts are manifestly a test that cannot be disregarded except at the peril of eternal ruin.—Ibid., February 15, 1870 {2BIO 494.1}
§37
Disfellowshiping Members
§38
教会应该开除一个不相信怀夫人工作的人吗? {2BIO 494.2}
§39
Should the Church disfellowship one who does not have faith in the work of Mrs. E. G. White? {2BIO 494.2}
§40
这个问题与前一个问题密切相关，适用同样的原则。在教会的实践中，没有人会因为他不承认教会属灵恩赐的教义，特别是怀夫人的著作所代表的预言恩赐而不被开除。但一个人若加深自己的不信，起來反对教会在属灵恩赐问题上的立场,教会就认为有必要对这样的人进行工作，就像对待任何反对教会其他教义的人一样。他们理所当然地成为工作的对象，不是因为他们对预言之灵缺乏信心，而是因为他们反对教会所持有的信仰。{2BIO 494.3}
§41
This question is closely related to the preceding one, and the same principle applies. In the practice of the Church it has not been customary to disfellowship one because he did not recognize the doctrine of spiritual gifts in the Church, particularly the gift of prophecy as represented in the work of Mrs. White. However, if one should develop unbelief, and begin to oppose the position held by the Church on the subject of spiritual gifts, the Church has considered it necessary to labor for such members the same as they would in the cases of those who opposed any other doctrine held by the Church. They have justly become subjects for labor, not because of their lack of faith in the spirit of prophecy, but because of their spirit of opposition to a cherished faith held by the Church. {2BIO 494.3}
§42
附录BAppendix B“精品”配方Recipe for “gems”
§43
引自《健康或如何生活》第一册32至34页。精品:在冷水中加入足够的全麦面粉，搅拌成与普通煎饼相同稠度的面糊。在热烤箱里烤，在铸铁面饼锅里烤。（很像松饼锅，只用铸铁制的。有不同形状的杯子，有些浅而宽，可达3英寸，有些较深。）把面糊放进锅里之前应该把锅加热。{2BIO 495.1}
§44
From Health, or How to Live, no. 1, pp. 32-34. Gems: Into cold water stir graham flour sufficient to make a batter about the same consistency as that used for ordinary griddle cakes. Bake in a Hot oven, in the cast-iron bread [gem] pans. [Much like muffin pans, only of cast iron. They come with different shaped cups, some shallow and broad, up to three inches, and some deep.] The pans should be heated before putting in the batter. {2BIO 495.1}
§45
注意:这样做的面包很好吃。由于各种面粉的吸水性能各不相同，面粉与水的比例没有明确的规定。如果太稀，面饼就会空心;如果太浓，就不那么松软。有了一点经验，任何人都能以足够的准确性算出正确的比例。面粉应该非常缓慢地搅拌到水里，就像做糊状一样。如果使用硬水，它们往往会有点硬。少量的甜牛奶可以弥补这一缺陷。 {2BIO 495.2}
§46
Note: This makes delicious bread. No definite rule as to the proportions of flour and water can be given, owing to the difference in the absorbing properties of various kinds of flour. If too thin, the cakes will be hollow; if too thick, not so light. A little experience will enable any person to approximate the right proportions with sufficient exactness. The flour should be stirred into the water very slowly, in the same manner as in making mush. If hard water is used, they are apt to be slightly tough. A small quantity of sweet milk will remedy this defect. {2BIO 495.2}
§47
玉米粉精品: 将足够做一份薄面糊的玉米粉慢慢搅拌进一夸脱新鲜牛奶。放在热烤箱和面饼锅里烤。{2BIO 495.3}
§48
Cornmeal gems: Stir slowly into one quart of new milk, cornmeal sufficient to make a thin batter. Bake in a hot oven in the bread [gem] pans. {2BIO 495.3}
§49
细面精品:细面精品的制作方法与全麦面粉相同,但面糊比较硬,说是像普通面包糊。放在面饼锅里烤过后,像苏打饼干一样脆，但要甜得多,尝过的人都说好。{2BIO 495.4}
§50
Fine-flour gems: Gems made of fine flour in the same manner as of graham, the batter being rather stiffer, however, say about like ordinary bread sponge, and baked in the bread [gem] pans, are as light, and far sweeter, than any soda biscuit, and by all who have tasted them are pronounced excellent. {2BIO 495.4}
§51
附录CAppendix C一日兩餐Two Meals a Day
§52
怀爱伦在1864年夏末讲述的她健康改良的经历时说: {2BIO 496.1}
§53
As Ellen White related in the late summer of 1864 her experience in adopting health reform, she stated: {2BIO 496.1}
§54
我们大量地使用水果与蔬菜。我已实行二餐制八个月了。我大部分时间用于写作已有一年多了。我埋头写作八个月，不断用脑，很少运动。但我的健康从来没有比过去六个月那么好过。(4aSG 153) {2BIO 496.2}
§55
We use fruits and vegetables liberally. I have lived for eight months upon two meals a day. I have applied myself to writing the most of the time for above a year. For eight months have been confined closely to writing. My brain has been constantly taxed, and I have had but little exercise. Yet my health has never been better than for the past six months.—Spiritual Gifts, 4a:153, 154. {2BIO 496.2}
§56
在以后的几年里，她经常提到她靠两顿饭维生的经验，并用以下几句话建议别人也这样做: {2BIO 496.3}
§57
In succeeding years she often referred to her experience in subsisting on two meals, and she advised others to adopt the practice in such statements as the following: {2BIO 496.3}
§58
有些人每天吃两餐足够供给身体和精神的健康。（4T 416, 417）{2BIO 496.4}
§59
Some eat three meals a day, when two would be more conducive to physical and spiritual health.—Testimonies for the Church, 4:416, 417. {2BIO 496.4}
§60
一般说来，一日两餐的做法有益于健康。但有时需要第三餐。不过要少吃，而且要吃容易消化的食物。饼干、烤面包、水果或麦片，都是合适的晚餐。（MH 321）{2BIO 496.5}
§61
The practice of eating but two meals a day is generally found a benefit to health; yet under some circumstances persons may require a third meal. This should, however, if taken at all, be very light, and of food most easily digested. “Crackers”—the english biscuit—or zwieback, and fruit, or cereal coffee, are the foods best suited for the evening meal.—The Ministry of Healing, 321. {2BIO 496.5}
§62
在多数情况下，一日两餐比三餐更好。晚餐吃得太早，会妨碍上一餐的消化；吃得太晚，临睡前则不能充分消化。这样，胃就得不到适当的休息。睡眠也受到影响。脑和神经会疲劳。早餐没有胃口；周身感到不畅；未能准备好履行一天的职责。（Ed 205）{2BIO 496.6}
§63
In most cases two meals a day are preferable to three. Supper, when taken at an early hour, interferes with the digestion of the previous meal. When taken later, it is not itself digested before bedtime. Thus the stomach fails of securing proper rest. The sleep is disturbed, the brain and nerves are wearied, the appetite for breakfast is impaired, the whole system is unrefreshed, and is unready for the day’s duties.—Education, 205. {2BIO 496.6}
§64
来到这所学校（埃文代尔）的学生，已将体力和脑力活动充分结合，对于第三餐之非议，在很大的程度上已经消除。因此没有人需要感到受了亏待。那些本着良心只吃两餐的人，根本没必要作出改变。……{2BIO 497.1}
§65
When the students combine physical and mental taxation, so largely as they do at this school (avondale), the objection to the third meal is to a great extent removed. Then no one needs to feel abused. Those who conscientiously eat only two meals need not change in this at all.... {2BIO 497.1}
§66
那些只吃两餐的人如果认为在进第二餐时必须吃个够，以便应付第三餐的需要，就会损害他们的消化器官。要让学生吃第三餐，不用蔬菜，只用简单而健康的食物，比如水果和面包。（《信函》1899年141号，另见《论饮食》 178页）{2BIO 497.2}
§67
If those who only eat two meals have the idea that they must eat enough at the second meal to answer for the third meal also, they will injure their digestive organs. Let the students have the third meal, prepared without vegetables, but with simple, wholesome food, such as fruit and bread.—Letter 141, 1899 (See also CDF, p. 178). {2BIO 497.2}
§68
我一天只吃两餐。但我认为餐食的次数不应作为试验的标准。有些人吃三餐对健康更好。他们有权吃三餐。我选择两餐制，因为我已经实行了三十五年。（《信函》1903年30号，另见《论饮食》178页）。 {2BIO 497.3}
§69
I eat only two meals a day. But I do not think that the number of meals should be made a test. If there are those who are better in health when eating three meals, it is their privilege to have three. I choose two meals. For thirty-five years I have practiced the two-meal system.—Letter 30, 1903 (See also CDF, p. 178). {2BIO 497.3}
§70
怀威廉的讲述
§71
W. C. White Comments
§72
1930年，怀威廉说了下面的话: {2BIO 497.4}
§73
In 1930, W. C. White made the following observations: {2BIO 497.4}
§74
当你们阅读这些话(关于一天两餐)时，你会注意到，它们是建议，而不是命令。我发现在安息日复临信徒中，人们愿意听这个建议，并在最有帮助之处付诸实践。……{2BIO 497.5}
§75
You will observe as you read those statements [concerning two meals a day] that they are given as advice, not as commands. I find among Seventh-day Adventists a willingness to listen to this advice and to put it into practice where it is most helpful.... {2BIO 497.5}
§76
我们有许多人都在遵循“两餐制”，受益颇多，尤其是那些生活在可以晚一点吃早餐，下午才吃正餐的环境下的人。但是，我们大多数就业的人，必须吃早早餐和12点钟的中餐，他们发现吃三顿清淡的饭而不是两顿丰盛的饭，对他们的健康有益。对于孩子来说，三顿清淡的饭比两顿丰盛的饭要好得多。……{2BIO 497.6}
§77
There are very many of our people who are following the two-meal system with great benefit and especially those who live under circumstances where they can have a late breakfast and a dinner in the middle of the afternoon. But most of our people who are engaged in employments where they must eat an early breakfast and a twelve o’clock dinner find it is for the benefit of their health to eat three light meals rather than two heavy ones. For children, the three light meals are much better than the two heavy meals.... {2BIO 497.6}
§78
随着我的孩子渐渐长大，我们开始实行两餐制，但发现我们不能按规定的时间吃饭，于是我们就采取了晚上吃清淡事物的计划。在这个过程中他们健康地成长。他们的祖母怀爱伦姐妹知道我们要和孩子们一起执行的计划，并没有因此责备我们。我清楚地记得，当人们以不恰当的方式推行她著作中的勉言时她经常说过的话:“时间和环境必须考虑在内。（DF535,怀威廉写给R. W.巴恩赫斯特的信，1930年5月12日） {2BIO 497.7}关于怀爱伦所遵循两餐计划的其他论述，见《论饮食》173-178页。{2BIO 498.1}
§79
As my children were growing up, we undertook to follow the two-meal system, but finding we could not time the meals as they ought to be timed, we adopted the plan of giving a light lunch at night. On this program they have grown up healthy and hearty. Their grandmother, sister E. G. White, knew of the plan we were following with our children and did not reprove us for it. I remember distinctly what Sister White used to say when the counsels in her writings were being enforced in an inappropriate way. She said, “time and circumstances must always be taken into account.”—DF535, W. C. White to R. W. Barnhurst, May 12, 1930. {2BIO 497.7}