第30章 1888年总会大会的潜力 1888年)
§1
第30章 1888年总会大会的潜力 (1888年)
§2
Chapter 30—(1888) The Potential of the 1888 General Conference Session
§3
“我是凭着信心，才冒险越过落基山，”怀爱伦写道，“去参加在明尼阿波利斯举行的总会会议。”（《文稿》1888年24号）在加州的一些地区，她的警示和培育教会的特殊工作遭到了抵制。她几乎没有意识到，这不过是对她面前撒但正悄悄地准备向明尼阿波利斯的教会进军的一种预尝。她写道：“出于对上帝的敬畏，在上帝之灵的感动下，我曾发出建议、警告、恳劝和责备，但这些证言都被忽视了。”不信和拒绝责备变得普遍起来。{3BIO 385.1}
§4
It was by faith,” wrote Ellen White, “I ventured to cross the Rocky Mountains for the purpose of attending the General Conference held in Minneapolis.”—Manuscript 24, 1888. In some areas in California she had been meeting resistance to her special work of warning and nurturing the church. Little did she realize that such was but a foretaste of what was before her as Satan stealthily prepared to steal a march on the church at Minneapolis. “In the fear of God,” she wrote, “I had counseled, warned, entreated, and reproved when under the influence of the Spirit of God, but the testimony had been unheeded.” Unbelief and resistance to reproof was becoming widespread. {3BIO 385.1}
§5
她说：“弟兄们似乎没有看到这个器皿以外的能力”。{3BIO 385.2}
§6
“The brethren,” she declared, “did not seem to see beyond the instrument.” She continued: {3BIO 385.2}
§7
我在欧洲时蒙指示看到有许多罪恶进入到我们当中，就将主对他们的意见写了出来。我也获悉上帝给我的见证不会被人接受。因那些被责备之人没有处于能领受指正与责备的谦卑状态。……{3BIO 385.3}
§8
I had been instructed in regard to many evils that had been coming in among us while I was in Europe, and had written what was the mind of the Lord in reference to them. I had also been told that the testimony God had given me would not be received, because the hearts of those who had been reproved were not in such a state of humility that they could be corrected and receive reproof.... {3BIO 385.3}
§9
那恶者决意阻挡上帝给祂子民的亮光，使人行走在自己的亮光之中，随从自己的判断，听不到有声音说：“你为何这样行呢？”要是个人的见解、个人的行为受到干预，许多人就会表现出坚决顽强的抵制。这沉重的担子落在我身上我实在承受不起。（《文稿》1888年2号）{3BIO 385.4}
§10
The evil one was determined to cut off the light which God had for His people, that every man might walk in his own light and follow his own judgment, and no voice be heard saying, “Why do ye so?” A strong, firm resistance was manifested by many against anything that should interfere with their own personal ideas, their own course of action. This laid upon me the heaviest burdens I could possibly bear.—Manuscript 2, 1888. {3BIO 385.4}
§11
由于受到很大的挫折，她在她希尔兹堡的家里病倒了。她后来写道： “我不想复原，甚至无力祷告。我不想活下去。安息，唯有安息，宁静安歇，是我的愿望。我在神经极度衰竭中躺了两个星期。我希望任何人都不要为我在施恩的宝座前代求。当这次苦难临到时，我感到必死无疑了。这是我当时的思想。但这不是我天父的旨意。我的工作还没有完结。”（同上）后来有消息传来，那些在奥克兰帐篷大会前参加一个为期一周的教牧人员会议的人正在恳切地恳求上帝解救她，并让她在那些即将聚集在那里的人面前为自己作证。 她写道：“我尝试着依靠信心走出去就如过去所行的一样。” （《文稿》1888年21号）她的思绪回到了七年前的那一天，那时她坐在她垂死的丈夫的床边。{3BIO 386.1}
§12
Overwhelmed with discouragement, she was overtaken by sickness at her home in Healdsburg. “I felt no desire to recover,” she later wrote. “I had no power even to pray, and no desire to live. Rest, only rest, was my desire, quiet and rest. As I lay for two weeks in nervous prostration, I had hope that no one would beseech the throne of grace in my behalf. When the crisis came, it was the impression that I would die. This was my thought. But it was not the will of my heavenly Father. My work was not yet done.”—Ibid. Then word came that those assembled in a week-long workers’ meeting just preceding the camp meeting in Oakland were earnestly pleading with God that she might be spared and that she might bear her testimony before those who would soon assemble there. “I tried to walk out by faith as I had done in the past,” she wrote (Manuscript 21, 1888). Her mind turned back seven years to that day when she sat by the bedside of her dying husband. {3BIO 386.1}
§13
我当时所立要坚守岗位的严肃誓言深深地印刻在我的心中。这是让仇敌失望的誓言，要持续而认真地告诉我的弟兄们，……当我在我垂死的丈夫身边时，没有任何的笔墨或语言能形容我所认识到摆在我面前的工作。……我并没有失掉对我工作的深刻认识。……我已尽力信守承诺。（同上）{3BIO 386.2}
§14
The solemn vows I there made to stand at my post of duty were deeply impressed upon my mind—vows to disappoint the enemy, to bear a constant, earnest appeal to my brethren.... I never can express with pen or voice the work that I discerned was laid out before me on that occasion when I was beside my dying husband. I have not lost the deep views of my work.... I have tried to fulfill my pledge.—Ibid. {3BIO 386.2}
§15
作为对奥克兰请她到帐篷大会来的回应，她现在决定这么做了。她写到经历说: “不看一切的表面现象，凭着信心走出去，这正是主要求我做的事情。” （《文稿》1888年第2号）当她把自己置身于责任的道路上时，主便给了她力量和恩典，能在人前作见证。日复一日，她觉得自己变得越来越有力量。 {3BIO 386.3}
§16
This she now determined to do in response to the pleas from Oakland that she come to the campground. Of the experience she wrote: “To walk out by faith against all appearances was the very thing that the Lord required me to do.”—Manuscript 2, 1888. As she placed herself in the path of duty, the Lord gave her strength and grace to bear her testimony before the people. Day by day she found herself growing stronger. {3BIO 386.3}
§17
10月2日，她在萨拉?麦因特菲和威利的陪伴下，和一些朋友和同工登上了东去的列车。使她感到失望的是，由于体力减弱，在去明尼阿波利斯的旅途中，她大部分时间要躺在卧铺车厢的床上。她既不能编织毛衣，也不能到其它车厢和别人交谈，但她看了一些“交换文件”，剪出了一些材料放在她的剪贴簿里。她指出：“威利和传道士们已经阅读了圣经，并对律法进行了研究。我甚至没有听，因为我需要身心的休息。”（《信函》1888年80号）{3BIO 386.4}
§18
October 2, the day the camp meeting closed, she, with a number of friends and fellow workers, and accompanied by Sara McEnterfer and Willie, was on the train bound for the East. To her disappointment, she found that in her reduced strength it was necessary to keep to her berth for most of the journey to Minneapolis. She could neither knit nor visit, but she did look over some “exchange papers” and clipped out some items for her scrapbooks. She noted that “Willie and the ministers have had their Bible readings and searchings on the law. I did not even listen, for I wanted rest of mind and body.”—Letter 80, 1888. {3BIO 386.4}
§19
《加拉太书》律法的问题
§20
The Matter of “The Law in Galatians”
§21
使徒保罗在加3:19中写到律法“原是为过犯添上的”，在第24节中写到，“律法是训蒙的师傅，引我们到基督那里。”保罗的这些话，在安息日复临信徒中争论了两年，要弄明白他指的是哪个律法。{3BIO 387.1}
§22
The apostle Paul, in Galatians 3, wrote of the “added law” in verse 19, and of the “schoolmaster to bring us unto Christ,” that in verse 24. Among Seventh-day Adventists for two years there had been controversy over which law he meant. {3BIO 387.1}
§23
对安息日复临信徒来说，这并不是一个新的题目。J.H.瓦格纳在他于1854年由《评论与通讯》出版社出版的书《上帝的律法：两约证言考》中认为，第19节中的“为过犯添上的”的律法和第24节中的“训蒙的师傅”是道德律法，而不是仪文律法。他采取了有争论的立場，认为在《加拉太书》中“没有一處是指“仪文律法或者《利未记》律法。”（第24页) {3BIO 387.2}
§24
This was not a new subject of interest to Seventh-day Adventists. J. H. Waggoner, in his book The Law of God: An Examination of the Testimony of Both Testaments, published at the Review office in 1854, took the position that the “added law” of verse 19 and the “schoolmaster” of verse 24 was the moral and not the ceremonial law. He took the controversial stance that “not a single declaration” in Galatians “referred to the ceremonial or Levitical law” (page 24). {3BIO 387.2}
§25
按照乌利亚.史密斯的说法，“怀姐妹……在异象中看到有关这个律法的问题，她立刻写信给J.H.瓦格纳，指出他关于这个律法的看法是错误的，”这本书已从市场上撤下（乌利亚?史密斯写给W.A.麦卡琴的信，1901年8月6日）。这件事平息了好几年。后来，问题又提出来了：要弄清楚怀爱伦对瓦格纳的劝勉究竟是有关该书中的教义，还是针对发表有争议的观点一事？ {3BIO 387.3}
§26
According to Uriah Smith, “Sister White ...had a vision in which this law question was shown her, and she immediately wrote J. H. Waggoner that his position on the law was wrong,” and the book was taken off the market (Uriah Smith to W. A. McCutchen, August 6, 1901). This settled the matter for a number of years. Then the question was raised as to whether the counsel given to Waggoner referred to the doctrinal positions in the book or to the matter of publishing conflicting views. {3BIO 387.3}
§27
在1880年代中期，《时兆》的副编辑兼希尔兹堡学院的圣经教师 E.J.瓦格纳（J.H. 瓦格纳的儿子），被帐篷大会上宣读的一篇怀爱伦的致词感动了。他似乎看到了十字架上的基督为他的罪孽而牺牲。他决心深入研究这救赎的真理，使之广为人知。（R.W.施瓦兹《余民擎光者》第185页）记录很少！但在1886年巴特尔克里克总会会议期间，有一群领导者讨论了《加拉太书》中的律法问题。（3SM 167){3BIO 387.4}
§28
In the mid-1880s E. J. Waggoner (son of J. H.), associate editor of the Signs of the Times in Oakland and teacher of Bible at the Healdsburg College, was moved by an Ellen G. White address read at a camp meeting. He seemed to see Christ hanging on the cross as a sacrifice for his sins. He determined to delve into a study of this saving truth, a truth he felt he must make known to others (R. W. Schwarz, Light Bearers to the Remnant, p. 185). Records are meager, but the matter of the law in Galatians was discussed by a group of leading workers at the time of the General Conference session in Battle Creek in 1886 (Selected Messages 3:167). {3BIO 387.4}
§29
怀爱伦写信给G.I.巴特勒说：“（1886年）那次会议的情况曾在夜间向我呈现.”（《信函》1888年21号）{3BIO 387.5}
§30
“That conference [1886],” wrote Ellen White to G. I. Butler, “was presented to me in the night season.”—Letter 21, 1888. {3BIO 387.5}
§31
我的向导说：“跟我来，我将一些事指示给你看。”他领我到了一个地方，将那次会议的情景展现在我眼前。我蒙指示看到了会议上有些传道人的态度，特别是你，我的弟兄，我可以和你一样说，那是一次糟糕的会议。然后我的向导对我说了许多事，在我脑中留下了不可磨灭的印象。他的话语严肃而认真。……{3BIO 388.1}
§32
My guide said, “Follow me, I have some things to show you.” He led me where I was a spectator of the scenes that transpired at that meeting. I was shown the attitude of some of the ministers, yourself in particular, at that meeting, and I can say with you, my brother, it was a terrible conference. My guide then had many things to say which left an indelible impression upon my mind. His words were solemn and earnest.... {3BIO 388.1}
§33
他向瓦格纳医生伸出手，也向你巴特勒长老伸出手，大致说了以下的话：“你们都没有掌握有关律法的全部亮光。你们的立场都不是全面的。”（同上）{3BIO 388.2}
§34
He stretched out his arms toward Dr. Waggoner and to you, Elder Butler, and said in substance as follows: “Neither have all the light upon the law; neither position is perfect.”—Ibid. {3BIO 388.2}
§35
在另一篇关于这次经历的记述中，她讲述了她在欧洲时，在异象中所看到的1886年巴特尔克里克总会会议所发生的事情： {3BIO 388.3}
§36
In another account of this experience she told of how, while in Europe, she was shown what took place in Battle Creek at the 1886 General Conference session: {3BIO 388.3}
§37
两年以前耶稣在祂的圣徒身上担了忧，受了伤。上帝谴责一切苛刻无礼及弟兄对弟兄缺乏同情之爱的事。倘若这种缺乏在我们会议的守望者，机构的负责人身上发现，这罪就比一般未蒙托付如此重任的人显得大多了。（《文稿》1888年21号) {3BIO 388.4}
§38
Two years ago Jesus was grieved and bruised in the person of His saints. The rebuke of God is upon everything of the character of harshness, of disrespect, and the want of sympathetic love in brother toward brother. If this lack is seen in the men who are guardians of our conferences, guardians of our institutions, the sin is greater in them than in those who have not been entrusted with so large responsibilities.—Manuscript 21, 1888. {3BIO 388.4}
§39
在争议发酵的过程，《时兆》的文章让这些问题不断暴露。怀爱伦搜寻她早些时候写给J. H.瓦格纳的文字，但找不到。1887年2月18日，她从瑞士巴塞尔写信给E. J. 瓦格纳和A. T. 琼斯，告诫他们教会期刊的作者应避免在公众面前发表意见分歧或矛盾的观点: {3BIO 388.5}
§40
As controversy smoldered, articles in the Signs of the Times kept the issues alive. Ellen White made a fruitless search for what she had written earlier to J. H. Waggoner. Then on February 18,1887, writing from Basel, Switzerland, she earnestly admonished E. J. Waggoner and A. T. Jones that the writers for the journals of the church should avoid coming before the public with divided or contradictory views: {3BIO 388.5}
§41
我们必须在世人面前保持一致的立场。撒但看到安息日复临信徒中间有分岐会很高兴的。其实这些问题并不是至关重要的。……我已两次蒙指示，任何足以使我们弟兄偏离当代重要真理的观点，都应隐藏起来。（《信函》1887年37号） （详见《给作者和编辑的勉言》72-85页《关于发表有争议的观点》）{3BIO 388.6}
§42
We must keep before the world a united front. Satan will triumph to see differences among Seventh-day Adventists. These questions [in regard to the law] are not vital points.... Twice I have been shown that everything of a character to cause our brethren to be diverted from the very points now essential for this time should be kept in the background.—Letter 37, 1887. [See the full presentation in the chapter “on publishing conflicting views” in Counsels to Writers and Editors, 75-82.] (Italics supplied.) {3BIO 388.6}
§43
1886年总会会议的期间，在异象中把怀爱伦带到巴特尔克里克会堂的那位指导天使宣布说： {3BIO 389.1}
§44
The angel guide, who in vision took Ellen White to the Tabernacle in Battle Creek at the time of the 1886 General Conference session, declared: {3BIO 389.1}
§45
“上帝的灵在这次会议上没有占主导的影响。控制法利赛人的灵正进入这班一直大蒙上帝眷爱的信徒中间。” {3BIO 389.2}
§46
“The Spirit of God has not had a controlling influence in this meeting. The spirit that controlled the Pharisees is coming in among this people, who have been greatly favored of God.” {3BIO 389.2}
§47
怀爱伦继续说: {3BIO 389.3}
§48
Ellen White continued: {3BIO 389.3}
§49
我被告知在上帝圣工中担负责任的人中间需要属灵的大奋兴。在讨论问题的各点上双方都不完善。我们必须查考圣经以获得真理的依据。
§50
I was told that there was need of great spiritual revival among the men who bear responsibilities in the cause of God. There was not perfection in all points on either side of the question under discussion. We must search the Scriptures for evidences of truth.
§51
“即使在宣称相信第三位天使信息的人中，也很少有人明白它，然而这正是赐给这个时代的信息。它就是现代的真理。……{3BIO 389.4}
§52
“There are but few, even of those who claim to believe it, that comprehend the third angel’s message, and yet this is the message for this time. It is present truth.” ... {3BIO 389.4}
§53
我的向导说：“从上帝的律法和公义的福音中还有许多亮光要照出来。理解了这个信息的真正性质，靠着圣灵宣扬出来，它的荣光就会照彻全地。这个带有决定意义的大问题将被带到各国，各方，各民面前。 第三位天使信息的结束工作，必大有能力地把公义日头的光芒播送到人生的大街小巷去”。（《文稿》1888年15号。参见A.V.奥尔森《危机十三年》第305页）{3BIO 389.5}
§54
Said my guide, “There is much light yet to shine forth from the law of God and the gospel of righteousness. This message, understood in its true character, and proclaimed in the Spirit, will lighten the earth with its glory. The great decisive question is to be brought before all nations, tongues, and peoples. The closing work of the third angel’s message will be attended with a power that will send the rays of the Sun of Righteousness into all the highways and byways of life.”—Manuscript 15, 1888 (see also A. V. Olson, Thirteen Crisis Years, p. 305.) {3BIO 389.5}
§55
因此，在1888年大会召开前两年，怀爱伦得到一个异象，看见教会在处理争议时出现的状况。与此同时，那些听到瓦格纳关于因信称义话题的人心里感到温暖。{3BIO 389.6}
§56
Thus, two years before the 1888 General Conference session, Ellen White was given a view of what was yet before the church in the matter of dealing with divisive issues. In the meantime, those who heard Waggoner on the subject of justification by faith found their hearts warmed. {3BIO 389.6}
§57
怀爱伦1888年在明尼阿波利斯
§58
Ellen White in Minneapolis in 1888
§59
10月10日，星期三的上午，他们到达明尼阿波利斯；爱伦、威利和萨拉受到了一流的接待。{3BIO 389.7}
§60
Arriving at Minneapolis Wednesday morning, October 10, at about ten o’clock, Ellen White, Willie, and Sara found that they were to be treated royally: {3BIO 389.7}
§61
我们……很高兴在两间租来的条件不错的房间下榻，备有软座椅和沙发。威利的房间紧挨着我们。但看起来很杂乱，因为在这整洁的房间里堆放了我们所有的箱物与包裹。……{3BIO 389.8}
§62
We ...were pleasantly located in two good hired rooms, richly furnished with plush chairs and sofas. Willie’s room was next to ours. But it did not look just in place to pile all our trunks and bundles in these nicely furnished rooms.... {3BIO 389.8}
§63
我们决定再找几间房，结果在寄宿的地方找到了，租了下来。我和萨拉在一房间，有简单的家具，但有一个火炉，你知道对我相当有用，是件可喜的事。威尔在上面他房间的卧室里也有一个取暖炉。两兄弟睡在一张床上。他们还有一间小房可以在里面写字，威利对此很满意。（《信函》1888年第81号）{3BIO 390.1}
§64
We decided to find other rooms, and we found rooms in the boardinghouse, hired for that purpose, and we have, Sara and I, one room, plainly furnished, but it has the blessing of a fireplace, which is of value, you well know, to me. Will has a chamber above with stove in his room. Two brethren sleep in a bed in the same room. Then they have a small room to do their writing in, and Willie is just as pleased with this as he can be.—Letter 81, 1888. {3BIO 390.1}
§65
总会会议将在新建成的明尼阿波利斯教堂举行，于10月17日，星期三晚上开幕。在会议之前，要举办一个为期一周的传道士研习班。举办这期研习班的计划，是8月7日《评论与通讯》发出举行总会会议的通知之时才有的。巴特勒写道：“处于领导地位的弟兄建议，在今年总会会议之前，举办一个研习班；并且提出了许多有说服力的理由”（RH 1888.8.28）一周后的《评论与通讯》公布了确定的研习班计划。巴特勒补充道： {3BIO 390.2}
§66
The General Conference session was to be held in the newly constructed Minneapolis church, opening Wednesday evening, October 17. A ministerial institute was to precede the session by a full week. It was not till the date for the General Conference session was announced in the Review and Herald of August 7 that the plans for an institute had begun to develop. Butler wrote: “Leading brethren had suggested the holding of an institute to precede the General Conference the present year, and have presented many forcible reasons in its favor.”—The Review and Herald, August 28, 1888. A week later the Review announced the institute plans as definite. Butler added: {3BIO 390.2}
§67
我们不能宣称研习班的日程进行了精密的安排，或者会要特别考虑什么主题。……用一周时间授课，来讲教会和区会工作重要的特点；冷静地思考和仔细地研究经文中有疑惑的问题；虔诚地追随上帝寻求属天的智慧，将会使大多数人得到很大的好处。（RH 1888.9.4) {3BIO 390.3}
§68
We cannot pretend to say what will be the exact order of exercises, or what subjects will be especially considered.... A week’s time spent in instruction on important features of church and conference work, and in calmly considering and carefully studying perplexing questions relating to the Scriptures, as well as in seeking God earnestly for heavenly wisdom, will most likely be of vast benefit.—Ibid., September 4, 1888 {3BIO 390.3}
§69
怀威廉似乎就是建议举办研习班的“处于领导地位的弟兄”之一。他还有一些更具体的想法。{3BIO 390.4}
§70
It seems that W. C. White, one of the “leading brethren” who suggested the institute, had something more specific in mind. {3BIO 390.4}
§71
在1886年的会议上，提出了“《加拉太书》中的律法问题”；还有“《但以理书》第七章中的兽、十角与十王”究竟指什么的问题。对于这些问题，《时兆》编辑E.J.瓦格纳和A.T.琼斯的观点与普遍持有的，特别是巴特勒和史密斯所持有的传统观点相冲突。怀特还想到了星期日运动，教会职员的职责，以及国内外教牧人员的教育。 {3BIO 390.5}
§72
There was the question of the law in Galatians, which had been introduced at the session in 1886, and also the identity of the ten horns, or kingdoms, of the beast of Daniel 7. Views on these points, held by Signs of the Times editors E. J. Waggoner and A. T. Jones, were in conflict with the traditional views held quite generally, and particularly by Butler and Smith. White also had in mind the Sunday movement, duties of church officers, and the education of home and foreign laborers. {3BIO 390.5}
§73
史密斯在报导研习班开始的文章中说道： {3BIO 391.1}
§74
In his report of the opening of the institute Smith listed: {3BIO 391.1}
§75
到目前为止，在进行圣经与历史性考查时，要讨论的主题有：对于十王的历史观点，基督的神性，死伤医好，因信称义，如何把握灵巧象蛇的尺度，预定论。肯定还会有其它主题会提出讨论。（RH 1888.10.16）
§76
The subjects proposed to be considered in the hours for Biblical and historical study are, so far, a historical view of the ten kingdoms, the divinity of Christ, the healing of the deadly wound, justification by faith, how far we should go in trying to use the wisdom of the serpent, and predestination. Other subjects will doubtless be introduced.—The Review and Herald, October 16, 1888.
§77
有关研习班一开始所进行的活动，他是这样写的： {3BIO 391.2}
§78
Concerning the first hours of the institute, he wrote: {3BIO 391.2}
§79
昨晚七点三十分，赫斯格长老对于信息在国外传播的工作，发表了令人振奋的讲话。今天（11日）上午九时，A.T.琼斯主持了读经会，谈了第三位天使信息工作的进展，提出了个人献身是我们工作顺利推进的基础。（同上）
§80
At seven-thirty last evening Elder Haskell made stirring remarks upon the work of the message in foreign lands. At 9:00 A.M. today [the eleventh] a Bible reading was held by A. T. Jones, on the advancement of the work of the third angel’s message. The point brought out was that personal consecration must lie at the foundation of all our success in this work.—Ibid.
§81
研习班开学The Institute Opens
§82
史密斯在第二天写的社论报导中，告诉《评论与通讯》的读者，研习班于10月10日，星期三下午2:30开幕的时候，大约有100名传道士参加。巴特勒抱病在巴特尔克里克，未能赴会；S.N. 赫斯格被选为会议主席，F.E.贝尔登被选为秘书。每天的日程排得满满的，早晨7:45开始祈祷集会，然后持续一天，直到晚上。史密斯报导： {3BIO 391.3}
§83
In his editorial report written on the second day Smith informed the Review readers that about one hundred ministers were present when the institute opened at 2:30 P.M. Wednesday, October 10. As Butler was detained in Battle Creek because of illness, S. N. Haskell was selected to chair the meetings. F. E. Belden was chosen secretary. The daily program was a full one, beginning with a morning devotional meeting at seven-forty-five and continuing through the day and evening. Smith reported: {3BIO 391.3}
§84
怀姐妹出席了会议，她的健康状况很好，精力充沛。弟兄们对于巴特勒长老因病不能出席，感到非常失望和遗憾！在他们祈祷的时候，热诚地提到他。这次有望开成一个很有成就的会议。（同上）{3BIO 391.4}
§85
Sister White is present, in the enjoyment of a good degree of health and strength. Much disappointment and regret is expressed by the brethren that Elder Butler is unable to be present on account of sickness. He is remembered fervently in their prayers. The prospect is good for a profitable meeting.—Ibid. {3BIO 391.4}
§86
当怀爱伦在星期四清晨灵修聚会上讲话时，她惊讶地发现，听众中有很多新面孔。自从她参加在落基山东部举行的总会会议以来的三四年间，已经有许多新的工人加入进来。{3BIO 391.5}
§87
As Ellen White spoke at the Thursday morning devotional she was surprised at the large number of new faces in her audience. Many new workers had joined the forces in the three or four years since she had attended a General Conference session held east of the Rocky Mountains. {3BIO 391.5}
§88
负责上午10点和下午2点30分会议的是A. T.琼斯长老，他正在研究十个王国的题目。下午4点E. J.瓦格纳医生（既是受任命的传道士也是医生），根据安排，以诵读圣经的形式探讨了教会职员的职责。……{3BIO 392.1}
§89
The meetings at 10:00 A.M. and 2:30 P.M. were occupied by Elder A. T. Jones in an examination of the subject of the ten kingdoms. At 4:00 P.M. Dr. E. J. Waggoner [both an ordained minister and physician], by arrangement, took up, in the form of a Bible reading, the duties of church officers.... {3BIO 392.1}
§90
今天晚上将就我们的传道工作作进一步的指导。（同上）{3BIO 392.2}
§91
This evening further instruction will be given on the subject of our missionary work.—Ibid. {3BIO 392.2}
§92
怀爱伦在写信给住在疗养所的玛丽，告诉她关于研习班的情况时说： {3BIO 392.3}
§93
In writing of the institute to Mary, at the Health Retreat, Ellen White reported: {3BIO 392.3}
§94
今天（10月12日，星期五）九点钟，我向会议读了重要的材料。然后对我们弟兄们作了非常清晰的见证。这对他们相当有效。{3BIO 392.4}
§95
Today, Friday [October 12], at nine o’clock, I read some important matter to the conference and then bore a very plain testimony to our brethren. This had quite an effect upon them. {3BIO 392.4}
§96
巴特勒长老寄给我一封长信，是控告我的一些奇谈怪论。但这些事没有对我产生影响。我相信我的本分就是过来。我不为前途忧虑，只是尽到我今天的本分。（《信函》1888年81号）{3BIO 392.5}
§97
Elder Butler has sent me a long letter, a most curious production of accusations and charges against me, but these things do not move me. I believe it was my duty to come. I worry nothing about the future, but try to do my duty for today.—Letter 81, 1888. {3BIO 392.5}
§98
巴特勒口授了一封39页的信。在信中，他讲到许多事情；他把自己长达五个月的患病的主要原因，归咎于怀爱伦对于处理《加拉太书》中的律法问题所给的劝勉方式。虽然瓦格纳的观点与巴特勒和史密斯的观点相冲突，她却没有责备瓦格纳。{3BIO 392.6}
§99
Butler had dictated a thirty-nine-page letter in which, among a number of other things, he attributed his five-month-long illness largely to the manner in which Ellen White had counseled in dealing with the question of the law in Galatians. She had not condemned Waggoner for his positions, although they were in direct conflict with those held by Butler and Smith. {3BIO 392.6}
§100
总会会长多年来忠诚地支持怀爱伦，现在却写信“责备和指控”她，这是令人沮丧的事情！这反映了对于上帝通过祂的使者传递给祂子民的信息持消极态度的势力加大。巴特勒对琼斯和瓦格纳的工作深表怀疑，根据收到的报告，他确信怀爱伦也在他们的阵营里。这样，在研习班和会议的三个多星期里，摆在他们面前的种种兆头开始出现了。她给玛丽写道: {3BIO 392.7}
§101
That the president of the General Conference, who had stood loyally through the years in her support, was writing “accusations and charges” against her was disheartening. It reflected the widening tide of negative attitudes toward the messages God was sending through His messenger to His people. Butler was deeply suspicious of the work of Jones and Waggoner, and from reports that had come to him he felt certain Ellen White was in their camp. Thus the omens were beginning to appear of what was before them in the more than three weeks of the institute and the conference. To Mary she wrote: {3BIO 392.7}
§102
史密斯与巴特勒长老不喜欢讨论《加拉太书》的律法。但我觉得无法回避。我们必须以圣经作为标准，殷勤地研究其中的篇章，寻求亮光与真理的证据。（同上）{3BIO 392.8}
§103
Elders Smith and Butler are very loath to have anything said upon the law in Galatians, but I cannot see how it can be avoided. We must take the Bible as our standard and we must diligently search its pages for light and evidence of truth.—Ibid. {3BIO 392.8}
§104
10月12日，星期五晚上的礼拜，教牧人员中乌云密布。怀爱伦写道：{3BIO 393.1}
§105
The Friday evening service, October 12, cast a cloud over the worker group. Ellen White wrote of it: {3BIO 393.1}
§106
在安息日开始的时候，法恩思沃斯长老讲了一堂非常阴郁的道，说到我们中间存在严重的腐败与邪恶，以及我们中间的背道者。在这篇讲道中没有光明，没有欢乐，没有属灵的鼓励。在参加会议的代表中间弥漫着一种消沉的情绪。（同上）{3BIO 393.2}
§107
At the commencement of the Sabbath Elder Farnsworth preached a most gloomy discourse telling of the great wickedness and corruption in our midst and dwelling upon the apostasies among us. There was no light, no good cheer, no spiritual encouragement in this discourse. There was a general gloom diffused among the delegates to the conference.—Ibid. {3BIO 393.2}
§108
她参加了安息日下午的会议；她利用这个机会，试图把形势扭转过来。她写道： {3BIO 393.3}
§109
She had the meeting Sabbath afternoon, and she used the opportunity to try to turn things around. She wrote: {3BIO 393.3}
§110
昨天是会议的一段重要时间。史密斯长老午前讲道，谈到了时兆，正如我所想的，是一堂很好的讲道，很及时。下午我讲了《约翰一书》三章的内容： {3BIO 393.4}
§111
Yesterday was a very important period in our meeting. Elder Smith preached in forenoon upon the signs of the times. It was, I think, a good discourse—timely. In the afternoon I spoke upon 1 John 3. {3BIO 393.4}
§112
“你看父赐给我们是何等的慈爱”等。主的福气临到我，给了我当讲的话。我感到相当的自由，力图使我们的弟兄感受到住在上帝爱里的重要性，不要理睬阴暗的画面。{3BIO 393.5}
§113
“Behold, what manner of love,” et cetera. The blessing of the Lord rested upon me and put words in my mouth and I had much freedom in trying to impress upon our brethren the importance of dwelling upon the love of God much more and letting gloomy pictures alone. {3BIO 393.5}
§114
人们感到非常愉快，信徒与非信徒都见证说主藉所讲的话赐福于他们，从现在起他们不再看黑暗的一面，不再谈论撒但的大能，而要谈论耶稣的良善，慈爱与怜悯，更多地赞美上帝。……T{3BIO 393.6}
§115
The effect on the people was most happy. Believers and unbelievers bore testimony that the Lord had blessed them in the word spoken and that from this time they would not look on the dark side and dwell upon the great power of Satan, but talk of the goodness and the love and compassion of Jesus, and praise God more..... {3BIO 393.6}
§116
主赐给我鼓励的证言。我自己的心灵也蒙赐福，似乎在黑暗中出现了光明。（同上）{3BIO 393.7}
§117
The Lord gave me testimony calculated to encourage. My own soul was blessed, and light seemed to spring up amid the darkness.—Ibid. {3BIO 393.7}
§118
她在星期日早上写道: “今天他们将查考有关预定或拣选的经文。明天中午讨论《加拉太书》中的律法。”她补充说: “代表们表现的是一种空前良好的谦卑精神。巴特勒长老的信很好，把这个问题摆出来供我们思考。（同上）{3BIO 393.8}
§119
Writing on Sunday morning, she noted: “Today they have a Bible reading upon predestination or election. Tomorrow noon the law in Galatians is to be brought up and discussed.” She added this observation: “There is a good humble spirit among the delegates as far as we can learn. The letter written by Elder Butler was a good thing to open this question, so we are in for it.—Ibid. {3BIO 393.8}
§120
他们确实是“被卷入了”。{3BIO 393.9}
§121
And they were “in for it,” indeed. {3BIO 393.9}
§122
不幸的是，关于十个王国中有一个究竟是匈奴人还是阿勒曼尼人的争议，却连续辩论了好几天。琼斯主张是阿勒曼尼人，史密斯主张是匈奴人，正如他在《但以理书和启示录注释》中发表的最初名单所示。群情激昂。针对相当无关紧要的事情发表刻薄的演说。团体分化了，为接下来议题，特别关于《加拉太书》中的律法和因信称义问题的激烈辩论埋下了伏笔。{3BIO 394.1}
§123
Unfortunately, the discussion on the ten kingdoms, whether the Huns or the Alemanni constituted one of the kingdoms, took on the form of a debate and dragged over a period of several days. Jones held for the Alemanni, and Smith stood for the Huns, as in his original list published in Thoughts on Daniel and the Revelation. Feelings ran high. Cutting speeches were made over a rather inconsequential matter. It polarized the group and laid the foundation for bitter debate of subjects to follow—particularly on the law in Galatians and on justification by faith. {3BIO 394.1}
§124
也许在这个关键时刻，我们应该停下来描述一下这两位来自太平洋海岸的年轻人，他们在创新性的演讲中处于领导地位。A. W.斯伯丁认识这两个人。他这样描述: {3BIO 394.2}
§125
Perhaps at this juncture we should pause for a description of the two younger men from the Pacific Coast who were leading out in innovative presentations. A. W. Spalding, who knew both, provides such a description: {3BIO 394.2}
§126
年轻的瓦格纳甚至不像他的父亲J. H.瓦格纳。他父亲高大魁梧，他却身材矮小敦实，有点羞怯。琼斯身材高大，棱角分明，迈着大步，姿态和手势都很粗犷。瓦格纳是学堂的产物，勇武的脑袋，学识渊博，口齿伶俐。琼斯基本上是自学成才的，他是美国陆军的一名二等兵，他夜以继日地学习，积累了大量的历史和圣经知识。他不仅天生唐突，而且还培养了独特的言谈举止，很早就发现这对他的听众来说是一种优势。 {3BIO 394.3}
§127
Young Waggoner was not even like his father [J. H. Waggoner], tall and massive; he was short, stocky, somewhat diffident. Jones was a towering, angular man, with a loping gait and uncouth posturings and gestures. Waggoner was a product of the schools, with a leonine head well packed with learning, and with a silver tongue. Jones was largely self-taught, a convert found as a private in the United States Army, who had studied day and night to amass a great store of historical and Biblical knowledge. Not only was he naturally abrupt, but he cultivated singularity of speech and manner, early discovering that it was an asset with his audiences. {3BIO 394.3}
§128
但这两个人一起燃起了福音的火焰，他们出去互相补充，互相加强，在他们的工作中点起了教会的火焰。（《安息日复临信徒的起源和历史》第二卷291页）{3BIO 394.4}
§129
But these two caught the flame of the gospel together, and they went forth supplementing and reinforcing each other in their work of setting the church on fire.—Origin and History of Seventh-day Adventists, vol. 2, p. 291. {3BIO 394.4}
§130
值得注意的题目
§131
Points Worthy of Note
§132
对于安息日复临信徒来说，1888年，在明尼阿波利斯召开的总会会议,和此前的传道士研习班，会使他们想到一件非常重要的事情——“因信称义的信息”和随着它的提出而产生的相当大的阻力。在我们回顾怀爱伦在那次至关紧要的会议上的工作这段历史之前，要考虑一些背景问题和及其发展： {3BIO 394.5}
§133
For Seventh-day Adventists generally, the 1888 General Conference session in Minneapolis, and the ministerial institute that preceded it, brings to mind a matter of great importance—the message of righteousness by faith and the considerable resistance that met its presentation. Before the history of Ellen White’s work at that crucial meeting is reviewed, certain points of background and developments should be considered: {3BIO 394.5}
§134
1.当我们回过头看，虽然“因信称义”这个主题被看作是一件很重要的事项，但它仍只是引起参加在明尼阿波利斯举行的总会第二十七次年会，和此前召开的传道士研习班的代表们注意的许多紧迫的事项之一。怀爱伦写道：“有许多事情需要做，圣工要推展，新的传道园地要开辟，新的教会要组织起来”(（《文稿》1888年24号，另见3SM 166)本届会议的日常事务虽然极为重要，但只有少数几处特别令人感兴趣。在运作一艘传道船的时候，已经采取了一些步骤，为南太平洋教会的工作服务。也曾考虑在美国国会之前采取措施反对布莱尔星期日法案。{3BIO 395.1}
§135
1. Although as we look back, the subject of righteousness by faith is seen as one of great importance, it was but one of many pressing matters that called for attention of the delegates who met in Minneapolis for the twenty-seventh annual session of the General Conference and the ministerial institute that preceded it. “There was much business to be done,” wrote Ellen White. “The work had enlarged. New missions had been opened and new churches organized.”—Manuscript 24, 1888 (see also Selected Messages 3:166). The routine business of the session, while vitally important, presented only a few features of unusual interest. Steps were taken to place in operation a missionary ship to serve the work of the church in the South Pacific; there was also consideration of measures to counter the Blair Sunday bill before the United States Congress. {3BIO 395.1}
§136
2. 教牧人员聚在一起的时间延长到了四个星期，加上短短的两天。为期18天的会议之前，有一个为期一周的传道研习会，目的是研究教会职员的责任，以及与预言有关的某些神学和历史问题。一场会议与另一场会议融为一体。{3BIO 395.2}
§137
2. The period of time the workers were together extended through four weeks, short two days. The eighteen-day-long session was preceded by a week-long ministerial institute called to give study to the responsibility of church officers, and certain theological and historical matters touching prophecy. The one session blended into the other. {3BIO 395.2}
§138
3. 在因信称义的主题被提出来之前，传道研习班已经有了很大的进展，在会前的圣经学习时间继续讨论这一重要问题。{3BIO 395.3}
§139
3. The ministerial institute was well advanced before the subject of righteousness by faith was introduced, and the discussion of this important point continued at the Bible study hour during the early part of the session. {3BIO 395.3}
§140
4.虽然各期《总会公报》的报导显示了会议事工范围的广泛和重大意义，但与会者的情绪和态度却受到神学讨论的影响。{3BIO 395.4}
§141
4. While the business of the conference, shown by the reports in the issues of the General Conference Bulletin, was broad and significant, the feelings and attitudes of those present were molded by the theological discussions. {3BIO 395.4}
§142
5.. 怀爱伦将近20次讲话中，有9次提到当时的情况，除此之外，每天的记录很少，因为还没有采用报导所有会议的做法。《评论与通讯》对会议的编辑报导几乎没有记录每天的活动。{3BIO 395.5}
§143
5. Except for the references to situations found in the reports of nine of Ellen White’s nearly twenty addresses, there is very little by way of a day-by-day record, for the practice had not yet been adopted of reporting all meetings. The editorial reports of the conference in the Review and Herald yield virtually nothing in the way of a record of the day-by-day activities. {3BIO 395.5}
§144
6. 因此，在明尼阿波利斯的神学讨论方面的信息，主要来自怀爱伦文稿和几位与会者的回忆录。{3BIO 395.6}
§145
6. Consequently, the information concerning just what took place at Minneapolis in the way of theological discussions has come largely from the E. G. White documents and the memory statements of a few who were present, as they looked back to the meeting. {3BIO 395.6}
§146
7. 至于确定立场，在神学立场上，没有作出正式的决议。关于确定的态度，没有对所讨论的这个神学问题作出正式的决议。大家对因信称义这件事的态度的各不相同。琼斯在1893年是这样简洁地描述的：“我知道有些人接受了；有些人完全拒绝了……还有些人中间派”（GCB 1893年，第185页）。怀爱伦和其他人证实了这一点。从可查的记录来看，无法确定这三组各有多少人。{3BIO 395.7}
§147
7. As to establishing positions, no official action was taken in regard to the theological questions discussed. The uniform witness concerning the attitude toward the matter of righteousness by faith was that there were mixed reactions. These were described succinctly by Jones in 1893: “I know that some there accepted it; others rejected it entirely.... Others tried to stand halfway between, and get it that way.”—The General Conference Bulletin, 1893, 185. Ellen White and others corroborate this. It is not possible to establish, from the records available, the relative number in each of the three groups. {3BIO 395.7}
§148
8. 那种认为总会以及本会在1888年拒绝了因信称义信息的观点，是没有根据的。这种观点的出现，是在明尼阿波利斯会议结束后的40年和怀爱伦逝世后的13年。当时的记录未提到教会拒绝因信称义。怀爱伦也没有任何支持这种观点的论述。这种拒绝的说法是由个人提出的，这些人都没有在明尼阿波里斯，而且是面对在场负责人的见证提出的。（A. T.鲁宾逊、C. C. 麦克雷纳兹和怀威廉的这些言论收录在A. V. 奥尔森《危机十三年》的附录D中。）{3BIO 396.1}
§149
8. The concept that the General Conference, and thus the denomination, rejected the message of righteousness by faith in 1888 is without foundation and was not projected until forty years after the Minneapolis meeting, and thirteen years after Ellen White’s death. Contemporary records yield no suggestion of denominational rejection. There is no E. G. White statement anywhere that says this was so. The concept of such rejection has been put forward by individuals, none of whom were present at Minneapolis, and in the face of the witness of responsible men who were there. [These statements from A. T. Robinson, C. C. Mcreynolds, and W. C. White appear as appendix D of A. V. Olson’s thirteen crisis years.] {3BIO 396.1}
§150
9. 认为本会拒绝了因信称义的观点，是在怀爱伦提到某些人持否定态度的背景下提出的，即琼斯上述报告中提到的“有些人”。倒是在会议之后，有大量福音园地的历史记录表明，“因信称义”在当时得到了普遍拥护。{3BIO 396.2}
§151
9. The concept of denominational rejection, when projected, is set forth in the atmosphere of Ellen G. White statements made concerning the negative position of certain individuals—the “some” of Jones’s report, above. The historical record of the reception in the field following the session supports the concept that favorable attitudes were quite general. {3BIO 396.2}
§152
10. “因信称义”固然是极其重要的真理，但明尼阿波利斯总会会议的经历，好像被强调到了过分的程度。J.N.拉夫伯勒撰写了教会历史的头两本书，《基督复临安息日会的起源和发展》（1892年），和在1905年进行了修订和扩充的《伟大的复临运动》，都没有提到这次会议和这件事情。不错，他没有参加这次会议。但是，如果这件事在他写作这两本书的时候那么重要，他是不可能视而不见的！在1915年出版的《怀爱伦自传》中，没有提到1888年的总会会议。M.埃尔斯沃斯?奥尔森博士，在他1925年出版的综合性著作《安息日复临信徒的起源与进展》中，仅用八行字提到了明尼阿波利斯会议。{3BIO 396.3}
§153
10. Without depreciating the importance of the vital truth of righteousness by faith, and it is a vital truth, it would seem that disproportionate emphasis has come to be given to the experience of the Minneapolis General Conference session. J. N. Loughborough, who authored the first two works on denominational history, Rise and Progress of the Seventh-day Adventists (1892), and a revision and enlargement in 1905, The Great Second Advent Movement, makes no mention of the session or the issues. True, he was not there, but if the matter was prominent at the time he wrote, he could not have overlooked it. Life Sketches of Ellen G. White, published in 1915, makes no reference whatsoever to the General Conference session of 1888. Dr. M. Ellsworth Olsen, in his comprehensive work Origin and Progress of Seventh-day Adventists, published in 1925, devotes eight lines to a mention of the Minneapolis session. {3BIO 396.3}
§154
11. 后来标准历史著作的作者探讨了这个问题: (1) A. W.斯伯丁在《安息日复临信徒的起源与历史》(最初由《评论与通讯》于1949年《众军长》为题出版)中专门用一章论述了“1888年的议题”。（2）L. E.弗鲁姆在《事关命运的运动》(1971年)中对这个主题进行了非常详细的论述，用了好几章的篇幅。{3BIO 397.1}
§155
11. Later writers of standard historical works deal with the matter: (1) A. W. Spalding, in Origin and History of Seventh-day Adventists, (originally published as Captains of the Host by the Review and Herald in 1949), devoted a chapter to “The Issues of 1888”; (2) L. E. Froom, in Movement of Destiny (1971), goes quite into detail, devoting several chapters to the subject. {3BIO 397.1}
§156
12.仔细审视当时的文献表明,虽然因信称义的教义问题是1888年的重要话题,但最主要的问题还是领导人员之间的争论和对待怀爱伦及预言之灵信息的消极态度,因为大仇敌试图伺机要潜入教会。{3BIO 397.2}
§157
12. A careful review of contemporary documents reveals that while the issue of the doctrinal point of righteousness by faith was a prominent one in 1888, contention among leading ministers and negative attitudes toward Ellen White and the messages of the Spirit of Prophecy were vital points, as the great adversary attempted to steal a march on the church. {3BIO 397.2}
§158
13. 有人认为，明尼阿波利斯会议，标志着怀爱伦关于律法和福音的教义发生了显著的改变。虽然明尼阿波利斯将“被忽视了的真理”推到前面，受到重视；但她的教导并没改变！这一点可从收录于《信心与行为》的122页的小册中得到证实。该书19篇文章中，有6篇写于1888年以前，13篇写于明尼阿波利斯会议之后。{3BIO 397.3}
§159
13. It has been suggested that the Minneapolis session marked a noticeable change in Ellen White’s teaching on the law and the gospel. While Minneapolis brought a new emphasis in bringing to the front “neglected truth,” the fact that there was no change in teaching is evidenced in the nineteen articles from her pen comprising the 122-page book Faith and Works, with six written before 1888 and thirteen written subsequent to the Minneapolis session. {3BIO 397.3}
§160
14. 明尼阿波利斯会议及其问题并没有成为怀爱伦经常提及的话题。这是她一生经历中的一个时间。她对这件事不感兴趣。她确实偶尔提到个人和教会的损失，因为那里某些人的态度。对怀爱伦来说，重要的是继续努力，不要忽视在会议上再次强调的至关重要的真理。{3BIO 397.4}
§161
14. The Minneapolis session and its problems did not become a topic to which Ellen White would often refer. It was one event among others in her life experience. She was not obsessed with the matter. She did occasionally refer to the loss to individuals and the church because of the attitudes of certain ones there. To Ellen White it was a matter of picking up and pressing on, not losing sight of the vital truths reemphasized at the session. {3BIO 397.4}