第21章 泛神论的威胁
§1
第21章 泛神论的威胁
§2
Chapter 21—The Threat of Pantheism
§3
1903年以一种非常显著的方式应验了怀爱伦在1884年的一个预言，该预言发表在1885年的《证言》上: {5BIO 280.1}
§4
The year 1903 witnessed in a very marked way the fulfillment of a prediction made by Ellen White in 1884 and published in the Testimonies in 1885: {5BIO 280.1}
§5
仇敌正在预备作最后的一役，要攻击教会。他已经这样掩护自己不使人看见，以致许多人不信有撒但存在，尤其是不能使他们相信撒但有惊人的活动及能力。他们大部分已忘记了他以往的记录；及至他作另一种新行动时，他们就认不出他是他们的仇敌，是那古蛇，反而认他是朋友，是一个行善事的。……{5BIO 280.2}
§6
The enemy is preparing for his last campaign against the church. He has so concealed himself from view that many can hardly believe that he exists, much less can they be convinced of his amazing activity and power. They have to a great extent forgotten his past record; and when he makes another advance move, they will not recognize him as their enemy, that old serpent, but they will consider him a friend, one who is doing a good work.... {5BIO 280.2}
§7
撒但希望把上帝余民也卷入那将临世界的大灭亡中。由于基督复临的日子近了，他便更加决心尽力要打倒他们。男男女女将起而自称有新的亮光或新启示，其趋势是要动摇人立在古道界碑上的信心。他们的道理经不起上帝之道的试验，但人们却要受其迷惑。（5T 294，295）{5BIO 280.3}
§8
Satan hopes to involve the remnant people of God in the general ruin that is coming upon the earth. As the coming of Christ draws nigh, he will be more determined and decisive in his efforts to overthrow them. Men and women will arise professing to have some new light or some new revelation whose tendency is to unsettle faith in the old landmarks. Their doctrines will not bear the test of God’s word, yet souls will be deceived.—Testimonies for the Church 5:294, 295. {5BIO 280.3}
§9
为了更好地理解在凯洛格争议中教会所面临的危机，有必要回顾1903年总会大会和搬到华盛顿特区之前的事件。 {5BIO 280.4}
§10
To understand better the crisis that faced the church in the Kellogg controversy, it is necessary to review the events that preceded the 1903 General Conference and the move to Washington, D.C. {5BIO 280.4}
§11
安息日复临信徒的医疗工作,后来被称为医疗布道工作,是按上帝的旨意创立、解除病人痛苦、帮助他们认识救主和预备他们迎接基督再来的媒介。这项工作将成为信息传播的右臂。它是一种接触人的有效手段。 {5BIO 280.5}
§12
The medical work in which Seventh-day Adventists were engaged, which later came to be known as the medical missionary work, was in God’s providence instituted as a means of bringing relief to the sick and of acquainting them with the Saviour and preparing them to meet Christ at His second coming. This work was to be the right arm of the message. It was a means of contacting and reaching people effectively. {5BIO 280.5}
§13
所以，那向上帝和祂子民宣战的众真理的大仇敌要使这项事工无效，也就不足为奇了。前面的章节已经提到了凯洛格医生采取的步骤，从教会领袖的控制下夺取医疗工作，并将其形成一个强大的非教派的基督教事工。 {5BIO 281.1}
§14
It is not strange, then, that the great adversary of all truth, one who had declared war against God and His people, should attempt to nullify the effectiveness of this ministry. Preceding chapters have noted the steps taken by Dr. Kellogg to wrest the medical work from the control of the church leaders and form it into a great nondenominational Christian work. {5BIO 281.1}
§15
毋庸置疑，凯洛格医生是一个无私的、有献身精神、深受爱戴的人。他慷慨大方，人品高尚。但是在医学工作处于巅峰的时候，大仇敌主要是，当然并不完全是，通过约翰?哈维?凯洛格医生，把错误的种子以所谓新亮光的形式，介绍给各个阶层的安息日复临信徒。{5BIO 281.2}
§16
There is no question that Dr. Kellogg was an unselfish, dedicated, much-loved man. He was a generous, great man. But it was largely (yet not altogether) through Dr. John Harvey Kellogg that the great adversary introduced into the ranks of Seventh-day Adventists the seeds of error in the form of so-called new light, just at a time when the medical work was at its height. {5BIO 281.2}
§17
“泛神论”指新引入的奇怪新道理。泛神论认为上帝不是有位格的伟大存在，而是一个神秘的精华——一种弥漫于整个自然界不具人格的影响力。在整个自然界，都可以看到上帝——在树上，花里，阳光里，空气中和人群里。上帝在自然界中的力量与上帝本身混淆起来了。{5BIO 281.3}
§18
Pantheism is the term used to designate the strange new teachings that were being introduced. Pantheism pictures God not as a great personal Being, but a mysterious essence—an impersonal influence pervading all nature. God is seen in all nature—in trees, flowers, sunshine, air, and human beings. The power of God in nature is confused with the personality of God. {5BIO 281.3}
§19
就像经常出现的误导性教训一样，它作为新的先进真理，巧妙地进入安息日复临信徒的行列。起初，它并没有被视为对教会的威胁。凯洛格医生于1881年，在怀雅各逝世前，就对这些概念进行探讨，认为是“伟大的亮光，”并且与怀爱伦讨论过。她告诉他：“这些理论是错误的，我以前接触过。”当她告诉他，支持这种理论会导致什么结果时，他好像很茫然。然后，她告诫他，“决不要在我们的机构里面，讲授这些理论；不要把它们介绍给信徒。”（《文稿》1905年70号）{5BIO 281.4}
§20
As is so often the case with misleading teachings, it came to the ranks of Seventh-day Adventists subtly, as new, advanced truth. At first it was not discerned as a threat to the church. Dr. Kellogg had toyed with these concepts before James White’s death in 1881, and considering it “great light,” had discussed it with Ellen White. “‘Those theories are wrong,’” she told him. “‘I have met them before.’” He seemed dazed as she showed him the outcome of espousing such a philosophy. She then admonished, “‘Never teach such theories in our institutions; do not present them to the people.’”—Manuscript 70, 1905. {5BIO 281.4}
§21
凯洛格医生介紹泛神论道理
§22
Dr. Kellogg Introduces Pantheistic Teachings
§23
十五年后(1895年)，《安息日记录》的编辑A. H.刘易斯医生访问了巴特尔克里克，并在凯洛格家中受到了款待(凯洛格夫人是安息日浸信会信徒)。刘易斯医生是安息日浸信会的杰出成员，也是泛神论的信徒。刘易斯讲了他的泛神论观点，并没有被置若罔闻。1897年，总会会议前的传道研习班，在内布拉斯加州林肯市的柯立奇維尤教堂举行。凯洛格在一系列讲话中，首先公开提出了泛神论。{5BIO 281.5}
§24
Fifteen years later (1895) a Dr. A. H. Lewis, editor of the Sabbath Recorder, prominent among Seventh Day Baptists, and steeped in pantheism, visited Battle Creek and was entertained in the Kellogg home (Mrs. Kellogg was a Seventh Day Baptist). Lewis talked his pantheistic views, which did not fall on deaf ears. Kellogg first introduced pantheism publicly in 1897 in a series of talks at the ministerial institute that preceded the General Conference session held in the College View church at Lincoln, Nebraska. {5BIO 281.5}
§25
所发生之事的记录是很清楚的，因为发表在《总会公报》上，并分发给世界各地的复临派教牧人员。2月18日的这一期刊登了凯洛格的第一次讲话，标题是“自然界中的上帝”。这是在2月16日星期二上午发表的。他在讲话中引用了怀爱伦的一段话，摘自《文稿》1882年第4号，标题是“自然界中的上帝”。在这份文稿中，她说基督和天父不断地通过自然法则工作。自然是上帝的仆人，受祂的指使。运作中的自然证明了超然智慧的存在，按照自己的意愿从事祂一切积极的活动。 (GCB 1897年73页). {5BIO 282.1}
§26
The records of what took place are clear, for they were published in the General Conference Bulletin, and distributed to Adventist workers throughout the world. The issue of February 18 carries the first of the Kellogg addresses under the title “God in Nature.” This was presented Tuesday morning, February 16. In his talk he introduced an extended quotation from Ellen White, taken from Manuscript 4, 1882, carrying the title “God in Nature.” In this document she stated that Christ and the Father are continually working through the laws of nature. Nature is God’s servant, directed as He pleases. Nature at work testifies of the intelligent presence and active agency of a Being who moves in all His work according to His will (The General Conference Bulletin, 1897, 73). {5BIO 282.1}
§27
凯洛格大量引用怀爱伦有关上帝通过自然，并且在自然界工作的论述，来为他的立场作铺垫。他的第二次的讲话，加上了《上帝在人间》的标题。他用这个标题，发表了几次讲话；在讲话中，他明白地提出他所持有的泛神论理论： {5BIO 282.2}
§28
Dr. Kellogg drew heavily upon Ellen White in laying out his position that God works through nature and in nature. His next presentation carried the title “God in Man.” Under this title he gave several talks in which he set forth clearly the pantheistic philosophy he held: {5BIO 282.2}
§29
地心引力，瞬间作用于整个太空。通过这种神秘的地心引力，整个宇宙紧密结合在一起。……我们这里有宇宙存在的证据，这是一种智慧的存在，是一种非常理智的存在，是一种全能的存在。通过这种存在宇宙的每一个原子与其它所有原子接触。这种力，把所有物体结合在一起。这种力，把所有的东西结合到一起。它到处存在，它使整个宇宙震颤；它的作用，瞬间通过无尽的太空。这种力，不是什么别的东西，就是上帝本身！这是一种多么奇妙的想法，在我们中间的这同一个上帝，到处存在。（《总会公报》1897年，第83页）{5BIO 282.3}
§30
Gravitation acts instantaneously throughout all space. By this mysterious force of gravitation the whole universe is held together in a bond of unity.... We have here the evidence of a universal presence, an intelligent presence, an all-wise presence, an all-powerful presence, a presence by the aid of which every atom of the universe is kept in touch with every other atom. This force that holds all things together, that is everywhere present, that thrills throughout the whole universe, that acts instantaneously through boundless space, can be nothing else than God Himself. What a wonderful thought that this same God is in us and in everything.—Ibid., 83. {5BIO 282.3}
§31
在他的话语里，好像要把人类置于上帝之上。他大胆地宣称： {5BIO 282.4}
§32
In words that seemed to put man above God, he boldly declared: {5BIO 282.4}
§33
这是多么奇妙的想法，这个万能的使整个宇宙保持秩序的上帝，在我们中间！……这是多么令人惊异的事情！这个全能的理智的上帝，要通过给人以自由的意愿——引导他体内的活力的一种力量，而成为人类的仆人！（同上)。
§34
What a wonderful thought, that this mighty God that keeps the whole universe in order, is in us! ... What an amazing thing that this almighty, all-powerful, and all-wise God should make Himself a servant of man by giving man a free will—power to direct the energy within his body!— Ibid.
§35
传道士和教师们接受了迷人的观点
§36
Ministers and Teachers Imbibe the Intriguing Views
§37
极为尊敬凯洛格医生的传道士和医生们，开始吸收他的理論，并在他们自己的工作中发展它；他们并不理解会导致什么后果！E.J.瓦格纳就是这样一个例子！他自己也是一个医生。他曾经是《时兆》的编辑，在1888年的总会上，他和A.T.琼斯一道，被上帝大大地使用，使人们关注因信称义的信息。瓦格纳长老是教会里非常受尊敬的讲员，多次被邀请在总会会议上领导一系列的圣经学习。{5BIO 283.1}
§38
Ministers and physicians who had a high regard for Dr. Kellogg began to imbibe his philosophy and to develop it in their own work, not sensing the point to which it would lead. One such was Elder E. J. Waggoner, who was also a physician. He was at one time editor of the Signs of the Times and the man who, with Elder A. T. Jones was used mightily of God at the General Conference in 1888 to bring a reemphasis on the message of righteousness by faith. Elder Waggoner, one of the denomination’s highly respected speakers, was repeatedly called upon at the time of General Conference sessions to conduct series of Bible studies. {5BIO 283.1}
§39
1899年，在马萨诸塞州的南兰开斯特举行的总会会议上，瓦格纳是英格兰的代表。他在英格兰从事编辑工作。在一次关于健康和节制的讨论中，有人邀请他讲一讲他在巴特尔克里克疗养院所做的一些事情。他一开口，就讲了一段很大胆的话： {5BIO 283.2}
§40
At the General Conference of 1899, held at South Lancaster, Massachusetts, Waggoner was a delegate from England, where he was engaged in editorial work. In a discussion of health and temperance, Elder Waggoner was asked to make a presentation of some things he had been giving to the Battle Creek Sanitarium family. He opened with the rather bold statement: {5BIO 283.2}
§41
弟兄们，我感谢上帝，在过去的几个月里，我得到了上帝的教诲，使我能传授一些怎样能够长生不老的东西。(《总会公报》1899年，第53页) {5BIO 283.3}
§42
I thank God, brethren, that the Lord has taught me something in the last few months, and enabled me to teach something of how to live forever.—Ibid., 1899, 53. {5BIO 283.3}
§43
他知道有些人会觉得这是一种狂热，但他否认这一点。他问了这样一个问题: {5BIO 283.4}
§44
He recognized that some would feel that this was fanaticism, but he denied this. He asked the question: {5BIO 283.4}
§45
是什么赋予了我们生命，不管我们是谁?这就是上帝的生命。宇宙中有多少生命?只有一种生命，那就是上帝的生命。上帝将生命赐给我们是为了什么?好让我们活着。上帝的生命能活多久呢？永远。祂为什么要让我们有这样的生命?祂为什么要容忍我们，容忍这整个世界?使我们可以获得祂所赐的生命，知道这就是永生。(《总会公报》1899年，第53页) {5BIO 283.5}
§46
What is it that gives us life, no matter who we are? It is the life of God. How many lives are there in the universe? There is but one life, and that is the life of God. What is the life of God given to us for? That we may live it. And how long is the life of God to endure? Through eternity. What does He let us have this life for? and why does He bear it with us, and with this whole world? That we may take the life that He has already given, and know that it is eternal life.—Ibid., 53. {5BIO 283.5}
§47
听众中有人问他：“你想到过生病吗?” {5BIO 283.6}
§48
He was asked by someone in the audience, “Do you ever expect to be sick?” {5BIO 283.6}
§49
他回答说：“没有;我想到的是永生。”（同上） {5BIO 283.7}
§50
He answered, “No; I expect to live forever.”— Ibid. {5BIO 283.7}
§51
在一直持续到下午的演讲中，瓦格纳提到了人类的第一次呼吸。他指出，当一个人来到这个世界上，他做的第一件事就是呼吸。这就是亚当的经历。上帝把生命的气息吹进他的鼻孔，他就成了一个有灵的活人。人每分钟从鼻孔吸气18次。瓦格纳医生说：“弟兄们，上帝离我们非常近。” (《总会公报》1899年，第57页){5BIO 284.1}
§52
In his presentation, which carried over into the afternoon, Waggoner referred to man’s first breath. He noted that the first thing a human being does when he comes into the world is to breathe. This is what happened in Adam’s experience. God breathed into his nostrils the breath of life, and he became a living soul. Man breathes the breath of life into his nostrils eighteen times a minute. “Brethren,” declared Dr. Waggoner, “God is wonderfully near.”—Ibid., 57. {5BIO 284.1}
§53
瓦格纳继续说: {5BIO 284.2}
§54
Waggoner went on: {5BIO 284.2}
§55
当一个人知道并认识到他吸入的每一次呼吸都是上帝直接吹入他的鼻孔时，他就生活在上帝的面前，有一个充满灵的生命。....人若因信呼吸，就必被上帝的灵充满。(《总会公报》1899年，第58页)
§56
When a man knows and recognizes that every breath he draws is a direct breathing of God into his nostrils, he lives in the presence of God, and has a Spirit-filled life.... Let a man breathe by faith, and he will be full of the Spirit of God.—Ibid., 58.
§57
医生继续他的讨论，介绍了另一个例证: {5BIO 284.3}
§58
Continuing his discussion, the doctor introduced another illustration: {5BIO 284.3}
§59
保罗被毒蛇咬了，站在旁边的人都以为他会死。但是他没有。为什么?有一种力量，一种生命在抵抗，不是吗? {5BIO 284.4}
§60
When Paul was stung by a viper, those standing by thought he would die. But he did not. Why? There was a power, a life, to resist, was there not? {5BIO 284.4}
§61
我们不断地吸入细菌。你走在大街上，至少在城市里，会呼吸到肺结核的病菌。但并不是所有人都患有肺结核。我们可能会感染伤寒，但仍然可以逃脱。....为什么?因为，你说，有一种抵抗的生命力。 {5BIO 284.5}
§62
We are continually breathing in germs. You cannot go on the street, at least in the cities, without breathing in germs of tuberculosis. But we do not all have tuberculosis. We may be exposed to typhoid fever, and yet escape.... Why? Because, you say, there was a vitality to resist. {5BIO 284.5}
§63
然而是什么吞噬了这些细菌呢?这就是上帝的生命。（同上）. {5BIO 284.6}
§64
But what is it that swallows up these germs? It is the life of God.— Ibid. {5BIO 284.6}
§65
空气是上帝的药，好的食物也是上帝的药。纯净的水里有力量，有生命，因为上帝的生命就在水里。（同上）{5BIO 284.7}
§66
The air is God’s medicine, and good food is God’s medicine. There is power, life, in the pure water, because God’s life is in it.— Ibid. {5BIO 284.7}
§67
他又谈到了面包的问题: {5BIO 284.8}
§68
He went on to discuss the matter of bread: {5BIO 284.8}
§69
当我们想吃谷物的时候，我们在地里放什么?我们播下种子。....你若有一把好种子，那种子里就有上帝的生命....当它被做成面包时，生命仍然在里面。我们看不见生命，但它就在那里，这就是上帝的生命。这是祂的身体，我们取了他的身体就得到了生命。（同上）
§70
What do we put into the ground when we want corn? We plant the seed.... Now when you have a handful of good seed, that seed has the life of God in it.... When this is made into bread, life is in it still. We do not see the life, but it is there, and it is the life of God. It is His body, and we take His body and get life.— Ibid.
§71
听众中有人问:“上帝的生命在面包里吗?” {5BIO 285.1}
§72
Someone in the audience asked, “Is the life of God in the bread?” {5BIO 285.1}
§73
瓦格纳医生回答说：“是的” 。 {5BIO 285.2}
§74
“Yes,” Dr. Waggoner answered. {5BIO 285.2}
§75
提问者又问:“那么，这和牧师的立场有什么区别呢?” {5BIO 285.3}
§76
The questioner asked further: “What is the difference, then, between this and the position taken by the priest?” {5BIO 285.3}
§77
瓦格纳给了一个相当迂回的回答，声称它们“完全相反”。(Ibid.). {5BIO 285.4}
§78
To this Waggoner gave a rather devious answer, claiming that they were “diametrically opposite” (Ibid.). {5BIO 285.4}
§79
凯洛格医生在一两天后的一份关于疗养院设计的报告中重申了这些观念: {5BIO 285.5}
§80
Dr. Kellogg, in giving a report a day or two later on the design of sanitariums, reiterated these concepts: {5BIO 285.5}
§81
就像瓦格纳医生前几天告诉你的那样，我们从来不吃好东西，但我们在品尝上帝。这是一种神圣的东西，是源自上帝存在于万物之中这一事实。 (《总会公报》1899年，第119页){5BIO 285.6}
§82
As Dr. Waggoner was telling you the other day, we never eat anything good, but we are tasting God. It is a sacred thing to eat. This grows out of the fact that God is in everything.—Ibid., 1899, 119. {5BIO 285.6}
§83
在同一次会议上，丹尼尔.H.克雷斯医生谈到了治愈创伤的神奇工作: {5BIO 285.7}
§84
At this same meeting Dr. Daniel H. Kress spoke of the marvelous work in the healing of a wound: {5BIO 285.7}
§85
主一直在工作。上帝在我们里面工作，不断地建造，处理废物，医治各种各样的疾病。我耶和华是医治你的。”除了上帝存在于每个人体内这一事实之外，我们必须承认祂存在于一切事物中——我们吃的食物，我们呼吸的空气。”这些都是赐人生命的手段。 (《总会公报》1899年，第120页){5BIO 285.8}
§86
The Lord is constantly at work. God works in us, constantly building up, repairing waste, and healing all manner of diseases. “I am the Lord which healeth thee.” But in addition to the fact that God is in every man, we must recognize that He is in everything—the food we eat, the air we breathe. These are a means of ministering life to man.—Ibid., 120. {5BIO 285.8}
§87
错误的种子被带到世界的园地
§88
Seeds of Error Carried to the World Field
§89
泛神论的种子就这样在1899年的总会会议上播下，并通过总会公报将其传播到世界各地的教会。不知怎的，这种教导的危险并没有被发现。它似乎是美丽的光;如果充分理解这种光，就会通向圣洁的生活:上帝在空气中;上帝在水里;上帝在玉米地里;上帝在面包里;正是因为上帝存在于男人和女人之中，疾病才无法将他们控制住。{5BIO 285.9}
§90
Thus the seeds of pantheism were being sown at the General Conference session of 1899, and through the General Conference Bulletin they were carried to the church throughout the world. Somehow the peril of this teaching was not discerned. It seemed to be beautiful light; light that if adequately understood would lead to holy living: God is in the air; God is in water; God is in the corn; God is in the bread; and it is because God is in men and women that disease cannot take hold of them. {5BIO 285.9}
§91
在会议期间，不时收到身在澳大利亚的怀爱伦的来信，并安排了一些会议来宣读这些新建。其中一次安排在3月1日星期三上午。接下来的安息日下午也被用来“宣读自会议开幕以来收到的几份证言”。 G. A. 欧文长老读了这些。值得注意的是，第一份的标题是“上帝与自然的真实关系”。怀爱伦谈到了人类的堕落和雅典人的崇拜，他们为崇拜自然而建祭坛，他们在祭坛上题写“未识之神”。 她说：“大自然不是上帝，从来就不是。大自然的声音见证上帝，传扬祂的荣耀。但大自然本身不是上帝。它是上帝的创造之工，只为祂的能力作见证。” （同上157页）{5BIO 285.10}
§92
From time to time during the session, communications were received from Ellen G. White, who was in Australia, and certain meetings were set apart for the reading of these communications. One such was on Wednesday morning, March 1. The following Sabbath afternoon was also given over to “reading several Testimonies received since the opening of the session of the conference.” Elder G. A. Irwin read these. Significantly, the first carried the title “The True Relation of God and Nature.” Ellen White spoke of the Fall of man and of the worship of the Athenians who erected their altars for the worship of nature on which they might well inscribe “To the unknown God.” “Nature is not God,” she said, “and never was God. The voice of nature testifies of God, declaring His glory; but nature itself is not God. As God’s created work, it but bears a testimony of His power.”—Ibid., 157. {5BIO 285.10}
§93
她继续说:{5BIO 286.1}
§94
She continued: {5BIO 286.1}
§95
古代的哲学家以他们的高人一等的知识为傲，但上帝论到他们说：“他们自称为聪明，反成了愚拙；将不能朽坏之上帝的荣耀变为偶像，仿佛必朽坏的人和飞禽、走兽、昆虫的样式” 。“他们将上帝的真实变为虚谎，去敬拜侍奉受造之物，不敬奉那造物的主（罗1:22-25）。（同上157页）
§96
The ancient philosophers prided themselves upon their superior knowledge, but God has said of them: “Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.... Who changed the truth of God into a lie, and worshiped and served the creature more than the Creator.”—Ibid., 157
§97
然后她提出了一个论点，指出“新光”将指向何处。 {5BIO 286.2}
§98
Then she made a point that showed where the “new light” would lead. {5BIO 286.2}
§99
基督来到世界作个人的救主。祂代表着一位有位格的上帝。祂作为有位格的救主升到天上，还会象升天那样，再以有位格的救主身分再临人间。我们需要仔细考虑这个问题， 因为世上的智慧人凭着人的聪明不认识上帝，又愚蠢地神化自然和自然的定律。（同上）{5BIO 286.3}
§100
Christ came to the world as a personal Saviour. He represented a personal God. He ascended on high as a personal Saviour, and He will come again as He ascended to heaven—a personal Saviour. We need carefully to consider this; for in their human wisdom, the wise men of the world, knowing not God, foolishly deify nature and the laws of nature.— Ibid. {5BIO 286.3}
§101
在下文中她把事情讲清楚了: {5BIO 286.4}
§102
In the following words she clearly sorted things out: {5BIO 286.4}
§103
那些真正认识上帝的人，不会过于迷恋物质的法则和自然的运作，以致忽略或拒绝承认上帝在自然中的不断工作。上帝是大自然的创造者。自然界本身並没有内在的力量，只有上帝所赐予的力量。但奇怪的是，有那么多人把大自然奉为神!上帝为实现祂的计划提供了物质和财产。自然不过祂的中介。（同上）
§104
Those who have a true knowledge of God will not become so infatuated with the laws of matter and the operations of nature as to overlook or to refuse to acknowledge the continual working of God in nature. Deity is the author of nature. The natural world has in itself no inherent power but that which God supplies. How strange, then, that so many make a deity of nature! God furnishes the matter and the properties with which to carry out His plans. Nature is but His agency.— Ibid.
§105
这些劝勉的话是如何有趣地涉及到会议早些时候所做的陈述。但据记录显示，代表们似乎没有把这些演讲和怀爱伦从澳大利亚发来的信息联系起来。时机也很重要，因为她是在会议开始前近一个月写的，在真正需要的时候传到。这些启示的信息应该永远埋葬泛神论的教义。但结果并不是这样的。它们被遗忘了，但泛神论却没有被遗忘。凯洛格医生和那些持有与他相似观点的人在介绍泛神论教义时变得更加大胆。这种教义威胁到了基督复临安息日会的主要教义，特别是基督在至圣所任职的圣所教义。但大多数人并没有看到这种危险。 {5BIO 286.5}
§106
How interestingly these words of counsel dealt with presentations that had been made earlier in the session. But as far as the record reveals, the delegates seem to have made no connection between those presentations and the messages that Ellen White sent from Australia. The timing, too, was significant, for she wrote nearly a month before the session opened and they arrived when truly needed. Those inspired messages should have forever buried the pantheistic teachings. But not so. They were forgotten, but pantheism was not. Dr. Kellogg and those who held views similar to his became even more bold in the presentation of pantheistic teachings. Such teachings threatened the principal doctrines that Seventh-day Adventists hold, particularly that of the sanctuary, with Christ ministering in the Most Holy Place. But the danger was not seen by most. {5BIO 286.5}
§107
泛神论的观点变得很流行，并且在巴特尔克里克学院讲授。它们在疗养院被讲授，并受到一些医生和传道士的拥护。{5BIO 287.1}
§108
The pantheistic views became popular and were taught in Battle Creek College. They were taught in the Sanitarium, and as has been shown, they were defended by some physicians and some ministers. {5BIO 287.1}
§109
泛神论在巴特尔克里克泛滥
§110
Pantheism Rampant in Battle Creek
§111
1901年总会会议后，当丹尼尔斯长老作为教会领袖住在巴特尔克里克时，他发现，泛神论教义猖獗。多年来，他住在澳洲或多或少被隔绝起来了。当听到上帝在花里、在树里、在人群里的讲法时，他感到非常吃惊！这种表达，经常能够听到：橡子落到地上，很快变成一棵树。人们争论的是，你必须承认，在树里，有树的造物主。有人宣称造物主，不管他是什么样子，都在他造的物体中；有人大胆地说，没有人坐在天堂的王座上，上帝存在于自然界。{5BIO 287.2}
§112
As Elder Daniells took up residence in Battle Creek as the leader of the church following the General Conference of 1901, he found these teachings rampant. For years he had been more or less isolated in Australia. He was amazed to hear the talk of God in flowers, in trees, in mankind. The expression was constantly heard: The acorn falls to the ground and a tree springs up. It was argued that one must say there is a tree maker in the tree. It was declared that the Creator, whatever He might be like, was in the things that were made, and therefore, man must look within for his maker and his God. And some boldly said that there is no great Being sitting on the throne in heaven, but God is in all nature. {5BIO 287.2}
§113
丹尼尔斯不能接受这些理论，因为他宣称：“我知道，圣经说有一个创造一切的伟大的上帝。因此，我决不会与这种思想妥协。” (DF 15a,阿瑟G.丹尼尔斯，《教会是如何被从泛神论拯救出来》A册，第2页)T{5BIO 287.3}
§114
This Daniells could not accept, because, as he declared: “I knew that the Bible says that there is a great Supreme Being who had created all things. So I never felt in harmony with this idea.”—DF 15a, AGD, “How the Denomination Was Saved From Pantheism,” copy A, p. 2. {5BIO 287.3}
§115
新任命的外国差会董事会秘书W.A.斯派塞长老，在会议期间，与丹尼尔斯长老一同工作；他曾在印度工作多年。他对于在巴特尔克里克周围宣扬这种教义感到非常惊讶！他认识到，这是泛神论；它是印度教的基础。他问自己，“基督复临安息日会的领导人传授异教哲学，这怎么可能？” {5BIO 287.4}
§116
Elder W. A. Spicer, who was serving with Elder Daniells in the General Conference as newly appointed secretary of the Foreign Mission Board, had spent years of service in India. He was astonished at this teaching that was being proclaimed around Battle Creek. He recognized it clearly as pantheism, which is the basis of Hinduism. He asked himself, “Could it be that the philosophies of heathenism are being taught by leading men in the Seventh-day Adventist Church?” {5BIO 287.4}
§117
前面第11章说到，1902年2月18日，巴特尔克里克疗养院烧毁了，教会面临重建的问题。凯洛格医生来到总会委员会，询问总会如何帮助他们。想到曾通过销售《基督比喻实训》来解除教会教育机构的债务一事，丹尼尔斯长老，建议凯洛格医生，写一本简单的有关生理学和卫生保健的书；通过安息日复临信徒，在美国全国销售。大概可以销售50万册，所有书籍销售的收入，可以用于重建疗养院。{5BIO 288.1}
§118
On February 18, 1902, as noted in Chapter 11, the Sanitarium in Battle Creek burned to the ground, and the denomination was confronted with the matter of rebuilding. Dr. Kellogg came to the General Conference Committee and asked what the General Conference could do to help. Thinking of the effort being made in the selling of Christ’s Object Lessons to help clear the debts of the church’s educational institutions. Elder Daniells suggested that Dr. Kellogg write a simple book on physiology and health care that could be sold by Seventh-day Adventist throughout the United States. Perhaps they could sell half a million copies, and all income from the sale of this book could be used to help rebuild the sanitarium. {5BIO 288.1}
§119
这吸引了凯洛格医生。但丹尼尔斯赶紧说道: {5BIO 288.2}
§120
This appealed to Dr. Kellogg. But Daniells hastened to say: {5BIO 288.2}
§121
“听我说，医生，这本书里一定不要有一点你正在教的新理论；因为全国有很多人，不接受这些理论。我听他们说过，如果有任何他们认为是泛神论的东西，他们连碰都不会碰它。”(DF 15a,第3页)
§122
“Now look here, Doctor, that book must not contain a single argument of this new theory you are teaching, because there are a lot of people all over the States who do not accept it. I know from what they say, and if it has any of what they consider pantheism they will never touch it.”— Ibid., 3.
§123
医生回答说：“噢，是的；噢，是的；我理解。”丹尼尔斯重申了他的观点：“你一定要抛弃那些东西”（同上)。凯洛格医生完全同意。（凯洛格在讲述这件事的时候说，是他提议写一本书出售。可能这种想法，两位领导人同时都想到了。）1902年夏，丹尼尔斯把这件事告诉联合会的会长们。他们允诺，支持广泛销售这本书，筹集资金，重建疗养院。{5BIO 288.3}
§124
And the doctor replied, “Oh yes, oh yes, I understand that.” And Daniells reiterated the point: “You must leave all that out.”— Ibid. Dr. Kellogg fully agreed. (As Kellogg tells the story, it was he who proposed the book for popular sale. Perhaps the idea originated in the minds of both leaders.) In the summer of 1902 Daniells took the matter to the union presidents, and they promised to support the wide sale of a book that would help to raise funds for the Sanitarium. {5BIO 288.3}
§125
凯洛格医生是一个不知疲倦的人。他尽快地口授了一份书稿，送到《评论与通讯》出版社排版。长条校样的书稿出来了，名为《活的圣殿》，送到了总会秘书W.W.普雷斯科特的手中。当丹尼尔斯长老不在的时候，他代理领导。书稿也送到了凯洛格医生的手中；当时，他在欧洲。{5BIO 288.4}
§126
Dr. Kellogg was a tireless worker. He dictated a manuscript as quickly as he could, and it was sent to the Review and Herald office for the setting of the type. In the form of galley proofs the nascent book, to be called The Living Temple, came to Elder W. W. Prescott, General Conference field secretary, who was serving as acting leader in the absence of Elder Daniells, and to Dr. Kellogg, who was in Europe. {5BIO 288.4}
§127
普雷斯科特长老要斯派塞长老注意某些章节。斯派塞又告诉凯洛格医生的一个医学同事，他觉得，书中的某些部分提出了一些错误的观点。{5BIO 288.5}
§128
Elder Prescott called Elder Spicer’s attention to some of the chapters. Spicer in turn mentioned his feeling to one of Dr. Kellogg’s medical associates, that wrong ideas were set forth in certain portions of the book. {5BIO 288.5}
§129
这位医学朋友看过以后，写信给斯派塞长老说，他确信，所质疑的地方其实是非常正确的，并且与基督复临信息是很融洽的。尽管有一些真理，从科学的立场，可以用不同的表达方式来表达。他觉得，教会应该准备接受进一步的亮光。对于这一点，斯派塞长老在1902年6月5日的一封信中答复道： {5BIO 289.1}
§130
The medical friend looked the matter over and wrote to Elder Spicer that it was his conviction that the matter in question was quite right and in harmony with the Advent message, however differently truths might be expressed from a scientific standpoint. He felt that the church ought to be ready to accept advancing light. To this Elder Spicer replied in a letter written June 5, 1902: {5BIO 289.1}
§131
“要照着所计划的出的这本书，必须要完全没有问题和争议。这并不是一个我们的信徒是否会接纳更进一步的亮光的问题！往轻里说，是一个实在难以叫众人都接受的问题。”(DF 15c,, 阿瑟G.丹尼尔斯，《教会是如何被从泛神论拯救出来》A册，第18页) {5BIO 289.2}
§132
“A book to be used as it is purposed that this shall be, in order to pay debts on our sanitariums, must be altogether above question and controversy. It is not a question as to whether our people ought to take advanced light or not, but simply a question as to rallying everybody to undertake what at best will be a very difficult problem.”—DF 15c, W. A. Spicer, “How the Spirit of Prophecy Met a Crisis,” Copy A, p. 18. {5BIO 289.2}
§133
当凯洛格回到巴特尔克里克后不久，斯派塞被医生邀请到他的家里，讨论这本书。两个人花了整整一个安息日的下午在一起。从一开始，他们就展开了激烈的争论。医生解释说，书中的教义以非常谦虚的方式表达了他的观点。他的目的，就是要宣扬上帝在自然界的物体中。{5BIO 289.3}
§134
Soon after Kellogg’s return to Battle Creek, Spicer was invited by the doctor to come to his home for a discussion of the book. The men spent an entire Sabbath afternoon together, and soon they were in rather bitter controversy, as the doctor explained that the teachings of the book presented his views in a very modest fashion, and it was his intent to teach that God was in the things of nature. {5BIO 289.3}
§135
后来，斯派塞写下了他们的交流： {5BIO 289.4}
§136
Later Spicer wrote of the exchange: {5BIO 289.4}
§137
“上帝在哪里？”他问我。我会很自然地说，“他在天堂；圣经描述了上帝的王座，所有天庭的生灵都听命于上帝，作为天地之间的使者。”但我被告知，上帝在草里、在植物里、在树里。……
§138
“Where is God?” I was asked. I would naturally say, He is in heaven; there the Bible pictures the throne of God, all the heavenly beings at His command as messengers between heaven and earth. But I was told that God was in the grass and plants and in the trees....
§139
“天堂在哪里？”他问我。我认为，在宇宙的中央，以天堂与上帝的宝座为其中心。但我拒绝了任何企图把它固定在天文学的宇宙中央的想法。然而他力图使我相信，天堂就是上帝所在的地方，而上帝又无所不在——在草里，在树里，在万物之中。在这幅图画中，没有天使往来于天堂和大地之间，因为天堂无所不在。我们所教导的洁净圣所，并非在遥远的天堂。“罪在这里……（凯洛格医生说道，指着自己的心），这儿就是要清洁的圣所。”(同上，第19,20页) {5BIO 289.5}
§140
“Where is heaven?” I was asked. I had my idea of the center of the universe, with heaven and the throne of God in the midst, but disclaimed any attempt to fix the center of the universe astronomically. But I was urged to understand that heaven is where God is, and God is everywhere—in the grass, in the trees, in all creation. There was no place in this scheme of things for angels going between heaven and earth, for heaven was here and everywhere. The cleansing of the sanctuary that we taught about was not something in a faraway heaven. “The sin is here ...[Dr. Kellogg said, pointing to his heart], and here is the sanctuary to be cleansed.”— Ibid., 19, 20. {5BIO 289.5}
§141
在那个安息日的下午，离开医生的时候，斯派塞报导说： {5BIO 290.1}
§142
As he left the doctor on that Sabbath afternoon, Spicer reported: {5BIO 290.1}
§143
我完全清楚，基督复临的信息与这样的哲理完全不吻合。我听到过的，一道亮光接着一道亮光，福音的信息似乎要熄灭了。对于我来说，作为基本原理的宗教教义被取消了。（同上，第21页)
§144
I knew well enough that there was nothing of the Advent message that could fit into such a philosophy. As I had listened, one light after another of the gospel message seemed to be put out. Religious teaching that to me was fundamental was set aside.— Ibid., 21.
§145
《活的圣殿》的文稿被拒绝了
§146
Manuscript for The Living Temple Turned Down
§147
总会委员会了解到这份手稿的性质后，任命了一个四人委员会对它进行研究并提出报告。在委员会成员阅读时，他们发现了如下的解释: {5BIO 290.2}
§148
When the General Conference Committee perceived the nature of the manuscript, a committee of four was appointed to give study to it and bring a report. As members of the committee read, they found such explanations as the following: {5BIO 290.2}
§149
.假设我们面前有一只靴子:不是普通的靴子,而是活的靴子,我们在观察它的时候，看到小靴子从鞋缝里挤出来，挤到脚趾头，从鞋跟处掉下来，跳到最高处，成百上千的靴子，一大批靴子不断地从我们的活靴子里冒出来——难道我们不会被迫说:“靴子里有一个制鞋者吗?”所以在树里有一种创造和维持它的力量，在树里有造树者。（J.H.凯洛格《活的圣殿》29页） {5BIO 290.3}
§150
Suppose now we have a boot before us—not an ordinary boot, but a living boot, and as we look at it, we see little boots crowding out at the seams, pushing out at the toes, dropping off at the heels, and leaping out at the top—scores, hundreds, thousands of boots, a swarm of boots continually issuing from our living boot—would we not be compelled to say, “There is a shoemaker in the boot”? So there is present in the tree a power which creates and maintains it, a tree-maker in the tree.—JHK, The Living Temple, p. 29. {5BIO 290.3}
§151
在阅读之后，准备了两份报告，一份是多数派报告，一份是少数派报告，这在安息日复临信徒的历史中是一个相当不寻常的程序。.报告递交当年秋季会议。多数派的报告说道：{5BIO 290.4}
§152
After the reading, two reports were prepared, a majority report and a minority report, a rather unusual procedure in the experience of Seventh-day Adventists. The reports were taken to the Autumn Council that year. The majority report stated: {5BIO 290.4}
§153
“我们发现，在《活的圣殿》这本书里，并没有与圣经或者基督教基本原理相违背的地方；我们看不出，为什么委员会不推荐它，按照所建议的方式发行？” ［签名］A.T.琼斯，J.H.凯洛格, 戴维?保尔森 (同上，第27页)。{5BIO 290.5}
§154
“That, we find in the book Living Temple nothing which appears to us to be contrary to the Bible or the fundamental principles of the Christian religion, and that we see no reason why it may not be recommended by the Committee for circulation in the manner suggested.” A. T. Jones, J. H. Kellogg, David Paulson.—DF 15c, W. A. Spicer, “How the Spirit of Prophecy Met a Crisis,” Copy A, p. 27. {5BIO 290.5}
§155
少数派的报告是由W.W.普雷斯科特写的，上面说： {5BIO 291.1}
§156
The minority report was written by W. W. Prescott, and it read: {5BIO 291.1}
§157
“我有必要说，我对这件事的看法；这本书，除了涉及到生理学和卫生学的部分外，有害无益；我斗胆表示，决不希望这样的书出版。”（同上)
§158
“I am compelled to say that I regard the matter, outside those portions of the book which deal with physiology and hygiene, as leading to harm rather than good; and I venture to express the hope that it will never be published.”— Ibid.
§159
总会委员会接受了少数派的报告。在后来的讨论中，根据记录，作者请求撤回此书，不列在考虑范围。但是据丹尼尔斯长老的说法，不久凯洛格跳出来，要求公开听取意见。这样，来自疗养院和《评论与通讯》的所有的人，都能听取双方对这件事的看法。他争辩说，不应该限制在总会弟兄的小规模会议。因此，决定在《评论与通讯》小礼拜堂举行这样的会议。丹尼尔斯估计，虽然小礼拜堂能容纳很多人，但《评论与通讯》的工作人员中，只有少数的人，能够放下手头的工作，参加会议。然而，当上午8:30会议开始的时候，房间挤满了人；前厅还有人，楼下也有人。会议持续到中午。{5BIO 291.2}
§160
The General Conference Committee accepted the minority report. In the discussion that followed, according to the minutes, the author requested the privilege of withdrawing the book from consideration. It was not long, however, according to Elder Daniells, before Kellogg jumped to his feet and demanded an open hearing so that everybody from the Sanitarium and the Review and Herald could hear both sides of the matter. He pointed out it should not be confined to a small meeting of the General Conference brethren. So it was decided to hold such a meeting in the Review and Herald chapel. Daniells expected that only a relatively few people from the Review and Herald would be able to get off work to attend, although the chapel would hold a big crowd. However, when they met at eight-thirty in the morning, the room was packed to the anteroom and down the stairs. The meeting lasted until noon. {5BIO 291.2}
§161
丹尼尔斯长老回顾了教会医疗工作的历史，所采取的筹集资金的措施和《活的圣殿》校样书稿中的泛神论教义。下午，凯洛格医生介绍了他这一方的情况。丹尼尔斯长老觉得，在这种形势下，他真正面临危机，晚上花了很多时间来研究和祈祷。第二天上午，秋季会议开始研究事务；凯洛格医生带来了一堆书。他要求给他一点点便利，他要介绍“从一开始，怀雅各长老，乔治I.巴特勒和所有的……领导人，对于这个教派的医疗部门持反对意见。” (《怀爱伦文档》15A号, 阿瑟G.丹尼尔斯，《教会是如何被从泛神论拯救出来》A册，第13页) {5BIO 291.3}
§162
Elder Daniells reviewed the history of the church’s medical work, the steps being taken to bring the finances into line, and the pantheistic teachings in the galleys of The Living Temple. In the afternoon Dr. Kellogg presented his side of the story. Elder Daniells felt that he faced a real crisis in this situation and spent much of the night in study and prayer. The next morning as the Autumn Council attempted to proceed with its business, Dr. Kellogg was present with a big pile of books. He asked for a point of privilege that he might present the fact that “from the first, Elder James White, George I. Butler, and all ... your leaders have been absolutely opposed to this medical department of the denomination.”—DF 15a, AGD. “How the Denomination Was Saved From Pantheism,” Copy A, p. 13. {5BIO 291.3}
§163
弟兄们听了一会儿。最后一个人站起来问道： {5BIO 291.4}
§164
The brethren listened for a while. Finally one of the men stood and asked: {5BIO 291.4}
§165
“主席先生，我提出议事程序的问题。我不能坐在这委员会会议上听这些刺耳的话，凯洛格医生用这些话来攻击我们尊敬的奠基人和领袖（怀雅各）。我希望主席能制止他。”（同上) {5BIO 291.5}
§166
“Mr. Chairman, I rise to a point of order. I cannot sit here in this committee and listen to these harsh terms that Dr. Kellogg is using against our venerable founder and leader [James White]. I wish the chairman to call him down.”— Ibid. {5BIO 291.5}
§167
主席接受了建议并且宣布，“我要对凯洛格医生说，‘我们不希望听到更多。请你停止你的发言’”(同上，第13, 14页)。 他这样做了，但极不乐意！{5BIO 292.1}
§168
The chairman accepted the proposition and declared, “‘I will say to Dr. Kellogg, “We do not wish any more of this.” You will please terminate your subject.’”— Ibid., 13, 14. He did, but under protest. {5BIO 292.1}
§169
凯洛格医生毫无惧色地与《评论与通讯》签订了一份私人订单，印刷《活的圣殿》。大约一个月后，《评论与通讯》被大火烧毁了；书的字盘已经被排好，只待印刷，被火烧掉了。{5BIO 292.2}
§170
Dr. Kellogg placed a personal order with the Review to print The Living Temple. About a month later the Review and Herald burned, and the plates for the book, which stood ready for the press, were destroyed by the fire. {5BIO 292.2}
§171
泛神论教义和1903年总会大会
§172
Pantheistic Teachings and the General Conference of 1903
§173
当主要的教牧人员临近定于3月27日在加州奥克兰举行的总会会议之际，提议出版的《活的圣殿》一书引起了人们的深切关注。3月16日，怀爱伦写信给凯洛格医生: {5BIO 292.3}
§174
As leading workers approached the General Conference session, which was to open on March 27 in Oakland, California, the proposed book The Living Temple was a matter of deep concern. On March 16, Ellen White wrote to Dr. Kellogg: {5BIO 292.3}
§175
“你对上帝的位格并不十分清楚，而这对于我们来说，意味着一切。”（《信函》1903年300号）{5BIO 292.4}
§176
You are not definitely clear on the personality of God, which is everything to us as a people. You have virtually destroyed the Lord God Himself.—Letter 300, 1903. {5BIO 292.4}
§177
4月5日，在会议上，她又写信给凯洛格医生：这种认为上帝存于自然界的似是而非、诡秘无常的表述，在撒但注入你的理论中的唯灵论中，带着一种使人着魔与安抚的影响力，好像给人的和平与安全的迷魂丹。（《信函》1903年301号）{5BIO 292.5}
§178
Again on April 5, while at the session, she wrote to the doctor: The specious, scheming representations of God in nature carry their charming, soothing influence as a peace and safety pill to give to the people, in the spiritualistic views [Note: This term does not refer to spiritualism as we speak of it today, but to spiritualizing certain truths.] that Satan has instituted in your theories.—Letter 301, 1903. {5BIO 292.5}
§179
在同一天，她又写了一封信给他。在这封信中，她说： {5BIO 292.6}
§180
She wrote to him a second letter on the same day. In this letter she said: {5BIO 292.6}
§181
你的想法很神秘，它们在破坏真正的主旨；一些人对于我们的信仰基础，开始变得糊涂起来。如果你让你的思想这样转变下去，你将会在那使我们成为安息日复临信徒的圣工上，打上错误的铬印。（《信函》1903年52号）{5BIO 292.7}
§182
Your ideas are so mystical that they are destructive to the real substance, and the minds of some are becoming confused in regard to the foundation of our faith. If you allow your mind to become thus diverted, you will give a wrong mold to the work that has made us what we are—Seventh-day Adventists.—Letter 52, 1903. {5BIO 292.7}
§183
早在会议开始时，怀爱伦就在她的一次演讲中宣称:那些在我们的机构中担任教师和领导者的人，必须在信仰和第三位天使的信息的原则上坚定。上帝希望祂的子民知道我们拥有祂在1843年和1844年给我们的信息。那时我们就知道这信息的意义，所以今天我们呼吁我们的信徒遵行这道:“在我的门徒中间封住训诲”（赛8：16）（《总会公报》1903年32页） {5BIO 292.8}
§184
Early in the session, in one of her talks Ellen White had declared: Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844. We knew then what the message meant, and we call upon our people today to obey the word, “Bind up the law among My disciples.”—The General Conference Bulletin, 1903, 32. {5BIO 292.8}
§185
4月3日，她警告说: {5BIO 293.1}
§186
On April 3 she had warned: {5BIO 293.1}
§187
虚假的科学理论像夜间的盗贼一样正悄然而入，盗走我们的路标，挖走我们信仰的柱石。上帝指示我，不可用这样的理论来教育医科学生，因为上帝不赞成这种理论。
§188
Spurious scientific theories are coming in as a thief in the night, stealing away the landmarks and undermining the pillars of our faith. God has shown me that the medical students are not to be educated in such theories, because God will not endorse these theories.
§189
仇敌最有诱惑力的试探快要来到，出现在最高的位置上。这些学说对现代真理进行“灵意化”解释，直至令人难以区分其实质和形式。{5BIO 293.2}
§190
The most specious temptations of the enemy are coming in, and they are coming in on the highest, most elevated plane. These spiritualize the doctrines of present truth until there is no distinction between the substance and the shadow. {5BIO 293.2}
§191
你们知道撒但将要施行欺骗，倘若能行，连选民也迷惑了。他要自称是基督，冒充那位大医疗布道士。（同上 87页）{5BIO 293.3}
§192
You know that Satan will come in to deceive if possible the very elect. He claims to be Christ, and he is coming in, pretending to be the great medical missionary.—Ibid., 87. {5BIO 293.3}
§193
1903年总会上，怀爱伦有好几次都想直截了当地迎击泛神论的教义，充分暴露凯洛格医生和他的观点。但每次她都被制止了，要她不要这样做。在会议期间，她从异象中得到指示，她“一定不要说任何引起混乱和在会上导致冲突的话。”(DF 15c,，W.A.斯潘瑟，《预言之灵是如何面对危机的》A册，第30页) {5BIO 293.4}
§194
As mentioned in an earlier chapter, Ellen White fully intended on several occasions at the 1903 General Conference to meet pantheistic teachings explicitly and face to face in an open meeting where Dr. Kellogg and his views would be completely exposed. But in each case she was restrained from doing so. While at the session she was instructed in vision that she “‘must not say anything that would stir up confusion and strife in the conference.’”—DF 15c, W. A. Spicer, “How the Spirit of Prophecy Met a Crisis,” Copy A, p. 30. {5BIO 293.4}
§195
总会会议在这些事情没有解决，就结束了。这使不少的人感到困惑，其中也包括她的儿子怀威廉。但是大部分的教会领导懂得，上帝不会急躁地处理这类事情。当撒但在天国犯了罪，上帝在处理他的问题时，也没有这么做。常常要等事情发展到一定的程度，才做出处理。这样，所有的人才能理解，并且站稳立场。在1903年，处理泛神论的问题时，也是这样！ {5BIO 293.5}
§196
That the General Conference session should come to a close without the issues being squarely met was a matter of deep perplexity to not a few, including her own son, W. C. White. Most came to see that somehow in the providence of God He does not always deal with such matters precipitously. He did not do so in dealing with Lucifer when he fell in heaven. Things must develop to a certain point before the issues could be met in a way that all would understand what they were and take a safe stand. And so it was seen in 1903 in the case concerning the pantheistic teachings. {5BIO 293.5}