第19章 烦心的教义争端的威胁
§1
第19章 烦心的教义争端的威胁
§2
Chapter 19—The Threat of Distracting Doctrinal Controversy
§3
在华盛顿召开的1909年总会会议期间，潜在的教义争端的信号浮出水面，焦点是《但以理书》第8章中的“常”。公报没有提到这一点，但与会的不少人心里都有这个想法。怀爱伦完全意识到这一点，并将其视为对迟来已久的城市福音运动的威胁。那些把时间和精力花在教义争论上的教牧领导，不能全心全意地投入到福音的推进中去。故事将带我们回到会议之前，然后移到会议后的几个月。这一背景有助于我们更好地理解怀爱伦反复发出的、几乎是声嘶力竭的城市工作呼吁。 {6BIO 246.1}
§4
During the General Conference session in Washington in 1909, there surfaced signals of potential doctrinal controversy in which the “daily” of Daniel 8 largely figured. The Bulletin carries no reference to this, but it was in the back of the minds of not a few present at the session. Ellen White was fully aware of this and saw it as a threat to the long-overdue drive for city evangelism. Leading workers who expended their time and energies in doctrinal disputes could not throw themselves wholeheartedly into the evangelistic thrust. The story takes us back before the session, and then moves forward to some months after the session. This background aids in a better understanding of Ellen White’s repeated and almost desperate calls for work in the cities. {6BIO 246.1}
§5
丹尼尔斯于 1901年成为教会领袖后不久，就与巴尔克里克学院的前院长W.W.普雷斯科特建立了密切的关系。在1901年至1909年期间，普雷斯科特担任《评论与通讯》的编辑和总会副会长，与丹尼尔斯密切合作。在他们交往的早期，普雷斯科特让丹尼尔斯注意到《但以理书》第8章常的新观点 。普雷斯科特自己的研究以及与欧洲教牧人员的联系，让他对乌利亚?史密斯广为流传的《但以理书和启示录注释》一书中的观点提出了质疑，这本书后来被称为“老观点”。在那个时候，以及随后的几个月里，丹尼尔斯建议“什么都不要说，这个问题不应该被跳动或讨论”，因为担心会有错误带进来，“唯恐提出异端的问题，使人们感到不安，引起争议”(DF 200,丹尼尔斯 A1908年1月26日在榆园的采访)。 {6BIO 246.2}
§6
Soon after becoming leader of the church in 1901, Elder Daniells was brought into close association with W. W. Prescott, former president of Battle Creek College. As editor of the Review and Herald and vice-president of the General Conference during the period of 1901 to 1909, Prescott worked closely with Daniells. Early in their association, Prescott brought to Daniells’ attention what was termed the “new view” of the “daily” of Daniel 8. His own study and association with workers in Europe had led Prescott to question the presentation in the widely read Uriah Smith book Thoughts on Daniel and the Revelation, which came to be known as the “old view.” At the time, and in succeeding months Daniells counseled that “nothing be said, that the matter should not be agitated or discussed,” for fear that something wrong might be brought in, and “for fear that the question of heresy might be raised, and people get unsettled, and controversy be set on foot” (DF 200, AGD, in interview at Elmshaven, January 26, 1908). {6BIO 246.2}
§7
“常”的意义的这个问题，在复临信徒历史上，不是一个新的问题。威廉?米勒耳说过，它涉及到异教；但是，即使在大失望之前，这种观点就受到质疑。由菲奇绘制的所有复临信徒传道士使用的经典的《1843年图册》，把米勒耳所讲的“常”的意义省略了。{6BIO 247.1}
§8
The question of the meaning of the daily was not a new one in Adventist history. William Miller had taught that it referred to paganism, but even before the Disappointment, that view was questioned. The classic 1843 chart produced by Fitch, and used by all the Advent preachers, omitted reference to the meaning of the daily. {6BIO 247.1}
§9
1847年，O.R.L.克罗泽表达了这样的观点——“常”表示在天庭圣所基督的大祭司工作。乌利亚?史密斯在1854年简要地解释了这种观点（RH 1854.3.28）。但是此后不久，史密斯在他的《但以理书思考》（1873年版，第163页）中，非常明显地回到了威廉?米勒耳的观点。一直到世纪之交，史密斯的观点，一直是大家所接受的观点，就是所谓的“老观点”。普雷斯科特的观点与克罗泽的相似，但得到的是不怎么准确的名称，这是“新观点”。{6BIO 247.2}
§10
In 1847 O. R. L. Crosier had expressed the view that the daily refers to the high-priestly ministry of Christ in the heavenly sanctuary. Uriah Smith in 1854 briefly expounded this position (The Review and Herald, March 28, 1854). But Smith, rising to prominence shortly afterward, in his Thoughts on the Book of Daniel (1873 ed.,p. 163), went back to the view of William Miller. Smith’s became the accepted position until the turn of the century, and thus was known as the “old view.” Prescott’s position was similar to Crosier’s, but nevertheless acquired the less-than-accurate designation as the “new view.” {6BIO 247.2}
§11
怀爱伦在她写的关于预言的《善恶之争》一书中没有提“常”字。她唯一提到该字的地方是在《早期著作》74 、75页，在那里她报导了一个在1850年9月23日给她的异象，与时间设定的主题有关。 {6BIO 247.3}
§12
Ellen White had made no mention of the daily in The Great Controversy, her volume dealing with prophecy. Her only use of the term is found in Early Writings, 74, 75, where she reports a vision given to her on September 23, 1850, and this in connection with the subject of time setting. {6BIO 247.3}
§13
1907年4月4日的《评论与通讯》刊登了一篇由工人先驱J. N.拉夫伯勒执笔的文章，题为《1335日》，虽然没有提及这一点，但仍然坚持老观点。几个月过去了，《评论与通讯》的编辑 W. W.普雷斯科特发现很难不介绍关于“常”的新观点；他很看重这个观点。他知道,怀爱伦虽然仍然在澳大利亚,但收到了一封来自L. R. 康拉迪的来信。康拉迪是教会在欧洲工作的领袖。他说他不同意史密斯对这个问题的看法。如果她对这个问题有新的亮光,他会感激收到它。如果她没有亮光，他打算发表他的观点——新的观点。怀爱伦没有回复康拉迪的信，给人留下的印象是她在这个问题上没有亮光(DF 201a, 怀威廉致爱德森.怀特，1910年6月1日)。 {6BIO 247.4}
§14
The Review and Herald, April 4, 1907, carried an article from the pen of pioneer worker J. N. Loughborough, entitled “The Thirteen Hundred and Thirty-five Days,” which, while not making reference to it as such, upheld the old view. As the months passed, Review editor W. W. Prescott found it difficult to refrain from introducing the new view of the daily, which to him carried great light. He was aware that while still in Australia, Ellen White had received a letter from L. R. Conradi, leader of the church’s work in Europe, stating that he could not harmonize his views on the question with Smith’s and that if she had any light on the subject, he would appreciate receiving it. If she had no light, he intended to publish his view—the new view. The fact that Ellen White did not reply to Conradi’s letter left the impression that she had no light on the point (DF 201a, WCW to J. E. White, June 1, 1910). {6BIO 247.4}
§15
这件事正在酝酿中，丹尼尔斯不愿意把它变成一个问题，因为他在教会的改组和纠结于巴特尔克里克的问题上已经忙得不可开交。总会委员会的会议不时讨论这个问题，考虑了两种观点，但没有得出结论 。 (DF 200). {6BIO 247.5}
§16
The matter simmered, Daniells unwilling to make it an issue since he had his hands more than full in the reorganization of the work of the church and the struggle with Battle Creek problems. The matter was discussed now and again at General Conference Committee meetings, with both viewpoints being considered, but no conclusion was reached (DF 200). {6BIO 247.5}
§17
当学者们仔细地花时间调查所有的证据后，许多人开始接受新观点。A.G.丹尼尔斯和怀威廉在此之列——并且开始两极化。当太平洋联合会会议，于1908年1月末，在圣赫勒那结束后，一些教牧人员继续留在榆园，花一些时间研究这个问题。他们在榆园办公室开会——丹尼尔斯，普雷斯科特，拉夫伯勒，赫斯格夫妇，怀威廉，C.C.克萊斯勒，和D.E.罗宾逊。（DF 200）{6BIO 248.1}
§18
As careful students took time to examine all the evidence, many were led to accept the new view—A. G. Daniells and W. C. White among them—and polarization began to develop. After the close of the Pacific Union Conference session at St. Helena in late January, 1908, some of the workers lingered on to spend a little time at Elmshaven studying the question. They met in the Elmshaven office—Daniells, Prescott, Loughborough, Haskell and his wife, W. C. White, C. C. Crisler, and D. E. Robinson (Ibid.). {6BIO 248.1}
§19
这次会议，沒有解决这一问题，而只是更加强化了双方的观点。1908年1月27日，也就是会议的第二天，赫斯格写信给丹尼尔斯，说:“自从昨天上午的会面以来，我对普雷斯科特长老的立场没有以前那么相信了。”（DF 201） {6BIO 248.2}
§20
The meeting, in place of bringing some solutions to the problem, served only to harden positions. On January 27, 1908, the day after the meeting, S. N. Haskell wrote to A. G. Daniells, stating that “since the interview yesterday morning I have less confidence in the position taken by Elder Prescott than before.”—DF 201. {6BIO 248.2}
§21
反对挑起争端
§22
Counsel Against Agitating the Subject
§23
在普雷斯科特于2月6日去东部之前，怀爱伦就跟他讲了这个问题；告诉他，在这时，不要发表任何东西，以免搅乱人心；人们在过去各执一端。她答应，就这个题目给他写信。 (35 WCW 217){6BIO 248.3}
§24
Before Prescott left for the East on February 6, Ellen White spoke to him about the problem, telling him not to publish anything at that time that would unsettle the minds of the people regarding positions held in the past. She promised to write him on the subject (35 WCW, p. 217). {6BIO 248.3}
§25
她并未立即写信，但在1908年6月24日，她写信给普雷斯科特，讲到时常影响他的传道工作的危险。其中说到： {6BIO 248.4}
§26
She did not write at once, but on June 24, 1908, she wrote to Prescott of perils that at times threatened his ministry. Among other things she said: {6BIO 248.4}
§27
你并不是没有犯错误的危险。你有时思想集中在某些思路上，有小题大作的危险！（《信函》1908年224号）{6BIO 248.5}
§28
You are not beyond the danger of making mistakes. You sometimes allow your mind to center upon a certain train of thought, and you are in danger of making a mountain out of a molehill.—Letter 224, 1908. {6BIO 248.5}
§29
她说到他的一种倾向，“偏离明确界定的真理，不适当地把注意力放在一些要花许多时间去证明、而实际上根本不需要处理的问题上。”她敦促他，当他被引诱这么做的时候，他应该说： “我们担不起在与救灵工作无关的问题上引起争论。” “要保持圣道的简洁性，”她催促道。{6BIO 248.6}
§30
She spoke of a tendency on his part “to sway from clearly defined truth and give undue attention to some items which seem to require hours of argument to prove, when in reality they do not need to be handled at all.” She urged that when tempted to do this he should say, “We cannot afford to arouse arguments upon points that are not essential for the salvation of the soul.” “Keep to the simplicity of the Word,” she urged. {6BIO 248.6}
§31
一周之后，她又写信给普雷斯科特，一开头就写道： {6BIO 249.1}
§32
A week later she wrote Prescott again in a letter opening with the words: {6BIO 249.1}
§33
我蒙指示对你说，现在不要在《评论与通讯》上进行争论，以致造成思想的混乱。……我们现在没有时间参加不必要的辩论，而当认真考虑需要寻求上帝真正改变我们的内心与生活。要有坚决的努力争取达到心思意念的圣洁。{6BIO 249.2}
§34
I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds.... We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind. {6BIO 249.2}
§35
她劝勉说: {6BIO 249.3}
§36
And then she counseled: {6BIO 249.3}
§37
你若在这个时候激起关于“常献的”（但8:11）的争议，就会犯很大的错误，这个问题最近一直占据着你许多的注意力。我蒙指示看见你使这个问题成为一个突出问题的结果将是大批的人会被误导，进行不必要的辩论，我们的队伍中就会出现质疑和混乱。……我的弟兄啊，让我们不要轻易提出会对我们的人成为一个试探之源的问题吧。
§38
It will prove to be a great mistake if you agitate at this time the question regarding the “daily,” which has been occupying much of your attention of late. I have been shown that the result of your making this question a prominent issue would be that the minds of a large number will be directed to an unnecessary controversy, and that questioning and confusion will be developed in our ranks.... My brother, let us be slow to raise questions that will be a source of temptation to our people.
§39
然后，她提到她自己与这件事的关系，以及上帝并没有给予特别的启示这个事实： {6BIO 249.4}
§40
Then she referred to her own relation to the matter and the fact that God had given no special revelation on it, declaring: {6BIO 249.4}
§41
关于提出来讨论的这一点，我没有特别的亮光，也看不到需要这种讨论。但我蒙指示要告诉你，你若不决心放手，你专心思考的这个小问题就会变成一座大山。 {6BIO 249.5}
§42
I have had no special light on the point presented for discussion, and I do not see the need of this discussion. But I am instructed to tell you that this small matter, upon which you are concentrating your thought, will become a great mountain unless you determine to let it alone. {6BIO 249.5}
§43
我蒙指示，主并没有叫你负担你现在就这个问题负的担子，你花许多时间和注意力考虑这个问题是没有益处的。……关于“常献的”已经有了不同意见，还会继续有。若是主看为合适让这个问题沉寂许多年而不纠正之，那么，你不提出你关于这个问题的观点岂不明智吗？ （《信函》1908年226号）{6BIO 249.6}
§44
I have been instructed that the Lord has not placed upon you the burden you are now carrying regarding this matter, and that it is not profitable for you to spend so much time and attention in its consideration.... There have been different opinions regarding the “daily,” and there will continue to be. If the Lord has seen fit to let this matter rest for so many years without correcting the same, would it not be wisdom on your part to refrain from presenting your views concerning it?—Letter 226, 1908. (Italics supplied.) {6BIO 249.6}
§45
这封信没有立即发出，我们不知道怀爱伦口头给了他什么指教。但是此后，他在《评论与通讯》上，没有就这个问题发表文章。{6BIO 249.7}
§46
This letter was not sent off immediately, and we are not informed of what Ellen White may have instructed him orally, but no articles on the subject appeared in subsequent issues of the Review. {6BIO 249.7}
§47
S. N. 赫斯格和1843年图表
§48
S. N. Haskell and the 1843 Chart
§49
1908年8月28日，在写信给普雷斯科特差不多两个月后，怀爱伦写信给S.N. 赫斯格——“老观点”的坚定捍卫者。因为在《早期著作》中，她提到过1843年图表与“常”有关。赫斯格曾经安排出版图册的摹写本，并且负责发行。她在给赫斯格的证言中，一开始就说：{6BIO 250.1}
§50
On August 28, 1908, almost two months after writing to Prescott, she wrote to Elder S. N. Haskell, a stalwart advocate of the old view. Because Ellen White in Early Writings had made reference to “the 1843 chart” in connection with a mention of the daily, Haskell had arranged for the publication of a facsimile copy of the chart and was circulating it. Her testimony to Haskell opened: {6BIO 250.1}
§51
我有注意事项赐给我，论到我们持守一条统一战线的必要性。在这个时候，这对我们来说是一个重要问题。我们个人需要以最大的谨慎行事。{6BIO 250.2}
§52
I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution. {6BIO 250.2}
§53
我写信给普雷斯科特长老，告诉他必须极其小心，不要在《评论与通讯》中介绍似乎会指出我们以往经验中的缺陷的题目。我告诉他，他认为是已经犯了一个错误的这件事并不是一个至关重要的问题，而且，要是现在强调它，我们的敌人们就会利用它，小题大作。{6BIO 250.3}
§54
I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill. {6BIO 250.3}
§55
她继续说：{6BIO 250.4}
§56
She continued: {6BIO 250.4}
§57
对你我也说此时不应该激烈争论这个题目（《但以理书》第8章中“常”的意思）。不，我的弟兄，我觉得在我们经验的这次危机中你所重新发表的那张图表不应该流通。你已在这件事上犯了错误。撒但在坚决作工要带来会造成混乱的争端。有些人会喜欢看到我们的传道人就这个问题起争端，他们会充分利用它。（《信函》1908年250号）
§58
To you also I say that this subject should not be agitated at this time. Now, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.—Letter 250, 1908.
§59
虽然怀爱伦在这个具体的问题上，没有得到上帝的特别的亮光，她确实收到了由于讨论所引起争论的信息，她写道： “我已蒙指示就这个问题的任意一边可以说什么，此时沉默是金。” 她指出：“撒但正伺机要在我们主要的传道人中间造成分裂。” 在这两页的信里，她又提到了赫斯格印制的图表。在图表下面，他引用了《早期著作》中那些在19世纪40年代初发出“审判时刻呐喊”的人对“常”字看法的文字。她给他写信说： “在你们能聚在一起并就这个问题达成一致意见之前，发表那个图表乃是一个错误。你没有聪明地行事，竟然将一个必定引起辩论和显出不同意见的题目带到前面。” {6BIO 250.5}
§60
While she was without special light from the Lord on the particular point in question, she did receive light on the matter of the controversy the discussion was causing, and she wrote, “I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence.” She pointed out that “Satan is watching for an opportunity to create division among our leading ministers.” In this two-page letter she made a second reference to the chart Haskell had printed. Under the chart he had quoted words from Early Writings in regard to the view of the daily held by those who gave the “judgment hour cry” in the early 1840s. She wrote him, “It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion, and the bringing out of various opinions.” {6BIO 250.5}
§61
在信的结尾，她意味深长地说： {6BIO 251.1}
§62
Then, significantly, in closing her letter, she declared: {6BIO 251.1}
§63
赫斯格长老，我不能清楚地界定有争议的那些点。但愿我们不要激烈辩论一个会使人认为我们这班人持有不同意见的问题，从而给那些想要给人们心中留下印象，认为我们不是由上帝带领的人大开方便之门。它还会成为那些没有彻底归正之人的一个试探之源，会导致人采取草率行动。（同上）
§64
Elder Haskell, I am unable to define clearly the points that are questioned. Let us not agitate a subject that will give the impression that as a people we hold varied opinions, and thus open the way for those to work who wish to leave the impression on minds that we are not led by God. It will also be a source of temptation to those who are not thoroughly converted, and will lead to the making of rash moves.— Ibid. (Italics supplied.)
§65
与1905年的情况不同，当时怀爱伦蒙指示果断应对A. F.巴林杰长老所倡导的观点，涉及基督在天上圣所为人类的工作。在这一点上，她不仅有证据证明，在教义的建立过程中，上帝的灵创造奇迹的能力，而且异象也一再指出凯洛格医生和巴林杰长老观点的错误,如果接受的话,将会取消基本真理。 {6BIO 251.2}
§66
How different was the situation brought to view here than in 1905 when Ellen White was called upon to meet decisively the views advocated by Elder A. F. Ballenger, which involved the work of Christ in man’s behalf in the heavenly sanctuary. On that she had not only the evidence of the confirming miracle-working power of the Spirit of God in the establishment of the doctrine but repeated visions, as well, pointing out the errors in the views of Dr. Kellogg and Elder Ballenger, which would, if accepted, do away with that fundamental truth. {6BIO 251.2}
§67
默示的问题
§68
The Issue of Inspiration
§69
在“常”的问题上，以赫斯格为首的持“老观点”的人，认为改变观点，会打击人们对预言之灵的信心；因为他们宣称，怀夫人认可他们的观点，体现在1851年出版，后来重版的她的第一本小册子《早期著作》第74到76页《聚敛的时候》这一章中。{6BIO 251.3}
§70
In the case of the daily, however, those who held the old view, with Haskell in the lead, maintained that to veer away from it would strike a mortal blow to confidence in the Spirit of Prophecy because of what they claimed was her endorsement of that view in the chapter “The Gathering Time,” published in her first little book in 1851 and republished in Early Writings, 74-76. {6BIO 251.3}
§71
在1850年9月写就的这一章中，讲了上下文中，有时间的设定，并且包含着这样的语句。如：“自从1844年以来，时间再没有作为信心的试验，而且以后也再不作为试验。”和“第三天使的信息……不可以时间为根据.”她写道： {6BIO 251.4}
§72
In this chapter, written in September, 1850, in the context of time setting and containing such expressions as “Time has not been a test since 1844, and it will never again be a test” and “The message of the third angel ... must not be hung on time,” she wrote: {6BIO 251.4}
§73
我看到那1843年的图表乃是出于上帝圣手的指引，而且它不应被窜改；其数字正是祂所要的；祂的圣手曾经遮盖其中数字的一个错误，以致没有人能看出这错误，直到祂的手不再遮盖它为止。{6BIO 252.1}
§74
I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed. {6BIO 252.1}
§75
那时我看到关于《但以理书》八章十二节“常献的”问题，看明“燔祭”乃是人的智慧所加添的字，原文是没有的；而且主曾将此段经文的正确讲法赐给那些宣讲审判的时候到了的人。在1844年之前，大家团结一致的时候，几乎全体信徒都对“常献的”有正确的看法；但在1844年以后的混乱中，有人接受了其它的看法，结果就是黑暗和混乱。自从1844年以来，时间再没有作为信心的试验，而且以后也再不作为试验。(EW 74、75) {6BIO 252.2}
§76
Then I saw in relation to the “daily” (Daniel 8:12) that the word “sacrifice” was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the “daily“: but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.—Early Writings, 74, 75. {6BIO 252.2}
§77
老观点的拥护者认为，这句话的措词是上天对米勒耳所持、并最终被乌利亚?史密斯所重复的有关“常”的观点的认可。新观点的提倡者认为，必须在时间设定的背景下看待这一声明。怀爱伦一再说： “关于这一点，我没有亮光。” （《信函》1908年226号）和 “我不能清楚地界定有争议的那些观点。” （《信函》1908年250号）当有人向她提出这个问题时，她不能作出明确的说明，这似乎支持了他们的结论。他们还相信，通过怀爱伦传达的信息不会与明确界定的历史事件相冲突。{6BIO 252.3}
§78
The advocates of the old view maintained that the wording of this statement placed Heaven’s endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith. The new-view advocates held that the statement must be taken in its context—the context of time setting. Ellen White’s repeated statements that “I have no light on the point” (Letter 226, 1908) and “I am unable to define clearly the points that are questioned” (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history. {6BIO 252.3}
§79
虽然有些参加讨论的人，想要遵循忠告，反对把“常”这个问题，当作一个重要的问题来辩论，《评论与通讯》上也没有登载有关这方面的文章；赫斯格却没有保持沉默。虽然他愿意承认,“常”的问题应处于次要位置,“常”的问题只是“小事”。（S. N. 赫斯格致怀威廉, 1909年12月6日),他从来没有在这个问题上说教,但他关心的是“挽救上帝的圣工和那些相信依据预言之灵的老观点的人。”(S. N. 赫斯格致丹尼尔斯,1908年1月27日) 赫斯格于1908年3月22日，写信给丹尼尔斯长老，说： {6BIO 252.4}
§80
While some who were involved in the discussion attempted to follow the counsel against agitating the matter of the “daily” as one of importance, and no articles on the subject appeared in the Review, Haskell did not remain silent. While he was willing to concede that the matter of the “daily” was one that should take a position of minor importance, and the question of the “daily” itself did not “amount to a hill of beans” (S. N. Haskell to WCW, December 6, 1909) and he had never preached on the subject, his concern was “to save the cause of God and those who believe the old views on the teachings of the Spirit of Prophecy” (S. N. Haskell to AGD, January 27, 1908). Writing to Elder Daniells on March 22, 1908, Haskell declared: {6BIO 252.4}
§81
我想辩护的是《早期著作》，只要我相信它们教导的是我所持的观点，还有很多其它人也是这样相信的；如果怀姐妹不发表任何与普雷斯科特的观点相一致的解释，为了其它原因而维护证言，那么，我就要为这些著作辩护。难道要我违背我的判断与理解，去相信证言教导了某些怀姐妹自己并不是那样解释的东西吗？ {6BIO 253.1}
§82
It is the Early Writings that I would defend and as long as I believe they teach the view I take, and there are many others that believe the same, and if Sister White does not give any explanation in harmony with Prescott’s idea to defend the testimonies for the sake of others I shall defend them. Must I be made to believe the testimonies teach a certain thing, contrary to my own judgment and the reading of the writings, when Sister White herself does not so explain it? {6BIO 253.1}
§83
就这样，有为数不少的人使讨论变成有重大意义的问题——即证言的纯正性和对预言之灵的忠心。启示与默示的问题，被推到了显著的位置。相当多的领导人参与进来，但我们可以视S. N.赫斯格代表某些观点，A. G 丹尼尔斯和怀威廉长老则站在另一个立场上。这三个人都曾和怀爱伦密切合作过，对她的恩召和工作毫无疑问都很有信心。问题的关键在于对《早期著作》论述的理解和解读。赫斯格说: {6BIO 253.2}
§84
Thus, with not a few the discussion took on a major significance—namely, the integrity of the testimonies and loyalty to the Spirit of Prophecy. The question of revelation-inspiration was pressed to the front. Quite a number of leaders became involved, but we may look to S. N. Haskell as representing certain views and Elders A. G. Daniells and W. C. White taking another position. All three had labored very closely with Ellen White and had unquestioned confidence in her call and work. The crux of the matter was an understanding of and interpretation of the Early Writings statement. Said Haskell: {6BIO 253.2}
§85
如果怀姐妹说她关于“常”的话并不是真心的，那我就不再说了。（赫斯格致克莱斯勒，1908年3月30日） {6BIO 253.3}
§86
If Sister White says that she does not mean what she said when she said what she did on the “daily,” then I will say no more.—S. N. Haskell to CCC, March 30, 1908. {6BIO 253.3}
§87
丹尼尔斯也直截了当地表达了他的理解: {6BIO 253.4}
§88
Daniells just as pointedly made his understanding clear: {6BIO 253.4}
§89
我想坦率地告诉你们，我深信，那些持有新观点的人，那些对预言之灵著作的解释与这种观点相一致的人，就像普雷斯科特弟兄在他的小册子中所说的那样，是我们队伍中预言之灵最真诚的朋友。我相信，那些把《早期著作》的那一段解释为支持“老观点”的人是在对你的母亲犯下极大的错误。他们把她与圣经的明白教训以及世界上所有可靠的历史对立起来。
§90
I want to tell you plainly that it is my deep conviction that those who hold the new view and who interpret the writings of the Spirit of Prophecy in harmony with that view, as Brother Prescott has done in his tract, are the truest friends of the gift of prophecy in our ranks. I believe that those who interpret that passage in Early Writings as supporting the “old view” are doing your mother a great wrong. They are arraying her against the plain text of the Scripture, and all the reliable history of the world.
§91
A在我看来，你母亲和她的著作应该被保护起来，不让这些目光短浅的解释者看到。每当我回顾这一研究时，我都由衷地感激，《早期著作》中的这段文字是如此容易被解读，它与圣经和历史都是和谐的。……. {6BIO 253.5}
§92
As I look at it, your mother and her writings need to be protected from such short-sighted expositors. Every time I review this study I am profoundly thankful that the passage in Early Writings is so susceptible of interpretation which is in harmony with both Scripture and history.... {6BIO 253.5}
§93
如果他们（我们的弟兄们）愿意通过圣经和历史来阐述《但以理书》8:9-14，他们将在圣经、见证和历史之间建立和谐，这将确立我们成千上万信徒的信心。（南尼尔斯致怀威廉，1910年2月22日）{6BIO 254.1}
§94
If they [our brethren] will expound Daniel 8:9-14 by the Scriptures and history they will establish a harmony between the Bible, the testimonies, and history, and this will establish the confidence of many thousands of our people.—AGD to WCW, February 22, 1910. {6BIO 254.1}
§95
研究上下文的重要性
§96
Study of the Context Important
§97
考虑到整体情况，怀威廉经过一二天仔细思考后，于1910年6月1日写信给埃德森，他的观点是要考虑一段话的上下文。{6BIO 254.2}
§98
Concerning this whole matter, W. C. White, after spending a day or two studying it through carefully, on June 1, 1910, wrote to Edson, taking the position that the context of the statement must be considered. {6BIO 254.2}
§99
很显然，1850年9月23日的异象，在《早期著作》中发表，在新版的74-76页，标题是《聚敛的时候》，是纠正时间设置这个普遍的错误，制止宣扬有关犹太人回到耶路撒冷的狂热学说。{6BIO 254.3}
§100
It is evident that the vision of September 23, 1850, as published in Early Writings, 74-76, new edition, under the title “The Gathering Time,” was given to correct the prevalent error of time setting, and to check the fanatical doctrines being taught regarding the return of the Jews to Jerusalem. {6BIO 254.3}
§101
《早期著作》中，对《但以理书》8：9-14中有关“常”的陈述，首先在《现代真理》第一卷第11期中出现，1850年11月，缅因州帕里斯。在同一个月、同一个地方，出版了《复临评论和安息日通讯》第一期。这份报刊，从此成为基督复临安息日会的教会报纸。在第一期上，登载了一篇贝约瑟长老的文章，《论老底嘉教会》。在文章中，他用了相当长的篇幅，讲述了复临信徒中的各种各样团体的混乱状态，与遵守诫命的复临信徒尽力想维护的团结不合拍。{6BIO 254.4}
§102
The statement concerning the “daily” of Daniel 8:9-14,as published in Early Writings, appeared first in Present Truth, Vol. I, No. 11, dated Paris, Maine, November, 1850. During the same month and in the same place, there was published the first number of Second Advent Review and Sabbath Herald, which has continued as the church paper of Seventh-day Adventists ever since. In this first number appears an article by Elder Joseph Bates on “The Laodicean Church,” in which he writes at considerable length on the confused state of various bodies of Advent believers, in contrast with the unity that the commandment-keeping Adventists were endeavoring to maintain. {6BIO 254.4}
§103
谈到历史上的那个时期，许多复临信徒组织在预言“时间”上的混乱时，他说： {6BIO 254.5}
§104
On the point of confusion of many bodies of Adventists, at that period in their history, over the question of prophetic “time,” he declares: {6BIO 254.5}
§105
“连续六年，即：从1844年的秋天，到1850年的春秋之际，那些主要成员相互协作，更改年代，即世界历史，其目的是为了证明他们的观点是正确的。他们得到了什么？答案是，什么也没有得到，得到的只有失望和混乱。 这也与他们的标准著作《复临之盾》针锋相对。很明显，这并没有被证明是他们的盾。我们说了六次，是的还不止。有些人把2300天的结束时间从秋天移到春天，连续6年，因此他们几乎完成了一个循环(如果7年算一个循环的话)，而不是正确地增加了一英寸。”{6BIO 254.6}
§106
“For six successive years, viz: from the fall of 1844 to the spring and fall of 1850, the most of these leading members have been aiding and assisting each other in changing the chronology, i.e., the world’s history, to prove that they were on the true position. What have they gained? Answer, nothing but disappointment and confusion. This, too, in direct opposition to their standard work—Advent Shield. It has not proved to be their shield, that is clear. Six times did we say, yes more. Some have moved the time for the termination of the 2300 days, from fall to spring, for six years in succession, and thus they have almost finished a circle (if seven years would make one), instead of gaining one inch the right way.” {6BIO 254.6}
§107
一个月后（1850年12月），在《（复临）评论与《安息日》通讯》第一卷第二期上，怀威廉长老写道: {6BIO 255.1}
§108
One month later [December, 1850], in [Second Advent] Review and [Sabbath] Herald, Vol. I, No. 2, Elder James White wrote as follows: {6BIO 255.1}
§109
“我们现在的立场”
§110
“Our Present Position”
§111
“自从我们第一次接受基督复临的信仰以来，我们的立场从来没有像现在这样清晰和令人满意。我们的道路‘越照越明，直到日午’。我们所走的每一步都在发光。这是‘义人’的命运。他们在等候警醒的时候‘因信得生’”。{6BIO 255.2}
§112
“There has never been a time since we first embraced the Advent faith, that our position looked so clear and satisfactory as at the present. Our pathway, like ‘the shining light that shineth more and more unto the perfect day,’ is brightening at every step we take. This was to be the portion of the ‘just,’ who in the waiting, watching time, should ‘live by faith.’ {6BIO 255.2}
§113
“2300日——这个预言时期过去是，现在仍然是复临信仰的主要支柱。因此，至关重要的是，我们对这一时期的开始和结束要有一个正确的看法，以便了解我们目前的地位。 {6BIO 255.3}
§114
“The 2300 days.—This prophetic period has been, and still is, the main pillar of the Advent faith. It is, therefore, of the utmost importance that we have a correct view of the commencement and termination of this period, in order to understand our present position. {6BIO 255.3}
§115
“公元前457年被提出来，由米勒耳弟兄清楚地证明是2300日开始的真正日期。它是通过世上每一份复临报刊、书籍和公开演讲，作为真实的日期发表的。证据是如此的确凿，以致那些坦诚考察过这一点的人立刻接受了它。有学问的对手没有，也不可能证明我们把公元前457年定为2300日的起点是错误的。有了这个明确界定的“最初”复临信仰主要支柱开始的日期，讲员们联合起来，发出审判时刻的呼喊。这是写在德文郡街14号J. V.海姆斯出版的《但以理和约翰异象的年代表》上的日期。 {6BIO 255.4}
§116
“B.C. 457 was the year presented, and clearly proved by Brother Miller, as the true date for the commencement of the 2300 days. It was published to the world by every Second Advent paper in the land, by books, and by public lectures, as the true date. The proof was so very conclusive that those who examined the point with candor embraced it at once. Learned opponents did not, and could not, show that we were incorrect in dating the 2300 days from B.C. 457. With this clearly ascertained date for the commencement of the main pillar of the ‘original’ Advent faith, lecturers went forth united to give the judgment-hour cry. This was the date written upon the ‘chronological chart of the visions of Daniel and John, published by J. V. Himes, 14 Devonshire St.’ {6BIO 255.4}
§117
“复临讲员和报刊依据‘最初的信仰’，联合见证图表的出版是《哈巴谷书》2:2,3的应验。既然这张图是预言的主题(否认它的人就离开了最初的信仰)，那么公元前457年自然就是确定2300日的年份。1843应该是首次出版的时间,以便“异象”的“迟延”,或应该有一个“迟延”的时间,童女会在伟大的时间主题上打盹睡着，直到她们被午夜的呼声唤醒。” （DF 201a, 怀威廉致爱德森.怀特，1910年6月1日） {6BIO 255.5}
§118
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that B.C. 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.”—DF 201a, WCW to J. E. White, June 1, 1910. {6BIO 255.5}
§119
怀威廉在给埃德森的信中指出，当人们研究《早期著作》提到“常”的话时，必须记住这些事实。 {6BIO 256.1}
§120
W. C. White in his letter to Edson then pointed out that these facts must be kept in mind as one studies the statements in Early Writings in which the daily is mentioned. {6BIO 256.1}
§121
讨论期间稍晚一些的时候，有一次，丹尼尔斯长老在怀威廉和C.C.克萊斯勒的陪同下，急于想从怀爱伦那里了解，她在《早期著作》陈述的意义是什么。他们去她那里，把这个问题向她提了出来。丹尼尔斯随身带着《早期著作》和《1843年图册》。他挨着她坐下，缠着她，要她回答一些问题。他的关于这次会见的报导得到怀威廉的证实： {6BIO 256.2}
§122
At one point a little later in the discussions, Elder Daniells, accompanied by W. C. White and C. C. Crisler, eager to get from Ellen White herself just what the meaning was of her Early Writings statement, went to her and laid the matter before her. Daniells took with him Early Writings and the 1843 chart. He sat down close to Ellen White and plied her with questions. His report of this interview was confirmed by W. C. White: {6BIO 256.2}
§123
我首先把《早期著作》中的话读给怀姐妹听。然后，我把我们传道士用于解释《但以理书》和《启示录》中的预言用的1843年预言图册放在她的面前。我要她注意圣所的图片，同时要她注意出现在图册中的2300年这一时期。{6BIO 256.3}
§124
I first read to Sister White the statement given above in Early Writings. Then I placed before her our prophetic chart used by our ministers in expounding the prophecies of Daniel and Revelation. I called her attention to the picture of the sanctuary and also to the 2300-year period as they appeared on the chart. {6BIO 256.3}
§125
然后，我问她，是否能回忆起她在异象中看到过的这个主题？ {6BIO 256.4}
§126
I then asked if she could recall what was shown her regarding this subject. {6BIO 256.4}
§127
当我要她回忆并给予回答时，她开始告诉我们，有一些参加过1844年运动的领袖们，想找到新的日期作为2300年时期的终止。这种努力是想要确定基督降临的新的日期。这是引起参加复临运动的人混乱的原因。{6BIO 256.5}
§128
As I recall her answer, she began by telling how some of the leaders who had been in the 1844 movement endeavored to find new dates for the termination of the 2300-year period. This endeavor was to fix new dates for the coming of the Lord. This was causing confusion among those who had been in the Advent Movement. {6BIO 256.5}
§129
她说，在混乱的时候，基督告诉她，人们持有的和提出的关于日期的观点是正确的；不要再设定时间，也不要再传另一个时间信息。{6BIO 256.6}
§130
In this confusion the Lord revealed to her, she said, that the view that had been held and presented regarding the dates was correct, and that there must never be another time set, nor another time message. {6BIO 256.6}
§131
然后，我要她告诉我，上帝向她显示的关于“常”的其它問題——“君”，“高及天象”，除掉常献，毁坏圣所。{6BIO 256.7}
§132
I then asked her to tell what had been revealed to her about the rest of the “daily”—the Prince, the host, the taking away of the “daily,” and the casting down of the sanctuary. {6BIO 256.7}
§133
她回答说：在异象中，这些特征，没有象时间问题那样向她显示。她不能解释预言的这些问题。{6BIO 256.8}
§134
She replied that these features were not placed before her in vision as the time part was. She would not be led out to make an explanation of those points of the prophecy. {6BIO 256.8}
§135
这次面谈给我留下了深刻的印象。她毫不犹豫地顺畅、清晰、详尽谈论了2300年的时期，但关于预言的另一部分，她保持沉默。 {6BIO 257.1}
§136
The interview made a deep impression upon my mind. Without hesitation she talked freely, clearly, and at length about the 2300-year period, but regarding the other part of the prophecy she was silent. {6BIO 257.1}
§137
我从她坦率地解释时间问题，而对于除掉常献和毁坏圣所保持沉默得出的唯一结论是，她所获得的这次异象与时间有关，对于预言的其它问题，她没有得到解释。（DF 201b, 阿瑟G.丹尼尔斯的陈述，1931年9月25日) {6BIO 257.2}
§138
The only conclusion I could draw from her free explanation of the time and her silence as to the taking away of the “daily” and the casting down of the sanctuary was that the vision given her was regarding the time, and that she received no explanation as to the other parts of the prophecy.—DF 201b, AGD statement, September 25, 1931. {6BIO 257.2}
§139
因为在这件事上图册的数字，怀爱伦在这次会见时的态度，是强烈支持研究1854年卡明斯“预言图册”中的计算问题。在这里面，公元前446年，犹太人的“常献”的祭，被用作新2300年时间段的起点，得出终点为1854年。这张1853年在新罕布什州的康柯德出版的图册，是典型的以除掉“常献的”燔祭为2300天的起点的图册。（丹尼尔斯可能从来没有见过这本图册的原作，原作现在保存在安德烈大学的复临原始资料集中。）{6BIO 257.3}
§140
Since charts figure in this matter, Ellen White’s attitude in this interview is given strong support as the reckoning of the Cummings 1854 “prophetic chart” is studied. In this the Jewish altar of “daily sacrifice” in 446 B.C. is used as the starting point for a new 2300-year time span set to end in 1854. This chart, published at Concord, New Hampshire, in 1853, was typical of charts that commenced the 2300 days with what was said to be the taking away of the “daily sacrifice.” [The original of this chart, probably never seen by Daniells, is now in the advent source collection at andrews university.] {6BIO 257.3}
§141
呼吁停止争论
§142
A Call to Halt the Controversy
§143
怀爱伦带着越来越深切的焦虑和悲痛，注视着在主要的教友之间，对一个她反复说没有得到亮光的问题，耗神费力地争论着。1910年7月31日，她再也不能抑制住自己。她写道： {6BIO 257.4}
§144
Ellen White watched with growing anxiety and distress the time-consuming controversy between leading brethren on an unimportant point and one on which she repeatedly said she had received no light. On July 31, 1910, she could restrain herself no longer. She took her pen and wrote: {6BIO 257.4}
§145
我有话对各处各方的弟兄们说。我要求不要把我的著作作为主要依据，来解决教会中存在的许多争端。我恳劝赫斯格，拉夫伯勒和史密斯三位长老和其他主要负责的弟兄，不要用我的著作来支持他们关于“常”的观点。{6BIO 257.5}
§146
I have words to speak to my brethren east and west, north and south. I request that my writings shall not be used as the leading argument to settle questions over which there is now so much controversy. I entreat of Elders Haskell, Loughborough, Smith, and others of our leading brethren, that they make no reference to my writings to sustain their views of the “daily.” {6BIO 257.5}
§147
我蒙指示，这不是至关重要的问题。我们的弟兄夸大他们所持观点之间的分歧，这是不对的。不应使“常”的真实含义成为一个考验性问题。{6BIO 257.6}
§148
It has been presented to me that this is not a subject of vital importance. I am instructed that our brethren are making a mistake in magnifying the importance of the difference in the views that are held. I cannot consent that any of my writings shall be taken as settling this matter. The true meaning of the “daily” is not to be made a test question. {6BIO 257.6}
§149
我现在要求，我的传道弟兄们不要用我的著作来支持他们关于（“常”）这个问题的论点；因为我对这个大家争论的问题没有得到任何指示，我也看不出有争论的必要。关于此事，在目前的情况下，沉默是金。（《文稿》1910年11号，1SM 164）{6BIO 258.1}
§150
I now ask that my ministering brethren shall not make use of my writings in their arguments regarding this question; for I have had no instruction on the point under discussion, and I see no need for the controversy. Regarding this matter under present conditions, silence is eloquence.—Manuscript 11, 1910 (see also Selected Messages 1:164). {6BIO 258.1}
§151
她指出 “我们圣工的仇敌看到可以用一个次要问题使我们的弟兄们分心，转离应该成为我们信息主旨的重大问题，他就欢喜了。” 她坚持认为，既然这不是一个测试题，就不应该被这样对待。关于这一点，显然是关于她所尊崇的《但以理书和启示录注释》，她写道: {6BIO 258.2}
§152
She pointed out that “the enemy of our work is pleased when a subject of minor importance is used to divert the minds of our brethren from the great questions that should be the burden of our message,” and she insisted that as this was not a test question, it should not be treated as such. Then in this connection, obviously speaking of Thoughts on Daniel and the Revelation, which she held in high esteem, she wrote: {6BIO 258.2}
§153
一些发行了多年的重要著作给许多人带来了真理的知识。但其中有一些次要问题需要仔细研究和纠正。让那些定期审查我们出版物的人去考虑这些事吧。这些弟兄和书报员以及我们的传道人都不要夸张这些问题，削减了这些救灵好书的影响。（同上，1SM 165）{6BIO 258.3}
§154
In some of our important books that have been in print for years, and which have brought many to a knowledge of the truth, there may be found matters of minor importance that call for careful study and correction. Let such matters be considered by those regularly appointed to have the oversight of our publications. Let not these brethren, nor our canvassers, nor our ministers magnify these matters in such a way as to lessen the influence of these good soul-saving books.— Ibid. (see also Ibid., 1:165). {6BIO 258.3}
§155
她指出：“如果我们诋毁我们的文字，无疑就是将武器交在那些离开真道的人手中，扰乱新接受信息之人的思想”。她劝勉说：“我们的书籍越少作不必要的改动就越好”。（同上） 在结束书信的时候，她呼吁每一个人都回去听警告城市的诚恳劝勉。{6BIO 258.4}
§156
She pointed out that “should we take up the work of discrediting our literature, we would place weapons in the hands of those who have departed from the faith and confuse the minds of those who have newly embraced the message” and advised that “the less that is done unnecessarily to change our publications, the better it will be.”— Ibid. In closing the communication, she called everyone back to the earnest counsel that had been given to warn the cities. {6BIO 258.4}
§157
几天后，在8月3日，她给教会的全体传道士寄出了一封信： {6BIO 258.5}
§158
A few days later, on August 3, 1910, she addressed a communication to the ministry of the church: {6BIO 258.5}
§159
致我的传道弟兄们：
§160
To My Brethren in the Ministry,
§161
亲爱的同工们：
§162
Dear Fellow Workers,
§163
我有话对所有在《但以理书》第八章“常”的含意上竭力推行自己意见的人说。不要使这事成为一个考验性问题，因处理这种问题而引起的骚动一直很不幸，已经导致了混乱，我们一些弟兄的心思已被转移，离开了对主已指示此时应当在各城做成之工应有的周到考虑。这一直使我们工作的大敌喜悦。{6BIO 259.1}
§164
I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of the “daily” of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work. {6BIO 259.1}
§165
所赐给我的亮光是：不应做什么在这个问题上煽风点火的事。不要讨论这个问题，也不要把它当作一个极重要的问题仔细研究。我们面前有一项大工，而我们没有时间可以浪费，离开要做成的重要工作。我们要将公开的努力限于传讲使我们团结在一起、而且我们对其有清楚亮光的各项重要真理。（《信函》1910年62号；1SW167）{6BIO 259.2}
§166
The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses, and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we are united, and on which we have clear light.—Letter 62, 1910 (see also Selected Messages 1:167). {6BIO 259.2}
§167
然后，她提到基督号召合一的最后祈祷，引用《约翰福音》第17章说， “我们可以讲论的题目有很多——就是那些神圣的、考验人的真理，因其简纯而优美。你们可以大发热心研究这些真理。但是如今不要提出“常”或任何其它会在弟兄们中间引起争辩的题目；因为这会耽搁和阻碍主希望我们的弟兄们专心去做的工作。我们不要激起会显出明显意见分歧的问题，而要从圣经中提出有关上帝律法约束性要求的神圣真理。”（同上）{6BIO 259.3}
§168
Then she referred to the last prayer of Christ calling for unity, brought to view in John 17, and commented, “There are many subjects upon which we can speak—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But,” she urged, “let not the ‘daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time, for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now.” And she pleaded, “Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.”— Ibid. {6BIO 259.3}
§169
论到基督复临安息日会教牧人员的讲论，她的忠告是： {6BIO 259.4}
§170
As to the discourses of Seventh-day Adventist ministers, her counsel continued: {6BIO 259.4}
§171
我们的传道人应当力求用最好的方式表现真理。我们要尽可能地统一口径，大家都说一样的事。我们的讲道要简明，论述能让人容易明白的至关重要的问题。……我们必须在基督化的联合中协调一致，如此我们的努力才不至徒劳。要步调一致，不要引起任何争论。要显出真理使人团结一致的力量，这会给人心留下强有力的印象。团结就是力量。.（同上，1SW 167、168）{6BIO 259.5}
§172
Our ministers should seek to make the most favorable presentation of truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood.... We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.— Ibid. (see also Selected Messages 1:167, 168). {6BIO 259.5}
§173
她在呼吁的最后告诫说： “虽然现在就这个问题存在着意见分歧的局面， 但是不要使它显得突出，而要停止一切争论。在这种时候，沉默是金。”（同上，1SW 168）.{6BIO 260.1}
§174
She closed her appeal with the admonition that “while the present condition of difference of opinion ... exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.”— Ibid. (see also Ibid., 1:168). {6BIO 260.1}
§175
在次要教义上的争论是无益的
§176
Futility of Controversy Over Minor Doctrinal Points
§177
在这些明确的信息中，关于“常”争议双方的支持者都被点名，并被要求停止和结束争论。这些信息制止了公开的辩论，并解脱了一些参与其中的领导人物，让他们关注更重要的事情。人们应始终铭记，在一些预言之灵没有明确亮光的次要问题上卷入教义之争是无益的。除其他因素外，这一事件把对启示和灵感的研究提到了前面，为积极有效的方法开辟了道路。它并没有像旧观点的拥护者所担心的那样，破坏了对预言之灵本身的信心。 {6BIO 260.2}
§178
These clear-cut messages, in which proponents of both sides of the controversy over the daily were named and called upon to cease and desist, brought to a halt open discussions and freed a number of the leading men involved to give attention to more important lines of endeavor. There was forever made clear the futility of involvement in doctrinal controversy on points of minor importance, or points on which there is no clear light in the Spirit of Prophecy writings. Among other factors, the incident brought to the front points for consideration in the study of revelation and inspiration, opening the way for positive, fruitful approaches. It did not, as was feared by the adherents of the old view, destroy confidence in the Spirit of Prophecy itself. {6BIO 260.2}
§179
与此同时，它使我们看到了那些兄弟们为了实现他们的既定目标所做的努力。这方面的一个例子是使用私人证言的方式。《评论与通讯》的一名排字机操作员，在中西部一个由“忠诚的老家长”组成的社区中长大，他们对真理有着永恒的爱和热情，因此也接受了关于“常”的旧观点。他赢得了总会文件的保管人的信任，其中有以装订好的形式寄给主要人物的证言，他还获得了本应保密的材料，这些证词是给重要人物的，有时涉及他们与上帝之间的问题。在这场争论中，这些个人证词的摘录被用来诋毁持新观点的关键人物。丹尼尔斯谴责了对私人证言的曝光，并认为利用其中一些证言的做法是令人震惊的轻率之举。他宣称，某些人的口袋里似乎装满了个人证言(丹尼尔斯致怀威廉，1910年8月5日)。. {6BIO 260.3}
§180
At the same time it brought to view the lengths to which men who were brethren would go in attempts to accomplish their determined ends. One illustration of this was provided in the manner in which private personal testimonies were used. A linotype operator at the Review and Herald office, who had been reared in the Midwest in a community of “staunch old patriarchs” who had an undying love and zeal for the truth, was led to espouse the old view of the daily. He won the confidence of the custodian of the General Conference files containing in bound form testimonies sent to leading men, and gained access to materials that should have been held in confidence, testimonies to key individuals that at times dealt with matters between them and God. In the controversy, excerpts from these personal testimonies were used to discredit key men who held the new view. Daniells decried the access that was given to private testimonies and believed that shockingly indiscreet use was made of some of them. Certain men, he declared, seemed to have their pockets full of personal testimonies (AGD to WCW, August 5, 1910). {6BIO 260.3}
§181
丹尼尔斯长老在园地中巡行时，经常被要求回答关于怀爱伦和预言之灵的问题。他的通信也是如此。他发现，考虑到背景因素往往能解决似乎很难的问题。当被问及为什么在怀姐妹既然反对传道士主要履行行政职责，而一位正式按立的传道士却在管理一个本会的疗养院时，他指出，这个人的健康状况是一个因素。他敦促不要把一段话延伸到其目的和意义之外。{6BIO 261.1}
§182
As Elder Daniells traveled around the field, he was often called upon to deal with questions asked about Ellen White and the Spirit of Prophecy. This was true also in his correspondence. He found that taking into account the contextual considerations often solved what seemed to be difficult questions. When pressed as to why an ordained minister was managing a denominational sanitarium when Sister White had spoken against ministers performing largely administrative duties, he pointed out that the state of the man’s health was a factor. He urged that it would not do to take a single statement and stretch it beyond its purpose and meaning. {6BIO 261.1}
§183
怀威廉反复阐明他的观点，预言之灵的论述，要放在适当的上下文中来考虑。关于《早期著作》里面提到“常”，他认为，是与现实相关的，因为他的母亲写了许多文章，谈复临运动和2300年预言的重要性；而“常”本身的特性，在她所有的作品中“被完全忽视”了，只有一句35个词的句子。在论述“自从1844年以来，时间再没有作为信心的试验，而且以后也再不作为试验”的问题中提到。他认为，在《早期著作》中这个陈述的上下文，似乎涉及到整篇文章。文章中的陈述写下的原意，怀爱伦写这个主题的范围，以及原作的历史背景。(《怀爱伦文档》201B号怀威廉写给J.E.怀特的信，1910年6月1日)。{6BIO 261.2}
§184
W. C. White repeatedly declared his position that statements in the Spirit of Prophecy must be taken in their proper context. On the question of the Early Writings statement in which the daily is mentioned, he considered it relevant that his mother had written much concerning the importance of the Advent Movement and of the 2300-year prophecy, while the nature of the daily itself was “wholly ignored” in all her writings except in one thirty-five-word sentence, found in the middle of the argument that “time has not been a test since 1844, and it will never again be a test.” To him the context of the statement found in Early Writings seemed to involve the entire article in which the statement was originally written, the entire scope of the Ellen White writings on the subject, and the historical background of the original writing (DF 201b, WCW to J. E. White, June 1, 1910). {6BIO 261.2}
§185
但怀威廉关心的是更重要的问题，而不是“常”本身的问题： {6BIO 261.3}
§186
But larger issues than the identity of the daily concerned W. C. White: {6BIO 261.3}
§187
我告诉我们一些弟兄，我认为与这件事（“常”）有关的有两个问题，比决定关于“常”的老的还是新的观点，哪一个更接近正确更重要。第一个是，当观点不一致的时候，我们当怎样处理相互之间的关系？第二个是，当我们努力解决教义争议问题时，怎样对待母亲的作品？(《怀威廉写给阿瑟G.丹尼尔斯的信》1910年3月13日) {6BIO 261.4}
§188
I have told some of our brethren that I thought there were two questions connected with this [daily] matter that were of more importance than the decision which shall be made as to which is most nearly correct, the old or the new view regarding the “daily.” The first is, How shall we deal with one another when there is difference of opinion? Second, How shall we deal with Mother’s writings in our effort to settle doctrinal questions?—WCW to AGD, March 13, 1910. {6BIO 261.4}