第13章 正确的教育
§1
第13章 正确的教育
§2
Chap. 13 - Proper Education
§3
与青年人接触是一种十分细致的工作。我们应当非常关心青年教育，改善教育方法，来唤起人心中的崇高能力。父母和教师，若不先学习自制、忍耐、宽容、温柔和仁爱，就不能正确教育他们。父母、监护人和教师的地位何等重要！但是，认识人心最根本的需要，知道如何指导青年发展才智，提高思想和感情的人，真是寥若晨星。{3T 131.1}[1]
§4
It is the nicest work ever assumed by men and women to deal with youthful minds. The greatest care should be taken in the education of youth to so vary the manner of instruction as to call forth the high and noble powers of the mind. Parents and schoolteachers are certainly disqualified to properly educate children if they have not first learned the lesson of self-control, patience, forbearance, gentleness, and love. What an important position for parents, guardians, and teachers! There are very few who realize the most essential wants of the mind and how to direct the developing intellect, the growing thoughts and feelings of youth. {3T 131.1}[1]
§5
训练儿童有时，教育青年有时；把这两件事在学校中尽量配合起来，很是必要。儿童可被训练为罪恶服务或为正义服务。青年的早期教育，会铸成他们在世俗生活及宗教生活双方面的品格。所罗门说：“教养孩童，使他走当行的道，就是到老，他也不偏离”（箴22:6）。这话说得很肯定。所罗门在这里所提示的训练，乃是指导，教育，及发展三项工作。父母及教师们若要作成这工作，他们自己必须先明白儿童所当行的“道”。这是比较单有书本上的知识，包括得更多了。凡是良善，德行，正义，及圣洁的事，都包含在内。至于实行节制，敬虔，弟兄友爱，爱上帝，及彼此相爱等等，也是含蓄其中的。若要达到这目的，对于儿童的体育，智育，德育，及宗教教育，都是必须注意的。{3T 131.2}[2]
§6
There is a time for training children and a time for educating youth, and it is essential that in school both of these be combined in a great degree. Children may be trained for the service of sin or for the service of righteousness. The early education of youth shapes their characters both in their secular and in their religious life. Solomon says: Train up a child in the way he should go: and when he is old, he will not depart from it. This language is positive. The training which Solomon enjoins is to direct, educate, and develop. In order for parents and teachers to do this work, they must themselves understand the way the child should go. This embraces more than merely having a knowledge of books. It takes in everything that is good, virtuous, righteous, and holy. It comprehends the practice of temperance, godliness, brotherly kindness, and love to God and to one another. In order to attain this object, the physical, mental, moral, and religious education of children must have attention. {3T 131.2}[2]
§7
在家庭或学校中教育儿童，不可以像训练不会说话的牲畜；因为儿童是有聪明意志的，应当受到指导来管理他们的一切才能。不会说话的牲畜，是需要驯养的，因为它们没有理智和理性。但人的心智，应受到自制的教导，学会管理自己。牲畜只能由主人管理，要训练它们顺服主人。主人乃是牲畜的意志、心愿和判断。一个儿童也可能像牲畜那样受训练，以致没有自己的意志。他的个性也可能泯灭于训练他的人。他那管理一切才能和意图的意志，也可能顺服于他教师的意志。{3T 132.1}[3]
§8
The education of children, at home or at school, should not be like the training of dumb animals; for children have an intelligent will, which should be directed to control all their powers. Dumb animals need to be trained, for they have not reason and intellect. But the human mind must be taught self-control. It must be educated to rule the human being, while animals are controlled by a master and are trained to be submissive to him. The master is mind, judgment, and will for his beast. A child may be so trained as to have, like the beast, no will of his own. Even his individuality may be merged in the one who superintends his training; his will, to all intents and purposes, is subject to the will of the teacher. {3T 132.1}[3]
§9
凡如此受教的儿童，必缺少道德活力和个人责任感。他们没有受到教导，使行动从理智和原则出发。他们的意志受别人控制。他们的心智没有受到激发，以便通过运用而得到发展和加强。他们没有受到指导和训练，来掌握自己的个性和才干，以便在需要的时候，发挥他们的特长。教师不可满足于这种境况，而应当特别注意培养儿童较薄弱的才能，使他的一切能力，都得到运用而逐步提高，使他的心智获得应有的发展。{3T 132.2}[4]
§10
Children who are thus educated will ever be deficient in moral energy and individual responsibility. They have not been taught to move from reason and principle; their wills have been controlled by another, and the mind has not been called out, that it might expand and strengthen by exercise. They have not been directed and disciplined with respect to their peculiar constitutions and capabilities of mind, to put forth their strongest powers when required. Teachers should not stop here, but should give special attention to the cultivation of the weaker faculties, that all the powers may be brought into exercise, and carried forward from one degree of strength to another, that the mind may attain due proportions. {3T 132.2}[4]
§11
许多有孩子的家庭，表面看来管理严格，训练有素，但束缚的制度一旦取消，他们就显出思想、行动和亲自作决定方面的无能。他们长期受铁腕管理，没有在非常应该自己动脑筋的事上，进行独立思考和行动，以致不敢按照自己的判断来行动，也不敢有自己的见解。当他们离开父母独立行事时，很容易因听从别人的判断，而接受错误的引领。他们没有稳固的品格。他们没有在实际中，迅速广泛地运用自己的判断力，所以心智没能得到适当的发育和加强。他们长久受所完全依赖之父母的绝对控制；父母就是他们的意见和判断。{3T 132.3}[5]
§12
There are many families of children who appear to be well trained while under the training discipline; but when the system which has held them to set rules is broken up, they seem to be incapable of thinking, acting, or deciding for themselves. These children have been so long under iron rule, not allowed to think and act for themselves in those things in which it was highly proper that they should, that they have no confidence in themselves to move out upon their own judgment, having an opinion of their own. And when they go out from their parents to act for themselves, they are easily led by others judgment in the wrong direction. They have not stability of character. They have not been thrown upon their own judgment as fast and as far as practicable, and therefore their minds have not been properly developed and strengthened. They have so long been absolutely controlled by their parents that they rely wholly upon them; their parents are mind and judgment for them. {3T 132.3}[5]
§13
但反过来说，青年人也不可离开父母和教师的判断，一意孤行。他们应当受教导，尊重有经验之人的判断。要教育他们与教师和父母同心合作，受教看出接受父母和教师的劝导是适当的。这样，当他们没有人指导时，他们的品格，就不会像随风飘摇的芦苇一样了。{3T 133.1}[6]
§14
On the other hand, the young should not be left to think and act independently of the judgment of their parents and teachers. Children should be taught to respect experienced judgment and to be guided by their parents and teachers. They should be so educated that their minds will be united with the minds of their parents and teachers, and so instructed that they can see the propriety of heeding their counsel. Then when they go forth from the guiding hand of their parents and teachers, their characters will not be like the reed trembling in the wind. {3T 133.1}[6]
§15
我们若正当合适地指导儿童们，照其能力所及与其心思所届，去自行思想及行动，就可使他们有成长的思想，有自尊的感觉，及有办事能力的自信心；反之，若无这种教导，而仅施以严格的训练，那就要养成一班心力德力脆弱的人了。及至他们立身处世，自己行动之时，他们就显露自己实际上所受的乃是象牲畜一样的训练，而非受过教育了。他们的意志未蒙循循善导，而是被父母教师们的粗暴惩戒所制服。{3T 133.2}[7]
§16
The severe training of youth, without properly directing them to think and act for themselves as their own capacity and turn of mind will allow, that by this means they may have growth of thought, feelings of self-respect, and confidence in their own ability to perform, will ever produce a class who are weak in mental and moral power. And when they stand in the world to act for themselves they will reveal the fact that they were trained like the animals, and not educated. Their wills, instead of being guided, were forced into subjection by the harsh discipline of parents and teachers. {3T 133.2}[7]
§17
那些自夸完全控制儿童心灵意志的父母和教师，若能预见这些屈服于武力和威吓之下的儿童将来的生活，就必不再夸口了。这些儿童，几乎完全没有准备好去担负人生严肃的职责。当他们不再受父母教师的管理，而不得不独立思想行动时，就肯定会迷失方向，屈从试探的势力。他们的人生，不能获得成功，他们的宗教生活，也出现同样的亏欠。青少年的导师，若能看清他们错误训练的后果，就必改变他们的教育方针了。那等因能几乎完全控制学生的意志而沾沾自喜的教师，也许暂时所表现的成绩很可得意，但他们毕竟不是最成功的教师。{3T 133.3}[8]
§18
Those parents and teachers who boast of having complete control of the minds and wills of the children under their care would cease their boastings could they trace out the future lives of the children who are thus brought into subjection by force or through fear. These are almost wholly unprepared to share in the stern responsibilities of life. When these youth are no longer under their parents and teachers, and are compelled to think and act for themselves, they are almost sure to take a wrong course and yield to the power of temptation. They do not make this life a success, and the same deficiencies are seen in their religious life. Could the instructors of children and youth have the future result of their mistaken discipline mapped out before them, they would change their plan of education. That class of teachers who are gratified that they have almost complete control of the wills of their scholars are not the most successful teachers, although the appearance for the time being may be flattering. {3T 133.3}[8]
§19
上帝从来没有计划，让一个人的心受另一个人完全控制。那些力图使学生的个性泯灭于他们，心思、意愿、感情都服从于他们的人，承担了可怕的责任。这些学生在某些场合，看来好像训练有素的士兵，但约束一消除，就显得不能坚持原则，独立行动了。有人立志教育学生，让他们感觉自己有能力，把自己培养成有坚固的原则，能胜任人生各种处境。这样的教师，是最有用和永远成功的。对于一般肤浅的旁观者而言，他们的工作，或许没有显出最好的成绩。他们劳苦的价值，或许看来不如那些以自己的绝对权威控制学生心思意愿的教师，然而学生将来的生活，将显明那一种教育方针的成果更好。{3T 134.1}[9]
§20
God never designed that one human mind should be under the complete control of another. And those who make efforts to have the individuality of their pupils merged in themselves, and to be mind, will, and conscience for them, assume fearful responsibilities. These scholars may, upon certain occasions, appear like well-drilled soldiers. But when the restraint is removed, there will be seen a want of independent action from firm principle existing in them. Those who make it their object to so educate their pupils that they may see and feel that the power lies in themselves to make men and women of firm principle, qualified for any position in life, are the most useful and permanently successful teachers. Their work may not show to the very best advantage to careless observers, and their labors may not be valued as highly as are those of the teacher who holds the minds and wills of his scholars by absolute authority; but the future lives of the pupils will show the fruits of the better plan of education. {3T 134.1}[9]
§21
父母及教师们有发号施令太多，同时却没有与其子女或学生充分交流的危险。他们往往过于矜持，以冷酷无情的态度，行使自己的权威，这样作并不能赢得儿女和学生的心。他们若能把儿女和学生召聚到身边，向他们显示爱心，关心他们的努力和娱乐，有时还要自己作一个孩子与他们同玩，就能使儿童十分快乐，并博得他们的爱戴和信任，儿童就会更快学会尊重，并爱戴他们父母和教师的权威。{3T 134.2}[10]
§22
There is danger of both parents and teachers commanding and dictating too much, while they fail to come sufficiently into social relation with their children or scholars. They often hold themselves too much reserved, and exercise their authority in a cold, unsympathizing manner which cannot win the hearts of their children and pupils. If they would gather the children close to them, and show that they love them, and would manifest an interest in all their efforts and even in their sports, sometimes even being a child among children, they would make the children very happy and would gain their love and win their confidence. And the children would sooner respect and love the authority of their parents and teachers. {3T 134.2}[10]
§23
我们应当视教师的生活习惯和行动原则，比他的学历更为重要。他若是一个真实的基督徒，就必感觉到需要同样地注意学生的身体、心智、道德和灵性的教育。为了发挥正确的影响，他必须有完全的自制。他的态度、言语和举动，都应充满对学生的爱。他应当有坚强的品格，如此他就能塑造学生的心，教导他们科学知识。一般说来，青年早期的教育，要塑造他们终生的品格。凡与青年交往的人，务要十分注意启发他们心智的优点，使他更明白如何使用自己的才能，并把才能用在最好的事业上。{3T 135.1}[11]
§24
The habits and principles of a teacher should be considered of even greater importance than his literary qualifications. If he is a sincere Christian he will feel the necessity of having an equal interest in the physical, mental, moral, and spiritual education of his scholars. In order to exert the right influence, he should have perfect control over himself, and his own heart should be richly imbued with love for his pupils, which will be seen in his looks, words, and acts. He should have firmness of character, and then he can mold the minds of his pupils as well as instruct them in the sciences. The early education of youth generally shapes their characters for life. Those who deal with the young should be very careful to call out the qualities of the mind, that they may better know how to direct its powers so that they may be exercised to the very best account. {3T 135.1}[11]
§25
【学校的严格限制】
§26
过去多年来，所推行的教育方式，是有碍于健康，甚至有害于生命的。许多青少年，每天在教室里度过五小时的光阴。这些教室不通风，不够宽敞，不适应学生健康的需要。这种房间的空气，很快就会使呼吸的人肺部受害。那些肌肉肢体还不健壮，智力还不发达的儿童，被关在室内受罪。许多人年纪很小时就开始读书，学校中日复一日的限制，使他们神经衰弱，身患疾病，他们由于精疲力尽而发育不良。若是生命的火光熄灭了，教师和父母，仍不会认识到他们对熄灭生命火花的事，负有什么直接责任。当伤心的父母，站在孩子的坟墓旁边望着死者，以为是天意的特别安排时，他们却不知道，正是他们自己不可原谅的无知毁灭了他们孩子的生命。把孩子的死归因于天意，乃是一种亵渎的行为。上帝希望孩子存活并受教育，使他们能获得优美的品格，在今生荣耀祂，在来生赞美祂。{3T 135.2}[12]
§27
【Close Confinement at School】
§28
The system of education carried out for generations back has been destructive to health and even life itself. Many young children have passed five hours each day in schoolrooms not properly ventilated, nor sufficiently large for the healthful accommodation of the scholars. The air of such rooms soon becomes poison to the lungs that inhale it. Little children, whose limbs and muscles are not strong, and whose brains are undeveloped, have been kept confined indoors to their injury. Many have but a slight hold on life to begin with. Confinement in school from day to day makes them nervous and diseased. Their bodies are dwarfed because of the exhausted condition of the nervous system. And if the lamp of life goes out, the parents and teachers do not consider that they had any direct influence in quenching the vital spark. When standing by the graves of their children, the afflicted parents look upon their bereavement as a special dispensation of Providence, when, by inexcusable ignorance, their own course has destroyed the lives of their children. To then charge their death to Providence is blasphemy. God wanted the little ones to live and be disciplined, that they might have beautiful characters and glorify Him in this world and praise Him in the better world. {3T 135.2}[12]
§29
父母和教师在负责训练儿童的事上，没有在上帝面前感到有责任熟悉身体的构造，以便正确地对待儿女和学生的身体，使他们保持生命和健康。成千上万的儿童因父母和教师的无知而死亡。母亲们在自己和儿女的服饰上做不必要的工作，浪费大量时间，为了炫耀打扮自己和孩子，然后就辩称自己抽不出空来，去学习并熟悉照顾儿女健康所必需的知识和信息。她们认为把自己和儿女的健康交给医生会麻烦少些。为了追赶时髦和潮流，许多父母牺牲了儿女的健康和性命。{3T 136.1}[13]
§30
Parents and teachers, in taking the responsibility of training these children, do not feel their accountability before God to become acquainted with the physical organism, that they may treat the bodies of their children and pupils in a manner to preserve life and health. Thousands of children die because of the ignorance of parents and teachers. Mothers will spend hours over needless work upon their own dresses and those of their children to fit them for display, and will then plead that they cannot find time to read up and obtain the information necessary to take care of the health of their children. They think it less trouble to trust their bodies to the doctors. In order to be in accordance with fashion and custom, many parents have sacrificed the health and lives of their children. {3T 136.1}[13]
§31
熟悉奇妙的人体器官、骨骼、肌肉、胃、肝、肠、心脏、皮肤的毛孔，认识一个器官和另一个器官，对于整个人体正常运作的互相关系，乃是绝大多数的母亲所没有注意的一门学问。她们一点儿也不知道，身体对于心智，或心智对于身体的影响。他们似乎不知道心智的作用，是把有限的人与无穷的上帝联系起来。人体受造的每一器官，都是为心智服务的，心智乃是全身的首脑。人们如今都允许孩子们吃肉食、香料、奶油、干酪、猪肉、丰腻的糕点，和一般调味品，并在不规则的时辰及二餐之间，吃不利于健康的零食。这些东西干扰肠胃，刺激神经发生反常举动，并使智力衰退。父母们没有认识到，他们正在播下那造成疾病和死亡的种子。{3T 136.2}[14]
§32
To become acquainted with the wonderful human organism, the bones, muscles, stomach, liver, bowels, heart, and pores of the skin, and to understand the dependence of one organ upon another for the healthful action of all, is a study in which most mothers take no interest. They know nothing of the influence of the body upon the mind and of the mind upon the body. The mind, which allies finite to the infinite, they do not seem to understand. Every organ of the body was made to be servant to the mind. The mind is the capital of the body. Children are allowed to eat flesh meats, spices, butter, cheese, pork, rich pastry, and condiments generally. They are also allowed to eat irregularly and between meals of unhealthful food. These things do their work of deranging the stomach, exciting the nerves to unnatural action, and enfeebling the intellect. Parents do not realize that they are sowing the seed which will bring forth disease and death. {3T 136.2}[14]
§33
许多儿童由于专心追求知识，就忽视增强体力而毁掉了生命。许多人夭折于童年时代，是由于不智的父母和教师，在他们太年轻、看不清教室里所有东西的时候，就用哄慰和威吓来强迫他们学习。他们的心智不应受到干扰，直至有足够的体力，来从事文化学习。可是这时，他们却负担着各门功课。小孩子应当像羊羔那样，在室外自由奔跑，活泼快乐，让他们用最好的时机，为健康的体格打好基础。{3T 137.1}[15]
§34
Many children have been ruined for life by urging the intellect and neglecting to strengthen the physical powers. Many have died in childhood because of the course pursued by injudicious parents and schoolteachers in forcing their young intellects, by flattery or fear, when they were too young to see the inside of a schoolroom. Their minds have been taxed with lessons when they should not have been called out, but kept back until the physical constitution was strong enough to endure mental effort. Small children should be left as free as lambs to run out of doors, to be free and happy, and should be allowed the most favorable opportunities to lay the foundation for sound constitutions. {3T 137.1}[15]
§35
儿童八岁或十岁以前，父母应是他们唯一的教师。应当按着他们的理解力，在他们面前打开上帝大自然的课本。母亲应少倾心于家庭的摆设、服装和打扮，应培养自己和孩子喜爱美丽的蓓蕾和盛开的花朵。她既引导孩子们注意花朵的各种颜色和形状，就能使他们熟悉那创造一切美丽的东西，使他们心旷神怡的上帝了。她能把他们的心引向创造主，在他们幼小的心灵里，唤起对天父的爱心，因为祂已向他们显示了如此的大爱。父母可以从上帝所造的万物联想到祂。儿童八岁或十岁以前的唯一课堂，应当在露天盛开的花卉和自然的美景之中。他们最熟悉的课本，应是自然界的宝藏。在自然界美丽动人的景色中，这些教训留在孩子的心中，是决不会轻易忘记的。{3T 137.2}[16]
§36
Parents should be the only teachers of their children until they have reached eight or ten years of age. As fast as their minds can comprehend it, the parents should open before them Gods great book of nature. The mother should have less love for the artificial in her house and in the preparation of her dress for display, and should find time to cultivate, in herself and in her children, a love for the beautiful buds and opening flowers. By calling the attention of her children to their different colors and variety of forms, she can make them acquainted with God, who made all the beautiful things which attract and delight them. She can lead their minds up to their Creator and awaken in their young hearts a love for their heavenly Father, who has manifested so great love for them. Parents can associate God with all His created works. The only schoolroom for children from eight to ten years of age should be in the open air amid the opening flowers and natures beautiful scenery. And their only textbook should be the treasures of nature. These lessons, imprinted upon the minds of young children amid the pleasant, attractive scenes of nature, will not be soon forgotten. {3T 137.2}[16]
§37
为了使儿童和青少年健康、快乐、活泼、使肌肉和智力得到良好的发展，应当让他们常到户外去。要妥善地调济劳动和娱乐。儿童和青少年若关在教室，限制在书本上，就不会有强壮的体格。只用脑子学习，却没有相应的体育锻炼，就会把血液都吸引到大脑上。血液在身体里的循环不均衡，大脑的血液太多，而四肢的血液就太少了。应当有规律地让儿童和青少年，在一定的时间学习，另一部分的时间，应从事体力劳动。他们吃穿和睡觉的习惯，若符合健康的定律，他们所受的教育，就不会牺牲身体和心智的健康了。{3T 137.3}[17]
§38
In order for children and youth to have health, cheerfulness, vivacity, and well-developed muscles and brains, they should be much in the open air and have well-regulated employment and amusement. Children and youth who are kept at school and confined to books, cannot have sound physical constitutions. The exercise of the brain in study, without corresponding physical exercise, has a tendency to attract the blood to the brain, and the circulation of the blood through the system becomes unbalanced. The brain has too much blood and the extremities too little. There should be rules regulating their studies to certain hours, and then a portion of their time should be spent in physical labor. And if their habits of eating, dressing, and sleeping are in accordance with physical law, they can obtain an education without sacrificing physical and mental health. {3T 137.3}[17]
§39
【人类体质的下降】
§40
《创世记》非常明确地记录了当时的社会和个人生活，但我们在其中找不到有人生下来就眼瞎、耳聋、腿瘸、畸形或智力障碍的记载，也没有人在婴幼年或青少年时期就夭折，或有人死于疾病。《创世记》对人的去世是这样写的：“亚当共活了九百三十岁就死了。”“塞特共活了九百一十二岁就死了” (创5:5,8)。对还有些人是这样写的：寿高年迈，气绝而死。那时很少有儿子死在父亲之前的，所以要特别记录下来：“哈兰死在他父亲他拉之先”。哈兰在去世之前已经有了儿女。{3T 138.1}[18]
§41
【Physical Decline of the Race】
§42
The book of Genesis gives quite a definite account of social and individual life, and yet we have no record of an infants being born blind, deaf, crippled, deformed, or imbecile. There is not an instance upon record of a natural death in infancy, childhood, or early manhood. There is no account of men and women dying of disease. Obituary notices in the book of Genesis run thus: And all the days that Adam lived were nine hundred and thirty years: and he died. And all the days of Seth were nine hundred and twelve years: and he died. Concerning others, the record states: He lived to a good old age; and he died. It was so rare for a son to die before the father that such an occurrence was considered worthy of record: And Haran died before his father Terah. Haran was a father of children before his death. {3T 138.1}[18]
§43
上帝原来赋予人类强大的生命力，以致可以抵抗不良习惯所带来的疾病，达六千年之久。这足以证实上帝在创造时所赐给人类的体质和力量。人类犯罪并放纵低级的情欲两千年以后，才使身体的疾病达到了严重的地步。假如亚当在受造时，没有被赋予二十倍于现在的人所有的生命力，那么人类由于现今违背自然律的生活习惯，就会早已绝种了。基督第一次降临的时候，人类已经迅速退化，累积的疾病压在那一代人身上，带来了祸患和忧伤的狂潮，其悲惨情形难以形容。{3T 138.2}[19]
§44
God endowed man with so great vital force that he has withstood the accumulation of disease brought upon the race in consequence of perverted habits, and has continued for six thousand years. This fact of itself is enough to evidence to us the strength and electrical energy that God gave to man at his creation. It took more than two thousand years of crime and indulgence of base passions to bring bodily disease upon the race to any great extent. If Adam, at his creation, had not been endowed with twenty times as much vital force as men now have, the race, with their present habits of living in violation of natural law, would have become extinct. At the time of Christs first advent the race had degenerated so rapidly that an accumulation of disease pressed upon that generation, bringing in a tide of woe and a weight of misery inexpressible. {3T 138.2}[19]
§45
当代世界的悲惨现状展现在我面前。自从亚当堕落以来，人类就在不断地退化。我蒙指示看到那照着上帝的形像创造的人落入现今悲剧状况的一些原因。意识到必须做多少事才能在一定程度上阻止身体、心智、和道德上的衰退，使我感到痛苦灰心。上帝创造的人类并非现在虚弱的状态。这种状况绝非出自天意，而是人为的；是由于不良的习惯和胡作妄为，由于违犯上帝所定管理人类生存的定律而造成的。亚当和夏娃因屈从放纵食欲的试探而从崇高，圣洁，福乐的地位堕落了。人类也因着同样的试探衰弱了。他们让食欲和情欲占据宝座，控制了理性和智力。{3T 139.1}[20]
§46
The wretched condition of the world at the present time has been presented before me. Since Adams fall the race has been degenerating. Some of the reasons for the present deplorable condition of men and women, formed in the image of God, were shown me. And a sense of how much must be done to arrest, even in a degree, the physical, mental, and moral decay, caused my heart to be sick and faint. God did not create the race in its present feeble condition. This state of things is not the work of Providence, but the work of man; it has been brought about by wrong habits and abuses, by violating the laws that God has made to govern mans existence. Through the temptation to indulge appetite, Adam and Eve first fell from their high, holy, and happy estate. And it is through the same temptation that the race have become enfeebled. They have permitted appetite and passion to take the throne, and to bring into subjection reason and intellect. {3T 139.1}[20]
§47
干犯健康定律，及其使人类受苦的后果，已长久蔓延，甚至人们把现今疾病、痛苦、虚弱和早夭的情形，看作是人类应该有的情况。人类从创造主手中出来的时候，赋有完备和荣美的身材，充满生命的活力。在人败坏了食欲，放纵了情欲，普遍干犯健康定律一千多年之后，他们身上才觉察到其负面影响。越到近代，软弱和疾病的压力，就越为紧迫和沉重。由于放纵食欲和情欲，生命的活力已经大大削弱了。{3T 139.2}[21]
§48
The violation of physical law, and the consequence, human suffering, have so long prevailed that men and women look upon the present state of sickness, suffering, debility, and premature death as the appointed lot of humanity. Man came from the hand of his Creator perfect and beautiful in form, and so filled with vital force that it was more than a thousand years before his corrupt appetite and passions, and general violations of physical law, were sensibly felt upon the race. More recent generations have felt the pressure of infirmity and disease still more rapidly and heavily with every generation. The vital forces have been greatly weakened by the indulgence of appetite and lustful passion. {3T 139.2}[21]
§49
从亚当到挪亚的先祖，除了个别人之外，寿命都将近千年。从挪亚的日子开始，人类的寿数开始迅速缩减。那些遭受疾病折磨的人，从大小城镇乡村被带到基督面前求医治；他们因形形色色身体上的疾病痛苦不堪。从那个时代起，疾病的数量和形式呈直线上升的态势，直到如今。因为不断破坏生命的定律，人类的死亡率上升到一个可怕的程度。人的寿数大大缩减了，以至于当代人的寿命还不及创世后最初一两千年世代的人立业的年龄。{3T 139.3}[22]
§50
The patriarchs from Adam to Noah, with but few exceptions, lived nearly a thousand years. Since the days of Noah the length of life has been tapering. Those suffering with disease were brought to Christ from every city, town, and village for Him to heal; for they were afflicted with all manner of diseases. And disease has been steadily on the increase through successive generations since that period. Because of the continued violation of the laws of life, mortality has increased to a fearful extent. The years of man have been shortened, so that the present generation pass to the grave, even before the age at which the generations that lived the first few thousand years after the creation came upon the stage of action. {3T 139.3}[22]
§51
从父母到儿女，疾病一代一代遗传下去。作父母的人因为自己的罪恶削减了自己生命的活力，以致他们的孩子尚在摇篮里时就因父母的罪而受苦。他们错误的吃穿习惯，以及毫无节制的生活，都遗传给他们的儿女。许多人生来就有精神病患、畸形、瞎眼、耳聋，还有相当一部分人存在智力障碍。这代人的特征，竟是异常地缺乏原则，表现在人们对生命和健康定律的忽视，令人震惊。虽然在他们的周围有真光照耀，人们对这个问题却普遍无知。大多数人所忧虑的，乃是我要吃什么？我要喝什么？我要穿什么？尽管对于我们应当怎样对待我们的身体，该说的都说了，该写的都写了，但食欲通常依然是主宰人生的大法则。{3T 140.1}[23]
§52
Disease has been transmitted from parents to children, from generation to generation. Infants in the cradle are miserably afflicted because of the sins of their parents, which have lessened their vital force. Their wrong habits of eating and dressing, and their general dissipation, are transmitted as an inheritance to their children. Many are born insane, deformed, blind, deaf, and a very large class are deficient in intellect. The strange absence of principle which characterizes this generation, and which is shown in their disregard of the laws of life and health, is astonishing. Ignorance prevails upon this subject, while light is shining all around them. With the majority, their principal anxiety is, What shall I eat? what shall I drink? and wherewithal shall I be clothed? Notwithstanding all that is said and written in regard to how we should treat our bodies, appetite is the great law which governs men and women generally. {3T 140.1}[23]
§53
由于人类没有度顺从健康律的生活，并以这个重要的问题作为自己的本分，他们的道德力就薄弱了。父母们遗传给儿女的，乃是自己扭曲的习惯和那败坏血液、使脑力衰弱的可恶疾病。大多数人对于自身健康的定律，一无所知。他们放纵食欲和情欲，摧残自己的理智和道德，似乎甘心永不理会忽视自然定律的后果。他们放纵堕落的食欲，服用慢性毒品。这些东西使血液中毒，神经麻木，结果给他们带来疾病和死亡。而朋友们却称这种行动的后果为天意如此。他们这样，乃是侮辱上天。他们违反自然的律法，而身受干犯自然律的惩罚。现今在世上各处，尤其是在儿童们的身上，流行着苦难和死亡。若把本世代的人，与起初两千年的人相比，真有多么强烈的对照啊！{3T 140. 2}[24]
§54
The moral powers are weakened because men and women will not live in obedience to the laws of health and make this great subject a personal duty. Parents bequeath to their offspring their own perverted habits, and loathsome diseases corrupt the blood and enervate the brain. The majority of men and women remain in ignorance of the laws of their being, and indulge appetite and passion at the expense of intellect and morals, and seem willing to remain in ignorance of the result of their violation of natures laws. They indulge the depraved appetite in the use of slow poisons which corrupt the blood and undermine the nervous forces, and in consequence bring upon themselves sickness and death. Their friends call the result of this course the dispensation of Providence. In this they insult Heaven. They rebelled against the laws of nature and suffered the punishment for thus abusing her laws. Suffering and mortality now prevail everywhere, especially among children. How great is the contrast between this generation and those who lived during the first two thousand years! {3T 140.2}[24]
§55
【家庭训练的重要性】
§56
我问，这股灾难的浪潮能否得到抑制？有没有办法拯救这个世代的青年人脱离威胁他们的毁灭？我蒙指示，造成这种悲剧的一个很大的原因，就是父母没有认识到自己有责任，要帮助孩子遵从自然的定律。母亲溺爱自己的儿女，把他们当作小偶像服侍，明知不利于健康，仍让他们放纵食欲，以致给他们带来疾病和痛苦。这种残忍的爱心，在现代到处流行。母亲们觉得，立时满足孩子的欲望，要比听他们叫嚷容易得多。他们的愿望是满足了，但他们的健康和愉快的性情，却受到了损害。{3T 141.1}[25]
§57
【Importance of Home Training】
§58
I inquired if this tide of woe could not be prevented and something be done to save the youth of this generation from the ruin which threatens them. I was shown that one great cause of the existing deplorable state of things is that parents do not feel under obligation to bring up their children to conform to physical law. Mothers love their children with an idolatrous love and indulge their appetite when they know that it will injure their health and thereby bring upon them disease and unhappiness. This cruel kindness is manifested to a great extent in the present generation. The desires of children are gratified at the expense of health and happy tempers because it is easier for the mother, for the time being, to gratify them than to withhold that for which they clamor. {3T 141.1}[25]
§59
母亲们如此所撒出的种子，一定会生长结实。由于人们没有教育孩子们克服食欲、克制私欲，他们就变得自私、苛刻、悖逆、忘恩负义，心不圣洁。这样，作母亲的必痛苦地收割自己所栽种的。她们得罪了天，也得罪了自己的儿女，上帝必要与她们算帐。{3T 141.2}[26]
§60
Thus mothers are sowing the seed that will spring up and bear fruit. The children are not educated to deny their appetites and restrict their desires. And they become selfish, exacting, disobedient, unthankful, and unholy. Mothers who are doing this work will reap with bitterness the fruit of the seed they have sown. They have sinned against Heaven and against their children, and God will hold them accountable. {3T 141.2}[26]
§61
过去世代的教育，若遵循另一种完全与此不同的方针，则现代的青年，就不会如此腐败无能。学校的领导和教师，应当是一班懂得生理学的人。他们不仅要重视青年的文化教育，而且要重视教育他们如何保持健康，使他们获得知识后，充分地运用它。学校当建立能进行各种劳动的场所，使学生在课外从事劳动和必要的锻炼。{3T 141.3}[27]
§62
Had education for generations back been conducted upon altogether a different plan, the youth of this generation would not now be so depraved and worthless. The managers and teachers of schools should have been those who understood physiology and who had an interest, not only to educate the youth in the sciences, but to teach them how to preserve health so that they might use their knowledge to the best account after they had obtained it. There should have been connected with the schools, establishments for carrying on various branches of labor, that the students might have employment and the necessary exercise out of school hours. {3T 141.3}[27]
§63
学生的劳动和娱乐，要按生理的规律来安排，并适合于保持身心和一切才能的健康。这样，在他们接受文化教育的同时，也获得了劳动的实际知识。我们若能唤起学生的道义感，使他们看见并感觉到社会所赋予他们的责任，以致度一种顺从自然定律的生活，就能借着这种生活方式和影响，藉着教训和榜样对社会有利，为人类造福。应当使青年人懂得，每一个人无论如何都对社会有所影响。这种影响或者是高尚有益的，或者是卑劣有害的。青年的第一项功课是认识自己，以及如何保持自己身体的健康。{3T 142.1}[28]
§64
The students employment and amusements should have been regulated with reference to physical law and should have been adapted to preserve to them the healthy tone of all the powers of body and mind. Then a practical knowledge of business could have been obtained while their literary education was being gained. Students at school should have had their moral sensibilities aroused to see and feel that society has claims upon them and that they should live in obedience to natural law so that they can, by their existence and influence, by precept and example, be an advantage and blessing to society. It should be impressed upon the youth that all have an influence that is constantly telling upon society to improve and elevate or to lower and debase. The first study of the young should be to know themselves and how to keep their bodies in health. {3T 142.1}[28]
§65
许多父母把孩子终年关在学校里。这些孩子机械地完成学习作业，却不能掌握所学的东西。在这些死读书的学生中，许多人却似乎智力很差。这种单调的学习持续下去，会使学生心智疲乏，对功课不感兴趣，并以用功读书为痛苦的事。他们并不真心喜爱思考问题，渴望掌握知识。他们不会使自己养成思考和研究的习惯。{3T 142.2}[29]
§66
Many parents keep their children at school nearly the year round. These children go through the routine of study mechanically, but do not retain that which they learn. Many of these constant students seem almost destitute of intellectual life. The monotony of continual study wearies the mind, and they take but little interest in their lessons; and to many the application to books becomes painful. They have not an inward love of thought and an ambition to acquire knowledge. They do not encourage in themselves habits of reflection and investigation. {3T 142.2}[29]
§67
为了使儿童在世上成为有用的人，他们十分需要正确的教育。但是，任何重视文化知识超过道德训练的作法，都是错误的。父母和教师，应当以教育、培养、造就，提高青少年为他们主要的任务。严谨的理论家，和善于推理的思想家现在很少。因为虚假的影响妨碍了智力的发展。父母和教师所认为不停学习就会增强智力的看法是错误的，结果往往适得其反。{3T 142.3}[30]
§68
Children are in great need of proper education in order that they may be of use in the world. But any effort that exalts intellectual culture above moral training is misdirected. Instructing, cultivating, polishing, and refining youth and children should be the main burden with both parents and teachers. Close reasoners and logical thinkers are few for the reason that false influences have checked the development of the intellect. The supposition of parents and teachers that continual study would strengthen the intellect has proved erroneous, for in many cases it has had the opposite effect. {3T 142.3}[30]
§69
在儿童早期的教育中，许多父母和教师不明白需要对儿童的体格加以最充分的注意，使他们获得身体和心智的健康。父母往往在孩子年幼仍然需要母亲照顾的时候，就鼓励他们上学。这些孩子在很小的时候，就被挤进空气混杂的教室中，在那里他们坐在制作粗劣的板凳上，条件极差，结果幼小软弱的体格受到了损害。{3T 143.1}[31]
§70
In the early education of children many parents and teachers fail to understand that the greatest attention needs to be given to the physical constitution, that a healthy condition of body and brain may be secured. It has been the custom to encourage children to attend school when they are mere babies, needing a mothers care. When of a delicate age they are frequently crowded into ill-ventilated schoolrooms, where they sit in wrong positions upon poorly constructed benches, and as the result the young and tender frames of some have become deformed. {3T 143.1}[31]
§71
青年的性格和习惯，大半要在成年后表现出来。你可以把一株小树弯成你所要的形状，如果它得以存活，并按你所弯的形状成长，它就会成为一株畸形的树，时时见证你的手加在它身上的损伤和虐待。过了几年以后，你也许想弄直它，但你花尽一切力量，也无济于事。它永远是一株弯树。青年的心智也是这样，他们应当在童年受到细心和温柔的培养。他们受训练的方向，可能是正确的，也可能是错误的。他们将来的生活所遵行的方向，必是他们在青年时代所受的指导。青年时所养成的习惯，必随年龄而增长，随着体力而加强。{3T 143.2}[32]
§72
The disposition and habits of youth will be very likely to be manifested in mature manhood. You may bend a young tree into almost any shape that you choose, and if it remains and grows as you have bent it, it will be a deformed tree and will ever tell of the injury and abuse received at your hand. You may, after years of growth, try to straighten the tree, but all your efforts will prove unavailing. It will ever be a crooked tree. This is the case with the minds of youth. They should be carefully and tenderly trained in childhood. They may be trained in the right direction or in the wrong, and in their future lives they will pursue the course in which they were directed in youth. The habits formed in youth will grow with the growth and strengthen with the strength, and will generally be the same in afterlife, only continually growing stronger. {3T 143.2}[32]
§73
我们所处的时代，凡物几乎都是讲求外表，很少人有稳固坚强的品格。因为儿童从摇篮起，所受的教育和训练就是虚浮的。他们的品格是建造在沙土上的。在他们的品格中，并没有塑造舍已和自制，他们一贯受到宠爱和纵容，以至不会应付实际生活。爱宴乐的心控制了儿童的思想，过分的夸赞和骄纵毁了他们。应当教育和训练儿童，使他们知道，他们定会遭遇试探、困难和危险的。要教导他们控制自己并高贵地战胜困难。如果他们不任意踏入险境，不必要地置身于试探的道路中；如果他们能避邪恶的影响，和败坏的社交，从而避免与危险的伴侣同流合污，他们就会有坚强的品格，维护正义，坚持原则，并带着上帝的大能，和他们自己纯洁的道德站出来。我们若正确地教育青年人信靠上帝，他们的道德力，就能经得起最严峻的考验。{3T 143.3}[33]
§74
We are living in an age when almost everything is superficial. There is but little stability and firmness of character, because the training and education of children from their cradle is superficial. Their characters are built upon sliding sand. Self-denial and self-control have not been molded into their characters. They have been petted and indulged until they are spoiled for practical life. The love of pleasure controls minds, and children are flattered and indulged to their ruin. Children should be so trained and educated that they will expect temptations and calculate to meet difficulties and dangers. They should be taught to have control over themselves and to nobly overcome difficulties; and if they do not willfully rush into danger and needlessly place themselves in the way of temptation; if they shun evil influences and vicious society, and then are unavoidably compelled to be in dangerous company, they will have strength of character to stand for the right and preserve principle, and will come forth in the strength of God with their morals untainted. If youth who have been properly educated make God their trust, their moral powers will stand the most powerful test. {3T 143.3}[33]
§75
但很少有父母认识到，他们孩子的状况都是他们自己的榜样和训练造成的，他们要为自己儿女发展的品格负责。如果基督徒父母的心顺从基督的旨意，他们就会听从天上教师的吩咐：“你们要先求祂的国和祂的义，这些东西都要加给你们了”（太6:33）。如果那些自称跟随基督的人不这样作，不仅对于自己的儿女，也对整个不信的世界，他们都无法留下一个好的榜样，也无法正确代表圣经上的信仰。{3T 144.1}[34]
§76
But few parents realize that their children are what their example and discipline have made them, and that they are responsible for the characters their children develop. If the hearts of Christian parents were in obedience to the will of Christ, they would obey the injunction of the heavenly Teacher: But seek ye first the kingdom of God, and His righteousness, and all these things shall be added unto you. If those who profess to be followers of Christ would only do this, they would give, not only to their children, but to the unbelieving world, examples that would rightly represent the religion of the Bible. {3T 144.1}[34]
§77
如果基督徒父母在生活中顺从那位神圣教师的要求，他们就会在饮食和穿着上保持简朴，更加依照自然律去生活了。他们就不会将大量时间浪费在矫揉造作的生活上，负起基督并没有给他们、却断然吩咐他们回避的挂虑和重担。父母们如果将上帝的国和祂的义放在首位、昼夜思想，就不会将宝贵的时间浪费在外表无谓的装饰上，而忽略自己儿女心灵的建造了。许多父母用在打扮儿女以供炫耀的宝贵光阴，若用来培养自己的思想，以便有能力正确地教育他们的儿女，就会好得多了。这些父母将上帝借给他们宝贵的宽容时期用在装扮、游玩或是闲谈上，并非他们的得救或幸福所必需的。{3T 144.2}[35]
§78
If Christian parents lived in obedience to the requirements of the divine Teacher, they would preserve simplicity in eating and in dressing, and would live more in accordance with natural law. They would not then devote so much time to artificial life, in making for themselves cares and burdens that Christ has not laid upon them, but that He has positively bid them shun. If the kingdom of God and His righteousness were the first and all-important consideration with parents, but little precious time would be lost in needless outward ornamentation while the minds of their children are almost entirely neglected. The precious time devoted by many parents to dressing their children for display in their scenes of amusement would better, far better, be spent in cultivating their own minds in order that they may be competent to properly instruct their children. It is not essential to the salvation or happiness of these parents that they use the precious probationary time that God has lent them, in dressing, visiting, and gossiping. {3T 144.2}[35]
§79
许多父母辩解说自己太忙，无暇充实自己的思想，来训练儿女适应将来的实际生活，教导他们如何成为上帝羊圈里的小羊。非到最后一切成为定局，所有人的案件都最终裁决，我们一生的行为都展现在上帝、羔羊和所有天使面前，父母们是不会意识到自己所浪费光阴是具有几乎无限价值的。那时必有多人看出，他们错误的行为决定了自己儿女永远的命运。他们非但自己没能得到来自荣耀之君的夸奖，“好，你这又良善又忠心的仆人，……进来享受你主人的快乐，”反倒听见有可怕定罪的声音对自己的儿女说，“离开吧！”这个判决使他们的儿女永远失去了天国的喜乐和荣耀，永远不得再见基督的面。同时，他们自己也听到这谴责：离开吧，“你这又恶又懒的仆人。”那些没有藉着克己牺牲的忠诚生活来荣神益人的人，决不能从耶稣口中听到“好”的判语。那些活着的主要目的是取悦自我而非造福别人的人，将蒙受无限的损失。{3T 145.1}[36]
§80
Many parents plead that they have so much to do that they have no time to improve their minds, to educate their children for practical life, or to teach them how they may become lambs of Christs fold. Not until the final settlement, when the cases of all will be decided, and the acts of our entire lives will be laid open to our view in the presence of God and the Lamb and all the holy angels, will parents realize the almost infinite value of their misspent time. Very many will then see that their wrong course has determined the destiny of their children. Not only have they failed to secure for themselves the words of commendation from the King of glory, Well done, thou good and faithful servant: . . . enter thou into the joy of thy Lord, but they hear pronounced upon their children the terrible denunciation, Depart! This separates their children forever from the joys and glories of heaven, and from the presence of Christ. And they themselves also receive the denunciation: Depart, thou wicked and slothful servant. Jesus will never say Well done to those who have not earned the Well done by their faithful lives of self-denial and self-sacrifice to do others good and to promote His glory. Those who live principally to please themselves instead of to do others good will meet with infinite loss. {3T 145.1}[36]
§81
如果能唤醒父母们认识到自己肩负教育子女的重大责任，他们就会把自己的时间更多用在祷告上，更少用在无谓的炫耀上。他们就会思考、研究，并祈求上帝赐给智慧和神圣的援助，使他们能教育子女，培养上帝所满意的性格。他们所担心的就不会是怎样教育子女以便自己在世界上得到称赞和尊荣，而是怎样教育子女，形成上帝能满意的美好品格。{3T 145.2}[37]
§82
If parents could be aroused to a sense of the fearful responsibility which rests upon them in the work of educating their children, more of their time would be devoted to prayer and less to needless display. They would reflect and study and pray earnestly to God for wisdom and divine aid to so train their children that they may develop characters that God will approve. Their anxiety would not be to know how they can educate their children so that they will be praised and honored of the world, but how they can educate them to form beautiful characters that God can approve. {3T 145.2}[37]
§83
需要多作研究、诚心祷告，求主赐给来自上天的智慧，使我们知道如何对待年轻一代的头脑，因为子女的思想和意志，在极大程度上倚靠他们父母的指点。最要紧的是保持他们的头脑在恰当的时间选择正确的方向，因为他们永生的命运，可能取决于某些关键时刻的决定。这样看来，父母的头脑，应当尽量不要为世俗的事情困扰，以便他们能用镇静的思索、智慧和爱护之心，来思考和行动，把他们子女的灵魂得救，当作头等重要的事。父母为他们亲爱的子女，寻求达到的伟大目标，应当是发自内心的敬拜上帝。父母不要让访客和生人吸引他们太多的注意，占用他们太多实为生命重要资本的时间，以致他们不能每天为其子女作耐心的指导，对他们正在发展的头脑，指出正确的方向。{3T 146.1}[38]
§84
Much study and earnest prayer for heavenly wisdom are needed to know how to deal with youthful minds, for very much depends upon the direction parents give to the minds and wills of their children. To balance their minds in the right direction and at the right time is a most important work, for their eternal destiny may depend on the decisions made at some critical moment. How important, then, that the minds of parents be as free as possible from perplexing, wearing care in temporal things, that they may think and act with calm consideration, wisdom, and love, and make the salvation of the souls of their children the first and highest consideration! The great object which parents should seek to attain for their dear children should be the inward adorning. Parents cannot afford to allow visitors and strangers to claim their attention, and by robbing them of time, which is lifes great capital, make it impossible for them to give their children each day that patient instruction which they must have to give right direction to their developing minds. {3T 146.1}[38]
§85
人生太短促了，不能白白浪费在无意义的访问，不必要的服装炫耀，或刺激性的娱乐上面。我们不能浪费上帝赐给我们，叫我们用来造福他人，并且为我们自己积攒财宝在天上的时间。我们并没有太多时间来履行必要的义务。我们应当用时间培养自己的心脑，使我们更胜任毕生的工作，忽视这些必要的责任，而去顺应世俗团体流行的风俗习惯，我们就为自己和子女铸成了大错。 {3T 146.2}[39]
§86
This lifetime is too short to be squandered in vain and trifling diversion, in unprofitable visiting, in needless dressing for display, or in exciting amusements. We cannot afford to squander the time given us of God in which to bless others and in which to lay up for ourselves a treasure in heaven. We have none too much time for the discharge of necessary duties. We should give time to the culture of our own hearts and minds in order that we may be qualified for our lifework. By neglecting these essential duties and conforming to the habits and customs of fashionable, worldly society, we do ourselves and our children a great wrong. {3T 146.2}[39]
§87
那些需要培养青年思想，造就儿童品格的母亲，不应为兴奋和快乐而寻求世界的刺激。她们有一项重要的毕生工作；她们和她们一切的都不可浪费在无益的生活方式上。光阴是上帝托付给我们的一种重要资本，祂必叫我们为此而交账。浪费光阴就是浪费才智。智力可以得到很高的造就。母亲的责任是培养自己的思想，保持心地纯洁。她们应当千方百计增进自己的智力和道德，以便有资格改善她们子女的心智。那些纵容自己喜爱交际的人，若不出去拜访别人，或在家里招待来客，就会感到百无聊赖，坐立不安。这样的人没有力量适应环境。对她们来说，必要的神圣的家庭义务似乎平凡无趣。她们不喜欢自省自律。她们的心渴望世俗生活的各种刺激场面。子女们被忽略了，任其放纵；而记录的天使则写道：“无用的仆人。”上帝的旨意并不是让我们的思想毫无目的，却应在今生成就善工。{3T 146.3}[40]
§88
Mothers who have youthful minds to train and the characters of children to form should not seek the excitement of the world in order to be cheerful and happy. They have an important lifework, and they and theirs cannot afford to spend time in an unprofitable manner. Time is one of the important talents which God has entrusted to us and for which He will call us to account. A waste of time is a waste of intellect. The powers of the mind are susceptible of high cultivation. It is the duty of mothers to cultivate their minds and keep their hearts pure. They should improve every means within their reach for their intellectual and moral improvement, that they may be qualified to improve the minds of their children. Those who indulge their disposition to be in company will soon feel restless unless visiting or entertaining visitors. Such have not the power of adaptation to circumstances. The necessary, sacred home duties seem commonplace and uninteresting to them. They have no love for self-examination or self-discipline. The mind hungers for the varying, exciting scenes of worldly life; children are neglected for the indulgence of inclination; and the recording angel writes: Unprofitable servants. God designs that our minds should not be purposeless, but should accomplish good in this life. {3T 146.3}[40]
§89
如果父母感到教育子女在今生作一个有用的人，是上帝交托他们的一项严肃任务，如果他们为了不朽的生命装饰儿女心灵的内殿，我们就会看到社会向好的方面发生重大的变化。人们对个人实际的敬虔就不会表现出那么大的冷漠，也就不会那么难以唤起儿童的道德感，使他们明白上帝对他们的要求了。但父母们越来越疏忽儿女在有益学科上的教育。许多父母纵容儿女养成错误的习惯，容许他们随从自己的爱好，没有使他们深刻认识到这样做的危险和受原则约束的必要性。{3T 147.1}[41]
§90
If parents would feel that it is a solemn duty enjoined upon them of God to educate their children for usefulness in this life; if they would adorn the inner temple of the souls of their sons and daughters for the immortal life, we should see a great change in society for the better. There would not then be manifest so great indifference to practical godliness, and it would not be so difficult to arouse the moral sensibilities of children to understand the claims that God has upon them. But parents become more and more careless in the education of their children in the useful branches. Many parents allow their children to form wrong habits and to follow their own inclination, and fail to impress upon their minds the danger of their doing this and the necessity of their being controlled by principle. {3T 147.1}[41]
§91
孩子们往往热心开始一项工作；但后来却感到烦乱与疲倦，便想改变一下，从事新的活动。这样，他们可能尝试好几件事，略遇困难，便灰心放下，反复无常，一事无成。父母们不应让儿女被见异思迁的心情所制。他们不当参加太多的事项，以致无暇耐心训练那正在发展的心思。说几句鼓励的话，或是及时给予一些小帮助，都可使他们克服困难与沮丧；而且他们见到自己尝试的工作成功，便有心满意足之感，并从而得到鼓励，去作更大的努力。 {3T 147.2}[42]
§92
Children frequently begin a piece of work with enthusiasm, but, becoming perplexed or wearied with it, they wish to change and take hold of something new. Thus they may take hold of several things, meet with a little discouragement, and give them up; and so they pass from one thing to another, perfecting nothing. Parents should not allow the love of change to control their children. They should not be so much engaged with other things that they will have no time to patiently discipline the developing minds. A few words of encouragement, or a little help at the right time, may carry them over their trouble and discouragement, and the satisfaction they will derive from seeing the task completed that they undertook will stimulate them to greater exertion. {3T 147.2}[42]
§93
许多孩子因为在工作时没有得到鼓励和少许的帮助，便感灰心而时常改变目标。他们也会将这种不幸的弱点带进成年的生活中。他们因为未受教导，在困难灰心之时，应有恒心毅力，以致屡试屡败，一事无成。许多人因为从小没有得到正确的训练，一生就这样失败了。人在童年及青年期时所得的教育，会影响及成年后的全部职业生涯，而其宗教经验也会留下相应的印记。 {3T 148.1}[43]
§94
Many children, for want of words of encouragement and a little assistance in their efforts, become disheartened and change from one thing to another. And they carry this sad defect with them in mature life. They fail to make a success of anything they engage in, for they have not been taught to persevere under discouraging circumstances. Thus the entire lifetime of many proves a failure, because they did not have correct discipline when young. The education received in childhood and youth affects their entire business career in mature life, and their religious experience bears a corresponding stamp. {3T 148.1}[43]
§95
【学生的体力劳动】
§96
目前的教育计划向青年人打开了试探的门。虽然这些计划中安排大量学习的时间，可是还留有许多时间却无所事事。这空闲的时间通常是随随便便度过的。坏习惯从一个人传给另一个人，罪恶也大大加增了。许多青年人在家中曾受过宗教的教育，入学时比较天真纯洁的，但因与品行不端的同伴结交而腐败了。他们失去自重之心，牺牲了崇高的原则，于是就预备好走上堕落的道路。因为他们的良心麻木，罪在他们看来不再是那么可恶了。但是，如果将学习与劳动相结合，这些弊端就能在很大的程度上得到纠正。这同样的罪恶也存在于高校当中，其恶果更甚。许多年轻人养成了恶习，他们的良心也都麻木了。{3T 148.2}[44]
§97
【Physical Labor for Students】
§98
With the present plan of education a door of temptation is opened to the youth. Although they generally have too many hours of study, they have many hours without anything to do. These leisure hours are frequently spent in a reckless manner. The knowledge of bad habits is communicated from one to another, and vice is greatly increased. Very many young men who have been religiously instructed at home, and who go out to the schools comparatively innocent and virtuous, become corrupt by associating with vicious companions. They lose self-respect and sacrifice noble principles. Then they are prepared to pursue the downward path, for they have so abused their consciences that sin does not appear so exceeding sinful. These evils, which exist in the schools that are conducted according to the present plan, might be remedied in a great degree if study and labor could be combined. The same evils exist in the higher schools, only in a greater degree; for many of the youth have educated themselves in vice, and their consciences are seared. {3T 148.2}[44]
§99
许多父母高估了儿女的稳定性和好品质。他们似乎没有考虑到自己的儿女会接触到那些不良青年的欺骗性影响。父母把儿女送到那么远的学校，其实心中也存有疑虑，但又自以为儿女既拥有好的榜样与虔诚的教育，就会在中学生活中忠于原则。许多父母对于在这些学校中存在的放荡行为到了什么程度知之甚少。许多时候，父母辛苦劳作，省吃俭用，目的只有一个，就是他们的儿女能够完成学业。许多父母尽了一切努力之后，尝到的苦果却是子女从学业得到的还有放荡不羁的习惯和堕落了的体质。而且他们常常对父母无礼，不感恩，不圣洁。这些受到伤害的父母，就这样得到忘恩负义子女的回报，他们悔恨自己当初不该把儿女送到远离自己的地方，使他们暴露于试探之中，最终带回的是身体、精神、和道德的损毁。父母们看到自己原本寄予厚望的子女随从败坏的习惯、糟践自己的身体，不禁大感失望，伤心不已。{3T 149.1}[45]
§100
Many parents overrate the stability and good qualities of their children. They do not seem to consider that they will be exposed to the deceptive influences of vicious youth. Parents have their fears as they send them some distance away to school, but flatter themselves that, as they have had good examples and religious instruction, they will be true to principle in their high-school life. Many parents have but a faint idea to what extent licentiousness exists in these institutions of learning. In many cases the parents have labored hard and suffered many privations for the cherished object of having their children obtain a finished education. And after all their efforts, many have the bitter experience of receiving their children from their course of studies with dissolute habits and ruined constitutions. And frequently they are disrespectful to their parents, unthankful, and unholy. These abused parents, who are thus rewarded by ungrateful children, lament that they sent their children from them to be exposed to temptations and come back to them physical, mental, and moral wrecks. With disappointed hopes and almost broken hearts they see their children, of whom they had high hopes, follow in a course of vice and drag out a miserable existence. {3T 149.1}[45]
§101
但有些青年坚持了原则，没有令父母和老师失望。他们以清洁的良心度过求学生涯，毕业之时，身心健康，道德也未受败坏影响的玷污。但是这样的学生人数太少了。{3T 149.2}[46]
§102
But there are those of firm principles who answer the expectation of parents and teachers. They go through the course of schooling with clear consciences and come forth with good constitutions and morals unstained by corrupting influences. But the number is few. {3T 149.2}[46]
§103
一些学生把所有精力都放在学习上，全神贯注于接受教育的目的。他们运用脑力而体力却没有运用，因而用脑过度了，而肌肉却因没有活动而衰弱了。这些学生毕业时，可以看出他们所得的教育是由于牺牲了健康。他们曾夜以继日，年复一年地使自己的心智处于不断的紧张之中，而同时却没有充分的锻炼身体。他们为了各科的知识牺牲了一切，过早进入坟墓。{3T 149.3}[47]
§104
Some students put their whole being into their studies and concentrate their mind upon the object of obtaining an education. They work the brain, but allow the physical powers to remain inactive. The brain is overworked, and the muscles become weak because they are not exercised. When these students graduate, it is evident that they have obtained their education at the expense of life. They have studied day and night, year after year, keeping their minds continually upon the stretch, while they have failed to sufficiently exercise their muscles. They sacrifice all for a knowledge of the sciences, and pass to their graves. {3T 149.3}[47]
§105
少女们不间断地进行学习，同时却忽略了对实际生活来说比书本知识更重要的其他教育。她们虽受了教育，可是往往变成终生残废。她们长期闭门读书，不去享受户外的新鲜空气和上帝所赐的阳光，以致疏忽了健康。这些青年女子当初若能使学习与家务劳动和户外活动相结合，她们就能带着健康的身体从学校中出来了。{3T 150.1}[48]
§106
Young ladies frequently give themselves up to study to the neglect of other branches of education even more essential for practical life than the study of books. And after having obtained their education, they are often invalids for life. They neglected their health by remaining too much indoors, deprived of the pure air of heaven and of the God-given sunlight. These young ladies might have come from their schools in health, had they combined with their studies household labor and exercise in the open air. {3T 150.1}[48]
§107
健康乃是无价之宝，它是人类所能获得的最宝贵的财富。富足、尊荣和学问如果是以牺牲健康为代价换来的，这代价真是太大了。若没有健康，这些收获都不能给人带来幸福。滥用上帝所赐予我们的健康是很可怕的罪过；因为每一次损害健康都削弱我们生活的能力，使我们成为失败者，即便我们获得了一定的教育。{3T 150.2}[49]
§108
Health is a great treasure. It is the richest possession mortals can have. Wealth, honor, or learning is dearly purchased, if it be at the loss of the vigor of health. None of these attainments can secure happiness, if health is wanting. It is a terrible sin to abuse the health that God has given us; for every abuse of health enfeebles us for life and makes us losers, even if we gain any amount of education. {3T 150.2}[49]
§109
许多富裕的父母并没有认识到对于儿女实际生活义务方面的教育，是与科学方面的教育一样重要的。他们没有看到，为了儿女思想和心智的发育，为了他们将来成为有用的人起见，有必要将实用劳动的全面知识向他们传授。他们的儿女应该具有这种知识，以致患难来到时，他们就能屹然而立，知道如何运用自己的双手。他们若有体力，即使没有一元钱，也不至于贫困。许多在年青时富裕的人，后来也许会被剥夺了一切财富，还有父母、兄弟姊妹靠他们养生。因此每个青年人应受劳动的教育，以便应付任何意外，这一点是何等的重要！富人若因有财富而妨碍了儿女学会实用的劳动，以致不能应付实际生活，那么，财富确实是个咒诅了！{3T 150.3}[50]
§110
In many cases parents who are wealthy do not feel the importance of giving their children an education in the practical duties of life as well as in the sciences. They do not see the necessity, for the good of their childrens minds and morals, and for their future usefulness, of giving them a thorough understanding of useful labor. This is due their children, that, should misfortune come, they could stand forth in noble independence, knowing how to use their hands. If they have a capital of strength they cannot be poor, even if they have not a dollar. Many who in youth were in affluent circumstances may be robbed of all their riches and be left with parents and brothers and sisters dependent upon them for sustenance. Then how important that every youth be educated to labor, that they may be prepared for any emergency! Riches are indeed a curse when their possessors let them stand in the way of their sons and daughters obtaining a knowledge of useful labor, that they may be qualified for practical life. {3T 150.3}[50]
§111
那些无须从事体力劳动的人，往往没有为身体的健康而进行积极足够的锻炼。青年人因为没有将自己的智力与体力应用在积极的活动中，就养成了懒惰的习惯，常常获得最令人担忧的街头教育——在商店闲逛，吸烟，喝酒，打牌。{3T 150.4}[51]
§112
Those who are not compelled to labor, frequently do not have sufficient active exercise for physical health. Young men, for want of having their minds and hands employed in active labor, acquire habits of indolence and frequently obtain what is most to be dreaded, a street education -- lounging about stores, smoking, drinking, and playing cards. {3T 150.4}[51]
§113
青年女子们会去阅读小说，借口自己身体衰弱而躲避积极的劳动。她们的衰弱是因为没有锻炼上帝赐给她们的肌体。她们可能以为自己太虚弱了不能做家务，但却愿意钩针编织和梭结花边，保护她们纤弱苍白的手和脸，而她们负重不堪的母亲却辛劳地洗熨她们的衣物。这些女子不是基督徒，因为她们违反了第五条诫命。她们不孝敬自己的父母。但母亲却是那最该受责备的一位。她纵容自己的女儿们，并且免除了她们分担家务的责任，直到劳作对她们来说令人生厌，却爱享受精致而闲懒的生活。她们吃、睡、阅读小说，并谈论时尚，然而她们的生活却毫无用处。{3T 151.1}[52]
§114
Young ladies will read novels, excusing themselves from active labor because they are in delicate health. Their feebleness is the result of their lack of exercising the muscles God has given them. They may think they are too feeble to do housework, but will work at crochet and tatting, and preserve the delicate paleness of their hands and faces, while their care-burdened mothers toil hard to wash and iron their garments. These ladies are not Christians, for they transgress the fifth commandment. They do not honor their parents. But the mother is the one who is most to blame. She has indulged her daughters and excused them from bearing their share of household duties, until work has become distasteful to them, and they love and enjoy delicate idleness. They eat, and sleep, and read novels, and talk of the fashions, while their lives are useless. {3T 151.1}[52]
§115
贫困在许多情况下乃是一个福分；因为它防止了青少年因懒惰而致灭亡。体力和智力都应受到培养和适当的发育。父母的首要任务是使他们的儿女有坚固的体格，成为健壮之人。要达到这个目的，没有身体的操练是不可能的。为了孩子们身体健康、道德优良，我们应当教他们劳动，即使就生活需要而论并不要求他们这样作。如果他们要有纯洁优美的品德，就必须进行必要的劳动锻炼，以致使所有器官都受到操练。儿童们在劳动和舍己助人中所得到的满足，将成为他们所能享受的最有益的乐趣。富人为何使自己和自己所爱的儿女丧失这个大福气呢？{3T 151.2}[53]
§116
Poverty, in many cases, is a blessing; for it prevents youth and children from being ruined by inaction. The physical as well as the mental powers should be cultivated and properly developed. The first and constant care of parents should be to see that their children have firm constitutions, that they may be sound men and women. It is impossible to attain this object without physical exercise. For their own physical health and moral good, children should be taught to work, even if there is no necessity so far as want is concerned. If they would have pure and virtuous characters they must have the discipline of well-regulated labor, which will bring into exercise all the muscles. The satisfaction that children will have in being useful, and in denying themselves to help others, will be the most healthful pleasure they ever enjoyed. Why should the wealthy rob themselves and their dear children of this great blessing? {3T 151.2}[53]
§117
父母们，懒惰乃是临到青少年的一个最大的咒诅。不要让你们的儿女在早晨躺在床上，睡过宝贵的时辰。这时光是上帝交给他们用在最好目的上的。他们要为这时光向上帝交账。母亲对自己女儿最大的伤害就是代她们挑担子。为了她们目前和将来的利益，这担子本来应由她们自己来挑的。很多父母纵容自己儿女的懒惰，满足他们阅读浪漫小说的愿望，使他们不适合现实生活。阅读小说和故事是青年所能放纵的最大恶行。阅读小说和爱情故事的人总是无法成为优秀的、实际的母亲。他们是空中楼阁的建设者，生活在一个不现实的虚的世界中。他们变得多愁善感，具有病态的幻想。他们矫揉造作的生活损害了他们，以致无法从事任何有益之事。他们在智力方面是侏儒，尽管他们自以为在心智和礼仪上高人一等。家务劳动的锻炼对于少女有极大的益处。。{3T 151.3}[54]
§118
Parents, inaction is the greatest curse that ever came upon youth. Your daughters should not be allowed to lie in bed late in the morning, sleeping away the precious hours lent them of God to be used for the best purpose and for which they will have to give an account to Him. The mother does her daughters great injury by bearing the burdens that they should share with her for their own present and future good. The course that many parents pursue in allowing their children to be indolent and to gratify their desire for reading romance is unfitting them for real life. Novel and storybook reading are the greatest evils in which youth can indulge. Novel and love-story readers always fail to make good, practical mothers. They are air-castle builders, living in an unreal, an imaginary world. They become sentimental and have sick fancies. Their artificial life spoils them for anything useful. They are dwarfed in intellect, although they may flatter themselves that they are superior in mind and manners. Exercise in household labor is of the greatest advantage to young girls. {3T 151.3}[54]
§119
体力劳动决不会妨碍脑力的培养。体力劳动会使人均衡成长，防止脑力过分劳累。身体的劳动会减轻人脑筋的疲乏。许多倦怠无用的女孩认为从事体力劳动会有损她们淑女的形像。但她们的品格是如此显而易见，以至于无法蒙骗明智的人看出她们实在无用。她们说说笑笑，矫揉造作。她们似乎不能光明正大地说话，而是咬着舌头忸忸怩怩地说。这也算是淑女吗？她们并不是天生的傻瓜，而是受教成为傻瓜。一个脆弱、无能、专事打扮、总爱傻笑的人可成不了淑女。健全的头脑需要坚强的体格。体格的健康以及对于必要家务的实际知识，对淑女来说都是很重要的，决不会阻碍脑力的发育。{3T 152.1}[55]
§120
Physical labor will not prevent the cultivation of the intellect. Far from it. The advantages gained by physical labor will balance a person and prevent the mind from being overworked. The toil will come upon the muscles and relieve the wearied brain. There are many listless, useless girls who consider it unladylike to engage in active labor. But their characters are too transparent to deceive sensible persons in regard to their real worthlessness. They simper and giggle, and are all affectation. They appear as though they could not speak their words fairly and squarely, but torture all they say with lisping and simpering. Are these ladies? They were not born fools, but were educated such. It does not require a frail, helpless, overdressed, simpering thing to make a lady. A sound body is required for a sound intellect. Physical soundness and a practical knowledge of all the necessary household duties will never be hindrances to a well-developed intellect; both are highly important for a lady. {3T 152.1}[55]
§121
人若要得到均衡的心智，身心的一切能力都应加以运用和培养。在这个世界上有许多人只发展某一才能，而同时其他才能则置于不用，以致片面发展。许多青年的教育失败了。他们过度地学习，同时却疏忽了有关实际生活的事。许多男女作了父母，却从未思考过自己的人生责任，结果他们的后代比他们更加软弱。因而人类正在迅速退化。当今的学校不断让人学习，却使青少年不适合实际的生活。人的思想必有行动。行动的方向若不正确，就必是错误的。为了保持心智的均衡，在学校中，劳动与学习必需结合起来。{3T 152.2}[56]
§122
All the powers of the mind should be called into use and developed in order for men and women to have well-balanced minds. The world is full of one-sided men and women who have become such because one set of their faculties was cultivated while others were dwarfed from inaction. The education of most youth is a failure. They overstudy, while they neglect that which pertains to practical business life. Men and women become parents without considering their responsibilities, and their offspring sink lower in the scale of human deficiency than they themselves. Thus the race is fast degenerating. The constant application to study, as the schools are now conducted, is unfitting youth for practical life. The human mind will have action. If it is not active in the right direction, it will be active in the wrong. In order to preserve the balance of the mind, labor and study should be united in the schools. {3T 152.2}[56]
§123
过去早就应当扩大教育范围。应有农场和工厂与学校结合，也应当有教授家务劳动的教师。每天都应有一定时间用来从事劳动，使体力和智力均衡地得到操练。如果当初学校按照我们所提出的计划建立，现在就不会有这么多发育不均衡的人了。{3T 153.1}[57]
§124
Provision should have been made in past generations for education upon a larger scale. In connection with the schools should have been agricultural and manufacturing establishments. There should also have been teachers of household labor. And a portion of the time each day should have been devoted to labor, that the physical and mental powers might be equally exercised. If schools had been established upon the plan we have mentioned, there would not now be so many unbalanced minds. {3T 153.1}[57]
§125
上帝为亚当和夏娃预备了一个美丽的园子，为他们预备了他们所需用的一切。祂为他们种植了各种各样结果子的树木。上帝用慷慨的手使他们生活在祂的恩惠之中。实用而美丽的树木，他们周围可爱繁茂的花朵，都是不会衰残的。亚当和夏娃确实富有。他们拥有伊甸园。亚当就是这个美丽领地的主人。谁也无法置疑他富足的事实。但上帝知道亚当若不劳动就不会快乐。因此，上帝给亚当安排了一些工作；他要修理看守这个乐园。{3T 153.2}[58]
§126
God prepared for Adam and Eve a beautiful garden. He provided for them everything that their wants required. He planted for them fruit-bearing trees of every variety. With a liberal hand He surrounded them with His bounties. The trees for usefulness and beauty, and the lovely flowers which sprang up spontaneously and flourished in rich profusion around them, were to know nothing of decay. Adam and Eve were rich indeed. They possessed Eden. Adam was lord in his beautiful domain. None can question the fact that he was rich. But God knew that Adam could not be happy unless he had employment. Therefore He gave him something to do; he was to dress the garden. {3T 153.2}[58]
§127
生活在这个堕落时代的人如果拥有大量地上的财富，——这些财富与上帝赐予高贵亚当的那个美丽富足的乐园相比，实在是微不足道，——就觉得自己不必劳动了，而且教导自己的子女视劳动为低贱的事。这种富裕的父母，用自己的言语和榜样教导儿女，金钱可以使人成为绅士和淑女。但我们对于绅士和淑女的概念乃是由智力以及道德的价值来衡量的。上帝对人的评估并不是以穿着来衡量的。使徒彼得受圣灵感动劝告说：“你们不要以外面的辫头发，戴金饰，穿美衣为妆饰，只要以里面存着长久温柔，安静的心为妆饰；这在上帝面前是极宝贵的”（彼前3:3,4）。温柔安静的精神高过世俗的尊荣与富足。{3T 153.3}[59]
§128
If men and women of this degenerate age have a large amount of earthly treasure, which, in comparison with that Paradise of beauty and wealth given the lordly Adam, is very insignificant, they feel themselves above labor and educate their children to look upon it as degrading. Such rich parents, by precept and example, instruct their children that money makes the gentleman and the lady. But our idea of the gentleman and the lady is measured by the intellect and the moral worth. God estimates not by dress. The exhortation of the inspired apostle Peter is: Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. A meek and quiet spirit is exalted above worldly honor or riches. {3T 153.3}[59]
§129
耶稣用那个拆了自己的仓房，盖造更大的仓房，以便有足够的空间囤积财物的财主，说明祂如何评价世间那些因地上的财产而心灵偏向虚妄的富人。他既忘记了上帝，就没能意识到自己一切的财富是由谁所赐。他没有向这位施恩的主献上任何感恩。因此，他恭喜自己说：“灵魂哪，你有许多财物积存，可作多年的费用，只管安安逸逸的吃喝快乐吧！”上帝将这些财富托付给他，旨在使他用这些财富造福同胞，并荣耀造他的主，但他的忘恩负义令上帝发怒，说：“‘无知的人哪，今夜必要你的灵魂；你所预备的要归谁呢？’凡为自己积财，在上帝面前却不富足的，也是这样。”这向我们说明无限的上帝是如何评价人的。无论一个人拥有多少财富，多么富足，都不足以博得上帝的喜悦。上帝所赐予的这一切福惠乃是为要试验，考验，并培养人的品格。{3T 154.1}[60]
§130
The Lord illustrates how He estimates the worldly wealthy who lift up their souls unto vanity because of their earthly possessions, by the rich man who tore down his barns and built greater, that he might have room to bestow his goods. Forgetful of God, he failed to acknowledge whence all his possessions came. No grateful thanks ascended to his gracious Benefactor. He congratulated himself thus: Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. The Master, who had entrusted to him earthly riches with which to bless his fellow men and glorify his Maker, was justly angry at his ingratitude and said: Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God. Here we have an illustration of how the infinite God estimates man. An extensive fortune, or any degree of wealth, will not secure the favor of God. All these bounties and blessings come from Him to prove, test, and develop the character of man. {3T 154.1}[60]
§131
人或许拥有无穷的财富；可是如果他们在上帝面前不富足，如果他们对于追求天上的财宝和神圣的智慧不感兴趣，就被造他们的主算为愚昧人。我们要像上帝一样远离这些人。劳动是一种福气。我们若不劳动便无法享有健康。全身所有的官能都当加以应用，以便得到适当的发展，使人能够获得均衡的心思。倘若青年人在各项劳作中受到全面的教育，倘若劳动的教育与科学知识受到同样的重视，他们的教育就会对他们更有益。{3T 154.2}[61]
§132
Men may have boundless wealth; yet if they are not rich toward God, if they have no interest to secure to themselves the heavenly treasure and divine wisdom, they are counted fools by their Creator, and we leave them just where God leaves them. Labor is a blessing. It is impossible for us to enjoy health without labor. All the faculties should be called into use that they may be properly developed and that men and women may have well-balanced minds. If the young had been given a thorough education in the different branches of labor, if they had been taught labor as well as the sciences, their education would have been of greater advantage to them. {3T 154.2}[61]
§133
不间断地过度用脑力，而同时又不使肌肉得到运动，会使人神经衰弱，使学生们强烈地想要改换口味，追求刺激性的娱乐。当他们摆脱了每日数小时学习的拘禁之后，几乎发狂了。许多人在家中从未受到约束，他们一向任意随从自己的爱好，他们将学习的约束视为难忍的负担。由于他们在课外无所事事，撒但就向他们提供了不正当的娱乐来改换一下口味。他们对其他同学发挥了一种腐败的影响。那些在家中曾受益于宗教教育、对于社会的恶习一无所知的学生，往往与那些思想低俗、很少得益于精神修养宗教训练的人相识交往。他们因与这班人交往而处于极大的危险中，这种邪恶的氛围不能使他们高尚，只能让他们在道德上更趋堕落，沦落到与他们的同伴相似的水平。大多数学生把学习之余的放荡狂欢当成一种乐事。许多曾在家中保持天真纯洁的学生，因与学校中的恶伴交往而变得堕落了。{3T 155.1}[62]
§134
A constant strain upon the brain while the muscles are inactive, enfeebles the nerves, and students have an almost uncontrollable desire for change and exciting amusements. And when they are released, after being confined to study several hours each day, they are nearly wild. Many have never been controlled at home. They have been left to follow inclination, and they think that the restraint of the hours of study is a severe tax upon them; and since they do not have anything to do after study hours, Satan suggests sport and mischief for a change. Their influence over other students is demoralizing. Those students who have had the benefits of religious teaching at home, and who are ignorant of the vices of society, frequently become the best acquainted with those whose minds have been cast in an inferior mold, and whose advantages for mental culture and religious training have been very limited. And they are in danger, by mingling in the society of this class and by breathing an atmosphere that is not elevating but that tends to lower and degrade the morals, of sinking to the same low level as their companions. It is the delight of a large class of students, in their unemployed hours, to have a high time. And very many of those who leave their homes innocent and pure become corrupted by their associations at school. {3T 155.1}[62]
§135
我不禁要问：为了获得学校的教育，必须牺牲我们青年身上所有宝贵的品质吗？如果有工厂和农场与我们的学校相结合，如果我们能用有才干的教师从学习和劳动的各个方面教育青年，每日用一部分时间学习知识，用一部分时间进行体力劳动，世界上就会出现更加高尚的青年人，发挥改造社会的影响。许多学生就会带着稳健的品格从这些学校毕业出来。他们将具有坚韧不拨的勇气来克服障碍。他们决不会因普遍流行的邪恶影响而动摇自己的原则。我们原应有经验丰富的教师来教导少女烹调的技术。应当教她们如何裁剪和修补、缝纫衣服，使她们受到人生实际职责的教育。{3T 155.2}[63]
§136
I have been led to inquire: Must all that is valuable in our youth be sacrificed in order that they may obtain a school education? Had there been agricultural and manufacturing establishments connected with our schools, and had competent teachers been employed to educate the youth in the different branches of study and labor, devoting a portion of each day to mental improvement and a portion to physical labor, there would now be a more elevated class of youth to come upon the stage of action to have influence in molding society. Many of the youth who would graduate at such institutions would come forth with stability of character. They would have perseverance, fortitude, and courage to surmount obstacles, and such principles that they would not be swayed by a wrong influence, however popular. There should have been experienced teachers to give lessons to young ladies in the cooking department. Young girls should have been instructed to manufacture wearing apparel, to cut, make, and mend garments, and thus become educated for the practical duties of life. {3T 155.2}[63]
§137
还应为男青年设立学习各种手艺的工厂，使他们的肌体和智力都得到锻炼。如果青年人只能接受单方面的教育，那么两者相比——获得一切学科的知识而牺牲健康和生命，与获得实际生活的劳动知识——哪一个更重要呢？我们毫不犹疑地回答说：后者。如果有一项必须舍弃的话，那就舍弃书本的研究。{3T 156.1}[64]
§138
For young men there should be establishments where they could learn different trades which would bring into exercise their muscles as well as their mental powers. If the youth can have but a one-sided education, which is of the greater consequence, a knowledge of the sciences,--with all the disadvantages to health and life,--or a knowledge of labor for practical life? We unhesitatingly answer: The latter. If one must be neglected, let it be the study of books. {3T 156.1}[64]
§139
有许多已婚成家的女子，对于作妻子作母亲的职务几乎没有什么实际的认识。她们能阅读、能奏乐，却不会烹调。她们不会做美味的餐食，而这对于家庭的健康又是很重要的。她们不会裁剪缝纫，因为她们从来没有学过。她们视这些事为无关紧要的。在她们的婚后生活中，她们和她们的小孩子不得不靠别人来做这些事。由于她们对这些生活上最重要的职责无可原谅的无知，致使许多家庭不幸福。{3T 156.2}[65]
§140
There are very many girls who have married and have families who have but little practical knowledge of the duties devolving upon a wife and mother. They can read, and play upon an instrument of music; but they cannot cook. They cannot make good bread, which is very essential to the health of the family. They cannot cut and make garments, for they never learned how. They considered these things unessential, and in their married life they are as dependent upon someone to do these things for them as are their own little children. It is this inexcusable ignorance in regard to the most needful duties of life which makes very many unhappy families. {3T 156.2}[65]
§141
认为劳动对时尚生活来说是可耻的，这种观念已经导致成千上万原可活着的人过早地进入了坟墓。那些单单从事体力劳动的人经常劳累过度，不给自己休息的时间；而那些从事脑力劳动的人又用脑过度，因缺少体力劳动能给予他们的健康活力而受苦。如果知识分子愿意稍微分担一下劳动阶级的担子，藉此增强自己的体力，劳动阶级就能减轻负担，抽出一部分时间从事智力和道德方面的培养。那些坐着用脑的人应当进行身体锻炼，即使他们的生计无须靠劳力维持，为了健康，他们应当使体力劳动与脑力劳动相结合。{3T 156.3}[66]
§142
The impression that work is degrading to fashionable life has laid thousands in the grave who might have lived. Those who perform only manual labor frequently work to excess without giving themselves periods of rest; while the intellectual class overwork the brain and suffer for want of the healthful vigor the physical labor gives. If the intellectual would to some extent share the burden of the laboring class and thus strengthen the muscles, the laboring class might do less and devote a portion of their time to mental and moral culture. Those of sedentary and literary habits should take physical exercise, even if they have no need to labor so far as means are concerned. Health should be a sufficient inducement to lead them to unite physical with mental labor. {3T 156.3}[66]
§143
为了造就全面发展的人，德、智、体方面的教育应当互相结合。有些人比别人更适合于从事脑力劳动，有些人则爱从事体力劳动，这两等人都应设法加强他们的不足之处，以致能将身体献上，当作活祭，是圣洁的，是上帝所喜悦的，这样的事奉，是理所当然的。这个社会所流行的习惯与风俗不应当作为他们行动的准则。使徒保罗受圣灵感动说：“不要效法这个世界，只要心意更新而变化，叫你们察验何为上帝的善良、纯全、可喜悦的旨意”（罗12:2）。{3T 157.1}[67]
§144
Moral, intellectual, and physical culture should be combined in order to have well-developed, well-balanced men and women. Some are qualified to exercise greater intellectual strength than others, while others are inclined to love and enjoy physical labor. Both of these classes should seek to improve where they are deficient, that they may present to God their entire being, a living sacrifice, holy and acceptable to Him, which is their reasonable service. The habits and customs of fashionable society should not gauge their course of action. The inspired apostle Paul adds: And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. {3T 157.1}[67]
§145
从事脑力劳动的人用脑是过度的。他们经常滥用自己的智力。而另一等人的人生最高目的乃是体力劳动。这等人并没有运用自己的心智。他们的肌体已受到了锻炼，可是脑筋却被剥夺了应有的智力，正如脑力劳动者因疏忽身体锻炼而丧失了体力一样。人若满足于一生从事体力劳动，而让别人为他们动脑筋，自己只知实行别人所计划之事，他们就必有强壮的体力而缺少智力。他们向善的影响就少了。他们若像运用体力一样运用脑力，他们的影响就远不止于此。这等人被疾病袭击时，更易跌倒，因为他们的身体没有被敏锐的脑力所振奋去抵抗疾病。{3T 157.2}[68]
§146
The minds of thinking men labor too hard. They frequently use their mental powers prodigally, while there is another class whose highest aim in life is physical labor. The latter class do not exercise the mind. Their muscles are exercised while their brains are robbed of intellectual strength, just as the minds of thinking men are worked while their bodies are robbed of strength and vigor by their neglect to exercise the muscles. Those who are content to devote their lives to physical labor and leave others to do the thinking for them, while they simply carry out what other brains have planned, will have strength of muscle but feeble intellects. Their influence for good is small in comparison to what it might be if they would use their brains as well as their muscles. This class fall more readily if attacked by disease; the system is vitalized by the electrical force of the brain to resist disease. {3T 157.2}[68]
§147
凡赋有良好体力的人应当训练自己善于思考，不要靠别人为他们动脑筋。许多人错误地认为劳动是下等的。因此青年人都非常希望把自己培养成教师、职员、商人、律师，担任那几乎用不着体力劳动的职务。女青年则视家务为低贱的事。虽然家务所要求的体力劳动不太繁重，但有利于增进健康，可是她们却设法培养自己成为老师或职员，或者学会某项技术，使自己能在室内坐着工作。健康的红润之色从他们的脸颊渐渐消失了，疾病缠住了他们，因为他们丧失了体力劳动，他们所培养的大都是不正当的习惯。所有这一切都因为这是时尚！他们喜欢虚弱腐朽的奢华生活。{3T 158.1}[69]
§148
Men who have good physical powers should educate themselves to think as well as to act, and not depend upon others to be brains for them. It is a popular error with a large class to regard work as degrading. Therefore young men are very anxious to educate themselves to become teachers, clerks, merchants, lawyers, and to occupy almost any position that does not require physical labor. Young women regard housework as demeaning. And although the physical exercise required to perform household labor, if not too severe, is calculated to promote health, yet they will seek for an education that will fit them to become teachers or clerks, or will learn some trade which will confine them indoors to sedentary employment. The bloom of health fades from their cheeks, and disease fastens upon them, because they are robbed of physical exercise and their habits are perverted generally. All this because it is fashionable! They enjoy delicate life, which is feebleness and decay. {3T 158.1}[69]
§149
青年女子不愿以家务为业，的确是有理由的，因为雇用厨女的人往往待她们如同奴仆。雇主往往不尊重她们，视她们似乎不配作为家庭的一员，他们没有给予她们与女裁缝、秘书和音乐老师同样的权利。然而没有什么工作比家务更重要的了。熟练的烹调，将合乎卫生的美味食物摆在桌子上，需要知识和经验。一个预备食物给人食用，以致进入人的肠胃，转变为血液而滋养身体的人，乃是处在最重要最高尚的地位上。秘书、裁缝、音乐教师工作的重要性不如厨师。{3T 158.2}[70]
§150
True, there is some excuse for young women not choosing housework for employment, because those who hire kitchen girls generally treat them as servants. Frequently their employers do not respect them and treat them as though they were unworthy to be members of their families. They do not give them the privileges they do the seamstress, the copyist, and the teacher of music. But there can be no employment more important than that of housework. To cook well, to present healthful food upon the table in an inviting manner, requires intelligence and experience. The one who prepares the food that is to be placed in our stomachs, to be converted into blood to nourish the system, occupies a most important and elevated position. The position of copyist, dressmaker, or music teacher cannot equal in importance that of the cook. {3T 158.2}[70]
§151
上面的论述是一种正确的教育制度原可以做到的。现在想去完成那本应在以往世代完成的工作，实在时间太短促了。但是我们在这末后的日子仍然有大量的工作可做，来纠正青年的教育工作中流行的弊病。并且因为时光短暂，为要给予青年人与我们信仰一致的教育，我们更应当认真而热心地工作。我们是改革者，我们希望自己的儿女在学习中取得最好的成效。为了达到这个目的，应当使他们参加劳动，使他们的身体得到锻炼。每日进行有组织的劳动应成为青年教育的一部分，即使在这末期也当如此。把劳动与我们学校的工作相结合，可以有许多收获。由于实行了这个计划，学生将获得活泼的精神和思想，在学校期间将在知识上比单单进行学习获得更多的进展。他们将带着没有受损的体格离开学校，有力气和勇气去担任上帝可能要他们担任的任何职务。{3T 158.3}[71]
§152
The foregoing is a statement of what might have been done by a proper system of education. Time is too short now to accomplish that which might have been done in past generations; but we can do much, even in these last days, to correct the existing evils in the education of youth. And because time is short, we should be in earnest and work zealously to give the young that education which is consistent with our faith. We are reformers. We desire that our children should study to the best advantage. In order to do this, employment should be given them which will call the muscles into exercise. Daily, systematic labor should constitute a part of the education of the youth, even at this late period. Much can now be gained by connecting labor with schools. In following this plan the students will realize elasticity of spirit and vigor of thought, and will be able to accomplish more mental labor in a given time than they could by study alone. And they can leave school with their constitutions unimpaired and with strength and courage to persevere in any position in which the providence of God may place them. {3T 158.3}[71]
§153
由于时间短促，我们必须加倍努力，殷勤工作。我们的孩子也许一直不能入大学，但是他们能在这些重要的学科上受到教育。这些学科能使他们成为真正有用的人，能使他们的心智得到造就，使其能力发挥作用。有许多已学完大学课程的青年，并没有获得真正的教育，使自己成为真正有用的人。他们或许徒有大学教育的虚名，在实际生活当中，却纯粹是受过教育的愚昧人。{3T 159.1}[72]
§154
Because time is short, we should work with diligence and double energy. Our children may never enter college, but they can obtain an education in those essential branches which they can turn to a practical use and which will give culture to the mind and bring its powers into use. Very many youth who have gone through a college course have not obtained that true education that they can put to practical use. They may have the name of having a collegiate education, but in reality they are only educated dunces. {3T 159.1}[72]
§155
有很多青年人，倘若他们将自己毫无保留的献上，上帝便会悦纳他们的服务。倘若他们在服务上帝的事上，运用在服侍自己以及追求财富之时所付出的心智能力，他们便会成为上帝的葡萄园中热心、坚忍、成功的工人。我们中间的很多青年，应当将自己的注意力转向对于圣经的研究，以便上帝使用他们从事祂的圣工。然而，他们在属灵的知识上并不像在眼前的事上那么聪明；因此，他们没能做可蒙上帝悦纳的工作。本该有许多人警告罪人并赢得人心归向基督的时候，却很少有人这样做。我们中间的青年人普遍在属世的事上颇为聪明，但是对于上帝国度中的事却不聪明。他们可以将自己的心转入属天的，神圣的渠道，并行在光中，光上加光，力上加力，直到他们能吸引罪人归向基督，并向不信的人以及灰心失望的人指出通往天国的光明道途。当战事结束时，他们便能享受主人的快乐了。{3T 159.2}[73]
§156
There are many young men whose services God would accept if they would consecrate themselves to Him unreservedly. If they would exercise those powers of the mind in the service of God which they use in serving themselves and in acquiring property they would make earnest, persevering, successful laborers in the vineyard of the Lord. Many of our young men should turn their attention to the study of the Scriptures, that God may use them in His cause. But they do not become as intelligent in spiritual knowledge as in temporal things; therefore they fail to do the work of God which they could do with acceptance. There are but few to warn sinners and win souls to Christ, when there should be many. Our young men generally are wise in worldly matters, but not intelligent in regard to the things of the kingdom of God. They might turn their minds in a heavenly, divine channel and walk in the light, going on from one degree of light and strength to another until they could turn sinners to Christ and point the unbelieving and desponding to a bright track heavenward. And when the warfare is ended, they might be welcomed to the joy of their Lord. {3T 159.2}[73]
§157
一些青年人并不了解圣经的重要真理，就想去对别人讲解了；其实他们不应从事解释圣经和讲论预言的工作。他们在普通学科的教育上若有欠缺，就不会有什么好的成就；若是他们曾在一所好的学校里受过教育，情况那就不同了。无知不能增进自称为基督门徒之人的谦卑或灵性。一个有知识的基督徒最能欣赏圣经的真理。那些聪明地服侍基督的人，最能荣耀祂。教育的伟大目的，是使我们能运用上帝所赐的能力，以最好的方式表达圣经的宗教，增进上帝的荣耀。{3T 160.1}[74]
§158
Young men should not enter upon the work of explaining the Scriptures and lecturing upon the prophecies when they do not have a knowledge of the important Bible truths they try to explain to others. They may be deficient in the common branches of education and therefore fail to do the amount of good they could do if they had had the advantages of a good school. Ignorance will not increase the humility or spirituality of any professed follower of Christ. The truths of the divine word can be best appreciated by an intellectual Christian. Christ can be best glorified by those who serve Him intelligently. The great object of education is to enable us to use the powers which God has given us in such a manner as will best represent the religion of the Bible and promote the glory of God. {3T 160.1}[74]
§159
我们欠了赐我们生命和一切才能之主的债；我们有义务培养并发展上帝所托付我们的各样才能。教育能训练人心，培养心力，并使我们聪明地管理这些力量，以致我们能在推动上帝荣耀的事上成为有用的人。我们需要一所学校，使那些刚刚走上侍奉道路的青年能够在此学习最基本的知识，并能更加完全地学习圣经的现代真理。这些学校中应当讲解圣经中的预言。那些真正拥有能力、上帝乐意接纳到祂葡萄园中做工的青年，在这样的学校中只要学习几个月，就可大大获益。{3T 160.2}[75]
§160
We are indebted to Him who gave us existence, for all the talents which have been entrusted to us; and it is a duty we owe to our Creator to cultivate and improve upon the talents He has committed to our trust. Education will discipline the mind, develop its powers, and understandingly direct them, that we may be useful in advancing the glory of God. We need a school where those who are just entering the ministry may be taught at least the common branches of education and where they may also learn more perfectly the truths of Gods word for this time. In connection with these schools, lectures should be given upon the prophecies. Those who really have good abilities such as God will accept to labor in His vineyard would be very much benefited by only a few months instruction at such a school. (161) {3T 160.2}[75]