第34章 作者
§1
第34章 作者Chap. 34—The Author
§2
上帝要人与祂有直接的关系。在祂与人类的一切交接上，祂都承认个人责任的原则。祂设法鼓励一种个人依赖感，同时也使人感到个人指导的需要。祂的恩赐是照个人托付给人的。每一个人都成了神圣托付的管家；每一个人都要按照那赐予者的指导来尽所托付的责任；而且每一个人都要为自己的管家身份向上帝交账。{7T 176.1}[1]
§3
God desires to bring men into direct relation with Himself. In all His dealings with human beings He recognizes the principle of personal responsibility. He seeks to encourage a sense of personal dependence and to impress the need of personal guidance. His gifts are committed to men as individuals. Every man has been made a steward of sacred trusts; each is to discharge his trust according to the direction of the Giver; and by each an account of his stewardship must be rendered to God.?{7T 176.1}[1]
§4
在这一切之中，上帝设法使人与神相交，以便藉着这种联络使人得以改变为祂的形像。于是仁爱与善良的原则就会成为他本性的一部分。撒但试图横阻这个目的，不断行事要鼓励人倚靠人，使人成为人的奴隶。当他这样成功地使人心转离上帝时，便向人暗示他自己自私、仇恨和争竞的原则。{7T 176.2}[2]
§5
In all this, God is seeking to bring the human into association with the divine, that through this connection man may become transformed into the divine likeness. Then the principle of love and goodness will be a part of his nature. Satan, seeking to thwart this purpose, constantly works to encourage dependence upon man, to make men the slaves of men. When he thus succeeds in turning minds away from God, he insinuates his own principles of selfishness, hatred, and strife.?{7T 176.2}[2]
§6
在我们彼此交往的一切事上，上帝希望我们小心维护的原则是：个人对上帝的责任和个人对祂的依靠。在出版社对待作者的事上要特别坚持这条原则。{7T 176.3}[3]
§7
In all our dealing with one another, God desires us carefully to guard the principle of personal responsibility to and dependence upon Him. It is a principle that should be especially kept in view by our publishing houses in their dealing with authors.?{7T 176.3}[3]
§8
有些人主张作家无权对自己的著作负责；他们应把著作交由出版社或教会负责。除了写稿的费用以外，他们不应享有其他的利益。收益当交由教会或出版社根据他们的判断，拨出供工作各方面的需要。这样，作者对自己作品的管理权就完全转到了别人身上。{7T 176.4}[4]
§9
It has been urged by some that authors have no right to hold the stewardship of their own works; that they should give their works over to the control of the publishing house or of the conference; and that, beyond the expense involved in the production of the manuscript, they should claim no share of the profit; that this should be left with the conference or the publishing house, to be appropriated, as their judgment shall direct, to the?various needs of the work. Thus the author’s stewardship of his work would be wholly transferred from himself to others.?{7T 176.4}[4]
§10
但上帝不这样看待这件事。写作的才能和其他才能一样，都是从主而来的，拥有这种才干的人要为才干的使用而对上帝负责；作者应在祂的指导下把收益投入使用。要记住，所托付给我们投资的财产不是我们自己的。如果是我们自己的，我们就拥有自由支配权，可以把我们的责任转给别人，把我们的管理权交给他们。但我们不可以这样做，因为主已让我们自己个人作祂的管家。我们要自己负责把这些资财投入使用。我们自己的心应当被圣化；我们的手应当按时分发上帝所托付给我们的东西。{7T 177.1}[5]
§11
But not so does God regard the matter. The ability to write a book is, like every other talent, a gift from Him, for the improvement of which the possessor is accountable to God; and he is to invest the returns under His direction. Let it be borne in mind that it is not our own property which is entrusted to us for investment. If it were, we might claim discretionary power; we might shift our responsibility upon others, and leave our stewardship with them. But this cannot be, because the Lord has made us individually His stewards. We are responsible to invest this means ourselves. Our own hearts are to be sanctified; our hands are to have something to impart, as occasion demands, of the income that God entrusts to us.?{7T 177.1}[5]
§12
出版社或教会如认为支配一个弟兄脑力劳动的成果有理，那就无异于主张有权要支配他个人房产土地的收入。{7T 177.2}[6]
§13
It would be just as reasonable for the conference or the publishing house to assume control of the income which a brother receives from his houses or lands as to appropriate that which comes from the working of his brain.?{7T 177.2}[6]
§14
如果说一个出版社的工作人员已经拿了薪水了，那么他的灵，智，体就完全属于出版社，出版社有权支配他的一切作品，这种看法也是不公正的。在出版社工作以外的时间是属于工作人员自己支配的。只要不与他对出版社的责任有矛盾，他可以按自己认为合适的去做。在业余时间的创作，他要对自己的良心和上帝负责。{7T 177.3}[7]
§15
Nor is there justice in the claim that, because a worker in the publishing house receives wages for his labor, his powers of body, mind, and soul belong wholly to the institution, and it has a right to all the productions of his pen. Outside the period of labor in the institution, the worker’s time is under his own control, to use as he sees fit, so long as this use does not conflict with his duty to the institution. For that which he may produce in these hours, he is responsible to his own conscience and to God.?{7T 177.3}[7]
§16
没有什么比一个人企图把别人的才干完全处于自己控制之下更羞辱上帝了。这种弊病并不全因利润都奉献给圣工的事实而消失。人若因这样的安排而让自己的心受别人支配，就是与上帝分离，暴露在试探之下。他把管理权交给别人，信赖他们的智慧，就是把人放在上帝的位置上。那些设法这样转移职责的人没有看到自己行为的后果，可是上帝已把这种后果清楚地摆在我们面前。祂说：“依靠人血肉的膀臂，心中离弃耶和华的，那人有祸了”（耶17:5）。{7T 177.4}[8]
§17
No greater dishonor can be shown to God than for one man to bring another man’s talents under his absolute?control. The evil is not obviated by the fact that the profits of the transaction are to be devoted to the cause of God. In such arrangements the man who allows his mind to be ruled by the mind of another is thus separated from God and exposed to temptation. In shifting the responsibility of his stewardship upon other men, and depending on their wisdom, he is placing man where God should be. Those who are seeking to bring about this shifting of responsibility are blinded as to the result of their action, but God has plainly set it before us. He says: “Cursed be the man that trusteth in man, and maketh flesh his arm.”?Jeremiah 17:5.?{7T 177.4}[8]
§18
所以不应劝作者转移或出售他们对所著之书的权利。应当让他们得到一份他们工作的利润。他们应把自己的才干当作上帝的托付，按照上帝所赐的智慧进行使用。{7T 178.1}[9]
§19
Let not authors be urged either to give away or to sell their right to the books they have written. Let them receive a just share of the profits of their work; then let them regard their means as a trust from God, to be administered according to the wisdom that He shall impart.?{7T 178.1}[9]
§20
那些有能力写书的人，应当认识到自己有能力把得到的利润进行投资。尽管把一部分收入放到主的库里，对他们来讲是正确的，可以供应圣工的一般需要，但他们也当感到有义务了解工作的需要，并以祷告向上帝求智慧，将自己的财力投入到最需要的地方。要让他们在某些慈善行为上带头。如果他们的心是在圣灵的指导之下，他们就会有智慧察觉哪里最需要钱财，在救助这种需要时，他们必大蒙赐福。{7T 178.2}[10]
§21
Those who possess the ability to write books should realize that they possess ability to invest the profits they receive. While it is right for them to place a portion in the treasury, to supply the general needs of the cause, they should feel it their duty to acquaint themselves with the necessities of the work, and with prayer to God for wisdom they should personally dispense their means where the need is greatest. Let them lead out in some line of benevolence. If their minds are under the direction of the Holy Spirit, they will have wisdom to perceive where means are needed, and in relieving this need they will be greatly blessed.?{7T 178.2}[10]
§22
如果遵从了主的计划，现在的情形就会不同了。就不会在少数几个地方花费了如此巨大的财力，不会留下这么少的财力投资于许许多多还未高举真理旗帜的地方。{7T 178.3}[11]
§23
If the Lord’s plan had been followed, a different state of things would now exist. So much means would not have been expended in a few localities, leaving so little for investment in the many, many places where the banner of truth has not yet been lifted.?{7T 178.3}[11]
§24
要让我们的出版社小心，以防在对待上帝的工人的事上，容让错误的原则控制一切。参加出版社工作的人内心若不在圣灵的指导之下，他们就必定要左右工作，使之进入错误的路线。一些自称为基督徒的人，把与主圣工相关的生意看作是某种完全与宗教侍奉无关的事情。他们说：“宗教是宗教，生意是生意。我们决心把自己经营的做的成功，而且我们要把握每个可能的优势，来促进这一特殊方面的工作。”因此，便引入与真理和公义相悖的计划，借口是必须要这么或那么做，因为这是善工，是为了推进上帝的事业。{7T 179.1}[12]
§25
Let our publishing houses beware lest in their dealing with God’s workers, wrong principles be allowed to control. If connected with the institution there are men whose hearts are not under the direction of the Holy Spirit, they will be sure to sway the work into wrong lines. Some who profess to be Christians regard the business connected with the Lord’s work as something wholly apart from religious service. They say: “Religion is religion, business is business. We are determined to make that which we handle a success, and we will grasp every possible advantage to promote this special line of work.” Thus plans contrary to truth and righteousness are introduced with the plea that this or that must be done because it is a good work and for the advancement of the cause of God.?{7T 179.1}[12]
§26
人们因为自私已变得狭隘和目光短浅，他们感到自己有特权排挤上帝用来传播祂所赐给他们亮光之人。通过压迫性的计划，本应在上帝里自由站立的工人们，却被那些只是他们同工的人所订立的规条所束缚。这一切都带有人为的印记，而非上帝的印记。是人的计谋导致了不公与压迫。上帝的圣工是没有任何不公正的污点的。它不企图借着剥夺祂家庭成员的个性或权利来获取好处。主不认可专断的权力，祂的服务也不带有丝毫的自私，不以奸诈取胜。对祂来讲，所有这类行为都是可憎的。{7T 179.2}[13]
§27
Men who through selfishness have become narrow and shortsighted feel it their privilege to crowd down the very ones whom God is using to diffuse the light He has given them. Through oppressive plans, workers who should stand free in God have been trammeled with restrictions by those who were only their fellow laborers. All this bears the stamp of the human, and not of the divine. It is the devising of men that leads to injustice and oppression. The cause of God is free from every taint of injustice. It seeks to gain no advantage by depriving the members of His family of their individuality or of their rights. The Lord does not sanction arbitrary authority, nor will He serve with the least selfishness or overreaching. To Him all such practices are abhorrent.?{7T 179.2}[13]
§28
祂宣告说：“我恨恶抢夺和罪孽。”“你家里不可有一大一小两样的升斗。当用对准公平的砝码、公平的升斗。……因为行非义之事的人，都是耶和华你上帝所憎恶的”(赛61:8；申25:14-16)。{7T 179.3}[14]
§29
He declares: “I hate robbery for burnt offering.” “Thou shalt not have in thine house divers measures, a great and a small. But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have.... All that do unrighteously, are an abomination?unto the Lord thy God.”?Isaiah 61:8;?Deuteronomy 25:14-16.?{7T 179.3}[14]
§30
“世人哪，耶和华已指示你何为善，他向你所要的是什么呢？只要你行公义，好怜悯，存谦卑的心，与你的上帝同行”（弥6:8）。{7T 180.1}[15]
§31
“He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?”?Micah 6:8.?{7T 180.1}[15]
§32
这些原则最为崇高的应用之一就在于承认人对自己的权利，承认人有权控制自己的心智，有权管理自己的才干，有权领受并分赠自己的劳动果实。只有当我们各机构中的人在他们与同胞的一切关系中承认这些原则时，——只有当他们在交往中听从上帝圣言的指示时，在这些机构中才会有力量和能力。{7T 180.2}[16]
§33
One of the very highest applications of these principles is found in the recognition of man’s right to himself, to the control of his own mind, to the stewardship of his talents, the right to receive and to impart the fruit of his own labor. Strength and power will be in our institutions only as in all their connection with their fellow men they recognize these principles,—only as in their dealing they give heed to the instruction of the word of God.?{7T 180.2}[16]
§34
上帝所借给我们的一切能力，无论是身体上，精神上或是灵性上的能力，都当庄严地予以珍惜，好为我们在无知中丧亡的同胞去做分派给我们的工作。每个人都当不受束缚地站立在自己责任的岗位上，每个人都当谦卑地服侍主，每个人都当对自己的工作负责。“无论做什么，都要从心里做，象是给主做的，不是给人做的，因你们知道从主那里必得着基业为赏赐；你们所事奉的乃是主基督。”祂“必照各人的行为报应各人”（歌3:23，24；罗2:6）。{7T 180.3}[17]
§35
Every power lent us by God, whether physical, mental, or spiritual, is to be sacredly cherished to do the work assigned us for our fellow men who are perishing in their ignorance. Every man is to stand at his post of duty untrammeled, each serving the Lord in humility, each responsible for his own work. “Whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.” He “will render to every man according to his deeds.”?Colossians 3:23, 24;?Romans 2:6.?{7T 180.3}[17]
§36
撒但运用诡计，设计无数的计划和方法来成就他的目的。他设法限制宗教自由，并且要把一种奴隶制度带进宗教界。各种组织、机构，如果不蒙上帝的能力保守，就会照撒但的命令行事，使人们处于人的控制之下；而欺骗和诡诈就会具有为真理和上帝国度的进展发热心的伪装。在我们的实践中，无论什么事，只要不象白昼一样公开的，都属于那邪恶之君的方法。{7T 180.4}[18]
§37
Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. He works to restrict religious liberty and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work?under Satan’s dictation to bring men under the control of men; and fraud and guile will bear the semblance of zeal for truth and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day belongs to the methods of the prince of evil.?{7T 180.4}[18]
§38
人们藉着以错误的前提为开始，然后把每件事都用来证明那个错误是真理，就陷入到错误中。在有些情况下，最初的一些原则有一定量的真理交织在错误中，但它不导致任何正义的行动，而这就是人们被误导的原因。他们想要掌权并且成为一种势力，于是在努力要证明自己的原则是正当时，就采用了撒但的方法。{7T 181.1}[19]
§39
Men fall into error by starting with false premises and then bringing everything to bear to prove the error true. In some cases the first principles have a measure of truth interwoven with the error; but it leads to no just action; and this is why men are misled. They desire to reign and become a power, and, in the effort to justify their principles, they adopt the methods of Satan.?{7T 181.1}[19]
§40
如果人们拒绝主传给他们的警告，他们甚至会在恶行上带头。这种人僭取上帝的特权——他们擅自要做上帝自己都不会做的事，试图控制人们的心智。如此，他们就在步罗马教的后尘。他们引入自己的方法和计划，并且藉着他们对上帝的误解削弱别人对真理的信心，引进错误的原则，如同面酵一样感染并败坏我们的机构和教会。{7T 181.2}[20]
§41
If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God Himself will not do in seeking to control the minds of men. Thus they follow in the track of Romanism. They introduce their own methods and plans, and through their misconceptions of God they weaken the faith of others in the truth and bring in false principles that work like leaven to taint and corrupt institutions and churches.?{7T 181.2}[20]
§42
任何降低人关于公义平等和公平审判的观念的事，任何使上帝的人间代理处在人意的控制之下的计划或规则，都削弱人们对上帝的信心；使人跟上帝隔绝。{7T 181.3}[21]
§43
Anything that lowers man’s conception of righteousness and equity and impartial judgment, any device or precept that brings God’s human agents under the control of human minds, impairs their faith in God, and separates the soul from Him.?{7T 181.3}[21]
§44
人们所发明的方法，哪怕是要略微地控制或欺压自己的同胞，上帝也不会予以维护。一旦人开始对他人施以铁腕的约束，他便羞辱了上帝并使自己和其弟兄的心灵处于危险。{7T 181.4}[22]
§45
God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow man. As soon as a man begins to make an iron rule for other men, he dishonors God and imperils his own soul and the souls of his brethren.?{7T 181.4}[22]