第11章 圣灵在我们的学校里
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第11章 圣灵在我们的学校里
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Chap. 11—The Holy Spirit in our Schools
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（1896年5月10写于新南威尔士库兰邦）
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我要求你们这些住在工作中心点的人回顾一下往年的经验，看看是否真正配得上被主说“做得好”。我要求学校中的教师虔心而仔细地考虑一下：我个人有没有为自己的灵魂警醒，好像一个正与上帝合作，从自己的心中除净一切罪恶、完全归主为圣的人呢？你们能否藉着言传身教，教导青年人成圣，藉着真理成为圣洁呢？{8T 61.1}[1]
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Cooranbong, N. S. W.,May 10, 1896
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I ask you who are living at the very heart of the work to review the experience of years and see if the well “done” can be truthfully spoken of you. I ask the teachers in our schools to consider carefully, prayerfully: Have I individually watched for my own soul as one who is co-operating with God for its purification from all sin and its entire sanctification? Can you by precept and example teach the youth sanctification, through the truth, unto holiness??{8T 61.1}[1]
§7
你们可曾惧怕圣灵？祂有时带着广泛的感化力进入巴特尔克里克和其他地方的学校。你们认出祂的临格了吗？你们有没有给祂天上使者应得的尊荣呢？当圣灵似乎在与青年人相争的时候，你有没有说：“让我们把学业置于一旁，因为天上的贵宾显然在我们中间，我们来颂赞尊荣上帝”呢？你有没有怀着痛悔的心，与你的学生们一起跪下祈祷，恳求领受主临格要赐给你们的福气呢？{8T 61.2}[2]
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Have you not been afraid of the Holy Spirit? At times this Spirit has come with all-pervading influence into the school at Battle Creek and into the schools at other places. Did you recognize His presence? Did you accord Him the honor due to a heavenly messenger? When the Spirit seemed to be striving with the youth, did you say: “Let us put aside all study, for it is evident that we have among us a heavenly guest? Let us give praise and honor to God.” Did you, with contrite hearts, bow in prayer with your students, pleading that you might receive the blessing that the Lord was presenting to you??{8T 61.2}[2]
§9
大教师曾亲自到你们中间，你们尊敬祂了吗？祂对于一些教师是否是一位陌生人呢？是否需要请他们所认为的某个权威人士来决定要欢迎或是要拒绝这位天上的使者呢？虽是眼不能见，祂仍是在你们中间。然而你们是否有人说，在学校中的时间应当用在学习上，而且凡事都有定时，好像用在一般课程上的时间太宝贵了，不应用来让天上的使者工作呢？{8T 61.3}[3]
§10
The Great Teacher Himself was among you. Did you honor Him? Was He a stranger to some of the educators? Was there need to send for someone of supposed authority to welcome or repel this Messenger from heaven? Though unseen, His presence was among you. But was not the?thought expressed that in school the time ought to be given to study, and that there was a time for everything, as if the hours devoted to common study were too precious to be given up for the working of the heavenly messenger??{8T 61.3}[3]
§11
你们若以任何方式限制或拒绝了圣灵，我劝你们赶快悔改。我们若有任何一位教师没有向上帝的灵敞开心门，而是关闭并紧锁着，我劝他赶快开门，恳切求主“与我同住”。当圣灵的临格显示在你们学校的教室中时，你们要对学生说：“主表示今日要给我们上一堂天国的课，这比我们平常的课程更有价值。我们要听；要俯伏在上帝面前，全心全意地寻求祂。”{8T 62.1}[4]
§12
If you have in any way restricted or repulsed the Holy Spirit, I entreat you to repent as quickly as possible. If any of our teachers have not opened the door of the heart to the Spirit of God, but have closed and padlocked it, I urge them to unlock the door and pray with earnestness: “Abide with me.” When the Holy Spirit reveals His presence in your school room, say to your students: “The Lord signifies that He has for us today a lesson of heavenly import, of more value than our lessons in ordinary lines. Let us listen; let us bow before God and seek Him with the whole heart.”?{8T 62.1}[4]
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让我把我对这位天上来宾所了解的事告诉你们吧。圣灵正在上课时间运行在青年人身上；可是有些人的心地刚硬冷淡，不希望圣灵的同在，于是上帝的亮光收回了。那位天上的贵宾原要开启人的悟性，赐给人各方面学业的智慧和知识，使人能用来荣耀上帝。主的使者来使人为罪自责，软化那因长期疏远上帝而刚硬的心。祂来显明上帝对于那些青年人的大爱。他们是上帝的产业，教育家们在有资格成为青少年的教师和向导之前，需要先受祂的“高等教育”。{8T 62.2}[5]
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Let me tell you what I know of this heavenly Guest. The Holy Spirit was brooding over the youth during the school hours; but some hearts were so cold and dark that they had no desire for the Spirit’s presence, and the light of God was withdrawn. That heavenly Visitant would have opened all understanding, would have given wisdom and knowledge in all lines of study that could be employed to the glory of God. The Lord’s messenger came to convince of sin and to soften hearts hardened by long estrangement from God. He came to reveal the great love wherewith God has loved those youth. They are God’s heritage, and educators need the “higher education” before they are qualified to be teachers and guides of youth.?{8T 62.2}[5]
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教师可以懂得许多物质世界的事；他可以明白活物的构造，机械技术的发明，自然科学的发现；但他若没有关于唯一的真神上帝和祂所差来的耶稣基督的知识，就不能被称作受过教育的。我们所做的事都要遵循神圣的原则，把自己与上帝联系起来。这绝不会妨碍真科学的学习。“敬畏耶和华是智慧的开端”（箴9:10），那乐意按照上帝的形像被培养塑造的人，乃是上帝作为之最高贵的样本。凡与我们的创造主保持活泼交往的人必明白上帝造他们的旨意，他们必认识到自己要向上帝交账，要把他们的才能用在最好的用途上。他们决不会矜夸，也不会贬低自己。{8T 62.3}[6]
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The teacher may understand many things in regard to the physical universe; he may know all about the structure of living things, the inventions of mechanical art, the discoveries of natural science; but he cannot be called educated unless he has a knowledge of the only true God and of Jesus Christ, whom He has sent. A principle of divine origin must?pervade our conduct and bind us to God. This will not be in any way a hindrance to the study of true science. The fear of the Lord is the beginning of wisdom, and the man who consents to be molded and fashioned after the divine similitude is the noblest specimen of the work of God. All who live in communion with our Creator will have an understanding of His design in their creation, and they will realize that God holds them accountable to employ their faculties to the very best purpose. They will seek neither to glorify nor to depreciate themselves.?{8T 62.3}[6]
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【上帝对于我们的旨意】
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认识上帝的知识是从祂的圣言中获得的。根据经验而得的真敬虔的知识，建立于每日的献身和服务上，保证可获致身、心、灵最高尚的教养。将我们的一切能力完全奉献会防止我们自高。神圣能力的赋予乃加荣于我们诚恳力求智慧的企图，会使我们运用最高尚的才能荣耀上帝，加惠同胞。这种种才能既都是来自上帝，而并非自己创造的，我们就当存心感激，视之为上帝所赐予的才干，而用以为祂服务。{8T 63.1}[7]
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【The Will of God Concerning Us】
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The knowledge of God is obtained from His word. The experimental knowledge of true godliness, found in daily consecration and service, ensures the highest culture of body, mind, and soul. This consecration of all our powers to God prevents self-exaltation. The impartation of divine power honors our sincere striving after wisdom that will enable us to use our highest faculties in a way that will honor God and bless our fellow men. As these faculties are derived from God, and not self-created, they should be appreciated as talents from God to be employed in His service.?{8T 63.1}[7]
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当视上天所托付的心智才能为高级的能力，要管辖整个的身体。本性的爱好与情欲都当置于良心与属灵能力的支配之下。{8T 63.2}[8]
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The heaven-entrusted faculties of the mind are to be treated as the higher powers, to rule the kingdom of the body. The natural appetites and passions are to be brought under the control of the conscience and the spiritual powers.?{8T 63.2}[8]
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基督的宗教决不贬低接受的人，也决不会使他粗野，无礼或自大，易怒或硬心。反之，它却使人品味高雅，圣化人的见解，清洁及提高人的思想，使之顺服基督。上帝对祂子民所存的理想，较诸最高理想之人所能想到的更高。祂已在自己的圣洁律法之中，赐下了祂品格的副本。{8T 63.3}[9]
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The religion of Christ never degrades the receiver; it never makes him coarse or rough, discourteous or self-important, passionate or hardhearted. On the contrary, it refines the taste, sanctifies the judgment, and purifies and ennobles the thoughts, bringing them into captivity to Christ. God’s ideal for His children is higher than the highest human thought can reach. He has given in His holy law a transcript of His character.?{8T 63.3}[9]
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基督是世上曾知道的最伟大的教师。祂指示凡信祂的人所当达到的标准是什么呢？“所以你们要完全，像你们的天父完全一样”（太5:48）。上帝在祂的范围内怎样完全，照样，世人在他的范围内也可以完全。{8T 64.1}[10]
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Christ is the greatest Teacher that the world has ever known. And what is the standard that He holds before all who believe in Him? “Be ye therefore perfect, even as your Father which is in heaven is perfect.”?Matthew 5:48. As God is perfect in His sphere, so man may be perfect in his sphere.?{8T 64.1}[10]
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基督徒品格的理想，就是象基督一样。这展开在我们前面的路程，是继续前进而无止境的。我们要得一种目标，要达一种标准，凡是善良，纯洁，尊贵，高尚的事物，无不包括在内。我们应当时刻奋斗，不断进步，力求前进及上进，以达成完全的品格。{8T 64.2}[11]
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The ideal of Christian character is Christlikeness. There is opened before us a path of constant advancement. We have an object to gain, a standard to reach, that includes everything good and pure and noble and elevated. There should be continual striving and constant progress onward and upward toward perfection of character.?{8T 64.2}[11]
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保罗说：“我不是以为自己已经得着了；我只有一件事，就是忘记背后，努力面前的，向着标竿直跑，要得上帝在基督耶稣里从上面召我来得的奖赏”（腓3:13,14）。{8T 64.3}[12]
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Paul says: “I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.”?Philippians 3:13, 14.?{8T 64.3}[12]
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这就是上帝关于人类的旨意，就是要他们成圣。我们在向上向天急行时，每种才能都必须保持在最健康的状况，预备做忠心的服务。要将上帝赋予人的各种能力用到极致。“你要尽心、尽性、尽力、尽意爱主你的上帝；又要爱邻舍如同自己”（路10:27）。人自己不可能做到这事；必须有上帝帮助。那么人力起什么作用呢？“当恐惧战兢做成你们得救的工夫。因为你们立志行事，都是上帝在你们心里运行，为要成就祂的美意”（腓2:12,13）。{8T 64.4}[13]
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This is the will of God concerning human beings, even their sanctification. In urging our way upward, heavenward, every faculty must be kept in the most healthy condition, prepared to do faithful service. The powers with which God has endowed man are to be put to the stretch. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.”?Luke 10:27. Man cannot possibly do this of himself; he must have divine aid. What part is the human agent to act? “Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of His good pleasure.”?Philippians 2:12, 13.?{8T 64.4}[13]
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上帝若不行事，人是不能做什么善事的。上帝呼召每个人都要悔改，可是若无圣灵运行在人心上，人甚至连悔改都不能。然而主不希望任何一个人等到自己认为已经悔改了再到耶稣跟前来。救主在不断地吸引人悔改；他们只要顺从祂的吸引，他们的心就会痛悔而软化。{8T 64.5}[14]
§34
Without the divine working, man could do no good thing. God calls every man to repentance, yet man cannot even repent unless the Holy Spirit works upon his heart. But the Lord wants no man to wait until he thinks that he has repented before he takes steps toward Jesus. The Saviour is?continually drawing men to repentance; they need only to submit to be drawn, and their hearts will be melted in penitence.?{8T 64.5}[14]
§35
在这场争取永生的大斗争中，也有工作分配人去做。他必须响应圣灵的感化。要打破黑暗的权势是要经过一场奋斗的，圣灵在他心中运行，就是要完成这一工作。但是人不能被动地在懒惰中得救。在这场争取永生的战斗中，他蒙召要尽力运用每一才能；但使人有功效的乃是上帝。没有人能懒懒散散地得救。主吩咐我们：“你们要努力进窄门，我告诉你们，将来有许多人要进去，却是不能。”“因为引到灭亡，那门是宽的，路是大的，进去的人也多，引到永生，那门是窄的，路是小的，找着的人也少”（路13:24；太7:13,14）。{8T 65.1}[15]
§36
Man is allotted a part in this great struggle for everlasting life; he must respond to the working of the Holy Spirit. It will require a struggle to break through the powers of darkness, and the Spirit works in him to accomplish this. But man is no passive being, to be saved in indolence. He is called upon to strain every muscle and exercise every faculty in the struggle for immortality; yet it is God that supplies the efficiency. No human being can be saved in indolence. The Lord bids us: “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.” “Wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.”?Luke 13:24;?Matthew 7:13, 14.?{8T 65.1}[15]
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【抵制圣灵】
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我恳劝我们学校的学生们要谨慎自守。轻浮的青年是不蒙上帝喜悦的。他们的运动和竞赛为试探的潮流打开了闸门。你们既有上天所赐的才智，就不该让自己的思想庸俗卑贱。一种按照圣经教训所塑造的品格必显示出稳定的原则和纯洁高尚的抱负。当圣灵与人心智的能力合作时，就会产生崇高圣洁的推动力……{8T 65.2}[16]
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【Working Against the Holy Spirit】
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I entreat the students in our schools to be sober-minded. The frivolity of the young is not pleasing to God. Their sports and games open the door to a flood of temptation. In your intellectual faculties you are in possession of God’s heavenly endowment, and you should not allow your thoughts to be cheap and low. A character formed in accordance with the precepts of God’s word will reveal steadfast principles, pure, noble aspirations. When the Holy Spirit co-operates with the powers of the human mind, high, holy impulses are the sure result....?{8T 65.2}[16]
§41
上帝看到了教师们因盲目而看不到的事。各种各等不道德的事正在力争上风，抵制圣灵大能的显现。庸俗的谈话，低级乖僻的思想被交织在了品格的材料中。{8T 65.3}[17]
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God sees that which the blind eyes of educators cannot discern, that immorality of every kind and degree is striving for the mastery, working against the manifestations of the power of the Holy Spirit. The commonest of conversation, and cheap, perverted ideas, are woven into the texture of the character.?{8T 65.3}[17]
§43
低级世俗的宴会，就是人们为吃吃喝喝，唱歌奏乐而聚在一起的场合，都是由下面来的灵所鼓动的，是献给撒但的祭物。自行车赛的狂热表现是得罪上帝的。祂的怒气要向那些行这事的人发出。因在这些活动中人心迷恋于娱乐，犹如沉醉于酒中。大门向粗俗的交谊敞开。人的思想若蒙允许跑入低级的渠道，很快就会败坏全身的精力。贪爱宴乐的人象古时的以色列人一样，“坐下吃喝，起来玩耍”（林前10:7）。他们狂笑嬉戏，寻欢作乐。在这一切的事上，青年人效法了放在他们手中所学之书的作家们的榜样，其最大的祸害乃是，这些事会对品格产生永久的影响。{8T 66.1}[18]
§44
Parties for frivolous, worldly pleasure, gatherings for eating, drinking, and singing, are inspired by a spirit that is from beneath. They are an oblation to Satan. The exhibitions in the bicycle craze are an offense to God. His wrath is kindled against those who do such things. In these gratifications the mind becomes besotted, even as in liquor drinking. The door is opened to vulgar associations. The thoughts, allowed to run in a low channel, soon pervert all the powers of the being. Like Israel of old, the pleasure lovers eat and drink, and rise up to play. There is mirth and carousing, hilarity and glee. In all this the youth follow the example of the authors of the books placed in their hands for study. The greatest evil of it all is the permanent effect that these things have upon the character.?{8T 66.1}[18]
§45
那些倡导这些事的人给圣工带来的污点是不易涂抹的。他们伤害了自己的心灵，也必终身带着这个伤痕。犯错的人可能看到自己的罪恶而悔改了；上帝也可能赦免其罪过；但那为分别圣的和俗的而本应保持敏锐的鉴别力已大受损害了。往往人的发明和想象被当作上帝的接受了。有些人会行事盲目而且满不在乎，随时准备抓住低劣庸俗甚至是不信的观点，转而敌对圣灵的明证。{8T 66.2}[19]
§46
Those who take the lead in these things bring upon the cause a stain not easily effaced. They wound their own souls, and through their lifetime will carry the scars. The evildoer may see his sins and repent; God may pardon the transgressor; but the powers of discernment, which ought ever to be kept keen and sensitive to distinguish between the sacred and the common, are in a great measure destroyed. Too often human devices and imaginations are accepted as divine. Some souls will act in blindness and insensibility, ready to grasp cheap, common, and even infidel sentiments, while they turn against the demonstrations of the Holy Spirit.?{8T 66.2}[19]