第01章 正确的教育
§1
第01章 正确的教育
§2
Chap. 01 - 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知识，提高思想和感情的人，真是寥若晨星。{CE 5.1}[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 vary the manner of instruction so as to call forth the high and noble powers of the mind. Parents and teachers of schools are certainly disqualified to educate children properly, if they have not first learned the lessons 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. {CE 5.1}[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。?{CE 5.2}[2]
§6
There is a period for training children, and a time for educating youth. And it is essential that both of these be combined in a great degree in the schools. Children may be trained for the service of sin or for the service of righteousness. The early education of youth shapes their character in this life, 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. [Proverbs 22:6.] 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 each other. In order to attain to this object, the physical, mental, moral, and religious education of children must have attention. {CE 5.2}[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。{CE 6.1}[3]
§8
In households and in schools the education of children should not be like the training of dumb animals; for children have an intelligent will, which should be directed to control all their powers. The dumb animals need to be trained; for they have not reason and intellect. The human mind must be taught self-control. It must be educated to rule the human being, while the animal is controlled by the master. The beast is trained to be submissive to his master. 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. His individuality may even be submerged in the one who superintends his training, and the will is, to all intents and purposes, subject to the will of the teacher. {CE 6.1}[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。{CE 6.2}[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 will was controlled by another, and the mind was not called out, that it might expand and strengthen by exercise. They were not directed and disciplined with respect to their peculiar constitution and capabilities of mind, to put forth their strongest powers when required. Teachers should not stop here, but 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 to due proportions. {CE 6.2}[4]
§11
要教育孩子尊重有经验之人的判断，接受父母和教师的引导。要教育他们与教师和父母同心合作，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。?{CE 6.3}[5]
§12
Children should be taught to respect experienced judgment, and 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 shall go forth from the guiding hand of their parents and teachers, their characters will not be like the reed trembling in the wind. {CE 6.3}[5]
§13
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。{CE 7.1}[6]
§14
God never designed that one human mind should be under the complete control of another human mind. And those who make efforts to have the individuality of their pupils submerged in themselves, and they be mind, will, and conscience for their pupils, 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. But those who make it their object so to 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 the teacher who holds the will and mind of his scholars by absolute authority, but the future lives of the pupils will show the fruits of the better plan of education. {CE 7.1}[6]
§15
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。{CE 7.2}[7]
§16
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 their 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 manifest an interest in all their efforts, and even in their sports, and sometimes be even a child among them, they would make the children very happy, would gain their love, and win their confidence. And the children would sooner respect and love the authority of their parents and teachers. {CE 7.2}[7]
§17
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。{CE 8.1}[8]
§18
The principles and habits of the teacher should be considered of greater importance than even his literary qualifications. If the teacher 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; then he can mould the minds of his pupils, as well as instruct them in the sciences. {CE 8.1}[8]
§19
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。{CE 8.2}[9]
§20
The early education of youth generally shapes their character 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 their powers, and that they may be exercised to the very best account. {CE 8.2}[9]
§21
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。{CE 8.3}[10]
§22
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 school-teachers in forcing their young intellects, by flattery or fear, when they were too young to see the inside of a school-room. 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. {CE 8.3}[10]
§23
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。{CE 8.4}[11]
§24
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 school-room 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 text book 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. {CE 8.4}[11]
§25
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。{CE 9.1}[12]
§26
In order for children and youth to have health, happiness, vivacity, and well-developed muscle and brain, 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 were in accordance with physical law, they could obtain an education without sacrificing physical and mental health. {CE 9.1}[12]
§27
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。{CE 10.1}[13]
§28
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 for him to heal, from every town, city, and village; 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. {CE 10.1}[13]
§29
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。{CE 10.2}[14]
§30
Disease has been transmitted from parents to children from generation to generation. Infants in their 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 deficient in intellect. The strange absence of principle which characterizes this generation, in disregarding 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. {CE 10.2}[14]
§31
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！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。?{CE 10.3}[15]
§32
The moral powers are beclouded, 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 their own course the dispensation of Providence. In this they insult Heaven. They rebelled against the laws of nature, and suffered the punishment of her abused laws. Suffering and mortality now prevail everywhere, especially among the children. How great is the contrast between this generation, and those who lived during the first two thousand years! I inquired if this tide of woe could not be prevented, and something done to save the youth of this generation from the ruin which threatens them. It was shown to me that one 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 they indulge their appetite when they know that it will injure the health of the children, and thereby bring upon them disease and unhappiness. This cruel kindness is carried out 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 her children clamor. {CE 10.3}[15]
§33
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。?{CE 11.1}[16]
§34
Had the system of education 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 youth in the sciences, but to teach them how to preserve health, in order to use their knowledge to the best account after they had obtained it. There should have been in connection with the schools, establishments for various branches of labor, that the students might have employment, and necessary exercise out of school hours. {CE 11.1}[16]
§35
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，就能藉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。{CE 12.1}[17]
§36
The students employment and amusements should have been regulated with reference to physical law, and adapted to preserve to them the healthy tone of all the powers of the body and mind. Then their education in practical business could have been obtained, while their literary progress was being secured. Students at school should have had their moral sensibilities aroused to see and feel that society had claims upon them, and that they should so live in obedience to natural law that they could, by their existence and influence, by precept and example, be an advantage and blessing to society. It should be impressed upon youth that all have an influence that is constantly telling upon society, to improve and elevate, or to lower and debase it. The first study of youth should be to know themselves, and how to keep their bodies in health. {CE 12.1}[17]
§37
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事物的习惯。{CE 12.2}[18]
§38
Many parents have kept their children at school nearly the year round. These children have gone through the routine of study mechanically, and they have not retained that which they learned. Many of these constant students seem almost destitute of intellectual life. The monotony of continual study wearies the mind, and they have but little interest in their lessons, and to many, the application to books becomes painful. They had not an inward love of thought, and ambition to acquire knowledge. They did not encourage in themselves reflection, and investigation of objects and things. {CE 12.2}[18]
§39
为了使儿童在世上成为有用的人，父母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。{CE 12.3}[19]
§40
Children are in great need of proper education, in order that their lives should 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 it has had in many cases the opposite effect. {CE 12.3}[19]
§41
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。{CE 13.1}[20]
§42
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. Children of a delicate age are frequently crowded into ill-ventilated school-rooms, to sit upon poorly-constructed benches; and the young and tender frames have, through sitting in wrong positions, become deformed. {CE 13.1}[20]
§43
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。他们以后的生活也必如此，只是更加强烈而已。{CE 13.2}[21]
§44
The disposition and habits of youth will be very likely to be manifested in the matured man. You may bend a young tree to almost any form that you may choose, and if you let it remain and grow 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 the wrong, and they will in their future life pursue the course in which they were directed in youth. The habits formed in youth will grow with their growth and strengthen with their strength; and they will generally be the same in after life, only continuing to grow stronger. {CE 13.2}[21]
§45
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；如果他们能避免邪恶的影响，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信靠上帝，他们的道德力，就能经得起最严峻的考验。{CE 14.1}[22]
§46
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 moulded 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 trained and educated so that they may expect to meet with difficulties, as well as with temptations and dangers. They should be taught to have control over themselves, and to overcome difficulties nobly; 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. The moral powers of youth who have been properly educated, if they make God their trust, will be equal to stand the most powerful test. {CE 14.1}[22]
§47
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。{CE 14.2}[23]
§48
If parents would feel it a solemn duty that God enjoins upon them 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. And then there would not be manifest so great indifference to practical godliness, and it would not be as 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 inclination rather than to impress upon their minds the danger of their doing this, and the necessity of their being controlled by principle. {CE 14.2}[23]
§49
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。{CE 15.1}[24]
§50
Children frequently engage in a piece of work, and become perplexed or weary of it, and wish to change and take hold of something new, although they entered upon the work with enthusiasm. Thus they may take hold of several things, meet with a little discouragement, and give them up; and thus pass from one thing to another, perfecting nothing. Parents should not be so much engaged with other things that they have not time patiently to discipline those developing minds. They should not allow the love of change to control their children. 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 have in seeing completed the task they undertook will stimulate them to greater exertion. {CE 15.1}[24]
§51
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。{CE 15.2}[25]
§52
Many children, for want of words of encouragement, and a little assistance in their efforts in childhood and youth, become disheartened, and change from one thing to another. And they carry this sad defect with them in mature life. They cannot 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. The education in childhood and youth not only affects their entire business career in mature life, but the religious experience bears a corresponding stamp. {CE 15.2}[25]
§53
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。{CE 15.3}[26]
§54
Young ladies frequently give themselves up to study, and to the neglect of other branches of education even more essential for practical life than the study of books. After they have obtained their education, they are frequently invalids for life. They neglected their health by remaining too much in-doors, deprived of the pure air of heaven, and the God-given sunlight. {CE 15.3}[26]
§55
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。{CE 16.1}[27]
§56
These young ladies might have come from their schools in health, if they had combined with their studies household labor and exercise in the open air. {CE 16.1}[27]
§57
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。{CE 16.2}[28]
§58
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 God has given us. Every abuse of health enfeebles for life, and makes us losers, even if we gain any amount of education. {CE 16.2}[28]
§59
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？ {CE 16.3}[29]
§60
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 should be cultivated and properly developed. The first and constant care of parents should be that their children may have firm constitutions, that they may be sound men and women. It is impossible to attain this object without physical exercise. Children, for their own physical health and moral good, should be taught to work, even if there is no necessity as far as want is concerned. If they would have virtuous characters, they must have the discipline of well-regulated labor, which will bring into exercise all the muscles. The satisfaction children will have in being useful, 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? {CE 16.3}[29]
§61
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。{CE 16.4}[30]
§62
Parents, inaction is the greatest curse that ever came upon youth. Your daughters should not be allowed to lie late in bed 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 God. The mother is doing her daughters great injury in bearing the burdens the daughters should share with her for their own present good and future benefit. The course many parents pursue in allowing their children to be indolent and to gratify a desire for reading romance, is unfitting them for real life. Novel and story-book reading is the greatest evil that youth can indulge in. Novel and love-story readers always fail to make good practical mothers. They live in an unreal world. They are air-castle builders, living in 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 flatter themselves that they are superior in mind and manners. Exercise in household labor will be of the greatest advantage to young girls. {CE 16.4}[30]
§63
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。{CE 17.1}[31]
§64
Physical labor will not prevent the cultivation of the intellect. Far from this. The advantages gained by physical labor will so balance the mind that it shall not be overworked. The toil will then come upon the muscles, and relieve the wearied brain. There are many listless, useless girls who consider it unlady-like to engage in active labor. But their characters are too transparent to deceive sensible persons in regard to their real worthlessness. They will simper and giggle, and are all affectation. They appear as though they could not speak fairly and squarely, but torture all they say with lisping and simpering. Are these ladies? They are not born fools, but were educated such. It does not require a frail, helpless, over-dressed, simpering thing to make a lady. A sound body is required for a sound intellect. Physical soundness, and a practical knowledge in all the necessary household duties, is never a hindrance to a well-developed intellect, but is highly important for a lady. {CE 17.1}[31]
§65
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。{CE 17.2}[32]
§66
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, because one set of the faculties is cultivated, while others are 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 we are 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. And in order to preserve the balance of the mind, labor and study should be united in schools. {CE 17.2}[32]
§67
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。{CE 18.1}[33]
§68
There should have been in past generations provisions made for education upon a larger scale. In connection with the schools should have been agricultural and manufacturing establishments. There should have been teachers also of household labor. There should have been a portion of the time each day devoted to labor, that the physical and mental might be equally exercised. If schools had been established upon the plan we have mentioned, there would not now be so many unbalanced minds. {CE 18.1}[33]
§69
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。?{CE 18.2}[34]
§70
I have been led to inquire, Must all that is valuable in our youth be sacrificed in order that they may obtain an education at the schools? If there had been agricultural and manufacturing establishments in connection with our schools, and competent teachers had 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 of the day to physical labor, there would now be a more elevated class of youth to come upon the stage of action, to have influence in moulding society. The youth who would graduate at such institutions would many of them come forth with stability of character. They would have perseverance, fortitude, and courage to surmount obstacles, and principles that would not be swerved by 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. {CE 18.2}[34]
§71
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。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。{CE 19.1}[35]
§72
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, and it is asked, Which is of the greater consequence, the study of the sciences with all the disadvantages to health and life, or the knowledge of labor for practical life, we unhesitatingly say, The latter. If one must be neglected, let it be the study of books. 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 cannot cook, but they can read, and play upon an instrument of music. They cannot make good bread, which is very essential to the health of the family. They cannot cut and make garments, for they did not learn how to do these things. They did not consider these things essential, and they are in their married life dependent, as their own little children, upon some one to do these things for them. It is this inexcusable ignorance in regard to the most needful duties of life which makes very many unhappy families. {CE 19.1}[35]
§73
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。?{CE 19.2}[36]
§74
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 physical labor gives. If the intellectual would share the burden of the laboring class to a degree, that the muscles might be strengthened, 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 exercise the physical, even if they have no need to labor so far as means is concerned. Health should be a sufficient inducement to lead them to unite physical with their mental labor. {CE 19.2}[36]
§75
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）。{CE 20.1}[37]
§76
Intellectual, physical, and moral culture should be combined in order to have well-developed and 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 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 shape their course of action. The inspired apostle 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. [Romans 12:2.] {CE 20.1}[37]
§77
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。?{CE 20.2}[38]
§78
Thinking mens minds 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 brain is robbed of intellectual strength; and the brain-workers neglect exercising the muscles, and rob their bodies of strength and vigor. 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 with what it might be if they would use their brains as well as their muscles. This class fall more readily if attacked with disease, because the system is not vitalized by the electrical force of the brain to resist disease. {CE 20.2}[38]
§79
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。{CE 21.1}[39]
§80
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, they will seek for education that will fit them to become teachers, clerks, or learn some trade which confines them in-doors 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, because it is fashionable. They enjoy delicate life, which is feebleness and decay. {CE 21.1}[39]
§81
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。{CE 21.2}[40]
§82
True, there is some excuse for young womens not choosing housework for employment, because those who hire their 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 privileges as 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 and to present healthful food upon the table in an inviting manner, require intelligence and experience. The one who prepares 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, dress-maker, or music teacher, cannot equal in importance that of the cook. {CE 21.2}[40]
§83
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。{CE 22.1}[41]
§84
The foregoing is a statement of what might have been done by a proper system of education. But 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 would call into exercise the muscles. Daily, systematic labor should constitute a part of the education of youth even at this late period. Much can now be gained in connecting labor with schools. The students will acquire, in following this plan, elasticity of spirit and vigor of thought, and can accomplish more mental labor, in a given time, than they could by study alone. And they can leave their schools with their constitutions unimpaired, with strength and courage to persevere in any position in which the providence of God may place them. {CE 22.1}[41]
§85
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。?{CE 22.2}[42]
§86
There are many young men whose services God would accept if they would consecrate themselves to him unreservedly. If they would exercise the powers of their 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 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 the heavenly and divine channel, walking in the light, and 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 the Lord. {CE 22.2}[42]
§87
一些青年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。我们欠了赐我们生命和一切才能之主的债。—《证言》第22辑，1873年首次发表。{CE 23.1}[43]
§88
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 fail to do the amount of good they otherwise 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 better glorified by those who serve him intelligently. The great object of education is to enable us to bring into 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. For all the talents which God has intrusted to us, we are indebted to him who gave us existence.--Testimony, No. 22, first published in 1873. {CE 23.1}[43]