第07章 先知学校
§1
第07章 先知学校
§2
Chap. 07 - The Schools of the Prophets.
§3
耶和华亲自规定了以色列的教育方针。祂的关心不限于他们宗教方面的利益；上帝对于一切足以影响他们心智或身体方面幸福的事，都有适当的安排，并且包括在祂律法的范围之内。{CE 60.1}[1]
§4
The Lord himself directed the education of Israel. His care was not restricted to their religious interests; whatever affected their mental or physical well-being was also the subject of divine providence, and came within the sphere of divine law. {CE 60.1}[1]
§5
上帝曾吩咐希伯来人把祂的律例教训他们的儿女，并使他们熟悉上帝怎样对待他们列祖的一切手段。这是每一位作父母的特别的责任，是不可委托给别人的。儿女的教育不应从陌生人的口中，乃应从父母慈爱的心中传给他们。有关上帝的思想要与日常生活上的一切事务结合起来。上帝拯救祂子民的大能作为，以及那将要来临之救赎主的应许，要时常在以色列的家庭中反复传讲，而且要利用表号和象征使这些教训更加深刻地铭志在他们的记忆之中。父母要把上帝旨意的伟大真理和来生的事印刻在少年人心中。要训练他们在自然界的景象和圣经的启示中看到上帝。天空的星斗，野地的花木，巍峨的山岭，潺潺的溪流，──都述说创造主的荣耀。还有圣所中献祭和崇拜的庄严礼节和众先知的言语，这些都是有关上帝的启示。{CE 60.2}[2]
§6
God had commanded the Hebrews to teach their children his requirements, and to make them acquainted with all his dealings with their fathers. This was one of the special duties of every parent,-- one that was not to be delegated to another. In the place of stranger lips, the loving hearts of the father and mother were to give instruction to their children. Thoughts of God were to be associated with all the events of daily life. The mighty works of God in the deliverance of his people, and the promises of the Redeemer to come, were to be often recounted in the homes of Israel; and the use of figures and symbols caused the lessons given to be more firmly fixed in the memory. The great truths of Gods providence and of the future life were impressed on the young mind. It was trained to see God alike in the scenes of nature and the words of revelation. The stars of heaven, the trees and flowers of the field, the lofty mountains, the rippling brooks,--all spoke of the Creator. The solemn service of sacrifice and worship at the sanctuary, and the utterances of the prophets, were a revelation of God. {CE 60.2}[2]
§7
摩西在歌珊地的陋室中，撒母耳在忠心的哈拿手下，大卫在伯利恒的山地里，但以理在被掳离开故国之前，都曾受过这样的训练。基督在拿撒勒的幼年生活是如此；提摩太儿童时代从外祖母罗以和母亲友尼基的口中学得圣经的真理，也是如此。{CE 60.3}[3]
§8
Such was the training of Moses in the lowly cabin home in Goshen; of Samuel by the faithful Hannah; of David, in the hill-dwelling at Bethlehem; of Daniel before the scenes of the captivity separated him from the home of his father. Such, too, was the early life of Christ at Nazareth; such the training by which the child Timothy learned from the lips of his grandmother Lois and his mother Eunice, the truths of Holy Writ. {CE 60.3}[3]
§9
上帝又设立了先知学校，为青年人预备了更进一步的教育。若有什么青年人愿对上帝话中的一切真理作更深的研究，并追求那从上头来的智慧，以期成为以色列的一个教师，他就可以到这些学校去求学。先知学校是撒母耳所创办的，要作为一种屏障，去抵御那普遍存在着的腐化影响，为青年人谋道德和灵性方面的幸福，供给国家一些存有敬畏上帝之心的领袖和谋士，藉以增进国家将来的兴盛和繁荣。为要达到这个目的起见，撒母耳召集了一班虔诚，聪慧和好学的青年子弟，这些人称为“先知的儿子。”当他们与上帝交通，研究祂的言语和祂的作为时，就有从上头来的智慧加在他们的天赋之上。作教师的人不但精通上帝的真理，而自己也是与上帝交通，并领受过圣灵特别恩赐的人。百姓都因他们的学问和虔诚而敬重他们，信任他们。{CE 61.1}[4]
§10
Further provision was made for the instruction of the young, by the establishment of the schools of the prophets. If a youth desired to search deeper into the truths of the word of God, and to seek wisdom from above, that he might become a teacher in Israel, these schools were open to him. The schools of the prophets were founded by Samuel, to serve as a barrier against the wide-spread corruption, to provide for the moral and spiritual welfare of the youth, and to promote the future prosperity of the nation by furnishing it with men qualified to act in the fear of God as leaders and counselors. In the accomplishment of this object, Samuel gathered companies of young men who were pious, intelligent, and studious. These were called the sons of the prophets. As they communed with God, and studied his word and his works, wisdom from above was added to their natural endowments. The instructors were men not only well versed in divine truth, but those who had themselves enjoyed communion with God, and had received the special endowment of his Spirit. They enjoyed the respect and confidence of the people, both for learning and for piety. {CE 61.1}[4]
§11
在撒母耳的时代有两个这样的学校，──一个在先知的本乡拉玛，一个在当时约柜的所在地基列耶琳。后来又在别处也设立了这样的学校。{CE 61.2}[5]
§12
In Samuels day there were two of these schools, --one at Ramah, the home of the prophet, and the other at Kirjathjearim, where the ark then was. Others were established in later times. {CE 61.2}[5]
§13
这些学校的学生都以工作自给，或耕田，或从事其他的手艺。以色列人并不以为希奇或下贱；况且他们若让儿女长大而不谙有用的工作，倒算为罪过。依照上帝的命令，每一个孩子都要学习一种职业，即使他预备担任圣职，也该如此。古来许多宗教教师都是靠手艺自给的。即使到了使徒时代，保罗和亚居拉也没有因他们靠制造帐棚糊口而减损他们的尊严。{CE 61.3}[6]
§14
The pupils of these schools sustained themselves by their own labor in tilling the soil or in some mechanical employment. In Israel this was not thought strange or degrading; indeed, it was regarded a crime to allow children to grow up in ignorance of useful labor. By the command of God, every child was taught some trade, even though he was to be educated for holy office. Many of the religious teachers supported themselves by manual labor. Even so late as the time of the apostles, Paul and Aquila were no less honored because they earned a livelihood by their trade of tent-making. {CE 61.3}[6]
§15
这些学校中主要的功课乃是上帝的律法，和祂所给摩西的教训，以及圣史，圣乐和诗歌。训导的方法与今日的神学院也大有区别，因为许多从今日的神学院出来的学生，对于有关上帝和宗教真理的认识，还不如他们进去时那样清楚呢。古代那些学校一切研究的大目的，乃是要明白上帝的旨意，以及人类对于上帝的本分。他们在圣史的记载中可以寻见耶和华的踪迹。他们把一切表号性的礼节所象征的伟大真理都展示出来了，于是他们的信心握住了一切制度的中心，就是那将要除去世人罪孽的上帝的羔羊。{CE 62.1}[7]
§16
The chief subjects of study in these schools were the law of God, with the instructions given to Moses, sacred history, sacred music, and poetry. The manner of instruction was far different from that in the theological schools of the present day, from which many students graduate with less real knowledge of God and religious truth than when they entered. In those schools of the olden time it was the grand object of all study to learn the will of God, and mans duty toward him. In the records of sacred history were traced the footsteps of Jehovah. The great truths set forth by the types were brought to view, and faith grasped the central object of all that system,--the Lamb of God that was to take away the sin of the world. {CE 62.1}[7]
§17
学校中经常保持着灵修的精神。学生不但要学习祷告的本分，而也要学习怎样祷告，怎样就近他们的创造主，怎样信靠祂，以及怎样明白并顺从圣灵的教训。他们的智能既因真理而成圣，就从上帝的宝库中“取出新旧的东西来”（太13:52），而且上帝的灵在预言和圣诗中显示出来了。{CE 62.2}[8]
§18
A spirit of devotion was cherished. Not only were students taught the duty of prayer, but they were taught how to pray, how to approach their Creator, how to exercise faith in him, and how to understand and obey the teachings of his Spirit. Sanctified intellects brought forth from the treasure-house of God, things new and old, and the Spirit of God was manifested in prophecy and sacred song. {CE 62.2}[8]
§19
他们把音乐用在圣洁的活动上，用来提高人的思想到纯洁，高尚和优雅的程度，并在人心中唤起敬虔和感激上帝的意念。古时的这种风俗和今日滥用音乐的情形是多么不同啊！有多少人用音乐的天才来高抬自己，而没有用来荣耀上帝啊！爱好音乐的心理常引诱人不知不觉地在上帝所禁止祂儿女去的游乐场所里，与爱好世俗的人联合起来。这样，那原可加以正当运用而藉以获益的恩赐，倒成了撒但最有效的工具，使人转离本分，而不去默想永恒的事。{CE 62.3}[9]
§20
Music was made to serve a holy purpose, to lift the thoughts to that which is pure, noble, and elevating, and to awaken in the soul devotion and gratitude to God. What a contrast between the ancient custom and the uses to which music is now too often devoted! How many employ this gift to exalt self, instead of using it to glorify God! A love for music leads the unwary to unite with world-lovers in pleasure-gatherings where God has forbidden his children to go. Thus that which is a great blessing when rightly used, becomes one of the most successful agencies by which Satan allures the mind from duty and from the contemplation of eternal things. {CE 62.3}[9]
§21
音乐乃是组成天庭敬拜上帝的圣礼之一，所以我们赞美歌唱时应当努力追求与天上的诗歌队相和谐。发音和歌唱的训练乃是人人的教育中不容忽视的重要部分。在宗教的礼节上，唱诗与祷告同是敬拜的行为。唱诗的人必须从内心体验诗歌的灵意，才能正确地表达出来。{CE 62.4}[10]
§22
Music forms a part of Gods worship in the courts above, and we should endeavor, in our songs of praise, to approach as nearly as possible to the harmony of the heavenly choirs. The proper training of the voice is an important feature in education, and should not be neglected. Singing, as a part of religious service, is as much an act of worship as is prayer. The heart must feel the spirit of the song, to give it right expression. {CE 62.4}[10]
§23
那些有上帝的先知任教的学校，和我们近代的学习机构有多么大的区别啊！那未受世俗的规律和习惯影响的学校是何等的稀少啊！正当的约束和严明的纪律真是非常缺少。一般自称为基督徒的人对于圣经的无知，实在惊人。人竟拿肤浅的虚谈和情感主义，来充当道德和宗教教育。至于上帝的公义和慈悲圣洁的华美，善行必有的报赏，罪恶的可憎性质，以及它所必然招致的可怕后果，都没有印刻在青年人的心中。他们却常有邪恶的同伴在那里教导他们罪恶，放荡，淫佚的生活。{CE 63.1}[11]
§24
How wide the difference between those schools taught by the prophets of God, and our modern institutions of learning! How few schools are to be found that are not governed by the maxims and customs of the world! There is a deplorable lack of proper restraint and judicious discipline. The existing ignorance of Gods word, among a people professedly Christian, is alarming. Superficial talk, mere sentimentalism, passes for instruction in morals and religion. The justice and mercy of God, the beauty of holiness, and the sure reward of right-doing, the heinous character of sin, and the certainty of its terrible results, are not impressed upon the minds of the young. Evil associates are instructing the youth in the ways of crime, dissipation, and licentiousness. {CE 63.1}[11]
§25
今日的教育家岂不能从古代的希伯来学校学得很好的教训吗？那创造人类的主已经为人类的身体，心智和灵性的发展准备了教育的方针。因此，教育上的真正成功，在乎世人忠实地施行创造主的计划。{CE 63.2}[12]
§26
Are there not some lessons which the educators of our day might learn with profit from the ancient schools of the Hebrews? He who created man has provided for his development in body and mind and soul. Hence, real success in education depends upon the fidelity with which men carry out the Creators plan. {CE 63.2}[12]
§27
教育的真正目的乃是在人心中恢复上帝的形像。起初上帝曾照着自己的形像造人，并赋予他崇高的品质。他的心智是均衡的，他全部身心的一切能力都是匀称的。但人类的堕落及其后果，已经败坏了这些天赋。罪恶已经损毁并几乎消灭了人心中上帝的形像。为要恢复这形像起见，上帝才为人类设定救恩的计划，并赐给他一生的试验时期。人生的大目的就是使自己回复到起初被造时的完全景况，──这目的乃是其他一切目的的基础。父母和教师们在教育青年人的工作上，乃是与上帝的旨意合作；他们这样作，就能成为“与上帝同工的”（林前3:9）。?{CE 63.3}[13]
§28
The true object of education is to restore the image of God in the soul. In the beginning, God created man in his own likeness. He endowed him with noble qualities. His mind was well-balanced, and all the powers of his being were harmonious. But the fall and its effects have perverted these gifts. Sin has marred and well-nigh obliterated the image of God in man. It was to restore this that the plan of salvation was devised, and a life of probation was granted to man. To bring him back to the perfection in which he was first created, is the great object of life,--the object that underlies every other. It is the work of parents and teachers, in the education of the youth, to co-operate with the divine purpose; and in so doing they are laborers together with God. [1 Corinthians 3:9.] {CE 63.3}[13]
§29
世人所有各种不同的天赋──心志，灵性和身体的良知良能──都是上帝所赋予，是要用来达到最高的程度的。但这不可成为一种自私和独占的教育；因我们所领受那与上帝相似的品格，乃是善良而慈爱的。创造主所赐给我们的每一种才能和禀赋，都是要用来荣耀上帝并造福同胞的。而且惟有这样作，才能得到最纯洁，最高尚，最幸福的收获。{CE 64.1}[14]
§30
All the varied capabilities that men possess--of mind and soul and body--are given them by God, to be so employed as to reach the highest possible degree of excellence. But this cannot be a selfish and exclusive culture; for the character of God, whose likeness we are to receive, is benevolence and love. Every faculty, every attribute, with which the Creator has endowed us, is to be employed for his glory and for the uplifting of our fellow-men. And in this employment is found its purest, noblest, and happiest exercise. {CE 64.1}[14]
§31
如果世人真能注意这种教育原理的重要性，则现行的教育方法必要有一种根本的改革。教师就不会引起青年人自私和骄傲的野心，来助长竞争的精神，却要企图引起爱好良善，真理和华美的心──引起追求至上美德的欲望。学生要竭力在自己身上发挥上帝的恩赐，并不是为要比别人好，乃是为要成全创造主的旨意，而领受祂的形像。他们就不至注意世俗的标准，或以显扬自己为动机，因为这种动机适足以使人心胸狭窄。他们的心志却要转向创造主，为要认识祂并变成祂的形像。{CE 64.2}[15]
§32
Were this principle given the attention which its importance demands, there would be a radical change in some of the current methods of education. Instead of appealing to pride and selfish ambition, kindling a spirit of emulation, teachers would endeavor to awaken the love for goodness and truth and beauty,--to arouse the desire for excellence. The student would seek the development of Gods gifts in himself, not to excel others, but to fulfill the purpose of the Creator and to receive his likeness. Instead of being directed to mere earthly standards, or being actuated by the desire for self-exaltation, which in itself dwarfs and belittles, the mind would be directed to the Creator, to know him, and to become like him. {CE 64.2}[15]
§33
“敬畏耶和华，是智慧的开端，认识至圣者，便是聪明”（箴9:10）。人生的大前提乃是建造品格；一切真教育的基础乃是认识上帝。教员的工作应当以传授这种知识，并依照这知识来塑造学生的品格为目的。上帝的律法就是祂品德的表现。因此，作诗的人说：“祢一切的命令尽都公义；”“我藉着祢的训词，得以明白”(诗119:172;104)。上帝已经在祂的圣言和祂创造的作为中，向我们显示祂自己。所以藉着圣灵所默示的书卷和大自然的课本，我们可以得到有关上帝的知识。?{CE 64.3}[16]
§34
The fear of the Lord is the beginning of wisdom, and the knowledge of the holy is understanding [Proverbs 9:10.] The great work of life is character-building; and a knowledge of God is the foundation of all true education. To impart this knowledge, and to mould the character in harmony with it, should be the object of the teachers work. The law of God is a reflection of his character. Hence the psalmist says, All thy commandments are righteousness; [Psalm 119:172.] and through thy precepts I get understanding. [Psalm 119:104.] God has revealed himself to us in his word and in the works of creation. Through the volume of inspiration and the book of nature, we are to obtain a knowledge of God. {CE 64.3}[16]
§35
心理的一条定律乃是：人心必逐渐适应其所常注意的事物。如果人心中只思想一些庸俗的事，势必渐致窄小衰弱。如果人心一直不应付困难的问题，过不久就要失去生长的能力。就教育的效能而论，圣经是没有什么其他的书足与比拟的。在上帝的话中，人可以找到许多题旨来操练最深的思想并启发最高的希望。圣经是最富有教育性的一部历史。它是直接从永恒真理的泉源中流出来的。上帝的圣手曾在各世代中保守它的纯洁。它能照亮那单靠人的研究所无法追溯的远古。在上帝的话中，我们可以看到那坚立地的根基，并铺张诸天的能力。惟有圣经所记载的人类历史，没有被人的偏见或骄傲所沾染过的。这里记载着世界最伟大人物的奋斗，失败和胜利。这里把人生的本分和结局都阐明了。圣经把那隔开看得见和看不见的两个世界之间的帷幔揭开了，使我们得以看到善与恶互相对抗之势力的斗争，从罪恶开始进入起，直到公义和真理的最后胜利为止；而且这一切都是上帝品德的显示。学习真理的人若能以恭敬的态度来默想上帝在祂话中所显示的真理，他的心就必能与无穷之主交通了。这样的研究不但能炼净并提高人的品格，而也能扩展并加强人的智力。?{CE 65.1}[17]
§36
It is a law of the mind that it gradually adapts itself to the subjects upon which it is trained to dwell. If occupied with commonplace matters only, it will become dwarfed and enfeebled. If never required to grapple with difficult problems, it will after a time almost lose the power of growth. As an educating power, the Bible is without a rival. In the word of God the mind finds subject for the deepest thought, the loftiest aspiration. The Bible is the most instructive history that men possess. It came fresh from the fountain of eternal truth, and a divine hand has preserved its purity through all the ages. It lights up the far-distant past, where human research seeks vainly to penetrate. In Gods word we behold the power that laid the foundation of the earth and that stretched out the heavens. Here only can we find a history of our race, unsullied by human prejudice or human pride. Here are recorded the struggles, the defeats, and the victories of the greatest men this world has ever known. Here the great problems of duty and destiny are unfolded. The curtain that separates the visible from the invisible world is lifted, and we behold the conflict of the opposing forces of good and evil, from the first entrance of sin, to the final triumph of righteousness and truth; and all is but a revelation of the character of God. In the reverent contemplation of the truths presented in his word, the mind of the student is brought into communion with the infinite mind. Such a study will not only refine and ennoble the character, but it cannot fail to expand and invigorate the mental powers. {CE 65.1}[17]
§37
圣经的教训在世人今生一切事业的兴盛问题上有重大的关系。它说明那作为国家繁荣之基础的原理，──这些原理是与社会的幸福息息相关，而且是家庭的保障──若没有这些原理，世人不能在今世有所贡献并获得幸福和尊荣，也不能希望将来承受永生。人生所有的境遇和经验都需要圣经的教训作为基本的准备。研究并遵行上帝的话，比努力学习世人的哲学所包括的一切题材，更能为世界造就一班智力坚强活泼的人。圣经的研究能使人有坚稳的品格，敏锐的理解，和稳健的判断，──这等人必能尊荣上帝，造福世界。{CE 66.1}[18]
§38
The teaching of the Bible has a vital bearing upon mans prosperity in all the relations of this life. It unfolds the principles that are the corner-stone of a nations prosperity,--principles with which is bound up the well-being of society, and which are the safeguard of the family,--principles without which no man can attain usefulness, happiness, and honor in this life, or can hope to secure the future, immortal life. There is no position in life, no phase of human experience, for which the teaching of the Bible is not an essential preparation. Studied and obeyed, the word of God would give to the world men of stronger and more active intellect than will the closest application to all the subjects that human philosophy embraces. It would give men of strength and solidity of character, of keen perception and sound judgment,--men who would be an honor to God and a blessing to the world. {CE 66.1}[18]
§39
我们在种种科学的研究上，也可获得关于创造主的知识。一切真正的科学无非是讲解上帝在物质世界中的手迹。科学从其研究中只能发现上帝智慧和权能的种种新证据。如果正当地加以了解，自然界的课本和上帝的圣经都教训我们一些有关上帝所施行智慧和仁慈的律法，使我们认识祂。{CE 66.2}[19]
§40
In the study of the sciences also, we are to obtain a knowledge of the Creator. All true science is but an interpretation of the handwriting of God in the material world. Science brings from her research only fresh evidences of the wisdom and power of God. Rightly understood, both the book of nature and the written word make us acquainted with God by teaching us something of the wise and beneficent laws through which he works. {CE 66.2}[19]
§41
教师应当帮助学生在天地万物中看出上帝来。他们应当效法那位大教师的榜样。祂经常从听众所熟悉的自然界景物中说明祂的教训，使之简明易懂，并更深刻地在他们心中留下印象。树上歌唱的雀鸟，遍满原野的百花，参天蔽日的树木，结果累累的田园，发芽生长的五谷，荒芜不毛的旷野，和金光灿烂的夕阳，──这一切都可以作为施教的资料。祂把创造主看得见的作为，与自己所讲的生命之道结合起来，以致祂的听众无论何时看到这些事物，就可以联想到祂所讲过的真理教训。?{CE 66.3}[20]
§42
The student should be led to see God in all the works of creation. Teachers should copy the example of the Great Teacher, who from the familiar scenes of nature drew illustrations that simplified his teachings, and impressed them more deeply upon the minds of his hearers. The birds caroling in the leafy branches, the flowers of the valley, the lofty trees, the fruitful lands, the springing grain, the barren soil, the setting sun, gilding the heavens with its golden beams,--all served as means of instruction. He connected the visible works of the Creator with the words of life which he spoke, that whenever these objects should be presented to the eyes of his hearers, their thoughts might revert to the lessons of truth he had linked with them. {CE 66.3}[20]
§43
那显示在圣经中的上帝的特征，是可以在巍峨的山岭，肥沃的平原和深广的海洋中看得出来的。自然界的事物向人述说创造主的爱。祂用天上地下不可胜数的凭据，把我们与祂自己联系起来。世界并不都是忧郁凄惨的。“上帝就是爱”（约壹4:8）这一句话写在每一个蓓蕾，每一片花瓣和每一根草茎上。虽然罪的咒诅曾使地上长出荆棘和蒺藜，但刺草之上仍开着野花，荆棘之上还长着攻瑰。自然界的万物证明我们上帝的温慈和祂象父亲般的照护，以及祂要使祂儿女得到快乐的愿望。祂的禁令和训诫并不是单要显示祂的威权；祂在一切所行的事上，都考虑到祂儿女的利益。祂没有叫他们放弃任何于他们有益的事物。{CE 67.1}[21]
§44
The impress of Deity, manifest in the pages of revelation, is seen upon the lofty mountains, the fruitful valleys, the broad, deep ocean. The things of nature speak to man of his Creators love. He has linked us to himself by unnumbered tokens in heaven and in earth. This world is not all sorrow and misery. God is love, [1 John 4:8.] is written upon every opening bud, upon the petals of every flower, and upon every spire of grass. Though the curse of sin has caused the earth to bring forth thorns and thistles, there are flowers upon the thistles, and the thorns are hidden by roses. All things in nature testify to the tender, fatherly care of our God, and to his desire to make his children happy. His prohibitions and injunctions are not intended merely to display his authority, but in all that he does, he has the well-being of his children in view. He does not require them to give up anything that it would be for their best interest to retain. {CE 67.1}[21]
§45
在某一些人看来，宗教是不能增进健康或今生幸福的，这种看法乃是最有害的错误。经上说：“敬畏耶和华的，得着生命；他必恒久知足”（箴19: 23）。“有何人喜好存活，爱慕长寿，得享美福；就要禁止舌头不出恶言，嘴唇不说诡诈的话。要离恶行善，寻求和睦，一心追赶”（诗34:12-14）。得着智慧言语的人，“就得了生命，又得了医全体的良药”（箴4:22）。{CE 67.2}[22]
§46
The opinion which prevails in some classes of society, that religion is not conducive to health or to happiness in this life, is one of the most mischievous of errors. The Scripture says: The fear of the Lord tendeth to life; and he that hath it shall abide satisfied. [Proverbs 19:23.] What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it. [Psalm 34:12-14.] The words of wisdom are life unto those that find them, and health to all their flesh. [Proverbs 4:22.] {CE 67.2}[22]
§47
真宗教使人在灵，智，体三方面，都与上帝的律法相和谐；它教导人自治，镇定和节制。宗教使人的思想提高，爱好优雅，判断正直，并使人分享上天的纯洁。信靠上帝的爱，并信靠祂能使万事互相效力，这种信心足以减轻人烦恼和挂虑的重担，使人无论在顺境或逆境之中，都可以充满喜乐和知足的心。真宗教能直接使人增进健康，延长寿命，并提高我们对于它一切福惠的享受。它能为人开启一个永不枯竭的幸福之源。惟愿一切还没有拣选基督的人，能看明祂有一种比他们自己追求的事远为优越的福惠要赐给他们。人的所想所为若违反上帝的旨意，那么这人所给予自己的损伤和残害乃是最大的。上帝知道什么是最好，祂为一切受造之物谋求利益；所以人在祂所禁止的道路上是决不能得到真正快乐的。违反律法的道路必要引到痛苦与毁灭；但智慧“的道是安乐，他的路全是平安”（箴3:17）。{CE 68.1}[23]
§48
True religion brings man into harmony with the laws of God, physical, mental, and moral. It teaches self-control, serenity, temperance. Religion ennobles the mind, refines the taste, and sanctifies the judgment. It makes the soul a partaker of the purity of heaven. Faith in Gods love and overruling providence lightens the burdens of anxiety and care. It fills the heart with joy and contentment in the highest or the lowliest lot. Religion tends directly to promote health, to lengthen life, and to heighten our enjoyment of all its blessings. It opens to the soul a never-failing fountain of happiness. Would that all who have not chosen Christ might realize that he has something vastly better to offer them than they are seeking for themselves. Man is doing the greatest injury and injustice to his own soul when he thinks and acts contrary to the will of God. No real joy can be found in the path forbidden by him who knows what is best, and who plans for the good of his creatures. The path of transgression leads to misery and destruction; but wisdoms ways are ways of pleasantness, and all her paths are peace. [Proverbs 3:17.] {CE 68.1}[23]
§49
在希伯来的学校里所实行的身体和宗教的训练，是值得我们去研究的。一般人还没有充分认识这种训练的价值。人的身体与心智是有密切关系的，为要充分发展道德和心智的能力起见，我们必须注意那管束我们身体的定律。人要得到坚强而均衡的性格，就必须操练并发展他的智力和体力。对于青年人还有什么知识比研究上帝所委托我们的奇妙身体，以及如何保持健康的定律更为重要呢？?{CE 68.2}[24]
§50
The physical as well as the religious training practiced in the schools of the Hebrews may be profitably studied. The worth of such training is not appreciated. There is an intimate relation between the mind and the body, and in order to reach a high standard of moral and intellectual attainment, the laws that control our physical being must be heeded. To secure a strong, well-balanced character, both the mental and the physical powers must be exercised and developed. What study can be more important for the young than that which treats of this wonderful organism that God has committed to us, and of the laws by which it may be preserved in health? {CE 68.2}[24]
§51
今日和以色列人的时代一样，每一个青年人都当在实际生活的本分上受到教训。人人都当学会一种手艺，为了在必要时藉以谋生。这不但在生活变迁时有所保障，而且在身体，心智和道德的发展上也是必要的。即使一个人确知他绝无靠手艺糊口的必需，他仍旧应当学习工作。人若没有身体方面的操练，就不能有坚强的体格和充沛的健康，而且有规律的工作对于获得健全活泼的心志和高尚的品格乃是一样重要的。{CE 69.1}[25]
§52
And now, as in the days of Israel, every youth should be instructed in the duties of practical life. Each should acquire a knowledge of some branch of manual labor, by which, if need be, he may obtain a livelihood. This is essential, not only as a safeguard against the vicissitudes of life, but from its bearing upon physical, mental, and moral development. Even if it were certain that one would never need to resort to manual labor for his support, still he should be taught to work. Without physical exercise, no one can have a sound constitution and vigorous health; and the discipline of well-regulated labor is no less essential to the securing of a strong and active mind and a noble character. {CE 69.1}[25]
§53
每一个学生应当天天抽出一部分时间来从事体力劳动。这样就可以养成勤劳的习惯，并鼓励自立的精神，而青年人也可以有所保障，得以脱离那常因怠惰而发生的许多邪恶和堕落的行为。这都是与教育的基本目的相符的；因为我们既能鼓励人多活动，殷勤，并追求纯洁，我们就是与创造主相和谐了。{CE 69.2}[26]
§54
Every student should devote a portion of each day to active labor. Thus habits of industry would be formed, and a spirit of self-reliance encouraged, while the youth would be shielded from many evil and degrading practices that are so often the result of idleness. And this is all in keeping with the primary object of education; for in encouraging activity, diligence, and purity, we are coming into harmony with the Creator. {CE 69.2}[26]
§55
青年人务要明白他们是为什么受造的──就是要尊荣上帝并造福同胞；他们务要看出天上的父向他们所显示的亲切的爱和今生的训练所要预备他们去达到的崇高命分——他们蒙召所得的尊贵和光荣，就是成为上帝的儿子，──这样，千万人就要以鄙弃和厌恶的心情，转离那曾一度吸引他们的低下和自私的目的，以及无谓的享乐。他们必要渐渐恨恶并远避罪恶，不但是出于希望赏赐或惧怕刑罚的心，而也是由于罪恶本身之可憎；──因为它必减低他们天赐的能力，并污损他们按上帝的形像而造成的人格。{CE 69.3}[27]
§56
Let the youth be led to understand the object of their creation,--to honor God, and bless their fellow-men; let them see the tender love which the Father in heaven has manifested toward them, and the high destiny for which the discipline of this life is to prepare them,--the dignity and honor to which they are called, even to become the sons of God,-- and thousands would turn with contempt and loathing from the low and selfish aims and the frivolous pleasures that have hitherto engrossed them. They would learn to hate sin, and to shun it, not merely from hope of reward or fear of punishment, but from a sense of its inherent baseness,--because it would be a degrading of their God-given powers, a stain upon their God-like manhood. {CE 69.3}[27]
§57
上帝并没有吩咐青年人不可怀有大志。那使一个人得到成功并在人间得尊荣的品格因素──就是那追求更大良善的不可抑制的愿望，不屈不挠的意志，发奋的努力和不倦的坚忍──是不可予以扑灭的。藉着上帝的恩典，我们务要指引他们走向高尚的目标。这些目标高过单单自私和属世的利益，犹如天高过地一般。而且那在今生所开始的教育，必要在来生继续下去。那时，上帝奇妙的工作，祂创造并维持宇宙的智慧和能力的凭据，以及祂在救赎计划上所显示的慈爱智慧无穷的奥秘，必要天天以新的荣美展开在人面前。“上帝为爱祂的人所预备的，是眼睛未曾看见，耳朵未曾听见，人心也未曾想到的”（林前2:9）。 就是在今世，我们也可以隐约看见祂圣颜的光辉，也可以预享与上天交通的喜乐；但充分的喜乐和福惠，则有待于来生方能享受。惟有永恒的将来，才能显明人类恢复了上帝的形像之后所能达到的光荣命分。—《先祖与先知》594-602页{CE 70.1}[28]
§58
God does not bid the youth to be less aspiring. The elements of character that make a man successful and honored among men,--the irrepressible desire for some greater good, the indomitable will, the strenuous exertion, the untiring perseverance,--are not to be crushed out. By the grace of God they are to be directed to objects as much higher than mere selfish and temporal interests as the heavens are higher than the earth. And the education begun in this life will be continued in the life to come. Day by day the wonderful works of God, the evidences of his wisdom and power in creating and sustaining the universe, the infinite mystery of love and wisdom in the plan of redemption, will open to the mind in new beauty. Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. [1 Corinthians 2:9.] Even in this life we may catch glimpses of his presence, and may taste the joy of communion with heaven; but the fullness of its joy and blessing will be reached in the hereafter. Eternity alone can reveal the glorious destiny to which man, restored to Gods image, may attain.-- Patriarchs and Prophets, pp. 594-602. - {CE 70.1}[28]