第36章 教会的纪律
§1
第36章 教会的纪律
§2
Chapter 36—Church Discipline
§3
【纪律的必要性】
§4
那些缺少胆量，不敢谴责错行的传道人，必要为祸害的后果负责--那些缺少胆量，不敢谴责错行，或因懈怠懒惰，或从不关心，而不努力使家庭或上帝教会洁净的人，必要为自己疏忽责任所引起祸害的后果负责。那原可藉着行使我们作父母或牧师的威权去制止的邪恶，是要我们负责的，正象我们自己犯了这些罪一样。--PP578.{PaM 209.1}[1]
§5
【Necessity of Discipline】
§6
Pastors having too little courage to reprove wrong are held accountable for the evil that may result—Those who have too little courage to reprove wrong, or who through indolence or lack of interest make no earnest effort to purify the family or the church of God, are held accountable for the evil that may result from their neglect of duty. We are just as responsible for evils that we might have checked in others by exercise of parental or pastoral authority as if the acts had been our own.—Patriarchs and Prophets, 578.?{PaM 209.1}[1]
§7
常常会出现一种反对责备的精神——常常会出现一种反对责备罪恶过犯的精神。但责备的声音不应当因此而沉默。凡被上帝分别出来传义道的人，都负有严肃的责任，责备人们的罪恶。保罗嘱咐提多说：“这些事你要讲明，劝戒人，用各等权柄责备人。不可叫人轻看你”（多2:15）。常有人会轻看那敢责备罪恶的人。但在必要的时候这些责备是必须发出的。保罗指导提多对某等人严厉责备，使他们可以在信仰上达到完善。应当怎样发出责备呢？请听使徒的回答：要“用百般的忍耐，各样的教训”（提后4:2）。必须向犯错的人指出他的行为与上帝的圣言并不相符。切不可将上帝子民的过失轻易放过。那些觉得向上帝有责任，忠心执行这种不快乐责任的人，必蒙上帝赐福。--ST1880.9.16{PaM 209.2}[2]
§8
There will ever be a spirit to rise up against reproof—There will ever be a spirit to rise up against the reproof of sins and wrongs. But the voice of reproof should not be hushed because of this. Those whom God has set apart as ministers of righteousness have solemn responsibilities laid upon them to reprove the sins of the people. Paul commanded Titus, “These things speak, and exhort, and rebuke with all authority. Let no man despise thee.” There are ever those who will despise the one who dares to reprove sin. But when required, reproof must be given. Paul directs Titus to rebuke a certain class sharply, that they may be sound in the faith. And how shall the reproof be given? Let the apostle answer: “With all long-suffering and doctrine.” The one at fault must be shown that his course is not in harmony with the Word of God. But never should the wrongs of God’s people be passed by indifferently. Those who faithfully discharge their unpleasant duties under a sense of their accountability to God, will receive his blessing.—The Signs of the Times, September 16, 1880.?{PaM 209.2}[2]
§9
不应当抬举那些不责备人的人——因为一个传道人没有因谴责错误而使任何人不悦，就尊其为完美的传道人，不仅是将传道人带进网罗，也给会众带来灾难。那些人因为没有伤害到会众属灵上的自满,而几乎被他们神化，但是一个指出信徒错误的献身忠心的上帝仆人，却被视为是有缺陷的，因为他看不到他们自认为有的优点。他谴责实际存在的错误，这就被算为是侮辱。他的权威和教训被人丢弃践踏。在自称为上帝儿女的人中间，可以发现这种会众看待传道人的极端方式。现在谁愿意省察己心，柔和，恳切及忠实地整顿局面呢？--RH1893.7.25{PaM 209.3}[3]
§10
Those failing to reprove are not to be exalted—To exalt a minister as perfection because he has not displeased any one by reproving errors, not only brings a snare upon the minister, but brings disaster upon the people. He who does not hurt the spiritual self-complacency of the people is almost deified by them, while a devoted, faithful servant of God, who lays bare the errors of the church-members, is supposed to be defective, because he does not see what they suppose are their personal merits. He reproves wrongs which really exist, and this is counted an indignity, and his authority and instruction?are cast aside and trodden under foot of men. These extremes in the way the people look upon ministers are found among the professed children of God; and who will now examine their hearts, and tenderly, earnestly and faithfully set these things in order?—The Review and Herald, July 25, 1893.?{PaM 209.3}[3]
§11
信徒品格上的缺陷应当使传道人觉得负有责任——我们在此将与别人查考圣经之人的工作摆在我们面前。这是一项最严肃的工作，所有参加此项工作的人都应当成为祈祷的人。传道人仅是站在讲台上讲解经文是不够的。他的工作才刚刚开始。要做牧养的工作；这意味着要“用百般的忍耐，各样的教训，”责备人，劝勉人。他要宣扬上帝的道，指出亏欠之处。如果自称为基督徒者的品格有问题，传道人就应该觉得自己负有责任，但他不可辖制上帝的产业（彼前5:3）。做人的思想工作，是上帝托付给人类最美好的工作。--1SAT61.{PaM 210.1}[4]
§12
Character deficiencies of members should burden pastors—Here we have presented before us the work of him who shall open the Scriptures to others. It is a most solemn work, and all who engage in it should be men of prayer. It is not enough for the minister to stand up in the desk and give an exposition of the Scriptures. His work has but just begun. There is pastoral work to do, and this means to reprove and exhort with all longsuffering and doctrine; that is, he should present the Word of God, to show wherein there is a deficiency. If there is anything in the character of the professed followers of Christ, the burden should certainly be felt by the minister, and not that he should lord it over God’s heritage. To deal with human minds is the nicest job that was ever committed to mortal man.—Sermons and Talks, 1:61.?{PaM 210.1}[4]
§13
那些说讨好话的人，上帝不会承认他们为祂的牧人--在这个可怕的时期，就在基督复临之前，上帝忠心的传道人将不得不做比施洗的约翰所做的更为率直的见证。一项负责的重要工作摆在他们面前；而那些说讨好话的人，上帝不会承认他们为祂的牧人。一种可怕的祸患在他们身上。--1T321.{PaM 210.2}[5]
§14
God will not acknowledge as His shepherds those who speak smooth things—In this fearful time, just before Christ is to come the second time, God’s faithful preachers will have to bear a still more pointed testimony than was borne by John the Baptist. A responsible, important work is before them; and those who speak smooth things, God will not acknowledge as His shepherds. A fearful woe is upon them.—Testimonies for the Church 1:321.?{PaM 210.2}[5]
§15
维护教会纪律是传道工作中令人不快但却必需的部分——保罗嘱咐提摩太“务要传道，”但是还有另一部分工作要做，——“用百般的忍耐，各样的教训，责备人、警戒人、劝勉人”（提后4:2）。切不可轻易忽略这项工作。传道人无论得时不得时，总要专心,要为灵魂儆醒，好像要交账的人；他们必须十分小心。要凡事谨慎，谨防撒但的诡计，免得你们被引诱而不执行工作中不愉快的部分。困难不能恐吓或阻止你。要以健全的心志和坚定的品格应付困难，并在制胜它们的过程中获得丰富的经验。--RH1897.9.28{PaM 210.3}[6]
§16
Church discipline is a disagreeable but necessary part of ministry—Paul charged Timothy to “preach the Word,” but there was yet another part to be done,—“to reprove, rebuke, exhort with all long-suffering and doctrine.” This work cannot be neglected with safety. Ministers must be instant in season and out of season, watching for souls as they that must give an account. They must exercise great carefulness. Watch in all things, watch for the devices of Satan, lest you be beguiled from doing the disagreeable part of the work. Difficulties must not intimidate or discourage you. Having well-balanced minds and established characters, meet the difficulties, and in overcoming them gain a rich experience.—The Review and Herald, September 28, 1897.?{PaM 210.3}[6]
§17
尽管不符合传道人本性的倾向，还是要发出警告，谴责罪恶，纠正错误——他会有许多率直清楚的话要对需要的人讲。因为当上帝委派人类去从事祂的工作时，祂就将担子放在他们肩上，要他们看守生灵好像要交账的人。当有需要时，不论是在讲台上还是作个人之工时，都要发出警告，责备罪恶，纠正错误和过失。这是一项神圣的工作，尽管不符合本性的倾向，传道人也必须传讲震撼听众的率直真理；因为他们必须把包围爱宴乐不爱上帝之人的危险和威胁，和等候不悔悟之人的厄运摆在他们面前。这种信息不符合他们的倾向，或不受那些必须受到警告之人欢迎，所以他们受到严肃的嘱咐要忠心地传讲。--RH1892.9.6{PaM 210.4}[7]
§18
Although not congenial to the minister’s natural inclinations, warnings are to be given, sins rebuked, and wrongs corrected—He will have many straight and plain words to address to those who need them; for when God commissions men to do His work, He lays upon them the burden of watching for souls as they that must give an account. When needed warnings are to be given, sins are to be rebuked, errors and wrongs are to be corrected, not only in the pulpit but personal labor. This is divine work, and although it is not congenial to the natural inclinations, the minister must proclaim the straight truth which will make the ears of them that hear tingle; for they must lay?before those who are lovers of pleasure more than lovers of God, the dangers and perils that are around them, and the doom that awaits the impenitent. Because this message is not agreeable to their inclination, or welcome to those who must be warned, they are solemnly charged to be faithful in its declaration.—The Review and Herald, September 6, 1892.?{PaM 210.4}[7]
§19
传道人因宽容犯错误的人而默许罪恶，造成了极大的危害--福音使者往往会因宽容犯错误的人而落到默许罪恶，甚至参与罪恶的地步，如此造成极大的危害。他们这样做，就是导致原谅并文饰上帝所谴责的罪恶；过了一段时间，他们竟会发展到完全盲目的状态，甚至称赞上帝所要他们责备的人。防止这些危险的唯一保障就是有了忍耐还要加上虔敬——尊敬上帝、祂的品德和祂的律法，在祂面前常存敬畏的心。借着与上帝交通，借着祷告和读经，我们可以培育起上帝品格圣洁的感觉，使我们像上帝那样对待罪恶。--AA504.{PaM 211.1}[8]
§20
Ministers do great harm by allowing their forbearance toward the erring to degenerate into toleration of their sins—Ministers of the gospel sometimes do great harm by allowing their forbearance toward the erring to degenerate into toleration of sins and even participation in them. Thus they are led to excuse and palliate that which God condemns; and after a time they become so blinded as to commend the very ones whom God commands them to reprove. The only safe-guard against these dangers is to add to patience godliness,—to reverence God, His character and His law, and to keep His fear ever before the mind. By communion with God, through prayer and the reading of His Word, we should cultivate such a sense of the holiness of His character that we shall regard sin as He regards it.—The Acts of the Apostles, 504.?{PaM 211.1}[8]
§21
太多的传道人把讲率直话的工作留给其他传道人去做——太多的传道人忽略了忠实对待他们所接触的人。他们把讲率直话的工作留给其他的传道人去做：因为他们不想冒失去他们所为其操劳之人的友谊。传道人如果在适当的时候处置犯错的人，就会防止错误的累积而拯救生灵脱离死亡了。如果一个传道人忽略了责备的工作，另一个人来接续他，受到责备的人就会认为那没有指出他们错误的传道人是一个好传道人。但情况并非如此。他只是一个讲员，并不是与上帝同工要制止罪恶的工人。你要本着耶稣的温柔从事工作，藉以充分证明你的职分。你要由衷为罪忧伤，但在责备错误时不要表现出不圣洁的情感。要用百般的忍耐和各样的教训去尽你一切的努力。你如果看到自己的工作效果甚微，不要灰心。这种经验要求表现出恒久的忍耐和耐心。要坚持工作，要谨慎，要分辨，要懂得何时当说话，何时当沉默。--RH1897.9.28{PaM 211.2}[9]
§22
Too many ministers leave plain dealing to be done by other ministers—Too many ministers neglect to deal faithfully with those with whom they come in contact. They leave plain dealing to be done by other ministers: for they do not want to run the risk of losing the friendship of those for whom they labor. If ministers would deal at the right time with those who err, they would prevent an accumulation of wrong, and save souls from death. If the work of reproving is neglected by one minister, and taken up by another, those who are reproved, receive the impression that the minister who did not point out their errors was a good minister. But this is not the case; he was merely a preacher, not a worker together with God for the suppression of sin. In the meekness of Jesus, you should do the work which will gave full proof of your ministry. You should show a heartfelt sorrow for sin, but manifest no unholy passion in reproving the error. All your efforts must be made with long-suffering and doctrine; and if you see but meager results of your work, do not be discouraged. This experience will call for the manifestation of long-suffering and patience. Keep working, be discreet, be discerning, understand when to speak and when to keep silence.—The Review and Herald, September 28, 1897.?{PaM 211.2}[9]
§23
对受处理的人抱不正当的同情并不是帮助他们--我看到有些人一直对你很热心，唯恐你受到不正确的对待，及传道的弟兄们待你不公。这样的人应该让路，并且忠实地承认自己的错误，让你错误行为的一切责难和重负都落在你自己头上。上帝计划你要承担这一切，直到你藉着悔改和衷心的认罪彻底消除它们。那些对你有不正当同情的人不能帮助你。但愿他们在后悔自己退后的事上表现出热心，而任由你自己站立。你已全然离开了正路，你若不下彻底的工夫，承认自己的错误而不责难弟兄们，并且乐于受教，你就与上帝的子民无份。--1T319.{PaM 211.3}[10]
§24
People having a perverted sympathy for those under discipline are not helping them—I saw that some have been very jealous for you, fearing that you would not be rightly dealt with, and not have justice done you by your ministering brethren. Such should stand out of the way, and be faithful to confess their own wrongs, and let all the censure and weight of your wrongs rest upon your own head. God designs that they shall rest there until you thoroughly remove them by repentance and hearty confession. Those who have a perverted sympathy for you cannot help you. Let them manifest zeal?in repenting of their own backslidings, and leave you to stand for yourself. You have been altogether out of the way, and unless you make thorough work, confess your wrongs without censuring your brethren, and are willing to be instructed, you can have no part with God’s people.—Testimonies for the Church 1:319.?{PaM 211.3}[10]
§25
费太多的功夫去解决困难是有危险的.--许多诚心相信真理的人，因中间有人使他们烦恼、灰心和失望就非常忧愁；他们的磨难和悲伤大大增加了。然而主教训祂的仆人，一切行动要十分谨慎。祂说：“容这两样一齐长。”不要勉强用力把稗子拔出，免得在拔之时，连宝贵的麦子也摇动了。传道人和教会信徒都应很小心，免得产生一种不是按着真知识的热心。费太多的功夫去解决教会中的困难是有危险的；其实若听其自然，这些困难往往会自息自灭。任何教会若在时机未成熟之时，太早办理这些事，乃是下策。我们应当以最大的谨慎，忍耐及自制，来应付这些事，切不可本着自己的精神，贸然处理这些事，使其就序。--3T113.{PaM 212.1}[11]
§26
There is danger of doing too much to cure difficulties—The sincere believers of truth are made sad, and their trials and sorrows greatly increased, by the elements among them which annoy, dishearten, and discourage them in their efforts. But the Lord would teach His servants a lesson of great carefulness in all their moves. “Let both grow together.” Do not forcibly pull up the tares, lest in rooting them up the precious blades will become loosened. Both ministers and church members should be very cautious, lest they get a zeal not according to knowledge. There is danger of doing too much to cure difficulties in the church, which, if let alone, will frequently work their own cure. It is bad policy to take hold of matters in any church prematurely. We shall have to exercise the greatest care, patience, and self-control to bear these things and not go to work in our own spirit to set them in order.—Testimonies for the Church 3:113.?{PaM 212.1}[11]
§27
【制裁时的态度】
§28
耶稣教导要慈爱温柔地对待犯错的人——我想起牧人寻找迷失的羊和浪子的故事。我希望这些比喻在我心中生发影响。我想起耶稣——祂向犯错堕落的人表现了何等的慈爱和温柔啊！于是我又想到人对落入试探之中的弟兄所宣布的严厉制裁，我心里感到很难过。我看到人的心刚硬如铁，就想我们应当祈祷能有一颗肉心。我多么渴望耶稣降临啊！我多么渴望祂来整顿局面啊。主耶稣啊，我愿你来，愿你快来。这是我的祈祷。--16MR339.{PaM 212.2}[12]
§29
【Attitude in Discipline】
§30
Jesus taught love and tenderness toward the erring—I call to mind the shepherd hunting the lost sheep, and [the story of] the prodigal son. I want those parables to have their influence upon my heart and mind. I think of Jesus—what love and tenderness He manifested for erring, fallen man; and then I think of the severe judgment one pronounces upon his brother who has fallen under temptation, and my heart becomes sick. I see the iron in hearts, and think we should pray for hearts of flesh. Oh, how I long for Jesus to come! How I long for Him to set things in order! Come, Lord Jesus, and come quickly, is my prayer.—Manuscript Releases 16:339.?{PaM 212.2}[12]
§31
不要伤害犯错之人的自尊，而要缠裹医治——我们要从天父的良善，怜悯和自我牺牲的生命中学得教训。我们应当学习如何同情和关爱别人。我们领受了这种无价的礼物，就应当去与人分享。我们要学习如何凭着爱心和仁慈，而非苛刻和斥责来裁决。当犯错的人意识到自己的错误时，不要以伤害他自尊的方式待他。不要试图撕裂，而要缠裹和医治。你也许会看到弟兄的错误，然而他自己可能觉察不出来。你也许很难知道该如何行动。但是你的行动不要给他留下印象，认为你把自己当作他的上司。你可能觉得你的情感，追求和组织都比他的要优越，但是不要表现出来，因为此举与真正的修养和高贵的品质格格不入。我们不应当挫伤犯错之人的心灵，而当怀着谦卑和祈祷的心到他们面前。当福音传道人的心灵为基督的仁爱与恩典所驯服，而去接触人心时，他就能藉着激发不信之人的信心，举起下垂的手，坚固发酸的膝，而非毁灭希望和勇气，显出他优越的条件来。--RH1899.11.21{PaM 212.3}[13]
§32
Do not take away the erring’s self-respect, but bind up and heal—We are to learn a lesson from the goodness and mercy and self-sacrificing life of the Father. We are to study how to give our sympathy and love to others. As we have received this priceless gift, so we are to impart it. We are to learn how to rule by love and kindness, rather than by severity and censure. When an erring person becomes conscious of his wrong, do not deal with him in a manner that will take away all his self-respect. Do not seek to tear to pieces, but to bind up and heal. You may see the errors of a brother. Yet he may not be able to discern his wrong; and it may be difficult to know how to act. But never pursue a course that will give him the impression that you regard yourself as his superior. You may think that your feelings, your pursuits, your organization, are superior to his, but do not seek to make this apparent; for such a course is altogether out of harmony with true refinement, true nobility of character. We are not to bruise the souls of the erring, but to go to them?armed with humility and prayer. When the gospel minister, with his heart subdued by the love and grace of Christ, comes in touch with human minds, he can reveal his superior qualifications, not by destroying hope and courage, but by inspiring faith in the faithless, by lifting up the hands that hang down, and confirming the feeble knees.—The Review and Herald, November 21, 1899.?{PaM 212.3}[13]
§33
好牧人靠近迷失的羊不是以严厉苛刻的声音，而是用安抚感人的声音--牧人的生涯充满危险。他如果忠心尽责，就不会粗心大意，贪图安逸，而要冒着狂风暴雨去寻找迷失的羊。他可能发现迷失的羊滑进了岩石缝里，找不到出来的路。它四面受困，充满恐惧。好牧人并不用严厉苛刻的声音斥责那可怜的吓坏了的小羊，而是用怜惜，安抚，感人的声音对它讲话，好让羊听到他的声音就跟来，除非它被困在岩石缝里或者被荆棘刮住了。牧人能够找到迷羊的唯一方法就是通过循着迷羊回应他的呼唤而发出的痛苦的叫声。当好牧人找到迷失的羊，就把那只疲乏的羊扛在肩上，边走边欢喜地带回羊圈。--YI1886.4.28{PaM 213.1}[14]
§34
A good shepherd approaches lost sheep, not with a harsh voice, but in soothing, winning tones—The shepherd’s life is one full of peril. If he is a trustworthy shepherd, he will not be careless and study his own ease, but he will search for the straying sheep amid storm and tempest. Perhaps he will find the lost sheep slipped into some crevice of the rock, where he cannot find his way out. He is beset with fears on every hand. The good shepherd does not come with a harsh voice, scolding the poor frightened sheep, but he speaks in pitiful, soothing, winning tones, so that when the sheep hears his voice, he will follow, unless he is imprisoned in the rocks or tangled in the brambles. Then the only means by which the shepherd can find the sheep is by following up the bleat of distress that the wanderer sends in answer to his call. And when the good shepherd finds the lost one, he puts the weary wanderer upon his shoulder, and brings him back to the fold, rejoicing at every step.—The Youth’s Instructor, April 28, 1886.?{PaM 213.1}[14]