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第一篇　神今时代的需要

成全圣徒与神家的建造

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　　这一系列信息的性质重在交通，而交通的重点，总括来说，乃是在于对属灵的认识。这样的交通，不是为着商议事情，也不是为要办什么训练，乃是让大家一同相会，交通对于这个工作和事奉，彼此有什么感觉。我也有负担，就着召会的建造、灵的追求，以及话语职事的供应，与你们有交通。
　　按我的愿望和天性，我是倾向长久居住在一个地方，只在那地作工。事实上，就天性而言，我们无论怎样蒙主拯救，主都没有意思要将我们的天性抹煞。比方保罗写的书信，就是保罗的味道；约翰写的书信，就是约翰的味道。每一位使徒所写的，都是出乎圣灵，也都带着他们本身的味道。虽然“天性”这辞，容易使我们联想到天然；但一个在主手里的人，主并没有意思把他的天性完全抹煞。主乃是愿意叫人与祂自己调和。神与人调和后，人的这一部分还是能够分辨，还是存在的。
　　从学校毕业后，我只在一个单位作过事。其间，同学、朋友都一直建议我另谋高就，我却不愿意更动；作了六、七年，直到我离开职业出来事奉主为止。我从带职业到事奉主，只在一个地方待过。在事奉中，我每在一个地方作工，就认真的作、持续的作，从不中途离开。
　　我在中国北方曾有一段很长的时间，却只在烟台一处召会作工，并且越作越觉得有该作的，有可作的。直到有一天，神兴起环境，把我带到南方。之后，我便在上海和南京一带作工，也停留了相当长的时间。若非再次因着环境，可能至今我仍在上海作工。我越作越觉得有可作的，越作越觉得该在那里多作。然而，神就是兴起环境，使我无法继续作下去。
　　在主的安排下，这些年来我必须一直往各处去，并且至少在两、三个地方往返作工。已过相当长的年日，我从这一地到另外一地，很少是我自己受引导主动前去的。几乎全是主兴起环境，迫使我异动；或者是年长同工们，吩咐我异动。为此，我里面常觉得不满足，因为我一直盼望有较长的时间，只住留在一地，集中所有精神、力量服事，为着建造那里的地方召会，好产生较强的模型。
　
　　然而，这些年来，主在环境各方面的安排，使我无法不一直往外去。我曾与负责弟兄们交通，盼望能有较长的时间，留在台北多作一点工，好作出一个模型。因为直到今天，台北市召会各家聚会的情形，离应有的光景还差太远。主要原因是这里缺少职事的供应和带领。因着缺少职事的供应和带领，召会似乎只有一个壳子，内容不够充实。虽然有二十多个分家，但聚会的内容，并没有因此而充实、加强。甚至从某方面说，反而比从前更贫穷。所以很明显的，这里需要职事的供应。
　　过去，台北市召会的长老们，都相当接受我所给的帮助，只是弟兄们接受帮助后，作出来的却是另一个样子。如果是我亲手作，定规产生不同的结果。比方南洋的弟兄姊妹，他们有一个炸油条的配方；这个配方相当好，并且是经过许多人的经验和实验，以及专家的审核。然而，弟兄姊妹照着这个配方如法炮制，炸出来的油条却是生硬、细长，且不好看。所以，配方是一回事，手艺又是一回事。好比我们的信息说到“享受神”，弟兄们听了之后就回去带领圣徒。结果，不知为什么，去实行时就作不出那个样子；可以说画虎不成反类犬。
　　台北市召会目前实际到会人数总有两千，是个大的召会。然而，召会在这里最大的短缺，就是长老治会的贫穷和软弱。这不能说弟兄们有错，只是大家看起来，好像几天没有吃饭的样子，或者是所吃的没有营养，因此，脸面上总看不见红润的颜色，行动时总是力不从心。这个贫穷、软弱的原因，无可置疑的，就是缺少职事的供应。
　　我相信长老们、各个家负责、以及全时间者，都已竭尽所能。所以，不能说是他们不尽心，乃是这里的确欠缺一些东西。因此，每次回到台北，我里面都受试探，宁可牺牲其他方面的工作，也要留在这里，带着长老们亲手作工。不仅是把配方交给他们，乃是要在旁边教导、指挥，并亲手去作。
　　这样一个大的地方召会，有其相当大的需要，只是我们在这里服事的弟兄姊妹，技术不够，不足以应付需要。如同我们盖一栋房子，若是技术不精良，就无法盖造一栋坚固、像样的建筑。我们在这里一直劳苦作工，却把召会作得软弱不堪，贫穷不已。因着主的怜悯，我们的工作虽没有多少可指责的，但我们的贫穷、软弱，却是一个无法否认的事实。
　　为此，我在主面前多方衡量。已过，因着我不能一直留在这里，就一面看，我不敢说一定是个损失，但总是一个亏缺。然而，从另一面看，因着我常常到海外，就使我有更深、更广、更属灵的观察。若是这些年我一直留在这里，没有到外面，恐怕我的观感不会像今天这么敏锐，这么深广。一个人若长久住留在一个地方，只能看到局部的情形。因着我常常往外去，所以我所看到、感觉到的，比只留在一个地方多得多，也高得多。一面，没有留在这里是一个亏缺；另一面，能够出去，因而在观感上、认识上更深、更高，这又是一种得着，也是相当上算的。所以，我愿意把我所得着的观感交通出来。弟兄姊妹感觉可能与我不尽相同，因为我们所站的角度不一样，但我仍然愿意将我的观感，交通给你们。
　　我即将出门访问各地，除了澳洲之外，几个大洲差不多都包括在内。我的旅行机票有三十几张，几乎全世界的几个大都市都会去。其中有好些地方，目前仍然没有我们所认识的召会；即便如此，我仍想去看一看。所走访的城市，大部分都是有我们召会所在的地方。
　
　　一九五五年底，史百克弟兄从西方来访，那是我们中间一个划时代的举动。在史弟兄来访前，我们从没有正式和西方的基督徒团体有过交通和来往。倪弟兄虽曾到过西方，但西方的基督徒正式到我们这里来的，几乎是没有。史弟兄的来访、交通，给了我们许多观感，也因此引发了我们注意主在今时代的道路和工作的问题。
　　去年七、八月，史弟兄在伦敦召集所谓的国际会议，那一次史弟兄非常坚持要我去；但后来我的缺席，叫史弟兄相当失望。那一次他们先在伦敦聚会，而后到丹麦，再后到了苏格兰。在苏格兰的聚会，只有二十五到二十九人，那不是全体圣徒的聚集，而是在各地作工之人的聚会。全世界各区都有人去，美国、欧洲大陆、印度等，各地在这条路上有一点认识的，都有同工前去；只有南洋、香港、台湾这些说中文的区域没有人去。这一点当然让史弟兄相当灰心，他巴不得这一区有人去。他知道，就着全地认识这一条路的区域来说，最重要的就是这一区。我们没有去参加那个国际会议，自然叫他非常失望。
　　关于那个聚会，我从一位曾与我同工的弟兄那里，得到相当确实且够多的消息。同时聚会过后，史弟兄也郑重地写了一封信，把他们聚会的过程，以及他在聚会里的感觉，详细地告诉我。从这几方面的来信，和从一位西国同工姊妹那里，大概至少五、六方面的消息，间接的让我知道了那个聚会的光景。
　　那一次，史弟兄带领大家一同追求，要看见主在这个时代所要走的路。史弟兄说，各地不仅召会需要一致，连工作也要一致；并且需要大家有一致的看见，认识主在这一个时代所要走的路，所要作的工是什么。若我们都看见这一个，就不只召会是一致的，连工作也是一致的。史弟兄说话很谨慎，他没有告诉我聚会的结果如何；却清楚地说，“弟兄们中度量大的太少了。”那位曾与我同工的弟兄，在他给我的信里说，在那个聚会中，史弟兄多次提到台湾。史弟兄的意思是盼望有的地方，特别是印度，那里的同工能多注意台湾工作的光景。
　　那位西国同工姊妹的来信说到，在苏格兰聚会的情形。从她的来信里，我们能读出他们的感觉；他们觉得在贵橡那里，需要一些平衡。她的话说得很重，她说贵橡不能“光给而不受”；不能光给别人，而不从别人接受。没有接受，就没有平衡。然而，我们也不要领会说，我这一次出外是要去平衡；不要这样想，这不是我的意思。我乃是交通各地的光景。
　
　　目前在西方的基督教，除了天主教，大多都是正统派。在正统派里有两大派是相当得势的。一派是以西方基督徒中著名的开西大会（Keswick Convention）为代表，那是全世界基督徒最大的一个聚会。每年到开西大会时，开西地方许多的旅馆都是客满，许多商人也都来到那里。欧美、以及南美各地，甚至非洲、澳洲，那些比较热心的基督徒，除了所谓的弟兄们和我们走这条路的人之外，其余世界各地的基督教工人，都是极愿意到开西参加聚会；那是相当大的一个聚会。换句话说，今天基督教里的讲道人，若是能在开西大会站一次讲台，成为开西的讲员，那就是第一流的；因为那个讲台是不容易站上去的。由此可知，开西大会对西方基督教有何等大的影响力。
　　另一派是福音的热心派，亦即差会派。他们注重广传福音，只要能同心协力把福音送出去就可以了。至于真理，他们不太去强调。福音热心派又分作两、三派，其中主要的一大派，是重在往国外布道，最有名，也最有影响力的就是内地会。然而，自从中国大陆政局改变后，内地会在那里便没有工作了，地位当然是差了。已过五、六十年，在西方差会当中，内地会在基督徒心中是相当有地位的；不仅是第一流的差会，更是第一个差会。再有，就是远东宣教会，是考门查理（Charles E. Cowman）所发起，他的妻子是著作荒漠甘泉的考门夫人。再有宣信博士所发起的宣道会，还有浸信会。这些都是第一流的差会，都往国外布道。西方的基督徒对他们都是相当景仰。
　　福音派中还有一派，着重在本国大传福音。他们不属差会，而属个人。个人的布道奋兴家在美国特别多，起码有十位左右，但最有名的是葛理翰。这些弟兄们非常注意在本国传福音，虽然有时出国至海外，也只是游历一下；他们主要的工作在本国。他们强调，不能光去福音化外邦，结果自己的国家仍是外邦人之地；还得先福音化自己的国人，不能一直把福音传给外邦，而在自己这基督教国家，信主的人却越来越少，不信的人越来越多。所以他们倡导在自己国家大传福音。
　　他们起来作工的时候，也像差会到国外一样，不在意别的，只注重大家联合起来传福音。他们无论到那里，首要的条件都是要求众人不分什么会，大家联合起来合作、祷告。第二，便是打发先遣部队去打空气、作广告、登报纸，用各种宣传方式，把宣传的空气打足了，然后有名的讲道人，就带着一班人前来大传福音。关于召会的真理、立场、道路等，他们并不注重，也不太分辨；只是一味地联合起来传福音。这一派在美国相当有势力。
　　福音派中的第三派是靠医病传福音；事实上，这种医治很少是神医。所有得医治的人，等到事过境迁，大多没有真正得着医治。我在马尼拉时，曾亲自去参加过这样的聚会，我也知道有相当多的弟兄姊妹去求医。然而我能说，其中没有一个是真正得医治的。所有的神医都不能以感觉为凭，必须按医学上所说的病得医治，才算是。不是感觉发烧，觉得不舒服，让人一按手祷告，觉得舒服，就算是了；这是不足为凭的。
　　在马尼拉曾有一位弟兄和我们住得很近，他的一位邻舍也是基督徒，去求神医治疗胃病。当那位有名的神医一为他按手，他便得了医治，并且站起来作见证。谁知回家后，胃又痛起来。我们中间或许也有许多人去求过医治，我敢确定这些人只有心理上得医治，而非在器官疾病上得医治。这就是福音派所强调的，有国外差会、国内联合布道会、以及借着神医的传福音。
　
　　西方这两大派，开西聚会派和福音派，是我们按着他们的性质而分的；其实，这两大派的人是相连的。从前开西聚会的主席，就是内地会的主席；可以说，西方的基督教完全是由这些人带领的。到了近二、三年，这些人极力反对史弟兄在贵橡（Honor Oak）的交通。他们把这些反对的话印在册子上，并且反对的空气，几乎到了十分严重的地步。
　　我在香港读过一本书，说到史弟兄在贵橡那里讲，要认识身体，不认识身体就是没有进入身体。这本书反驳说，难道得救的人还没有进入身体，只有贵橡那几个看见身体的人，才进入身体么？我们今天在这里听了觉得不受影响，但这在整个基督教里影响十分严重。末了这本书结论说，贵橡所传讲的完全是异端，因为若说一个人得救了，已经有基督的生命，就是基督的肢体了，怎能说还没有进入召会，还没有进入身体。这不是个异端么？西方组织的基督教，对于史弟兄和贵橡的光景，完全到了势不两立的地步。不管史弟兄的态度多好，史弟兄的说话、讲道，以及工作的行动多谨慎，他们还是完全势不两立。
　
　　说到东方。原谅我说，我们的弟兄们在这里，的确不太闻问基督教的情形，好像只知道天天埋首作工，带领聚会、讲道、探望，其他的事都不管。我们若出去看看，便会发现整个基督教是定意反对我们的。他们对我们的反对，比对西方贵橡的反对还厉害。领头反对我们的，就是内地会的教士。他们很聪明，外面不说，但内里就是领头反对。
　　所有内地会的西教士，一到远东来，都是最反对我们的。原因是他们大陆的工场没有了，只好退到靠近中国大陆的海岛上，从日本直到南洋，华侨集居的地方，在华人基督教里作工。他们不再设立自己的会，他们是受差遣到各地帮助已有的团体。不管是浸信会、长老会、或是美以美会，只要你请他们去讲道，去作工，他们都愿意，并且他们去作工时，是不拿薪水的；因为他们有内地会供给他们。他们现在的政策和工作方针，与在大陆时不同。这些话是我们对他们的分析，而不是批评。
　　多少年来，在远东这里，我们因着所蒙的光照，采取的态度，和所站的立场，乃是否认组织基督教任何的立场。在他们看，我们是最不合作的一派，也是最闭关的一派。他们认为没有一个地方，是内地会不可作的；我们却认为，我们没有一个地方是他们可作的。两方是完全对立的。我们无意和他们对立，但他们感觉我们在东亚，在远东所取的态度，对他们的工作方针是个大的妨碍，所以领着人来反对我们。
　　然而，人无论是反对或讲解一个真理，存心都要正当，态度也要正确，话语更需要得当。因为这在神面前都是严肃的事，将来在神面前都是要受审判的。无论人所辩的真理对与否，人的存心、态度、话语都该对，不能随便谩骂，更不能造出一些虚假而不准确的话。一九三九年，我们出版国度真理的信息时，就有人出书，厉害的反对我们。毁谤我们的人说，“主张进天国的人，讲人得救了还能下‘黑狱’，黑暗的地狱。”要反驳人一个真理，只能用他们所用的名词来驳，不能自己制造名词。我们从来没有用过“黑狱”这辞。
　　在一篇叫作“我的一点见证”的信息里，作者说他曾被带领到一个地方听某先生讲道；这某先生就是我。他说，某先生在那里讲“接受地方召会信徒婚姻之管制”，还讲圣徒不得胜，会进黑狱。我要问长久听我讲道的弟兄姊妹们，我什么时候讲过“接受地方召会”，讲过“信徒婚姻的管制”？可以说，那篇信息里满了谎言。
　　因着这几年我们在台湾各地，所取的态度和立场，引起外面绝对的攻击和反对；到一个地步，成了势不两立。我们正确的存心，没有被人领会；我们正确的态度，完全被人误解，以致在远东基督教眼里，我们成了在基督徒中间作梗的。
　
　　在这种情形下，我各方观察时，可说是百感交集。我回头问自己，以及我所认识的同工，特别是年长的同工们。我们这些人从开头出来服事主，直到今天，我们从很清洁的良心说，我们没有一点意思要在基督教里；但我们也很坦然的说，我们没有一点意思要自创一派。我们能很清洁的说，我们没有什么贪求；一言以蔽之，我们只是为着持守良心的清洁，和所看见真理的亮光。外面整个基督教如此对待我们，这叫我们无法不更积极的留心，看待我们在主面前所该注意的事。从这些里头，我花了相当多的时间，在主面前，看我们往前的路。
　　说到这里，就和史弟兄他们在苏格兰，那二十几个人聚会的感觉相吻合。他们是在那里好好的一同注意，到底今后主要我们走什么路，作什么工。因着有这些情景、趋势给我们的观感，逼得我们彻底注意我们所该看见的事。我深深觉得，我们这些一同事奉的人，首先要认识生命。生命是大家很熟悉的一个名词，但我们不能把生命仅仅当作一个名词来听。第二，要认识召会；第三，要认识国度。这三个包括的都相当广泛；其中最广泛的应该是生命，包括生命的认识和生命的经历。再者，关于召会外面的立场和道路，里面的内容和实际，这里外两面也都该好好认识。此外，国度真理的一面和实际的一面，也要有所认识。
　　如果我们对生命、召会和国度认识得不够，我们这些同工，便不能应付这个时代的需要。如果我们在这里所作的，不过是基督教一般的传福音、热心、奋兴，我们一点也不够应付这个需要。神在这个时代所要作的，世界是不要的，基督教是不理会的，更正教在反对我们的事上，完全表明了他们的态度。这不是说，他们一点也没有为神作什么；他们的确努力传福音，但那无法应付神在这个时代的需要。所以这里有一种情势，逼着我们要起来应付神今时代的需要。要应付这一个需要，不是我们对真理有点研究，对福音有点热心就够了。基本上，我们需要对生命、召会、国度这三方面都有相当的认识。
　　所以，弟兄们在各地工作，不能仅仅有一点福音的热心、真理的研究和认识，然后作一点就够了；这不足以应付今天这个时代，甚至连应付我们的局面都不够。我们今天所处的环境，有一个局面，一个趋势，是我们难以应付的。若要应付，就得认识三项基本的真理─生命、召会与国度。
　　关乎召会的内容和见证，我们从前说了许多，盼望弟兄姊妹们能回头去复习，定规会有新的亮光。就如以弗所书的查经，里面有许多话给我们看见，召会的内容和见证。这是在召会里的。在召会外面的，就是立场和道路，这一年来，我们所释放的话语，多半与此有关；这一面也得有认识。
　　还有关于国度的真理，圣经要道中的“进天国”一题，差不多已经囊括了大部分的内容。虽然里面有一些实际的东西，不过圣经要道还是重在真理的陈明，在真理方面相当清楚。然而，国度的实际是重在属灵权柄的一面，在“进天国”一题里并没有着墨太多。这次我到马尼拉头一次的聚会，说了一点有关国度之于信徒的事，多半重在讲国度的实际。之后，我到香港又释放了几篇关于国度之于召会的信息，这几篇把国度的实际摸得更透。这两组信息，都是对圣经要道“进天国”这一题的补充。
　　我实在盼望同工弟兄姊妹们，能确实知道我们处的地方、境地，我们所需要的是什么，所该注意、所该作的又是什么。这样，我们才能实际的作一点事，以应付我们所处这个环境的需要；说得大一点，才能应付我们所处这个时代的需要。简而言之，我们不能仅仅在这里有一点福音的热心，研究一点真理，讲一点道给人听，带着人有一点热心、奋兴、事奉就可以了；要知道，这是不够的。我们必须看见三项重大的事物：生命、召会和国度。
　　今后，我们的眼睛如果明亮，对以上三项认识得透彻，我们的工作便会有另一番风貌，那就能应付一点这时代的需要。我们看见台北各家的聚会，里面所缺乏的就是生命、召会、和国度的实际。这不是一点点真理能应付得来的；这需要我们都有一点实在的看见。我当然不能逼着弟兄姊妹看见，甚至连帮助弟兄姊妹看见都作不到；我只能这样交通，但愿圣灵作工在弟兄姊妹里头，给弟兄姊妹有一个渴慕，至终有些人能看见这三项大的异象。
　　讲于主后一九五八年三月四日
　　这一系列信息的性质重在交通，而交通的重点，总括来说，乃是在于对属灵的认识。这样的交通，不是为着商议事情，也不是为要办什么训练，乃是让大家一同相会，交通对于这个工作和事奉，彼此有什么感觉。我也有负担，就着召会的建造、灵的追求，以及话语职事的供应，与你们有交通。　　按我的愿望和天性，我是倾向长久居住在一个地方，只在那地作工。事实上，就天性而言，我们无论怎样蒙主拯救，主都没有意思要将我们的天性抹煞。比方保罗写的书信，就是保罗的味道；约翰写的书信，就是约翰的味道。每一位使徒所写的，都是出乎圣灵，也都带着他们本身的味道。虽然“天性”这辞，容易使我们联想到天然；但一个在主手里的人，主并没有意思把他的天性完全抹煞。主乃是愿意叫人与祂自己调和。神与人调和后，人的这一部分还是能够分辨，还是存在的。　　从学校毕业后，我只在一个单位作过事。其间，同学、朋友都一直建议我另谋高就，我却不愿意更动；作了六、七年，直到我离开职业出来事奉主为止。我从带职业到事奉主，只在一个地方待过。在事奉中，我每在一个地方作工，就认真的作、持续的作，从不中途离开。　　我在中国北方曾有一段很长的时间，却只在烟台一处召会作工，并且越作越觉得有该作的，有可作的。直到有一天，神兴起环境，把我带到南方。之后，我便在上海和南京一带作工，也停留了相当长的时间。若非再次因着环境，可能至今我仍在上海作工。我越作越觉得有可作的，越作越觉得该在那里多作。然而，神就是兴起环境，使我无法继续作下去。　　在主的安排下，这些年来我必须一直往各处去，并且至少在两、三个地方往返作工。已过相当长的年日，我从这一地到另外一地，很少是我自己受引导主动前去的。几乎全是主兴起环境，迫使我异动；或者是年长同工们，吩咐我异动。为此，我里面常觉得不满足，因为我一直盼望有较长的时间，只住留在一地，集中所有精神、力量服事，为着建造那里的地方召会，好产生较强的模型。
　
　　然而，这些年来，主在环境各方面的安排，使我无法不一直往外去。我曾与负责弟兄们交通，盼望能有较长的时间，留在台北多作一点工，好作出一个模型。因为直到今天，台北市召会各家聚会的情形，离应有的光景还差太远。主要原因是这里缺少职事的供应和带领。因着缺少职事的供应和带领，召会似乎只有一个壳子，内容不够充实。虽然有二十多个分家，但聚会的内容，并没有因此而充实、加强。甚至从某方面说，反而比从前更贫穷。所以很明显的，这里需要职事的供应。
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出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　过去，台北市召会的长老们，都相当接受我所给的帮助，只是弟兄们接受帮助后，作出来的却是另一个样子。如果是我亲手作，定规产生不同的结果。比方南洋的弟兄姊妹，他们有一个炸油条的配方；这个配方相当好，并且是经过许多人的经验和实验，以及专家的审核。然而，弟兄姊妹照着这个配方如法炮制，炸出来的油条却是生硬、细长，且不好看。所以，配方是一回事，手艺又是一回事。好比我们的信息说到“享受神”，弟兄们听了之后就回去带领圣徒。结果，不知为什么，去实行时就作不出那个样子；可以说画虎不成反类犬。　　台北市召会目前实际到会人数总有两千，是个大的召会。然而，召会在这里最大的短缺，就是长老治会的贫穷和软弱。这不能说弟兄们有错，只是大家看起来，好像几天没有吃饭的样子，或者是所吃的没有营养，因此，脸面上总看不见红润的颜色，行动时总是力不从心。这个贫穷、软弱的原因，无可置疑的，就是缺少职事的供应。　　我相信长老们、各个家负责、以及全时间者，都已竭尽所能。所以，不能说是他们不尽心，乃是这里的确欠缺一些东西。因此，每次回到台北，我里面都受试探，宁可牺牲其他方面的工作，也要留在这里，带着长老们亲手作工。不仅是把配方交给他们，乃是要在旁边教导、指挥，并亲手去作。　　这样一个大的地方召会，有其相当大的需要，只是我们在这里服事的弟兄姊妹，技术不够，不足以应付需要。如同我们盖一栋房子，若是技术不精良，就无法盖造一栋坚固、像样的建筑。我们在这里一直劳苦作工，却把召会作得软弱不堪，贫穷不已。因着主的怜悯，我们的工作虽没有多少可指责的，但我们的贫穷、软弱，却是一个无法否认的事实。　　为此，我在主面前多方衡量。已过，因着我不能一直留在这里，就一面看，我不敢说一定是个损失，但总是一个亏缺。然而，从另一面看，因着我常常到海外，就使我有更深、更广、更属灵的观察。若是这些年我一直留在这里，没有到外面，恐怕我的观感不会像今天这么敏锐，这么深广。一个人若长久住留在一个地方，只能看到局部的情形。因着我常常往外去，所以我所看到、感觉到的，比只留在一个地方多得多，也高得多。一面，没有留在这里是一个亏缺；另一面，能够出去，因而在观感上、认识上更深、更高，这又是一种得着，也是相当上算的。所以，我愿意把我所得着的观感交通出来。弟兄姊妹感觉可能与我不尽相同，因为我们所站的角度不一样，但我仍然愿意将我的观感，交通给你们。　　我即将出门访问各地，除了澳洲之外，几个大洲差不多都包括在内。我的旅行机票有三十几张，几乎全世界的几个大都市都会去。其中有好些地方，目前仍然没有我们所认识的召会；即便如此，我仍想去看一看。所走访的城市，大部分都是有我们召会所在的地方。
　
　　一九五五年底，史百克弟兄从西方来访，那是我们中间一个划时代的举动。在史弟兄来访前，我们从没有正式和西方的基督徒团体有过交通和来往。倪弟兄虽曾到过西方，但西方的基督徒正式到我们这里来的，几乎是没有。史弟兄的来访、交通，给了我们许多观感，也因此引发了我们注意主在今时代的道路和工作的问题。　　去年七、八月，史弟兄在伦敦召集所谓的国际会议，那一次史弟兄非常坚持要我去；但后来我的缺席，叫史弟兄相当失望。那一次他们先在伦敦聚会，而后到丹麦，再后到了苏格兰。在苏格兰的聚会，只有二十五到二十九人，那不是全体圣徒的聚集，而是在各地作工之人的聚会。全世界各区都有人去，美国、欧洲大陆、印度等，各地在这条路上有一点认识的，都有同工前去；只有南洋、香港、台湾这些说中文的区域没有人去。这一点当然让史弟兄相当灰心，他巴不得这一区有人去。他知道，就着全地认识这一条路的区域来说，最重要的就是这一区。我们没有去参加那个国际会议，自然叫他非常失望。　　关于那个聚会，我从一位曾与我同工的弟兄那里，得到相当确实且够多的消息。同时聚会过后，史弟兄也郑重地写了一封信，把他们聚会的过程，以及他在聚会里的感觉，详细地告诉我。从这几方面的来信，和从一位西国同工姊妹那里，大概至少五、六方面的消息，间接的让我知道了那个聚会的光景。　　那一次，史弟兄带领大家一同追求，要看见主在这个时代所要走的路。史弟兄说，各地不仅召会需要一致，连工作也要一致；并且需要大家有一致的看见，认识主在这一个时代所要走的路，所要作的工是什么。若我们都看见这一个，就不只召会是一致的，连工作也是一致的。史弟兄说话很谨慎，他没有告诉我聚会的结果如何；却清楚地说，“弟兄们中度量大的太少了。”那位曾与我同工的弟兄，在他给我的信里说，在那个聚会中，史弟兄多次提到台湾。史弟兄的意思是盼望有的地方，特别是印度，那里的同工能多注意台湾工作的光景。　　那位西国同工姊妹的来信说到，在苏格兰聚会的情形。从她的来信里，我们能读出他们的感觉；他们觉得在贵橡那里，需要一些平衡。她的话说得很重，她说贵橡不能“光给而不受”；不能光给别人，而不从别人接受。没有接受，就没有平衡。然而，我们也不要领会说，我这一次出外是要去平衡；不要这样想，这不是我的意思。我乃是交通各地的光景。
　
　　目前在西方的基督教，除了天主教，大多都是正统派。在正统派里有两大派是相当得势的。一派是以西方基督徒中著名的开西大会（Keswick Convention）为代表，那是全世界基督徒最大的一个聚会。每年到开西大会时，开西地方许多的旅馆都是客满，许多商人也都来到那里。欧美、以及南美各地，甚至非洲、澳洲，那些比较热心的基督徒，除了所谓的弟兄们和我们走这条路的人之外，其余世界各地的基督教工人，都是极愿意到开西参加聚会；那是相当大的一个聚会。换句话说，今天基督教里的讲道人，若是能在开西大会站一次讲台，成为开西的讲员，那就是第一流的；因为那个讲台是不容易站上去的。由此可知，开西大会对西方基督教有何等大的影响力。　　另一派是福音的热心派，亦即差会派。他们注重广传福音，只要能同心协力把福音送出去就可以了。至于真理，他们不太去强调。福音热心派又分作两、三派，其中主要的一大派，是重在往国外布道，最有名，也最有影响力的就是内地会。然而，自从中国大陆政局改变后，内地会在那里便没有工作了，地位当然是差了。已过五、六十年，在西方差会当中，内地会在基督徒心中是相当有地位的；不仅是第一流的差会，更是第一个差会。再有，就是远东宣教会，是考门查理（Charles E. Cowman）所发起，他的妻子是著作荒漠甘泉的考门夫人。再有宣信博士所发起的宣道会，还有浸信会。这些都是第一流的差会，都往国外布道。西方的基督徒对他们都是相当景仰。　　福音派中还有一派，着重在本国大传福音。他们不属差会，而属个人。个人的布道奋兴家在美国特别多，起码有十位左右，但最有名的是葛理翰。这些弟兄们非常注意在本国传福音，虽然有时出国至海外，也只是游历一下；他们主要的工作在本国。他们强调，不能光去福音化外邦，结果自己的国家仍是外邦人之地；还得先福音化自己的国人，不能一直把福音传给外邦，而在自己这基督教国家，信主的人却越来越少，不信的人越来越多。所以他们倡导在自己国家大传福音。　　他们起来作工的时候，也像差会到国外一样，不在意别的，只注重大家联合起来传福音。他们无论到那里，首要的条件都是要求众人不分什么会，大家联合起来合作、祷告。第二，便是打发先遣部队去打空气、作广告、登报纸，用各种宣传方式，把宣传的空气打足了，然后有名的讲道人，就带着一班人前来大传福音。关于召会的真理、立场、道路等，他们并不注重，也不太分辨；只是一味地联合起来传福音。这一派在美国相当有势力。　　福音派中的第三派是靠医病传福音；事实上，这种医治很少是神医。所有得医治的人，等到事过境迁，大多没有真正得着医治。我在马尼拉时，曾亲自去参加过这样的聚会，我也知道有相当多的弟兄姊妹去求医。然而我能说，其中没有一个是真正得医治的。所有的神医都不能以感觉为凭，必须按医学上所说的病得医治，才算是。不是感觉发烧，觉得不舒服，让人一按手祷告，觉得舒服，就算是了；这是不足为凭的。　　在马尼拉曾有一位弟兄和我们住得很近，他的一位邻舍也是基督徒，去求神医治疗胃病。当那位有名的神医一为他按手，他便得了医治，并且站起来作见证。谁知回家后，胃又痛起来。我们中间或许也有许多人去求过医治，我敢确定这些人只有心理上得医治，而非在器官疾病上得医治。这就是福音派所强调的，有国外差会、国内联合布道会、以及借着神医的传福音。
　
　　西方这两大派，开西聚会派和福音派，是我们按着他们的性质而分的；其实，这两大派的人是相连的。从前开西聚会的主席，就是内地会的主席；可以说，西方的基督教完全是由这些人带领的。到了近二、三年，这些人极力反对史弟兄在贵橡（Honor Oak）的交通。他们把这些反对的话印在册子上，并且反对的空气，几乎到了十分严重的地步。　　我在香港读过一本书，说到史弟兄在贵橡那里讲，要认识身体，不认识身体就是没有进入身体。这本书反驳说，难道得救的人还没有进入身体，只有贵橡那几个看见身体的人，才进入身体么？我们今天在这里听了觉得不受影响，但这在整个基督教里影响十分严重。末了这本书结论说，贵橡所传讲的完全是异端，因为若说一个人得救了，已经有基督的生命，就是基督的肢体了，怎能说还没有进入召会，还没有进入身体。这不是个异端么？西方组织的基督教，对于史弟兄和贵橡的光景，完全到了势不两立的地步。不管史弟兄的态度多好，史弟兄的说话、讲道，以及工作的行动多谨慎，他们还是完全势不两立。
　
　　说到东方。原谅我说，我们的弟兄们在这里，的确不太闻问基督教的情形，好像只知道天天埋首作工，带领聚会、讲道、探望，其他的事都不管。我们若出去看看，便会发现整个基督教是定意反对我们的。他们对我们的反对，比对西方贵橡的反对还厉害。领头反对我们的，就是内地会的教士。他们很聪明，外面不说，但内里就是领头反对。　　所有内地会的西教士，一到远东来，都是最反对我们的。原因是他们大陆的工场没有了，只好退到靠近中国大陆的海岛上，从日本直到南洋，华侨集居的地方，在华人基督教里作工。他们不再设立自己的会，他们是受差遣到各地帮助已有的团体。不管是浸信会、长老会、或是美以美会，只要你请他们去讲道，去作工，他们都愿意，并且他们去作工时，是不拿薪水的；因为他们有内地会供给他们。他们现在的政策和工作方针，与在大陆时不同。这些话是我们对他们的分析，而不是批评。　　多少年来，在远东这里，我们因着所蒙的光照，采取的态度，和所站的立场，乃是否认组织基督教任何的立场。在他们看，我们是最不合作的一派，也是最闭关的一派。他们认为没有一个地方，是内地会不可作的；我们却认为，我们没有一个地方是他们可作的。两方是完全对立的。我们无意和他们对立，但他们感觉我们在东亚，在远东所取的态度，对他们的工作方针是个大的妨碍，所以领着人来反对我们。　　然而，人无论是反对或讲解一个真理，存心都要正当，态度也要正确，话语更需要得当。因为这在神面前都是严肃的事，将来在神面前都是要受审判的。无论人所辩的真理对与否，人的存心、态度、话语都该对，不能随便谩骂，更不能造出一些虚假而不准确的话。一九三九年，我们出版国度真理的信息时，就有人出书，厉害的反对我们。毁谤我们的人说，“主张进天国的人，讲人得救了还能下‘黑狱’，黑暗的地狱。”要反驳人一个真理，只能用他们所用的名词来驳，不能自己制造名词。我们从来没有用过“黑狱”这辞。
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出埃及记一九三九章数中文数字表述不正确（一九三九）导致计算不出来，请检查。
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　　在一篇叫作“我的一点见证”的信息里，作者说他曾被带领到一个地方听某先生讲道；这某先生就是我。他说，某先生在那里讲“接受地方召会信徒婚姻之管制”，还讲圣徒不得胜，会进黑狱。我要问长久听我讲道的弟兄姊妹们，我什么时候讲过“接受地方召会”，讲过“信徒婚姻的管制”？可以说，那篇信息里满了谎言。　　因着这几年我们在台湾各地，所取的态度和立场，引起外面绝对的攻击和反对；到一个地步，成了势不两立。我们正确的存心，没有被人领会；我们正确的态度，完全被人误解，以致在远东基督教眼里，我们成了在基督徒中间作梗的。
　
　　在这种情形下，我各方观察时，可说是百感交集。我回头问自己，以及我所认识的同工，特别是年长的同工们。我们这些人从开头出来服事主，直到今天，我们从很清洁的良心说，我们没有一点意思要在基督教里；但我们也很坦然的说，我们没有一点意思要自创一派。我们能很清洁的说，我们没有什么贪求；一言以蔽之，我们只是为着持守良心的清洁，和所看见真理的亮光。外面整个基督教如此对待我们，这叫我们无法不更积极的留心，看待我们在主面前所该注意的事。从这些里头，我花了相当多的时间，在主面前，看我们往前的路。
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创世记一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　说到这里，就和史弟兄他们在苏格兰，那二十几个人聚会的感觉相吻合。他们是在那里好好的一同注意，到底今后主要我们走什么路，作什么工。因着有这些情景、趋势给我们的观感，逼得我们彻底注意我们所该看见的事。我深深觉得，我们这些一同事奉的人，首先要认识生命。生命是大家很熟悉的一个名词，但我们不能把生命仅仅当作一个名词来听。第二，要认识召会；第三，要认识国度。这三个包括的都相当广泛；其中最广泛的应该是生命，包括生命的认识和生命的经历。再者，关于召会外面的立场和道路，里面的内容和实际，这里外两面也都该好好认识。此外，国度真理的一面和实际的一面，也要有所认识。　　如果我们对生命、召会和国度认识得不够，我们这些同工，便不能应付这个时代的需要。如果我们在这里所作的，不过是基督教一般的传福音、热心、奋兴，我们一点也不够应付这个需要。神在这个时代所要作的，世界是不要的，基督教是不理会的，更正教在反对我们的事上，完全表明了他们的态度。这不是说，他们一点也没有为神作什么；他们的确努力传福音，但那无法应付神在这个时代的需要。所以这里有一种情势，逼着我们要起来应付神今时代的需要。要应付这一个需要，不是我们对真理有点研究，对福音有点热心就够了。基本上，我们需要对生命、召会、国度这三方面都有相当的认识。　　所以，弟兄们在各地工作，不能仅仅有一点福音的热心、真理的研究和认识，然后作一点就够了；这不足以应付今天这个时代，甚至连应付我们的局面都不够。我们今天所处的环境，有一个局面，一个趋势，是我们难以应付的。若要应付，就得认识三项基本的真理─生命、召会与国度。　　关乎召会的内容和见证，我们从前说了许多，盼望弟兄姊妹们能回头去复习，定规会有新的亮光。就如以弗所书的查经，里面有许多话给我们看见，召会的内容和见证。这是在召会里的。在召会外面的，就是立场和道路，这一年来，我们所释放的话语，多半与此有关；这一面也得有认识。　　还有关于国度的真理，圣经要道中的“进天国”一题，差不多已经囊括了大部分的内容。虽然里面有一些实际的东西，不过圣经要道还是重在真理的陈明，在真理方面相当清楚。然而，国度的实际是重在属灵权柄的一面，在“进天国”一题里并没有着墨太多。这次我到马尼拉头一次的聚会，说了一点有关国度之于信徒的事，多半重在讲国度的实际。之后，我到香港又释放了几篇关于国度之于召会的信息，这几篇把国度的实际摸得更透。这两组信息，都是对圣经要道“进天国”这一题的补充。　　我实在盼望同工弟兄姊妹们，能确实知道我们处的地方、境地，我们所需要的是什么，所该注意、所该作的又是什么。这样，我们才能实际的作一点事，以应付我们所处这个环境的需要；说得大一点，才能应付我们所处这个时代的需要。简而言之，我们不能仅仅在这里有一点福音的热心，研究一点真理，讲一点道给人听，带着人有一点热心、奋兴、事奉就可以了；要知道，这是不够的。我们必须看见三项重大的事物：生命、召会和国度。　　今后，我们的眼睛如果明亮，对以上三项认识得透彻，我们的工作便会有另一番风貌，那就能应付一点这时代的需要。我们看见台北各家的聚会，里面所缺乏的就是生命、召会、和国度的实际。这不是一点点真理能应付得来的；这需要我们都有一点实在的看见。我当然不能逼着弟兄姊妹看见，甚至连帮助弟兄姊妹看见都作不到；我只能这样交通，但愿圣灵作工在弟兄姊妹里头，给弟兄姊妹有一个渴慕，至终有些人能看见这三项大的异象。　　讲于主后一九五八年三月四日
　In the first six chapters our fellowship will mainly be to gain spiritual understanding. The purpose of this fellowship is not to discuss certain matters or to set up a training but rather to provide an opportunity for us to come together and fellowship concerning the work and the service. I am also burdened to fellowship concerning the building up of the church, our spiritual pursuit, and the supply through the ministry of the word.
　According to my disposition, I am inclined to labor for a long time in only one place. In relation to our disposition, regardless of how much we experience salvation, God does not intend to annul our disposition. This is the reason that Paul’s Epistles have Paul’s flavor and that John’s Epistles have John’s flavor. The writing of the apostles was out of the Holy Spirit, but it has their flavor. Even though we usually associate disposition with naturalness, the Lord does not intend to annul the disposition of the people who are in His hand. The Lord desires that man be mingled with Him and yet maintain the distinctiveness of man.
　After I graduated from school, I worked in one company. Many of my schoolmates and friends encouraged me to look for a better job, but I did not want to change where I worked. I worked in the same company for six to seven years before I began to serve full time. I worked in only one place until I served the Lord full time. Likewise, wherever I served, I labored diligently; I did not move from place to place.
　I was in northern China for a long time, but I labored only in one place—the church in Chefoo. The more I labored, the more work I saw that needed to be done. Then one day the Lord raised up circumstances that sent me to southern China. I then labored for a long time in the Shanghai and Nanking areas. Again, if not for the circumstances, it is possible that I would still be in Shanghai. The more I labored, the more I felt the need to labor, because there was much to be done. But God raised up circumstances that did not allow me to continue to labor there.
　Under the Lord’s arrangement I had to travel back and forth between two or three different places. Even though I traveled from one place to another, the Lord rarely led me personally. Most of the time the Lord raised up circumstances that forced me to move, or the senior co-workers charged me to move. Hence, I always felt dissatisfied because I expected to stay in one place for a long time and concentrate my energy and strength to labor and build up a local church as a strong model.
　
THE POVERTY AND WEAKNESS OF THE CHURCH BEING THE RESULT OF A SHORTAGE IN THE SUPPLY AND THE LEADING OF THE MINISTRY
　The Lord’s arrangement in various circumstances over the years compelled me to travel often. I once fellowshipped with the responsible brothers that I hoped to remain in Taipei and not travel for a long period in order to build up a model, because the condition of our district meetings is not what it should be. This is mainly because of a shortage in the supply and the leading in the ministry of the word. It seems as if the church is a shell, and there is a shortage in content. Even though there are more than twenty district meetings, the content of these meetings needs to be enriched and strengthened. In a certain sense, they are more impoverished than before. Therefore, there is the need for a supply from the ministry.
　In the past the elders in the church in Taipei were willing to receive my help. However, after they received the help, the result they worked out was different from what I envisioned. To illustrate, the brothers and sisters in Southeast Asia have a good recipe for breakfast pastries. But when we follow this recipe, the breakfast pastries that we make are raw and unattractive. This shows that it is one thing to have instructions, and it is another thing to have the skill to follow the instructions. For example, after hearing messages concerning the enjoyment of God, the brothers tried to lead the saints in this matter. Yet somehow their practice turned out to be different from what it was supposed to be. This is similar to the Chinese saying, “He painted a tiger, but it turned out as a dog.”
　The church in Taipei is a large church with about two thousand saints in the meetings. The greatest shortage is that the elders’ administration of the church is poor and weak. The saints lack color and energy, but this is not because the brothers have made mistakes. It seems as if the saints have not eaten for days, or they do not receive adequate nutrition from their food. Undoubtedly, the saints are weak because they lack a supply from the ministry.
　The elders, the responsible ones in the district meetings, and the full-time serving ones have tried their best, but there is still a lack. This is the reason that I want to stay in Taipei for an extended period. I would rather sacrifice the work in other places in order to remain here and work together with the elders. I do not want to merely give them instructions. I want to work together with them and guide them.
　A church as large as the church in Taipei has many needs, but the brothers and sisters who serve in Taipei do not have the skills to meet these needs. It seems as if we are building a house without the proper skills. We have labored in Taipei for many years, but the result of our work is poor and weak. Even though we may not be blamed for the shortage of our work, we cannot deny that it is poor and weak.
　I have considered this problem before the Lord from many angles. On the one hand, because I could not be here continually, there has been a lack but not a loss. On the other hand, my frequent travels overseas have deepened and broadened my spiritual insight. If I had not traveled all these years, my spiritual insight would not be as sharp as it is now. A person who stays in one place for a long time can see only a partial picture. If I had stayed in one place, my understanding would not be as deep as it is now. On the one hand, my absence was a lack, but on the other hand, my traveling has enabled me to have a broader view and a deeper and higher realization. I feel that this gain is worthwhile. Therefore, I want to fellowship my observations with you. You may not feel the same as I do, because we are looking at things from different angles. Nevertheless, I want to fellowship my impressions.
　I am about to visit nearly every major city on every continent except Australia. A number of these cities do not have a church that we know of; nevertheless, I would like to visit these cities. Most of the cities have local churches.
　
THE INTERNATIONAL CONFERENCE IN LONDON
　The visit by T. Austin-Sparks at the end of 1955 was a notable event among us. Before his visit we did not have official fellowship or contact with any Christian group in the West. Brother Nee visited the West, but almost no Christians from the West visited us. Brother T. Austin-Sparks’s visit and his fellowship gave us many impressions that caused us to pay attention to the direction and the work of the Lord in the present age.
　In July and August of last year Brother Austin-Sparks called an international conference in London and insisted that I attend. My absence disappointed him. The conference began in London, then it went to Denmark, and finally to Scotland. Only twenty-five to twenty-nine people attended the meeting in Scotland, which was a meeting of co-workers from various places. It was not a gathering of all the saints. America, Europe, India, and other places in the world that know something of the way that the Lord is taking were represented in the international conference. But there was no one from the Chinese-speaking areas of Southeast Asia, Hong Kong, and Taiwan. This disappointed Brother Austin-Sparks because he wanted some believers from these areas to attend the conference.
　A brother with whom I labored previously sent me a substantial amount of information concerning the conference. Brother Austin-Sparks also sent me a detailed letter about their meetings and about his feeling concerning the meetings. In addition, I also received a letter from a Western sister who is a co-worker. Hence, I know what took place in the conference from these three sources.
　Brother Austin-Sparks led the attendants to see and to study the way that the Lord is taking in this age. He said that the churches and even the work in every place should be the same and that we should have the same vision and know the way that the Lord is taking in this age and the work that He is doing. He also said that if we see the way that the Lord is taking and the work that He is doing, the churches and the work will be the same. In his letter to me Brother Austin-Sparks did not write about the result of the meetings, but he clearly said that very few among the brothers have a large capacity. The brother who labored with me in the past wrote that Brother Austin-Sparks spoke of Taiwan numerous times during the conference. He hoped that the co-workers from some places, particularly from India, would pay more attention to the work in Taiwan.
　The Western sister described the meeting that took place in Scotland. Her letter indicated that the attendants felt that the work at Honor Oak needs to be balanced. Her words were rather strong. She said that Honor Oak “only gives and does not receive”; that is, they only give to others; they do not receive from others. If they do not receive, they are not balanced. We should not have the thought that the goal of my travel is to balance others. This is not my intention. I am merely fellowshipping concerning the spiritual condition of different places.
　
THE CHRISTIAN GROUPS IN THE WEST
　The majority of Christian groups in the West, except for Catholicism, are fundamental. Two Christian groups are quite influential. One group is represented by the Keswick Convention, which is renowned among Christians in the West. This convention may be the largest gathering of Christians from all over the world. Besides the Brethren and us, who take the way that the Lord is taking, zealous Christians and Christian workers from all over the world, including Africa and Australia, are desirous to attend the convention. Any preacher who becomes a speaker at the Keswick Convention is considered to be very good, because this opportunity is not given to many. This shows how influential the Keswick Convention is among Christians in the West.
　The other influential group is the evangelicals. The Christians in this group are concerned with the spread of the gospel. They are content to labor together for the spread of the gospel, but they do not stress the truth. The evangelicals can be subdivided into three groups, the largest group being the missions. The most influential mission has been China Inland Mission, which focuses on preaching the gospel in foreign countries. After the political situation changed in China, however, China Inland Mission ceased its work in China and is no longer as influential. It is a top mission that was highly esteemed in the hearts of Christians during the past fifty to sixty years. Another mission is the Oriental Missionary Society founded by Charles E. Cowman, whose wife wrote Streams in the Desert. Other mission groups are the Christian and Missionary Alliance, which was founded by Dr. A. B. Simpson, and the Baptist denomination. These are very good missions that send missionaries to preach the gospel overseas. They are admired and respected by Christians in the West.
　Another evangelical group focuses on domestic gospel campaigns. The believers in this group do not belong to any mission; instead, they act individually. There are at least ten evangelical revivalists in America, and the most famous is Billy Graham. These brothers are mainly concerned with preaching the gospel domestically. Once in a while they may travel abroad, but their primary work is within their country. They feel that they should not evangelize foreign countries when their own country is a land of Gentiles. They feel that since the number of believers in their country is decreasing and the number of unbelievers is increasing, they should preach the gospel to their countrymen instead of in a foreign country. Hence, they promote gospel campaigns in their country.
　Just like the mission groups that go abroad, these brothers do not care about anything else. They make a concerted effort to preach the gospel. Wherever they go, they require all the Christians, regardless of their denomination or sect, to cooperate, work, and pray together. Before they go to an area, they send a team to prepare the atmosphere by advertising their gospel event on billboards and in newspapers. When the atmosphere is ready, they arrive with a support group and hold a large gospel meeting. They do not emphasize the truth, the ground of the church, or the way of the church, nor do they discern these matters. They only make a united effort to preach the gospel. This group is prevalent in America.
　A third evangelical group uses healing to preach the gospel. However, in most cases this is not divine healing. Most of the people whom this group claims to heal are not really healed. When I was in Manila, I attended this type of meeting because many brothers and sisters went there to be healed. Divine healing must not be based on feeling. It must be based on medical facts. A person who is sick with a fever may claim to be healed because he feels better after a preacher lays his hands on him. Feelings, however, are not sufficient evidence of healing.
　A brother in Manila had a Christian neighbor who had a stomach disease and therefore went to a “divine healer.” After the healer laid his hand on the neighbor, he felt better and stood up to testify that he was healed. When he went home, however, the pain in his stomach returned. Some among us may have gone to be healed by these preachers, but they were momentarily healed psychologically rather than physically. In conclusion, the evangelistic groups send missionaries to foreign countries, unite to preach the gospel to their countrymen, and preach the gospel through “divine” healing.
　
THE ATTITUDE OF CHRISTIANITY TOWARD HONOR OAK
　The two major Christian groups in the West are the Keswick Convention and the evangelicals. But these two groups are actually interconnected. One of the past chairmen of the Keswick Convention was also the president of the China Inland Mission. These two groups lead Christians in the West. In the recent two to three years these believers have strongly opposed Brother Austin-Sparks’s fellowship in Honor Oak. They even printed their opposition.
　In Hong Kong I read a book which said that Brother Austin-Sparks says that the believers need to know the Body and that a believer who does not know the Body has not entered into the Body. The book refuted this statement and asked whether a person could be saved without entering into the Body. The influence of these statements in Christianity is serious. The book concluded that the teaching from Honor Oak is heresy, because a person who is saved has the life of Christ and is therefore a member of Christ. It also asks whether anyone can say that a saved person has not entered into the church or the Body, and concludes that anyone who teaches this teaches heresy. Christianity in the West has reached the point of absolute hostility toward Brother Austin-Sparks and Honor Oak, regardless of how congenial he is in his attitude and how cautious he is in his speaking and his work.
　
THE ATTITUDE OF CHRISTIANITY TOWARD US
　The brothers in the Far East have not taken the time to know the situation in Christianity. They know only how to work, lead meetings, give messages, and visit people. They do not care about other things. Christianity, nevertheless, is determined to oppose us. Their opposition toward us is more severe than their opposition toward Honor Oak. The believers who take the lead to oppose us are the missionaries from the China Inland Mission. Outwardly, they do not express anything, but inwardly, they oppose us.
　The Western missionaries from the China Inland Mission oppose us when they come to the Far East. After they lost the field in China, they began to work in the Chinese communities on the islands near mainland China—from Japan to Southeast Asia. These missionaries no longer establish their own churches; instead, they help existing Christian groups. If the Baptists, the Presbyterians, or the Methodists invite them to give a message or to labor, they are willing. But they do not receive a salary from any group, because they are supported by China Inland Mission. This was not their policy and goal when they were in China. This is my analysis, not a criticism.
　For many years we nullified the ground of organized Christianity in our attitude and our way, because of the light that we received. Hence, the missionaries in China Inland Mission feel that we are the least cooperative group and the most exclusive. They feel that they can work in any place, but we feel that they cannot work with us. Although we are diametrically opposed in our ways, it is not our intention to oppose them. Nevertheless, they feel that our attitude is an obstacle to the goal of their work in East Asia and in the Far East. Therefore, they take the lead to oppose us.
　In expounding the truth, the heart and attitude of a believer must be proper. In addition, his words must be appropriate. This is a serious matter before God. Every believer will be judged by God. Whether or not a believer’s argument concerning the truth is right, his heart, attitude, and words must be proper. He should not criticize others in a casual manner, nor should he make false and inaccurate statements. In 1939, after we published messages on the truth concerning the kingdom, someone put out a book to strongly oppose us. The author of the book slandered us and said that “those who advocate entering into the kingdom say that it is possible for a saved one to be in ‘the dark hell.’” When we refute someone’s statements, we should use their terms. We should not create our own terms. We have never used the terms the dark hell or the black hell.
　The author of an article entitled “My Little Testimony” said that he heard a message by a Mr. So-and-so. This “Mr. So-and-so” was me. The author said that the message was about the believers’ accepting the local church’s control in their marriage and that Mr. So-and-so said that if the saints do not overcome, they will go to the black hell. I would like to ask the saints who have listened to my messages whether I ever spoke on accepting the local church’s control or on controlling the believers’ marriage? That article did not contain the truth.
　Over the years in Taiwan we have been attacked and severely opposed by other believers because of our attitude and our ground. There is no middle ground. Christians in the Far East have misunderstood our heart and our attitude. In their eyes we “create difficulties” among the believers.
　
NEEDING TO THOROUGHLY KNOW LIFE, THE CHURCH, AND THE KINGDOM IN ORDER TO MEET GOD’S NEED IN THE PRESENT AGE
　As I observed the situation, I asked the co-workers, especially the senior co-workers, to consider certain things. We can say with a clear conscience that from the time we began to serve the Lord until today, we had no intention to be in Christianity. Neither do we intend to create our own sect. We do not covet anything. We only want to keep a pure conscience and to hold the light of the truth that we have seen. The attitude of Christianity toward us merely causes us to focus on the matters that we received from the Lord. I spent a considerable amount of time before the Lord concerning these matters in order to know how we should proceed.
　Just as Brother Austin-Sparks and the brothers who gathered in Scotland carefully considered the way that the Lord wants them to take and the work that they should do, we also feel that we should focus on certain things. First of all, we need to know life. We may be familiar with the word life, but we should not treat life as a term. Next, we need to know the church, and then we need to know the kingdom. These three items are comprehensive. Life is the most comprehensive; it includes the knowledge and the experience of life. We should also have a thorough understanding of the two aspects of the church. We should know the ground and the way of the church and the content and the reality of the church. In addition, we need to know the truth and the reality of the kingdom.
　If we, the co-workers, do not have sufficient knowledge concerning life, the church, and the kingdom, we will not be able to meet the need of this age. If we only preach the gospel with zeal and hold revival meetings, just as Christianity does, we will not be able to meet this need. The work that God wants to carry out in this age is rejected by the world and ignored by Christianity. The Protestant denominations have expressed their attitude in their opposition to us. This does not mean that they have not done anything for God. They preach the gospel, but merely preaching the gospel cannot meet the need of God in this age. Therefore, we are forced to rise up to meet God’s need in this age. If we merely have some knowledge of the truth and are zealous for the gospel, this need will not be met. We need a thorough understanding of life, the church, and the kingdom.
　Therefore, it is not sufficient for the brothers who labor to merely be zealous for the gospel and have some knowledge of the truth. This cannot meet the need of this age, nor will it meet our own need. There is a situation in our midst that we cannot cope with unless we know life, the church, and the kingdom.
　We gave many messages concerning the content and the testimony of the church. The brothers and sisters need to review these messages. Then they will receive new light. When we studied the book of Ephesians, we spoke concerning the content and the testimony of the church. This is the hidden aspect of the church. The messages that were released in the last year mainly covered matters concerning the visible aspect of the church, that is, the ground and the way of the church. We also need to know this aspect of the church.
　There is also the truth concerning the kingdom. The chapter entitled “Entering into the Kingdom of the Heavens” in Crucial Truths in the Holy Scriptures, Volume 5 is on the kingdom. Even though this book covers practical matters, it gives a clear presentation of the truth. However, the chapter on the kingdom does not say much concerning the reality of the kingdom. It is focused on spiritual authority. I recently gave a message in Manila on what the kingdom is to the believers, in which I emphasized the reality of the kingdom. Then I gave several messages in Hong Kong concerning what the kingdom is to the church. The messages given in Manila and in Hong Kong provide a thorough explanation of the reality of the kingdom and supplement the chapter on entering into the kingdom of the heavens.
　The saints who are co-workers need to know where we are, the situation we are in, what our need is, what our focus should be, and what we should be doing. We can then work out something that will meet our need and also meet the need of this age. We must not merely be zealous for the gospel, have some knowledge of the truth, and give a few messages to help the saints to be zealous, to be revived, and to serve. This is not enough. We must see the crucial matters of life, the church, and the kingdom.
　If our eyes are opened to these three matters and we have a thorough understanding of them, our work will begin to meet the need of this age. The district meetings in Taipei lack life, the church, and the reality of the kingdom. This lack cannot be met by a little knowledge of the truth; rather, we need a vision. I cannot force the brothers and sisters to see, nor can I help them see. All I can do is fellowship. May the Spirit operate within us and give us the desire to see these three great visions.
 
　　这一系列信息的性质重在交通，而交通的重点，总括来说，乃是在于对属灵的认识。这样的交通，不是为着商议事情，也不是为要办什么训练，乃是让大家一同相会，交通对于这个工作和事奉，彼此有什么感觉。我也有负担，就着召会的建造、灵的追求，以及话语职事的供应，与你们有交通。

　　按我的愿望和天性，我是倾向长久居住在一个地方，只在那地作工。事实上，就天性而言，我们无论怎样蒙主拯救，主都没有意思要将我们的天性抹煞。比方保罗写的书信，就是保罗的味道；约翰写的书信，就是约翰的味道。每一位使徒所写的，都是出乎圣灵，也都带着他们本身的味道。虽然“天性”这辞，容易使我们联想到天然；但一个在主手里的人，主并没有意思把他的天性完全抹煞。主乃是愿意叫人与祂自己调和。神与人调和后，人的这一部分还是能够分辨，还是存在的。

　　从学校毕业后，我只在一个单位作过事。其间，同学、朋友都一直建议我另谋高就，我却不愿意更动；作了六、七年，直到我离开职业出来事奉主为止。我从带职业到事奉主，只在一个地方待过。在事奉中，我每在一个地方作工，就认真的作、持续的作，从不中途离开。

　　我在中国北方曾有一段很长的时间，却只在烟台一处召会作工，并且越作越觉得有该作的，有可作的。直到有一天，神兴起环境，把我带到南方。之后，我便在上海和南京一带作工，也停留了相当长的时间。若非再次因着环境，可能至今我仍在上海作工。我越作越觉得有可作的，越作越觉得该在那里多作。然而，神就是兴起环境，使我无法继续作下去。

　　在主的安排下，这些年来我必须一直往各处去，并且至少在两、三个地方往返作工。已过相当长的年日，我从这一地到另外一地，很少是我自己受引导主动前去的。几乎全是主兴起环境，迫使我异动；或者是年长同工们，吩咐我异动。为此，我里面常觉得不满足，因为我一直盼望有较长的时间，只住留在一地，集中所有精神、力量服事，为着建造那里的地方召会，好产生较强的模型。
 
　In the first six chapters our fellowship will mainly be to gain spiritual understanding. The purpose of this fellowship is not to discuss certain matters or to set up a training but rather to provide an opportunity for us to come together and fellowship concerning the work and the service. I am also burdened to fellowship concerning the building up of the church, our spiritual pursuit, and the supply through the ministry of the word.

　According to my disposition, I am inclined to labor for a long time in only one place. In relation to our disposition, regardless of how much we experience salvation, God does not intend to annul our disposition. This is the reason that Paul’s Epistles have Paul’s flavor and that John’s Epistles have John’s flavor. The writing of the apostles was out of the Holy Spirit, but it has their flavor. Even though we usually associate disposition with naturalness, the Lord does not intend to annul the disposition of the people who are in His hand. The Lord desires that man be mingled with Him and yet maintain the distinctiveness of man.

　After I graduated from school, I worked in one company. Many of my schoolmates and friends encouraged me to look for a better job, but I did not want to change where I worked. I worked in the same company for six to seven years before I began to serve full time. I worked in only one place until I served the Lord full time. Likewise, wherever I served, I labored diligently; I did not move from place to place.

　I was in northern China for a long time, but I labored only in one place—the church in Chefoo. The more I labored, the more work I saw that needed to be done. Then one day the Lord raised up circumstances that sent me to southern China. I then labored for a long time in the Shanghai and Nanking areas. Again, if not for the circumstances, it is possible that I would still be in Shanghai. The more I labored, the more I felt the need to labor, because there was much to be done. But God raised up circumstances that did not allow me to continue to labor there.

　Under the Lord’s arrangement I had to travel back and forth between two or three different places. Even though I traveled from one place to another, the Lord rarely led me personally. Most of the time the Lord raised up circumstances that forced me to move, or the senior co-workers charged me to move. Hence, I always felt dissatisfied because I expected to stay in one place for a long time and concentrate my energy and strength to labor and build up a local church as a strong model.
　　然而，这些年来，主在环境各方面的安排，使我无法不一直往外去。我曾与负责弟兄们交通，盼望能有较长的时间，留在台北多作一点工，好作出一个模型。因为直到今天，台北市召会各家聚会的情形，离应有的光景还差太远。主要原因是这里缺少职事的供应和带领。因着缺少职事的供应和带领，召会似乎只有一个壳子，内容不够充实。虽然有二十多个分家，但聚会的内容，并没有因此而充实、加强。甚至从某方面说，反而比从前更贫穷。所以很明显的，这里需要职事的供应。

　　过去，台北市召会的长老们，都相当接受我所给的帮助，只是弟兄们接受帮助后，作出来的却是另一个样子。如果是我亲手作，定规产生不同的结果。比方南洋的弟兄姊妹，他们有一个炸油条的配方；这个配方相当好，并且是经过许多人的经验和实验，以及专家的审核。然而，弟兄姊妹照着这个配方如法炮制，炸出来的油条却是生硬、细长，且不好看。所以，配方是一回事，手艺又是一回事。好比我们的信息说到“享受神”，弟兄们听了之后就回去带领圣徒。结果，不知为什么，去实行时就作不出那个样子；可以说画虎不成反类犬。

　　台北市召会目前实际到会人数总有两千，是个大的召会。然而，召会在这里最大的短缺，就是长老治会的贫穷和软弱。这不能说弟兄们有错，只是大家看起来，好像几天没有吃饭的样子，或者是所吃的没有营养，因此，脸面上总看不见红润的颜色，行动时总是力不从心。这个贫穷、软弱的原因，无可置疑的，就是缺少职事的供应。

　　我相信长老们、各个家负责、以及全时间者，都已竭尽所能。所以，不能说是他们不尽心，乃是这里的确欠缺一些东西。因此，每次回到台北，我里面都受试探，宁可牺牲其他方面的工作，也要留在这里，带着长老们亲手作工。不仅是把配方交给他们，乃是要在旁边教导、指挥，并亲手去作。

　　这样一个大的地方召会，有其相当大的需要，只是我们在这里服事的弟兄姊妹，技术不够，不足以应付需要。如同我们盖一栋房子，若是技术不精良，就无法盖造一栋坚固、像样的建筑。我们在这里一直劳苦作工，却把召会作得软弱不堪，贫穷不已。因着主的怜悯，我们的工作虽没有多少可指责的，但我们的贫穷、软弱，却是一个无法否认的事实。

　　为此，我在主面前多方衡量。已过，因着我不能一直留在这里，就一面看，我不敢说一定是个损失，但总是一个亏缺。然而，从另一面看，因着我常常到海外，就使我有更深、更广、更属灵的观察。若是这些年我一直留在这里，没有到外面，恐怕我的观感不会像今天这么敏锐，这么深广。一个人若长久住留在一个地方，只能看到局部的情形。因着我常常往外去，所以我所看到、感觉到的，比只留在一个地方多得多，也高得多。一面，没有留在这里是一个亏缺；另一面，能够出去，因而在观感上、认识上更深、更高，这又是一种得着，也是相当上算的。所以，我愿意把我所得着的观感交通出来。弟兄姊妹感觉可能与我不尽相同，因为我们所站的角度不一样，但我仍然愿意将我的观感，交通给你们。

　　我即将出门访问各地，除了澳洲之外，几个大洲差不多都包括在内。我的旅行机票有三十几张，几乎全世界的几个大都市都会去。其中有好些地方，目前仍然没有我们所认识的召会；即便如此，我仍想去看一看。所走访的城市，大部分都是有我们召会所在的地方。
 
　The Lord’s arrangement in various circumstances over the years compelled me to travel often. I once fellowshipped with the responsible brothers that I hoped to remain in Taipei and not travel for a long period in order to build up a model, because the condition of our district meetings is not what it should be. This is mainly because of a shortage in the supply and the leading in the ministry of the word. It seems as if the church is a shell, and there is a shortage in content. Even though there are more than twenty district meetings, the content of these meetings needs to be enriched and strengthened. In a certain sense, they are more impoverished than before. Therefore, there is the need for a supply from the ministry.

　In the past the elders in the church in Taipei were willing to receive my help. However, after they received the help, the result they worked out was different from what I envisioned. To illustrate, the brothers and sisters in Southeast Asia have a good recipe for breakfast pastries. But when we follow this recipe, the breakfast pastries that we make are raw and unattractive. This shows that it is one thing to have instructions, and it is another thing to have the skill to follow the instructions. For example, after hearing messages concerning the enjoyment of God, the brothers tried to lead the saints in this matter. Yet somehow their practice turned out to be different from what it was supposed to be. This is similar to the Chinese saying, “He painted a tiger, but it turned out as a dog.”

　The church in Taipei is a large church with about two thousand saints in the meetings. The greatest shortage is that the elders’ administration of the church is poor and weak. The saints lack color and energy, but this is not because the brothers have made mistakes. It seems as if the saints have not eaten for days, or they do not receive adequate nutrition from their food. Undoubtedly, the saints are weak because they lack a supply from the ministry.

　The elders, the responsible ones in the district meetings, and the full-time serving ones have tried their best, but there is still a lack. This is the reason that I want to stay in Taipei for an extended period. I would rather sacrifice the work in other places in order to remain here and work together with the elders. I do not want to merely give them instructions. I want to work together with them and guide them.

　A church as large as the church in Taipei has many needs, but the brothers and sisters who serve in Taipei do not have the skills to meet these needs. It seems as if we are building a house without the proper skills. We have labored in Taipei for many years, but the result of our work is poor and weak. Even though we may not be blamed for the shortage of our work, we cannot deny that it is poor and weak.

　I have considered this problem before the Lord from many angles. On the one hand, because I could not be here continually, there has been a lack but not a loss. On the other hand, my frequent travels overseas have deepened and broadened my spiritual insight. If I had not traveled all these years, my spiritual insight would not be as sharp as it is now. A person who stays in one place for a long time can see only a partial picture. If I had stayed in one place, my understanding would not be as deep as it is now. On the one hand, my absence was a lack, but on the other hand, my traveling has enabled me to have a broader view and a deeper and higher realization. I feel that this gain is worthwhile. Therefore, I want to fellowship my observations with you. You may not feel the same as I do, because we are looking at things from different angles. Nevertheless, I want to fellowship my impressions.

　I am about to visit nearly every major city on every continent except Australia. A number of these cities do not have a church that we know of; nevertheless, I would like to visit these cities. Most of the cities have local churches.
　　一九五五年底，史百克弟兄从西方来访，那是我们中间一个划时代的举动。在史弟兄来访前，我们从没有正式和西方的基督徒团体有过交通和来往。倪弟兄虽曾到过西方，但西方的基督徒正式到我们这里来的，几乎是没有。史弟兄的来访、交通，给了我们许多观感，也因此引发了我们注意主在今时代的道路和工作的问题。

　　去年七、八月，史弟兄在伦敦召集所谓的国际会议，那一次史弟兄非常坚持要我去；但后来我的缺席，叫史弟兄相当失望。那一次他们先在伦敦聚会，而后到丹麦，再后到了苏格兰。在苏格兰的聚会，只有二十五到二十九人，那不是全体圣徒的聚集，而是在各地作工之人的聚会。全世界各区都有人去，美国、欧洲大陆、印度等，各地在这条路上有一点认识的，都有同工前去；只有南洋、香港、台湾这些说中文的区域没有人去。这一点当然让史弟兄相当灰心，他巴不得这一区有人去。他知道，就着全地认识这一条路的区域来说，最重要的就是这一区。我们没有去参加那个国际会议，自然叫他非常失望。

　　关于那个聚会，我从一位曾与我同工的弟兄那里，得到相当确实且够多的消息。同时聚会过后，史弟兄也郑重地写了一封信，把他们聚会的过程，以及他在聚会里的感觉，详细地告诉我。从这几方面的来信，和从一位西国同工姊妹那里，大概至少五、六方面的消息，间接的让我知道了那个聚会的光景。

　　那一次，史弟兄带领大家一同追求，要看见主在这个时代所要走的路。史弟兄说，各地不仅召会需要一致，连工作也要一致；并且需要大家有一致的看见，认识主在这一个时代所要走的路，所要作的工是什么。若我们都看见这一个，就不只召会是一致的，连工作也是一致的。史弟兄说话很谨慎，他没有告诉我聚会的结果如何；却清楚地说，“弟兄们中度量大的太少了。”那位曾与我同工的弟兄，在他给我的信里说，在那个聚会中，史弟兄多次提到台湾。史弟兄的意思是盼望有的地方，特别是印度，那里的同工能多注意台湾工作的光景。

　　那位西国同工姊妹的来信说到，在苏格兰聚会的情形。从她的来信里，我们能读出他们的感觉；他们觉得在贵橡那里，需要一些平衡。她的话说得很重，她说贵橡不能“光给而不受”；不能光给别人，而不从别人接受。没有接受，就没有平衡。然而，我们也不要领会说，我这一次出外是要去平衡；不要这样想，这不是我的意思。我乃是交通各地的光景。
 
　The visit by T. Austin-Sparks at the end of 1955 was a notable event among us. Before his visit we did not have official fellowship or contact with any Christian group in the West. Brother Nee visited the West, but almost no Christians from the West visited us. Brother T. Austin-Sparks’s visit and his fellowship gave us many impressions that caused us to pay attention to the direction and the work of the Lord in the present age.

　In July and August of last year Brother Austin-Sparks called an international conference in London and insisted that I attend. My absence disappointed him. The conference began in London, then it went to Denmark, and finally to Scotland. Only twenty-five to twenty-nine people attended the meeting in Scotland, which was a meeting of co-workers from various places. It was not a gathering of all the saints. America, Europe, India, and other places in the world that know something of the way that the Lord is taking were represented in the international conference. But there was no one from the Chinese-speaking areas of Southeast Asia, Hong Kong, and Taiwan. This disappointed Brother Austin-Sparks because he wanted some believers from these areas to attend the conference.

　A brother with whom I labored previously sent me a substantial amount of information concerning the conference. Brother Austin-Sparks also sent me a detailed letter about their meetings and about his feeling concerning the meetings. In addition, I also received a letter from a Western sister who is a co-worker. Hence, I know what took place in the conference from these three sources.

　Brother Austin-Sparks led the attendants to see and to study the way that the Lord is taking in this age. He said that the churches and even the work in every place should be the same and that we should have the same vision and know the way that the Lord is taking in this age and the work that He is doing. He also said that if we see the way that the Lord is taking and the work that He is doing, the churches and the work will be the same. In his letter to me Brother Austin-Sparks did not write about the result of the meetings, but he clearly said that very few among the brothers have a large capacity. The brother who labored with me in the past wrote that Brother Austin-Sparks spoke of Taiwan numerous times during the conference. He hoped that the co-workers from some places, particularly from India, would pay more attention to the work in Taiwan.

　The Western sister described the meeting that took place in Scotland. Her letter indicated that the attendants felt that the work at Honor Oak needs to be balanced. Her words were rather strong. She said that Honor Oak “only gives and does not receive”; that is, they only give to others; they do not receive from others. If they do not receive, they are not balanced. We should not have the thought that the goal of my travel is to balance others. This is not my intention. I am merely fellowshipping concerning the spiritual condition of different places.
　　目前在西方的基督教，除了天主教，大多都是正统派。在正统派里有两大派是相当得势的。一派是以西方基督徒中著名的开西大会（Keswick Convention）为代表，那是全世界基督徒最大的一个聚会。每年到开西大会时，开西地方许多的旅馆都是客满，许多商人也都来到那里。欧美、以及南美各地，甚至非洲、澳洲，那些比较热心的基督徒，除了所谓的弟兄们和我们走这条路的人之外，其余世界各地的基督教工人，都是极愿意到开西参加聚会；那是相当大的一个聚会。换句话说，今天基督教里的讲道人，若是能在开西大会站一次讲台，成为开西的讲员，那就是第一流的；因为那个讲台是不容易站上去的。由此可知，开西大会对西方基督教有何等大的影响力。

　　另一派是福音的热心派，亦即差会派。他们注重广传福音，只要能同心协力把福音送出去就可以了。至于真理，他们不太去强调。福音热心派又分作两、三派，其中主要的一大派，是重在往国外布道，最有名，也最有影响力的就是内地会。然而，自从中国大陆政局改变后，内地会在那里便没有工作了，地位当然是差了。已过五、六十年，在西方差会当中，内地会在基督徒心中是相当有地位的；不仅是第一流的差会，更是第一个差会。再有，就是远东宣教会，是考门查理（Charles E. Cowman）所发起，他的妻子是著作荒漠甘泉的考门夫人。再有宣信博士所发起的宣道会，还有浸信会。这些都是第一流的差会，都往国外布道。西方的基督徒对他们都是相当景仰。

　　福音派中还有一派，着重在本国大传福音。他们不属差会，而属个人。个人的布道奋兴家在美国特别多，起码有十位左右，但最有名的是葛理翰。这些弟兄们非常注意在本国传福音，虽然有时出国至海外，也只是游历一下；他们主要的工作在本国。他们强调，不能光去福音化外邦，结果自己的国家仍是外邦人之地；还得先福音化自己的国人，不能一直把福音传给外邦，而在自己这基督教国家，信主的人却越来越少，不信的人越来越多。所以他们倡导在自己国家大传福音。

　　他们起来作工的时候，也像差会到国外一样，不在意别的，只注重大家联合起来传福音。他们无论到那里，首要的条件都是要求众人不分什么会，大家联合起来合作、祷告。第二，便是打发先遣部队去打空气、作广告、登报纸，用各种宣传方式，把宣传的空气打足了，然后有名的讲道人，就带着一班人前来大传福音。关于召会的真理、立场、道路等，他们并不注重，也不太分辨；只是一味地联合起来传福音。这一派在美国相当有势力。

　　福音派中的第三派是靠医病传福音；事实上，这种医治很少是神医。所有得医治的人，等到事过境迁，大多没有真正得着医治。我在马尼拉时，曾亲自去参加过这样的聚会，我也知道有相当多的弟兄姊妹去求医。然而我能说，其中没有一个是真正得医治的。所有的神医都不能以感觉为凭，必须按医学上所说的病得医治，才算是。不是感觉发烧，觉得不舒服，让人一按手祷告，觉得舒服，就算是了；这是不足为凭的。

　　在马尼拉曾有一位弟兄和我们住得很近，他的一位邻舍也是基督徒，去求神医治疗胃病。当那位有名的神医一为他按手，他便得了医治，并且站起来作见证。谁知回家后，胃又痛起来。我们中间或许也有许多人去求过医治，我敢确定这些人只有心理上得医治，而非在器官疾病上得医治。这就是福音派所强调的，有国外差会、国内联合布道会、以及借着神医的传福音。
 
　The majority of Christian groups in the West, except for Catholicism, are fundamental. Two Christian groups are quite influential. One group is represented by the Keswick Convention, which is renowned among Christians in the West. This convention may be the largest gathering of Christians from all over the world. Besides the Brethren and us, who take the way that the Lord is taking, zealous Christians and Christian workers from all over the world, including Africa and Australia, are desirous to attend the convention. Any preacher who becomes a speaker at the Keswick Convention is considered to be very good, because this opportunity is not given to many. This shows how influential the Keswick Convention is among Christians in the West.

　The other influential group is the evangelicals. The Christians in this group are concerned with the spread of the gospel. They are content to labor together for the spread of the gospel, but they do not stress the truth. The evangelicals can be subdivided into three groups, the largest group being the missions. The most influential mission has been China Inland Mission, which focuses on preaching the gospel in foreign countries. After the political situation changed in China, however, China Inland Mission ceased its work in China and is no longer as influential. It is a top mission that was highly esteemed in the hearts of Christians during the past fifty to sixty years. Another mission is the Oriental Missionary Society founded by Charles E. Cowman, whose wife wrote Streams in the Desert. Other mission groups are the Christian and Missionary Alliance, which was founded by Dr. A. B. Simpson, and the Baptist denomination. These are very good missions that send missionaries to preach the gospel overseas. They are admired and respected by Christians in the West.

　Another evangelical group focuses on domestic gospel campaigns. The believers in this group do not belong to any mission; instead, they act individually. There are at least ten evangelical revivalists in America, and the most famous is Billy Graham. These brothers are mainly concerned with preaching the gospel domestically. Once in a while they may travel abroad, but their primary work is within their country. They feel that they should not evangelize foreign countries when their own country is a land of Gentiles. They feel that since the number of believers in their country is decreasing and the number of unbelievers is increasing, they should preach the gospel to their countrymen instead of in a foreign country. Hence, they promote gospel campaigns in their country.

　Just like the mission groups that go abroad, these brothers do not care about anything else. They make a concerted effort to preach the gospel. Wherever they go, they require all the Christians, regardless of their denomination or sect, to cooperate, work, and pray together. Before they go to an area, they send a team to prepare the atmosphere by advertising their gospel event on billboards and in newspapers. When the atmosphere is ready, they arrive with a support group and hold a large gospel meeting. They do not emphasize the truth, the ground of the church, or the way of the church, nor do they discern these matters. They only make a united effort to preach the gospel. This group is prevalent in America.

　A third evangelical group uses healing to preach the gospel. However, in most cases this is not divine healing. Most of the people whom this group claims to heal are not really healed. When I was in Manila, I attended this type of meeting because many brothers and sisters went there to be healed. Divine healing must not be based on feeling. It must be based on medical facts. A person who is sick with a fever may claim to be healed because he feels better after a preacher lays his hands on him. Feelings, however, are not sufficient evidence of healing.

　A brother in Manila had a Christian neighbor who had a stomach disease and therefore went to a “divine healer.” After the healer laid his hand on the neighbor, he felt better and stood up to testify that he was healed. When he went home, however, the pain in his stomach returned. Some among us may have gone to be healed by these preachers, but they were momentarily healed psychologically rather than physically. In conclusion, the evangelistic groups send missionaries to foreign countries, unite to preach the gospel to their countrymen, and preach the gospel through “divine” healing.
　　西方这两大派，开西聚会派和福音派，是我们按着他们的性质而分的；其实，这两大派的人是相连的。从前开西聚会的主席，就是内地会的主席；可以说，西方的基督教完全是由这些人带领的。到了近二、三年，这些人极力反对史弟兄在贵橡（Honor Oak）的交通。他们把这些反对的话印在册子上，并且反对的空气，几乎到了十分严重的地步。

　　我在香港读过一本书，说到史弟兄在贵橡那里讲，要认识身体，不认识身体就是没有进入身体。这本书反驳说，难道得救的人还没有进入身体，只有贵橡那几个看见身体的人，才进入身体么？我们今天在这里听了觉得不受影响，但这在整个基督教里影响十分严重。末了这本书结论说，贵橡所传讲的完全是异端，因为若说一个人得救了，已经有基督的生命，就是基督的肢体了，怎能说还没有进入召会，还没有进入身体。这不是个异端么？西方组织的基督教，对于史弟兄和贵橡的光景，完全到了势不两立的地步。不管史弟兄的态度多好，史弟兄的说话、讲道，以及工作的行动多谨慎，他们还是完全势不两立。
 
　The two major Christian groups in the West are the Keswick Convention and the evangelicals. But these two groups are actually interconnected. One of the past chairmen of the Keswick Convention was also the president of the China Inland Mission. These two groups lead Christians in the West. In the recent two to three years these believers have strongly opposed Brother Austin-Sparks’s fellowship in Honor Oak. They even printed their opposition.

　In Hong Kong I read a book which said that Brother Austin-Sparks says that the believers need to know the Body and that a believer who does not know the Body has not entered into the Body. The book refuted this statement and asked whether a person could be saved without entering into the Body. The influence of these statements in Christianity is serious. The book concluded that the teaching from Honor Oak is heresy, because a person who is saved has the life of Christ and is therefore a member of Christ. It also asks whether anyone can say that a saved person has not entered into the church or the Body, and concludes that anyone who teaches this teaches heresy. Christianity in the West has reached the point of absolute hostility toward Brother Austin-Sparks and Honor Oak, regardless of how congenial he is in his attitude and how cautious he is in his speaking and his work.
　　说到东方。原谅我说，我们的弟兄们在这里，的确不太闻问基督教的情形，好像只知道天天埋首作工，带领聚会、讲道、探望，其他的事都不管。我们若出去看看，便会发现整个基督教是定意反对我们的。他们对我们的反对，比对西方贵橡的反对还厉害。领头反对我们的，就是内地会的教士。他们很聪明，外面不说，但内里就是领头反对。

　　所有内地会的西教士，一到远东来，都是最反对我们的。原因是他们大陆的工场没有了，只好退到靠近中国大陆的海岛上，从日本直到南洋，华侨集居的地方，在华人基督教里作工。他们不再设立自己的会，他们是受差遣到各地帮助已有的团体。不管是浸信会、长老会、或是美以美会，只要你请他们去讲道，去作工，他们都愿意，并且他们去作工时，是不拿薪水的；因为他们有内地会供给他们。他们现在的政策和工作方针，与在大陆时不同。这些话是我们对他们的分析，而不是批评。

　　多少年来，在远东这里，我们因着所蒙的光照，采取的态度，和所站的立场，乃是否认组织基督教任何的立场。在他们看，我们是最不合作的一派，也是最闭关的一派。他们认为没有一个地方，是内地会不可作的；我们却认为，我们没有一个地方是他们可作的。两方是完全对立的。我们无意和他们对立，但他们感觉我们在东亚，在远东所取的态度，对他们的工作方针是个大的妨碍，所以领着人来反对我们。

　　然而，人无论是反对或讲解一个真理，存心都要正当，态度也要正确，话语更需要得当。因为这在神面前都是严肃的事，将来在神面前都是要受审判的。无论人所辩的真理对与否，人的存心、态度、话语都该对，不能随便谩骂，更不能造出一些虚假而不准确的话。一九三九年，我们出版国度真理的信息时，就有人出书，厉害的反对我们。毁谤我们的人说，“主张进天国的人，讲人得救了还能下‘黑狱’，黑暗的地狱。”要反驳人一个真理，只能用他们所用的名词来驳，不能自己制造名词。我们从来没有用过“黑狱”这辞。

　　在一篇叫作“我的一点见证”的信息里，作者说他曾被带领到一个地方听某先生讲道；这某先生就是我。他说，某先生在那里讲“接受地方召会信徒婚姻之管制”，还讲圣徒不得胜，会进黑狱。我要问长久听我讲道的弟兄姊妹们，我什么时候讲过“接受地方召会”，讲过“信徒婚姻的管制”？可以说，那篇信息里满了谎言。

　　因着这几年我们在台湾各地，所取的态度和立场，引起外面绝对的攻击和反对；到一个地步，成了势不两立。我们正确的存心，没有被人领会；我们正确的态度，完全被人误解，以致在远东基督教眼里，我们成了在基督徒中间作梗的。
 
　The brothers in the Far East have not taken the time to know the situation in Christianity. They know only how to work, lead meetings, give messages, and visit people. They do not care about other things. Christianity, nevertheless, is determined to oppose us. Their opposition toward us is more severe than their opposition toward Honor Oak. The believers who take the lead to oppose us are the missionaries from the China Inland Mission. Outwardly, they do not express anything, but inwardly, they oppose us.

　The Western missionaries from the China Inland Mission oppose us when they come to the Far East. After they lost the field in China, they began to work in the Chinese communities on the islands near mainland China—from Japan to Southeast Asia. These missionaries no longer establish their own churches; instead, they help existing Christian groups. If the Baptists, the Presbyterians, or the Methodists invite them to give a message or to labor, they are willing. But they do not receive a salary from any group, because they are supported by China Inland Mission. This was not their policy and goal when they were in China. This is my analysis, not a criticism.

　For many years we nullified the ground of organized Christianity in our attitude and our way, because of the light that we received. Hence, the missionaries in China Inland Mission feel that we are the least cooperative group and the most exclusive. They feel that they can work in any place, but we feel that they cannot work with us. Although we are diametrically opposed in our ways, it is not our intention to oppose them. Nevertheless, they feel that our attitude is an obstacle to the goal of their work in East Asia and in the Far East. Therefore, they take the lead to oppose us.

　In expounding the truth, the heart and attitude of a believer must be proper. In addition, his words must be appropriate. This is a serious matter before God. Every believer will be judged by God. Whether or not a believer’s argument concerning the truth is right, his heart, attitude, and words must be proper. He should not criticize others in a casual manner, nor should he make false and inaccurate statements. In 1939, after we published messages on the truth concerning the kingdom, someone put out a book to strongly oppose us. The author of the book slandered us and said that “those who advocate entering into the kingdom say that it is possible for a saved one to be in ‘the dark hell.’” When we refute someone’s statements, we should use their terms. We should not create our own terms. We have never used the terms the dark hell or the black hell.

　The author of an article entitled “My Little Testimony” said that he heard a message by a Mr. So-and-so. This “Mr. So-and-so” was me. The author said that the message was about the believers’ accepting the local church’s control in their marriage and that Mr. So-and-so said that if the saints do not overcome, they will go to the black hell. I would like to ask the saints who have listened to my messages whether I ever spoke on accepting the local church’s control or on controlling the believers’ marriage? That article did not contain the truth.

　Over the years in Taiwan we have been attacked and severely opposed by other believers because of our attitude and our ground. There is no middle ground. Christians in the Far East have misunderstood our heart and our attitude. In their eyes we “create difficulties” among the believers.
　　在这种情形下，我各方观察时，可说是百感交集。我回头问自己，以及我所认识的同工，特别是年长的同工们。我们这些人从开头出来服事主，直到今天，我们从很清洁的良心说，我们没有一点意思要在基督教里；但我们也很坦然的说，我们没有一点意思要自创一派。我们能很清洁的说，我们没有什么贪求；一言以蔽之，我们只是为着持守良心的清洁，和所看见真理的亮光。外面整个基督教如此对待我们，这叫我们无法不更积极的留心，看待我们在主面前所该注意的事。从这些里头，我花了相当多的时间，在主面前，看我们往前的路。

　　说到这里，就和史弟兄他们在苏格兰，那二十几个人聚会的感觉相吻合。他们是在那里好好的一同注意，到底今后主要我们走什么路，作什么工。因着有这些情景、趋势给我们的观感，逼得我们彻底注意我们所该看见的事。我深深觉得，我们这些一同事奉的人，首先要认识生命。生命是大家很熟悉的一个名词，但我们不能把生命仅仅当作一个名词来听。第二，要认识召会；第三，要认识国度。这三个包括的都相当广泛；其中最广泛的应该是生命，包括生命的认识和生命的经历。再者，关于召会外面的立场和道路，里面的内容和实际，这里外两面也都该好好认识。此外，国度真理的一面和实际的一面，也要有所认识。

　　如果我们对生命、召会和国度认识得不够，我们这些同工，便不能应付这个时代的需要。如果我们在这里所作的，不过是基督教一般的传福音、热心、奋兴，我们一点也不够应付这个需要。神在这个时代所要作的，世界是不要的，基督教是不理会的，更正教在反对我们的事上，完全表明了他们的态度。这不是说，他们一点也没有为神作什么；他们的确努力传福音，但那无法应付神在这个时代的需要。所以这里有一种情势，逼着我们要起来应付神今时代的需要。要应付这一个需要，不是我们对真理有点研究，对福音有点热心就够了。基本上，我们需要对生命、召会、国度这三方面都有相当的认识。

　　所以，弟兄们在各地工作，不能仅仅有一点福音的热心、真理的研究和认识，然后作一点就够了；这不足以应付今天这个时代，甚至连应付我们的局面都不够。我们今天所处的环境，有一个局面，一个趋势，是我们难以应付的。若要应付，就得认识三项基本的真理─生命、召会与国度。

　　关乎召会的内容和见证，我们从前说了许多，盼望弟兄姊妹们能回头去复习，定规会有新的亮光。就如以弗所书的查经，里面有许多话给我们看见，召会的内容和见证。这是在召会里的。在召会外面的，就是立场和道路，这一年来，我们所释放的话语，多半与此有关；这一面也得有认识。

　　还有关于国度的真理，圣经要道中的“进天国”一题，差不多已经囊括了大部分的内容。虽然里面有一些实际的东西，不过圣经要道还是重在真理的陈明，在真理方面相当清楚。然而，国度的实际是重在属灵权柄的一面，在“进天国”一题里并没有着墨太多。这次我到马尼拉头一次的聚会，说了一点有关国度之于信徒的事，多半重在讲国度的实际。之后，我到香港又释放了几篇关于国度之于召会的信息，这几篇把国度的实际摸得更透。这两组信息，都是对圣经要道“进天国”这一题的补充。

　　我实在盼望同工弟兄姊妹们，能确实知道我们处的地方、境地，我们所需要的是什么，所该注意、所该作的又是什么。这样，我们才能实际的作一点事，以应付我们所处这个环境的需要；说得大一点，才能应付我们所处这个时代的需要。简而言之，我们不能仅仅在这里有一点福音的热心，研究一点真理，讲一点道给人听，带着人有一点热心、奋兴、事奉就可以了；要知道，这是不够的。我们必须看见三项重大的事物：生命、召会和国度。

　　今后，我们的眼睛如果明亮，对以上三项认识得透彻，我们的工作便会有另一番风貌，那就能应付一点这时代的需要。我们看见台北各家的聚会，里面所缺乏的就是生命、召会、和国度的实际。这不是一点点真理能应付得来的；这需要我们都有一点实在的看见。我当然不能逼着弟兄姊妹看见，甚至连帮助弟兄姊妹看见都作不到；我只能这样交通，但愿圣灵作工在弟兄姊妹里头，给弟兄姊妹有一个渴慕，至终有些人能看见这三项大的异象。

　　讲于主后一九五八年三月四日
 
　As I observed the situation, I asked the co-workers, especially the senior co-workers, to consider certain things. We can say with a clear conscience that from the time we began to serve the Lord until today, we had no intention to be in Christianity. Neither do we intend to create our own sect. We do not covet anything. We only want to keep a pure conscience and to hold the light of the truth that we have seen. The attitude of Christianity toward us merely causes us to focus on the matters that we received from the Lord. I spent a considerable amount of time before the Lord concerning these matters in order to know how we should proceed.

　Just as Brother Austin-Sparks and the brothers who gathered in Scotland carefully considered the way that the Lord wants them to take and the work that they should do, we also feel that we should focus on certain things. First of all, we need to know life. We may be familiar with the word life, but we should not treat life as a term. Next, we need to know the church, and then we need to know the kingdom. These three items are comprehensive. Life is the most comprehensive; it includes the knowledge and the experience of life. We should also have a thorough understanding of the two aspects of the church. We should know the ground and the way of the church and the content and the reality of the church. In addition, we need to know the truth and the reality of the kingdom.

　If we, the co-workers, do not have sufficient knowledge concerning life, the church, and the kingdom, we will not be able to meet the need of this age. If we only preach the gospel with zeal and hold revival meetings, just as Christianity does, we will not be able to meet this need. The work that God wants to carry out in this age is rejected by the world and ignored by Christianity. The Protestant denominations have expressed their attitude in their opposition to us. This does not mean that they have not done anything for God. They preach the gospel, but merely preaching the gospel cannot meet the need of God in this age. Therefore, we are forced to rise up to meet God’s need in this age. If we merely have some knowledge of the truth and are zealous for the gospel, this need will not be met. We need a thorough understanding of life, the church, and the kingdom.

　Therefore, it is not sufficient for the brothers who labor to merely be zealous for the gospel and have some knowledge of the truth. This cannot meet the need of this age, nor will it meet our own need. There is a situation in our midst that we cannot cope with unless we know life, the church, and the kingdom.

　We gave many messages concerning the content and the testimony of the church. The brothers and sisters need to review these messages. Then they will receive new light. When we studied the book of Ephesians, we spoke concerning the content and the testimony of the church. This is the hidden aspect of the church. The messages that were released in the last year mainly covered matters concerning the visible aspect of the church, that is, the ground and the way of the church. We also need to know this aspect of the church.

　There is also the truth concerning the kingdom. The chapter entitled “Entering into the Kingdom of the Heavens” in Crucial Truths in the Holy Scriptures, Volume 5 is on the kingdom. Even though this book covers practical matters, it gives a clear presentation of the truth. However, the chapter on the kingdom does not say much concerning the reality of the kingdom. It is focused on spiritual authority. I recently gave a message in Manila on what the kingdom is to the believers, in which I emphasized the reality of the kingdom. Then I gave several messages in Hong Kong concerning what the kingdom is to the church. The messages given in Manila and in Hong Kong provide a thorough explanation of the reality of the kingdom and supplement the chapter on entering into the kingdom of the heavens.

　The saints who are co-workers need to know where we are, the situation we are in, what our need is, what our focus should be, and what we should be doing. We can then work out something that will meet our need and also meet the need of this age. We must not merely be zealous for the gospel, have some knowledge of the truth, and give a few messages to help the saints to be zealous, to be revived, and to serve. This is not enough. We must see the crucial matters of life, the church, and the kingdom.

　If our eyes are opened to these three matters and we have a thorough understanding of them, our work will begin to meet the need of this age. The district meetings in Taipei lack life, the church, and the reality of the kingdom. This lack cannot be met by a little knowledge of the truth; rather, we need a vision. I cannot force the brothers and sisters to see, nor can I help them see. All I can do is fellowship. May the Spirit operate within us and give us the desire to see these three great visions.

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