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第五篇　事奉上该提防的危机㈠

建造神家的事奉

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　　在本篇和下一篇信息，我们要交通到关于我们这一个见证，这一个事奉，以及我们各地的聚会，在将来的年日中会有的危机。
　
　　对于这件事，我们要从比较起头的地方说起。首先，我们要清楚，召会乃是一个活的生机体，一点不是一个死的组织。在新约圣经，特别在使徒行传，我们看见当初的召会完全是个活的生机体。那时，他们都以升天的基督为元首，服在祂的权下，而受圣灵的管治和带领。他们活在圣灵里，也靠着圣灵工作行动。在整卷使徒行传的记载里，找不出人意的东西，也找不出律法和规条，当然更找不出系统组织这类的事物。这就是神在地上所要的召会该有的光景。因为召会乃是神儿子活的身体，其中所有蒙恩的人，都是凭着神儿子的生命，也是靠着神儿子的灵，互相配搭联络成为一个，完全没有一点出于人意的东西，没有一点字句规条的东西。这才是一个正常的光景。
　　可惜召会在这种光景里的时间并不长。无论是读圣经，或者读召会历史，都能看见召会这种属灵、属天、满了生命的光景，并没有延续多久。渐渐的，召会就落到规条和组织里，失去了里头的生命，失去了属灵的性质，也失去了属天的地位。等到罗马天主教形成的时候，这些属灵、属天、以及生命的东西，就完全被丢光了。以后路德马丁（Martin Luther）起来改教，接着，召会历史上还有许多次的改革，但我们看见，摆在我们眼前的基督教，还是不外乎系统和组织，规条和人意。此外，也有许多世界的东西被带进来，使召会完全失去了她作基督身体的功用。
　　召会所以失去功用，是因为召会失去了她的性质，失去了她的地位。召会的性质原是属灵的，地位原是属天的，而其内容应该是生命的。可惜今天一般基督教的光景，组织代替了属灵，属地代替了属天，人意的东西代替了生命。如此，就使召会失去了她作身体的功用，不能将基督的生命供应给人，不能在地上彰显基督，更谈不到在地上为神掌权。虽然今日的基督教，还传扬一些纯正的福音，还有一部分真理被讲解、发扬，但是普遍的光景，乃是组织代替了属灵，世界的代替了属天的，人意的代替了生命。
　
　　我们若是站在批评别人的立场说这些事，那就是我们的失败。然而，如果我们站在蒙光照的立场，愿意认识召会今天在神面前的光景，这乃是应该的。在这个时代，一个人要好好事奉主，就必须对基督的身体有异象，也必须明了今日基督教现实的情形。如果我们没有异象，也不够明了现实的状况，我们的事奉定规是在黑暗里摸索，不会有多少生命、亮光能供应别人。然而，如果我们肯让神借着我们，有一条路出去，我们对召会就必须有所看见，对今天基督教现实的光景，也必须有所明了，好叫我们能受主引导，定规我们在这时代所该走的路。
　　我们所盼望的，就是各地的聚会，能实在的根据这样的认识，而有一条实行的路。我们绝不愿意成为另一种派别，或成为另一个会。我们称各地的聚会为召会，必须领会召会是属天的、属灵的；我们没有意思说自己是一个会，我们并不是任何属地或属人的组织。
　　我们众人必须非常明了这事。外面的人可以说我们是一个会，说我们是怎样的一派；许多时候人把这些，像涂灰一样涂到我们身上，但我们自己应当清楚，我们不是什么会，也不是任何一派。我们在神面前真实地居心，并不是要在各地设立我们的会。若是我们在今日这种基督教的情景下，存心要在各地设立我们的会，那是我们很厉害的堕落。我们绝不作这事。
　　今天我们在这里到底是作什么呢？诚如我们自己所说的，我们不要组织，不要系统，不要规条，不要任何人意、任何世界的东西；我们只愿学习活在神儿子的生命里，受圣灵的管治，在这地上，一地一地的和一班弟兄姊妹，为神作见证。此外，我们什么都不是了。我们并没有画一个圈圈，把自己围在里面。实实在在我们没有一个系统，我们乃是愿意蒙主恩典，在这样一条路上为主作见证。我们众人就是一同走路、一同为神作见证的人。人若是不愿意走这条路，基督教里各种团体很多，可以由人自己选择，我们无须批评，也不该论断，甚至连歧视都不该有。当然，凡是和我们一同看见亮光的人，可以彼此有交通，但那是交通的问题，并不是亲密的问题。同样的，凡是没有和我们一同看见亮光的人，自然难得有交通，但那也是交通的问题，不是歧视的问题。凡是神的儿女，无论是怎样一班基督徒，只要能给我们真实属灵帮助的，我们都该谦卑接受，都该认为那是元首在身体里所给我们的供应。凡我们能够帮助别人的，同时也是别人肯接受的，我们就该靠着主的恩典，随着主的引导，帮助他们。这不仅是我们的论调，也必须是我们实际的光景。
　　相信圣徒们听过很多批评我们的话，说我们非常闭关。这几年在海外，闭关这个罪名，百分之九十是加在我身上。在基督教里有人说，我把持得太厉害，批评我是一个闭关得很厉害的人。我听见这话的时候，既没有什么生气，也没有什么难过，我心想，恐怕他是说了他所不知道的事。有的人来问我：“李弟兄，为什么你不到别人中间讲道？为什么不请别人到我们中间讲道？你不去讲，也不请人来讲，这不是闭关么？”这些问题要怎么答复呢？你要问你自己，我要问我自己，我们大家都要问自己。到底我们是闭关呢，还是有别的原因？有时候人问我第一个问题，我就说句笑话：“他们怕不怕我偷羊？他们怕不怕我传染别人？他们真肯叫我去讲么？如果今天的基督教开了门，要我去讲，我会从早到晚讲给他们听。”所以，我要反过来问：“是谁闭关？”至于问到为什么我不请别人来讲，对此我也要反问：“他们来讲什么？”如果他们讲的内容实在是喂养羊群的，那没有什么不可以讲的。我要从心里说，我们总愿意和神的儿女一同走路。若是不能一同走路，那是一种迫不得已的情形，一定是有原因的。
　
　　在今天大体基督徒光景紊乱的时候，我们无法划一，也无法统一，各人只有照着自己清洁的良心事奉神。新约圣经给我们看见，在召会荒凉的时候，使徒保罗写提摩太书，特别提起良心的问题（提前一5，19，三9，四2，提后一3）。在荒凉的时候，以真理辩论是不能为准的。首要的是你在神面前，要负一个责任，对得起你的良心。你没有法子控制我，我也没有法子干涉你，但是你我都该能在主面前说，“主，我是凭着清洁的良心事奉你。”如果有一位弟兄来对我说，“李弟兄，我觉得你这条事奉神的路不对。”我就要很清洁、很谦卑的对他说，“弟兄，很可能我不对。不过，直到今天，我在良心里还是无亏的。所以，我请求你给我这个自由。如果你认为那样作是最讨神喜悦的，那是你的良心在神面前该负的责任，我不愿意也不应该过问。当然，你若是能看见神所给我看见的亮光，和我一同走，我很快乐。但是你现在不以为我走的路是对的，你另走一条路，我也不敢说什么，那是你自己在神面前该负的责任。”这就是我们该有的态度。
　　在使徒们离世之前，召会已经荒凉、紊乱了；但你没有看见使徒们出来作划一的工作。我信使徒们不作这样的工作，特别是保罗，他没有作划一的工作。然而，保罗告诉提摩太，在这样的时候，要维持自己的良心无亏，要凭着无亏的良心事奉神。
　　多年前，曾有一次我和几位弟兄有交通，他们质问似的问说，“难道只有你的路对么？”我说，“弟兄，我一点都没有这个意思，更没有这个感觉。我只觉得各人在神面前，要凭清洁的良心向神负责。同时，不要太过问别人的事，不要太干涉别人。你如果认为我走的路不对，你走的路对，这是你的认识，但至少现在我的良心不是这样感觉。我要求你们给我这个自由，也许过二年，我看见我的路错，看见你的路对，我就要和你一同走路。但是今天我没有看见，我一点不以为我的路是错的，我的良心在神面前是平安地。你们就给我这个自由好不好？同样的原则，你以为今天你很对，事实上可能你是完全不对。也许过了二年，主会给你看见，我这条路才对。现在，你还没有看见，我也应该给你自由。我绝不在那里批评你，干涉你。”那天这样一说，大家就没有什么可争的了。
　　直到今天，我们在主面前还是同样的感觉。也许有一天，站在这里说话的弟兄，他走了另外一条路，那时你们也该学一个功课，不必批评，不必论断。你们自己在神面前，要凭着清洁的良心向神负责。别人在主面前对不对，那是他们在神面前要自己负责的。
　　今天，我们应该像使徒的时候一样，不辩论谁对谁不对。千万不要告诉人说，只有我们这条路是对的。我想没有一个人可以愚昧到这个地步。我们只该在神面前负一个良心的责任。到底神摸人的良心，摸到什么地步，那不是第三者能过问的；我们该给人自由。至于我们自己，倒要绝对在良心里没有责备才可以。
　　所以，这不是闭关不闭关的问题。问题是，你是否存心和人不同？是否存心和人闹意见？还是真的在神面前，清洁的良心通不过？这个别人没法子断定，只有你自己在神面前负责。这就是我们今天的路，也是我们今天的立场。我们什么都不是，但有一件事，我们可以大声宣告说，今日的罗马天主教，我们不能跟随，不能有分；今日的基督教，我们也不能跟随，不能有分。这就是我们今天所要表明的。人说我们闭关也罢，狭窄也罢，这些都是个人的良心在神面前的问题。我们盼望我们比别人更微小，但我们却盼望在这紊乱的时候，能有清洁的良心，讨神喜悦。在可能的范围内，凡不叫我们良心受亏的，我们都愿意和神的儿女有交通，一同走路，一同事奉神。如果有不能的情形，那必是因着良心的缘故。我们该给别人自由，也盼望别人给我们自由；我们不批评别人，也盼望别人不批评我们。像使徒保罗所说的一样，主还没有来，什么都不要论断，直等主来，一切的是非要在祂的审判台前定规（林前四5）。在今日，就是我们的良心要负责。
　
　　现在我们要说到我们的危机。首先，我们要防备落到系统和组织里。说到系统和组织，我们要先看见，在我们中间，第一，有一班的工人，第二，自然也有一个工作。有工人就有工作，这是难免的。第三，有召会，就是聚会。第四，各地的聚会彼此有交通。有工人，有工作，一地一地有召会，各地的召会彼此有交通，这些都是对的，都是必然的。
　　然而这里有一个危机，就是这些会把我们带到系统和组织里。工人和工作该好好帮助、供应召会，召会也该好好扶持、供应工作，各地的召会也该彼此有交通。同时在年长的和年幼的之间，也该有一个属灵的等次，属灵的权柄。年长一点的，多认识神一点，该有一点点权柄；年幼一点的，经历少一点，该学习顺服权柄。不仅年长的和年幼的之间，需要这种学习，即使是各地的召会也该学习顺服的功课。有的召会属灵一点，经历多一些；有的召会软弱一点，幼稚一点。自然而然，软弱的、幼稚的就需要属灵的、经历多的来帮助。这些都是必需的。然而正因如此，就有一个危机，会把我们引到一个系统里，把我们引到一个组织里。
　　在起初的时候，这些也许都是属灵的，但慢慢的，这些全变作系统的。原初这些都是生命的，但慢慢的，都变作组织的。原来工人、工作、和召会的关系，都是属灵的，但是渐渐落到一个地步，完全是系统的。原来各地的弟兄们彼此相交来往，都是属灵的，都是生命的，慢慢的落到一个地步，成了系统的、组织的。即使在一地的召会中，原则也是如此。原来年幼的顺服年长的，是属灵的、生命的，召会中一些事奉上的安排，也是属灵的、生命的，但慢慢的就变质，走样了。
　　一变作系统、组织，里头的灵没有了，生命的成分丧失了，剩下来的就是一个安排、一个地位，只有外壳，里头没有实际属灵的东西。现在我们各地的确都有这个危机。所以，有的弟兄们提起，今天有的地方属灵的供应太差，那个太差就是一个端倪，给我们看见，有组织、系统的危险。
　　以传福音为例，若是召会不安排传福音，弟兄姊妹们就没有传福音的；乃必须等到长老们定规传福音，安排这个作探望的，安排那个作领诗的，还安排几位发单张的，安排几位作招待的、记名的、谈话的，这时候大家才像唱一台戏一样，按部就班的出场。轮到什么人，什么人就来这么一场，众人唱了一台传福音的戏。不错，这样传福音也有人得救，但是要知道，这样的传福音就是系统的、组织的。到了这种境地，已经是系统了，已经是组织了。
　　尸首和身体有什么分别呢？尸首还是一个身体，分别在于里头没有生命。在属灵的事奉上，我们绝对承认，不能没有安排，但必须里头有灵，里头有生命。若是单有安排，里头没有灵，没有生命，就会落到一个地步，是系统的，是组织的。
　　带领弟兄姊妹也是如此。有的人受浸了，负责弟兄就按着他的地区，把他分到某家聚会，又按着他的住处，派到某排里去。既然有家，又有排，自然就安排几个人作负责的人，不管他们的灵如何，生命如何，都得来负这个责任。某一天，长老们定规了排里头应该有聚会，有爱筵交通，那个排就得遵守这个指令。作排负责的，对弟兄姊妹根本一点也不关心，不过因着有一个安排在他身上，不能不接受，所以他也预备了一点饭菜，请排里头的人来，一同有爱筵交通。若是这样，这里就只有尸首，没有生命，没有灵。这就是落到组织、系统里了。
　　安排是应该有的，但问题是安排之中需要有生命。外在的安排是应该有的，但那是为着应付生命的需要，应付属灵的需要。若是属灵的成分给我们弄掉了，生命的成分给我们弄不见了，那就是系统，就是组织。
　　同样的，在各地召会中间彼此的模仿、效法、跟随，从某一面说是好的。圣经也说到这样的事（帖前一6~7）。一个蒙恩的地方召会，她所有的光景，其他地方召会都该好好效法。这是对的，是讨主喜悦的。但是另一面，我们也该提防，许多的效法、模仿、跟随，也是系统，也是组织。比方，在桃园的弟兄姊妹要作一件事，到底这样一件事该怎样作？常常无形中，也是无意中，有一种情形，大家不必寻求主，也不必祷告，立刻就说，台北的弟兄们是怎样作的，我们就照样作吧。
　　这种情形，一面是好，因为台北这里蒙恩，有些光景的确讨主喜悦。各地召会有一点效法，这绝对是好的。但是另一面，有一个问题，我们效法的时候，摸着神没有？这样的效法是在圣灵里么？还是我们既没有摸着神，也没有摸到圣灵，只因台北那样作，我们也照样作。甚至别处作的稍微有点不同，你还会加以批评，说他们单独行动，不照着台北的样子。有的弟兄姊妹的确有这个态度，好像只有照着台北的作法才能蒙称义，不照台北的就该被定罪。要知道，这就是系统，这就是落到组织里了。
　　这不是说，你在一个地方事奉，台北那样作，你就偏不那样作；台北的姊妹用黑巾蒙头，你就用蓝布蒙头，这样你就属灵了，就不落在系统里了。这种作法完全是肉体，是血气。凡愿意和别人不同的，都是肉体；凡愿意别出花样的，都是血气。所以，许多事是不是系统、组织，不能看外表，必须摸里头的感觉。
　　比方，各地有好些全时间事奉的人，自然他们有生活的需要。一面各地召会有时会供应一点，一面职事随着主的引导也有点供应。这是属灵的，也是生命的。但我们也要提防，这会落到一个系统，落到一个组织里。就是弟兄姊妹默认说，那些全时间事奉的人，他们有职事一面顾到，或者有召会负他们的责任，而这是一个好像无形，却是定型的组织。如果是这样，就已经落到系统、组织里了。按正常的情形，这应该是很活的。这些事奉的人自己活在神面前，仰望神的供应；众弟兄姊妹、召会和职事，跟随主的引导供应他们。众人在这事上，都活在圣灵里，都活在生命里。这样就不会落到一个境地，成了一个系统，或一个组织。
　　我们所提起的第一个危机，就是这一个系统和组织。不错，在地方召会中，该有长老，该有执事，一切的事奉都该有秩序，有等次，丝毫不该有紊乱，这些都是对的。然而，在这里我们要提防一个危机，就是召会的事奉失去了灵的同在，失去了生命的活泼，而落到系统和组织里。好像长老不发指令，就没有人探望；长老不发指令，就没有人传福音；好像什么都在安排之下。如果到这种地步，你马上就看见，那是一个系统、一个组织。
　　一面说，我们中间该有等次，在弟兄姊妹中间有长老，有执事，大家在事奉上都该配搭得合式；并且有服权柄的，也有作权柄的。这些都是对的，也都是应该的。另一面，我们也必须看见，作长老的不能自居长老的地位；作执事的也不能说，他是一个执事；所有弟兄姊妹更不可以有一个观念，以为某些人是长老、执事，所以该如何，一般弟兄姊妹又该如何。如果是这样，就是落到系统和组织里了。
　　在神的儿女中间，众人一同事奉时，属灵的功课应当好好的学，属灵的权柄也应当好好的顺服，众人配搭应当非常有条理。同时，大家里头的灵，里头的生命，不仅不因此受伤，反而因着这样的配搭，得到供应，得到培养，越发刚强起来。如果不是这样，我们就有一个危机，会把生命的、属灵的，变作系统的、组织的。
　　对于这一件事，我们不能把责任推到别人身上。每一位弟兄姊妹，无论是年长的、年幼的，无论是同工、长老、执事、分家负责人，都是有责任的。我们都应该学习，一面接受十字架的破碎，接受圣灵的管治，认识自己的地位，也认识神家里的等次，认识神所设立的权柄；另一面还得学习活泼的活在灵里，活在交通里。在一切的事奉上，都是新鲜的，都是活泼的，都是明亮的，都是刚强的。连我们顺服权柄的那个顺服，都是出于圣灵的，里面都有膏油的涂抹。如果我们中间是这种光景，那就对了。我们就是在圣灵里，也是在生命里，我们就脱离了系统的危机。然而，我们千万不要把这事拿来定罪别人，乃要一直把这样的原则，应用在自己身上，注意灵和生命，提防系统和组织。
　
　　我们所要提防的第二个危机，是关于我们事奉之人的，就是全时间事奉主很可能变作职业化。事奉的人本身会有这样的光景，一般弟兄姊妹也会有这种观念，认为人有不同的职业，有的是教书的，有的是作医生的，也有的是全时间事奉主的，而把事奉主职业化了。好像是说，人只有全时间服事才是事奉主，而其他带职业的，就不是事奉主。事实上，事奉主不是一个行业；所有蒙恩得救的人，都该是事奉主的。没有一个事奉主的人，可以把事奉主看作职业。
　　现在我们中间的确有这一个危机和危险，把事奉主当作一个职业。因着这些年来，我们中间有好些人起来事奉主，并且放弃了他们的学业、职业，用全部的时间事奉主，结果就有一个自然的趋势，给弟兄姊妹一个观念，以为这样一个事奉就是职业。若是我们的事奉落到职业化，这也是我们的堕落。所以，这里有一个危机，会叫我们在主面前所蒙的光照，渐渐失去它的明亮。
　　这一个职业化的问题，有两面的意义：一面是，人把事奉当作养生的事。什么时候你是靠传道为生，没有疑问的，你已经把事奉职业化了。另一面，什么时候你在事奉上没有属灵的负担，没有属灵的感觉，而只接受安排的责任，你也应该很严重的知道，那已经职业化了。
　　这就像你到学校教书，教务处派你多少工作，一周多少堂，你就接过来，到了时候去给学生上课，下了课就没有事了。你可以过周末，周日你也可以游山玩水，等到周一再去给学生上课；这就是职业。若是你在事奉主的事上，对属灵的事，对召会，对工作，对人的灵魂，也是这样接受一个安排的责任，我就要郑重地说，你已经把事奉职业化了。一个事奉主的人，不仅是接受一点安排上的责任，他里头必须有一个负担，有一个感觉，他无法不爱弟兄姊妹，无法不拯救灵魂。
　　所以，你只要试试，就知道你的事奉是职业的，还是负担的。请记得，所罗门那一天，判断孩子母亲的故事（王上三16~28）。有两个妇人争一个孩子，都说是自己的。所罗门真是有智慧，他说，“将活孩子劈成两半，一半给这个妇人，一半给那个妇人。”（25）那个真实、有负担的母亲宁肯不要这孩子，她立刻说，“将活孩子给那妇人吧，绝不可杀他！”（26中。）所罗门一听就清楚，这个是真的母亲。另外一个妇人呢？她说，“这孩子也不归我，也不归你，把他劈了吧！”（26下。）所罗门一听也清楚，这个是假的母亲。
　　我们在许多工作的聚会，或许多事奉的聚会中，听听有些弟兄姊妹的口吻，也知道他是职业化的母亲，是假母亲。他对于传福音没有负担，对于人的灵魂没有负担，对于召会没有感觉，对于弟兄姊妹没有感觉。他是一个职业化事奉主的人。虽然他居心也许并非如此，但事实上却落到这一个境地。
　　怎么知道一种事奉是不是职业化的呢？就看这两面。你若以事奉为生，这就是职业化。你若光有安排的责任，里头没有负担的感觉，这也是职业化。每一个真实事奉的人，只知道他的负担，而忘掉了他生活的问题。若是这样，他就是守住了他蒙召的地位。他是一个蒙召来事奉神的人，他没有落到职业化的里头。他只知道主的工作，只知道召会，只知道弟兄姊妹，只知道人的灵魂，只知道主的托付；他没有顾到他的生活，他把生活留在主手中。一个事奉神的人就该这样。我们要提防这一个危险，不可落到职业化里面。
　　就着召会和众弟兄姊妹来说，也会有这一个危机，把全时间事奉的人看作是职业化的。曾有弟兄这样说，“那些全时间的人不事奉，不作，谁事奉？谁作？”这个话里有一个味道说，“我们是雇着你们来作的，你们不作，谁作？”虽然话不是这样明说，却是有这个味道。没有一个全时间事奉主的弟兄姊妹，可以有这一种观念、这一种存心；也没有一个不在全时间里的弟兄姊妹，可以有这一种观念、这一种看法。这都是不该的。不管全时间事奉的人如何，我这一个弟兄，或者我这一个姊妹，还要有感觉，要事奉主，顾到圣徒，拯救灵魂。在我们中间，没有事奉与不事奉的分别。什么时候一有这个分别，就是职业化了。如果这样，这是我们中间的堕落。这是一个危机，我们众人都得提防，都得拒绝。
　　一九五六年二月讲于台北同工长老聚会
　　原刊于一九六三年十一月“话语职事”第一百四十九期
　　在本篇和下一篇信息，我们要交通到关于我们这一个见证，这一个事奉，以及我们各地的聚会，在将来的年日中会有的危机。
　
　　对于这件事，我们要从比较起头的地方说起。首先，我们要清楚，召会乃是一个活的生机体，一点不是一个死的组织。在新约圣经，特别在使徒行传，我们看见当初的召会完全是个活的生机体。那时，他们都以升天的基督为元首，服在祂的权下，而受圣灵的管治和带领。他们活在圣灵里，也靠着圣灵工作行动。在整卷使徒行传的记载里，找不出人意的东西，也找不出律法和规条，当然更找不出系统组织这类的事物。这就是神在地上所要的召会该有的光景。因为召会乃是神儿子活的身体，其中所有蒙恩的人，都是凭着神儿子的生命，也是靠着神儿子的灵，互相配搭联络成为一个，完全没有一点出于人意的东西，没有一点字句规条的东西。这才是一个正常的光景。　　可惜召会在这种光景里的时间并不长。无论是读圣经，或者读召会历史，都能看见召会这种属灵、属天、满了生命的光景，并没有延续多久。渐渐的，召会就落到规条和组织里，失去了里头的生命，失去了属灵的性质，也失去了属天的地位。等到罗马天主教形成的时候，这些属灵、属天、以及生命的东西，就完全被丢光了。以后路德马丁（Martin Luther）起来改教，接着，召会历史上还有许多次的改革，但我们看见，摆在我们眼前的基督教，还是不外乎系统和组织，规条和人意。此外，也有许多世界的东西被带进来，使召会完全失去了她作基督身体的功用。　　召会所以失去功用，是因为召会失去了她的性质，失去了她的地位。召会的性质原是属灵的，地位原是属天的，而其内容应该是生命的。可惜今天一般基督教的光景，组织代替了属灵，属地代替了属天，人意的东西代替了生命。如此，就使召会失去了她作身体的功用，不能将基督的生命供应给人，不能在地上彰显基督，更谈不到在地上为神掌权。虽然今日的基督教，还传扬一些纯正的福音，还有一部分真理被讲解、发扬，但是普遍的光景，乃是组织代替了属灵，世界的代替了属天的，人意的代替了生命。
　
　　我们若是站在批评别人的立场说这些事，那就是我们的失败。然而，如果我们站在蒙光照的立场，愿意认识召会今天在神面前的光景，这乃是应该的。在这个时代，一个人要好好事奉主，就必须对基督的身体有异象，也必须明了今日基督教现实的情形。如果我们没有异象，也不够明了现实的状况，我们的事奉定规是在黑暗里摸索，不会有多少生命、亮光能供应别人。然而，如果我们肯让神借着我们，有一条路出去，我们对召会就必须有所看见，对今天基督教现实的光景，也必须有所明了，好叫我们能受主引导，定规我们在这时代所该走的路。　　我们所盼望的，就是各地的聚会，能实在的根据这样的认识，而有一条实行的路。我们绝不愿意成为另一种派别，或成为另一个会。我们称各地的聚会为召会，必须领会召会是属天的、属灵的；我们没有意思说自己是一个会，我们并不是任何属地或属人的组织。　　我们众人必须非常明了这事。外面的人可以说我们是一个会，说我们是怎样的一派；许多时候人把这些，像涂灰一样涂到我们身上，但我们自己应当清楚，我们不是什么会，也不是任何一派。我们在神面前真实地居心，并不是要在各地设立我们的会。若是我们在今日这种基督教的情景下，存心要在各地设立我们的会，那是我们很厉害的堕落。我们绝不作这事。　　今天我们在这里到底是作什么呢？诚如我们自己所说的，我们不要组织，不要系统，不要规条，不要任何人意、任何世界的东西；我们只愿学习活在神儿子的生命里，受圣灵的管治，在这地上，一地一地的和一班弟兄姊妹，为神作见证。此外，我们什么都不是了。我们并没有画一个圈圈，把自己围在里面。实实在在我们没有一个系统，我们乃是愿意蒙主恩典，在这样一条路上为主作见证。我们众人就是一同走路、一同为神作见证的人。人若是不愿意走这条路，基督教里各种团体很多，可以由人自己选择，我们无须批评，也不该论断，甚至连歧视都不该有。当然，凡是和我们一同看见亮光的人，可以彼此有交通，但那是交通的问题，并不是亲密的问题。同样的，凡是没有和我们一同看见亮光的人，自然难得有交通，但那也是交通的问题，不是歧视的问题。凡是神的儿女，无论是怎样一班基督徒，只要能给我们真实属灵帮助的，我们都该谦卑接受，都该认为那是元首在身体里所给我们的供应。凡我们能够帮助别人的，同时也是别人肯接受的，我们就该靠着主的恩典，随着主的引导，帮助他们。这不仅是我们的论调，也必须是我们实际的光景。　　相信圣徒们听过很多批评我们的话，说我们非常闭关。这几年在海外，闭关这个罪名，百分之九十是加在我身上。在基督教里有人说，我把持得太厉害，批评我是一个闭关得很厉害的人。我听见这话的时候，既没有什么生气，也没有什么难过，我心想，恐怕他是说了他所不知道的事。有的人来问我：“李弟兄，为什么你不到别人中间讲道？为什么不请别人到我们中间讲道？你不去讲，也不请人来讲，这不是闭关么？”这些问题要怎么答复呢？你要问你自己，我要问我自己，我们大家都要问自己。到底我们是闭关呢，还是有别的原因？有时候人问我第一个问题，我就说句笑话：“他们怕不怕我偷羊？他们怕不怕我传染别人？他们真肯叫我去讲么？如果今天的基督教开了门，要我去讲，我会从早到晚讲给他们听。”所以，我要反过来问：“是谁闭关？”至于问到为什么我不请别人来讲，对此我也要反问：“他们来讲什么？”如果他们讲的内容实在是喂养羊群的，那没有什么不可以讲的。我要从心里说，我们总愿意和神的儿女一同走路。若是不能一同走路，那是一种迫不得已的情形，一定是有原因的。
　
　　在今天大体基督徒光景紊乱的时候，我们无法划一，也无法统一，各人只有照着自己清洁的良心事奉神。新约圣经给我们看见，在召会荒凉的时候，使徒保罗写提摩太书，特别提起良心的问题（提前一5，19，三9，四2，提后一3）。在荒凉的时候，以真理辩论是不能为准的。首要的是你在神面前，要负一个责任，对得起你的良心。你没有法子控制我，我也没有法子干涉你，但是你我都该能在主面前说，“主，我是凭着清洁的良心事奉你。”如果有一位弟兄来对我说，“李弟兄，我觉得你这条事奉神的路不对。”我就要很清洁、很谦卑的对他说，“弟兄，很可能我不对。不过，直到今天，我在良心里还是无亏的。所以，我请求你给我这个自由。如果你认为那样作是最讨神喜悦的，那是你的良心在神面前该负的责任，我不愿意也不应该过问。当然，你若是能看见神所给我看见的亮光，和我一同走，我很快乐。但是你现在不以为我走的路是对的，你另走一条路，我也不敢说什么，那是你自己在神面前该负的责任。”这就是我们该有的态度。
--------本段经节汇集--------
提前1:5  
这嘱咐的目的乃是爱，这爱是出于清洁的心、无亏的良心并无伪的信心。
提前1:19  
持守信心和无亏的良心；有人丢弃这些，就在信仰上犹如船破，
提前3:9  
用清洁的良心持守信仰的奥秘。
提前4:2  
这乃是借着说谎之人的假冒，他们自己的良心犹如给热铁烙过；
提后1:3  
我感谢神，就是我接续祖先，用清洁的良心所事奉的神，昼夜祈求的时候，不住地提到你，
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　　在使徒们离世之前，召会已经荒凉、紊乱了；但你没有看见使徒们出来作划一的工作。我信使徒们不作这样的工作，特别是保罗，他没有作划一的工作。然而，保罗告诉提摩太，在这样的时候，要维持自己的良心无亏，要凭着无亏的良心事奉神。　　多年前，曾有一次我和几位弟兄有交通，他们质问似的问说，“难道只有你的路对么？”我说，“弟兄，我一点都没有这个意思，更没有这个感觉。我只觉得各人在神面前，要凭清洁的良心向神负责。同时，不要太过问别人的事，不要太干涉别人。你如果认为我走的路不对，你走的路对，这是你的认识，但至少现在我的良心不是这样感觉。我要求你们给我这个自由，也许过二年，我看见我的路错，看见你的路对，我就要和你一同走路。但是今天我没有看见，我一点不以为我的路是错的，我的良心在神面前是平安地。你们就给我这个自由好不好？同样的原则，你以为今天你很对，事实上可能你是完全不对。也许过了二年，主会给你看见，我这条路才对。现在，你还没有看见，我也应该给你自由。我绝不在那里批评你，干涉你。”那天这样一说，大家就没有什么可争的了。　　直到今天，我们在主面前还是同样的感觉。也许有一天，站在这里说话的弟兄，他走了另外一条路，那时你们也该学一个功课，不必批评，不必论断。你们自己在神面前，要凭着清洁的良心向神负责。别人在主面前对不对，那是他们在神面前要自己负责的。　　今天，我们应该像使徒的时候一样，不辩论谁对谁不对。千万不要告诉人说，只有我们这条路是对的。我想没有一个人可以愚昧到这个地步。我们只该在神面前负一个良心的责任。到底神摸人的良心，摸到什么地步，那不是第三者能过问的；我们该给人自由。至于我们自己，倒要绝对在良心里没有责备才可以。　　所以，这不是闭关不闭关的问题。问题是，你是否存心和人不同？是否存心和人闹意见？还是真的在神面前，清洁的良心通不过？这个别人没法子断定，只有你自己在神面前负责。这就是我们今天的路，也是我们今天的立场。我们什么都不是，但有一件事，我们可以大声宣告说，今日的罗马天主教，我们不能跟随，不能有分；今日的基督教，我们也不能跟随，不能有分。这就是我们今天所要表明的。人说我们闭关也罢，狭窄也罢，这些都是个人的良心在神面前的问题。我们盼望我们比别人更微小，但我们却盼望在这紊乱的时候，能有清洁的良心，讨神喜悦。在可能的范围内，凡不叫我们良心受亏的，我们都愿意和神的儿女有交通，一同走路，一同事奉神。如果有不能的情形，那必是因着良心的缘故。我们该给别人自由，也盼望别人给我们自由；我们不批评别人，也盼望别人不批评我们。像使徒保罗所说的一样，主还没有来，什么都不要论断，直等主来，一切的是非要在祂的审判台前定规（林前四5）。在今日，就是我们的良心要负责。
--------本段经节汇集--------
林前4:5  
所以在那时以前，什么都不要论断，直等主来，祂要照出暗中的隐情，也要显明人心的意图，那时各人要从神那里得着称赞。
------------------------
　
　　现在我们要说到我们的危机。首先，我们要防备落到系统和组织里。说到系统和组织，我们要先看见，在我们中间，第一，有一班的工人，第二，自然也有一个工作。有工人就有工作，这是难免的。第三，有召会，就是聚会。第四，各地的聚会彼此有交通。有工人，有工作，一地一地有召会，各地的召会彼此有交通，这些都是对的，都是必然的。　　然而这里有一个危机，就是这些会把我们带到系统和组织里。工人和工作该好好帮助、供应召会，召会也该好好扶持、供应工作，各地的召会也该彼此有交通。同时在年长的和年幼的之间，也该有一个属灵的等次，属灵的权柄。年长一点的，多认识神一点，该有一点点权柄；年幼一点的，经历少一点，该学习顺服权柄。不仅年长的和年幼的之间，需要这种学习，即使是各地的召会也该学习顺服的功课。有的召会属灵一点，经历多一些；有的召会软弱一点，幼稚一点。自然而然，软弱的、幼稚的就需要属灵的、经历多的来帮助。这些都是必需的。然而正因如此，就有一个危机，会把我们引到一个系统里，把我们引到一个组织里。　　在起初的时候，这些也许都是属灵的，但慢慢的，这些全变作系统的。原初这些都是生命的，但慢慢的，都变作组织的。原来工人、工作、和召会的关系，都是属灵的，但是渐渐落到一个地步，完全是系统的。原来各地的弟兄们彼此相交来往，都是属灵的，都是生命的，慢慢的落到一个地步，成了系统的、组织的。即使在一地的召会中，原则也是如此。原来年幼的顺服年长的，是属灵的、生命的，召会中一些事奉上的安排，也是属灵的、生命的，但慢慢的就变质，走样了。　　一变作系统、组织，里头的灵没有了，生命的成分丧失了，剩下来的就是一个安排、一个地位，只有外壳，里头没有实际属灵的东西。现在我们各地的确都有这个危机。所以，有的弟兄们提起，今天有的地方属灵的供应太差，那个太差就是一个端倪，给我们看见，有组织、系统的危险。　　以传福音为例，若是召会不安排传福音，弟兄姊妹们就没有传福音的；乃必须等到长老们定规传福音，安排这个作探望的，安排那个作领诗的，还安排几位发单张的，安排几位作招待的、记名的、谈话的，这时候大家才像唱一台戏一样，按部就班的出场。轮到什么人，什么人就来这么一场，众人唱了一台传福音的戏。不错，这样传福音也有人得救，但是要知道，这样的传福音就是系统的、组织的。到了这种境地，已经是系统了，已经是组织了。　　尸首和身体有什么分别呢？尸首还是一个身体，分别在于里头没有生命。在属灵的事奉上，我们绝对承认，不能没有安排，但必须里头有灵，里头有生命。若是单有安排，里头没有灵，没有生命，就会落到一个地步，是系统的，是组织的。　　带领弟兄姊妹也是如此。有的人受浸了，负责弟兄就按着他的地区，把他分到某家聚会，又按着他的住处，派到某排里去。既然有家，又有排，自然就安排几个人作负责的人，不管他们的灵如何，生命如何，都得来负这个责任。某一天，长老们定规了排里头应该有聚会，有爱筵交通，那个排就得遵守这个指令。作排负责的，对弟兄姊妹根本一点也不关心，不过因着有一个安排在他身上，不能不接受，所以他也预备了一点饭菜，请排里头的人来，一同有爱筵交通。若是这样，这里就只有尸首，没有生命，没有灵。这就是落到组织、系统里了。　　安排是应该有的，但问题是安排之中需要有生命。外在的安排是应该有的，但那是为着应付生命的需要，应付属灵的需要。若是属灵的成分给我们弄掉了，生命的成分给我们弄不见了，那就是系统，就是组织。　　同样的，在各地召会中间彼此的模仿、效法、跟随，从某一面说是好的。圣经也说到这样的事（帖前一6~7）。一个蒙恩的地方召会，她所有的光景，其他地方召会都该好好效法。这是对的，是讨主喜悦的。但是另一面，我们也该提防，许多的效法、模仿、跟随，也是系统，也是组织。比方，在桃园的弟兄姊妹要作一件事，到底这样一件事该怎样作？常常无形中，也是无意中，有一种情形，大家不必寻求主，也不必祷告，立刻就说，台北的弟兄们是怎样作的，我们就照样作吧。
--------本段经节汇集--------
帖前1:6  
并且你们在大患难之中，带着圣灵的喜乐，领受了主的话，就效法我们，也效法了主，
帖前1:7  
以致你们成了马其顿和亚该亚所有信徒的榜样。
帖撒罗尼迦前书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　这种情形，一面是好，因为台北这里蒙恩，有些光景的确讨主喜悦。各地召会有一点效法，这绝对是好的。但是另一面，有一个问题，我们效法的时候，摸着神没有？这样的效法是在圣灵里么？还是我们既没有摸着神，也没有摸到圣灵，只因台北那样作，我们也照样作。甚至别处作的稍微有点不同，你还会加以批评，说他们单独行动，不照着台北的样子。有的弟兄姊妹的确有这个态度，好像只有照着台北的作法才能蒙称义，不照台北的就该被定罪。要知道，这就是系统，这就是落到组织里了。　　这不是说，你在一个地方事奉，台北那样作，你就偏不那样作；台北的姊妹用黑巾蒙头，你就用蓝布蒙头，这样你就属灵了，就不落在系统里了。这种作法完全是肉体，是血气。凡愿意和别人不同的，都是肉体；凡愿意别出花样的，都是血气。所以，许多事是不是系统、组织，不能看外表，必须摸里头的感觉。　　比方，各地有好些全时间事奉的人，自然他们有生活的需要。一面各地召会有时会供应一点，一面职事随着主的引导也有点供应。这是属灵的，也是生命的。但我们也要提防，这会落到一个系统，落到一个组织里。就是弟兄姊妹默认说，那些全时间事奉的人，他们有职事一面顾到，或者有召会负他们的责任，而这是一个好像无形，却是定型的组织。如果是这样，就已经落到系统、组织里了。按正常的情形，这应该是很活的。这些事奉的人自己活在神面前，仰望神的供应；众弟兄姊妹、召会和职事，跟随主的引导供应他们。众人在这事上，都活在圣灵里，都活在生命里。这样就不会落到一个境地，成了一个系统，或一个组织。　　我们所提起的第一个危机，就是这一个系统和组织。不错，在地方召会中，该有长老，该有执事，一切的事奉都该有秩序，有等次，丝毫不该有紊乱，这些都是对的。然而，在这里我们要提防一个危机，就是召会的事奉失去了灵的同在，失去了生命的活泼，而落到系统和组织里。好像长老不发指令，就没有人探望；长老不发指令，就没有人传福音；好像什么都在安排之下。如果到这种地步，你马上就看见，那是一个系统、一个组织。　　一面说，我们中间该有等次，在弟兄姊妹中间有长老，有执事，大家在事奉上都该配搭得合式；并且有服权柄的，也有作权柄的。这些都是对的，也都是应该的。另一面，我们也必须看见，作长老的不能自居长老的地位；作执事的也不能说，他是一个执事；所有弟兄姊妹更不可以有一个观念，以为某些人是长老、执事，所以该如何，一般弟兄姊妹又该如何。如果是这样，就是落到系统和组织里了。　　在神的儿女中间，众人一同事奉时，属灵的功课应当好好的学，属灵的权柄也应当好好的顺服，众人配搭应当非常有条理。同时，大家里头的灵，里头的生命，不仅不因此受伤，反而因着这样的配搭，得到供应，得到培养，越发刚强起来。如果不是这样，我们就有一个危机，会把生命的、属灵的，变作系统的、组织的。　　对于这一件事，我们不能把责任推到别人身上。每一位弟兄姊妹，无论是年长的、年幼的，无论是同工、长老、执事、分家负责人，都是有责任的。我们都应该学习，一面接受十字架的破碎，接受圣灵的管治，认识自己的地位，也认识神家里的等次，认识神所设立的权柄；另一面还得学习活泼的活在灵里，活在交通里。在一切的事奉上，都是新鲜的，都是活泼的，都是明亮的，都是刚强的。连我们顺服权柄的那个顺服，都是出于圣灵的，里面都有膏油的涂抹。如果我们中间是这种光景，那就对了。我们就是在圣灵里，也是在生命里，我们就脱离了系统的危机。然而，我们千万不要把这事拿来定罪别人，乃要一直把这样的原则，应用在自己身上，注意灵和生命，提防系统和组织。
　
　　我们所要提防的第二个危机，是关于我们事奉之人的，就是全时间事奉主很可能变作职业化。事奉的人本身会有这样的光景，一般弟兄姊妹也会有这种观念，认为人有不同的职业，有的是教书的，有的是作医生的，也有的是全时间事奉主的，而把事奉主职业化了。好像是说，人只有全时间服事才是事奉主，而其他带职业的，就不是事奉主。事实上，事奉主不是一个行业；所有蒙恩得救的人，都该是事奉主的。没有一个事奉主的人，可以把事奉主看作职业。　　现在我们中间的确有这一个危机和危险，把事奉主当作一个职业。因着这些年来，我们中间有好些人起来事奉主，并且放弃了他们的学业、职业，用全部的时间事奉主，结果就有一个自然的趋势，给弟兄姊妹一个观念，以为这样一个事奉就是职业。若是我们的事奉落到职业化，这也是我们的堕落。所以，这里有一个危机，会叫我们在主面前所蒙的光照，渐渐失去它的明亮。　　这一个职业化的问题，有两面的意义：一面是，人把事奉当作养生的事。什么时候你是靠传道为生，没有疑问的，你已经把事奉职业化了。另一面，什么时候你在事奉上没有属灵的负担，没有属灵的感觉，而只接受安排的责任，你也应该很严重的知道，那已经职业化了。　　这就像你到学校教书，教务处派你多少工作，一周多少堂，你就接过来，到了时候去给学生上课，下了课就没有事了。你可以过周末，周日你也可以游山玩水，等到周一再去给学生上课；这就是职业。若是你在事奉主的事上，对属灵的事，对召会，对工作，对人的灵魂，也是这样接受一个安排的责任，我就要郑重地说，你已经把事奉职业化了。一个事奉主的人，不仅是接受一点安排上的责任，他里头必须有一个负担，有一个感觉，他无法不爱弟兄姊妹，无法不拯救灵魂。　　所以，你只要试试，就知道你的事奉是职业的，还是负担的。请记得，所罗门那一天，判断孩子母亲的故事（王上三16~28）。有两个妇人争一个孩子，都说是自己的。所罗门真是有智慧，他说，“将活孩子劈成两半，一半给这个妇人，一半给那个妇人。”（25）那个真实、有负担的母亲宁肯不要这孩子，她立刻说，“将活孩子给那妇人吧，绝不可杀他！”（26中。）所罗门一听就清楚，这个是真的母亲。另外一个妇人呢？她说，“这孩子也不归我，也不归你，把他劈了吧！”（26下。）所罗门一听也清楚，这个是假的母亲。
--------本段经节汇集--------
王上3:16  
一日，有两个妓女来见王，站在他面前。
王上3:17  
一个妇人说，我主啊，我和这妇人同住一房；她在房中的时候，我生了一个孩子。
王上3:18  
我生孩子后第三日，这妇人也生了孩子。我们是同住的，除了我们二人之外，房中再没有外人与我们在一起。
王上3:19  
夜间，这妇人睡着的时候，压在她的儿子身上，儿子就死了。
王上3:20  
她半夜起来，趁婢女睡着，从我旁边把我的儿子抱去，放在她怀里，又把她那死了的儿子放在我怀里。
王上3:21  
早晨我起来要给我的儿子吃奶，不料，他死了；但我早晨细细地察看，那不是我所生的儿子。
王上3:22  
那妇人说，不然，活的是我的儿子，死的是你的儿子。这妇人说，不然，死的是你的儿子，活的是我的儿子。她们就在王面前如此争论。
王上3:23  
王说，这妇人说活的是我的儿子，死的是你的儿子；那妇人说不然，死的是你的儿子，活的是我的儿子。
王上3:24  
就吩咐说，给我拿刀来。人就把刀拿到王面前。
王上3:25  
王说，将活孩子劈成两半，一半给这个妇人，一半给那个妇人。
王上3:26  
儿子还活着的那妇人，因怜恤自己的儿子，心急如焚，就对王说，我主啊，将活孩子给那妇人吧，绝不可杀他！那妇人却说，这孩子也不归我，也不归你，把他劈了吧！
王上3:27  
王回答说，将活孩子给这妇人，绝不可杀他；这妇人实在是他的母亲。
王上3:28  
全以色列听见王所作的判断，就都敬畏他；因为见他里面有神的智慧，能施行公理。
列王纪上一章（略，若需要被汇集，请勾选“不忽略整章”）
列王纪上一章（略，若需要被汇集，请勾选“不忽略整章”）
王上3:25  
王说，将活孩子劈成两半，一半给这个妇人，一半给那个妇人。
王上3:26  
儿子还活着的那妇人，因怜恤自己的儿子，心急如焚，就对王说，我主啊，将活孩子给那妇人吧，绝不可杀他！那妇人却说，这孩子也不归我，也不归你，把他劈了吧！
王上3:26  
儿子还活着的那妇人，因怜恤自己的儿子，心急如焚，就对王说，我主啊，将活孩子给那妇人吧，绝不可杀他！那妇人却说，这孩子也不归我，也不归你，把他劈了吧！
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　　我们在许多工作的聚会，或许多事奉的聚会中，听听有些弟兄姊妹的口吻，也知道他是职业化的母亲，是假母亲。他对于传福音没有负担，对于人的灵魂没有负担，对于召会没有感觉，对于弟兄姊妹没有感觉。他是一个职业化事奉主的人。虽然他居心也许并非如此，但事实上却落到这一个境地。　　怎么知道一种事奉是不是职业化的呢？就看这两面。你若以事奉为生，这就是职业化。你若光有安排的责任，里头没有负担的感觉，这也是职业化。每一个真实事奉的人，只知道他的负担，而忘掉了他生活的问题。若是这样，他就是守住了他蒙召的地位。他是一个蒙召来事奉神的人，他没有落到职业化的里头。他只知道主的工作，只知道召会，只知道弟兄姊妹，只知道人的灵魂，只知道主的托付；他没有顾到他的生活，他把生活留在主手中。一个事奉神的人就该这样。我们要提防这一个危险，不可落到职业化里面。　　就着召会和众弟兄姊妹来说，也会有这一个危机，把全时间事奉的人看作是职业化的。曾有弟兄这样说，“那些全时间的人不事奉，不作，谁事奉？谁作？”这个话里有一个味道说，“我们是雇着你们来作的，你们不作，谁作？”虽然话不是这样明说，却是有这个味道。没有一个全时间事奉主的弟兄姊妹，可以有这一种观念、这一种存心；也没有一个不在全时间里的弟兄姊妹，可以有这一种观念、这一种看法。这都是不该的。不管全时间事奉的人如何，我这一个弟兄，或者我这一个姊妹，还要有感觉，要事奉主，顾到圣徒，拯救灵魂。在我们中间，没有事奉与不事奉的分别。什么时候一有这个分别，就是职业化了。如果这样，这是我们中间的堕落。这是一个危机，我们众人都得提防，都得拒绝。　　一九五六年二月讲于台北同工长老聚会　　原刊于一九六三年十一月“话语职事”第一百四十九期
　In this chapter and the next chapter we will fellowship concerning the dangers we may encounter in our testimony, our service, and our meetings.
　
THE ORIGINAL CONDITION AND THE DEGRADATION OF THE CHURCH
　The church is a living organism, not a dead organization. In the New Testament, especially in the Acts of the Apostles, the church was a living organism. At that time the believers took the ascended Christ as their Head and were under His authority. They were ruled and led by the Spirit. They lived, moved, and worked in and by the Spirit. The human will, the letter, and regulations are not expressed in Acts, nor is there a system or an organization. This is the proper condition that God desires the church to have on the earth. The church is the living Body of Christ, the Son of God. All the believers in the Body of Christ are joined mutually to one another by the divine life and by the Spirit; hence, there is nothing of the human will, of the letter, or of regulation. This is the normal condition of the church.
　The church did not remain in its proper condition for long. Both the Bible and church history reveal that the spiritual and heavenly condition of the church did not last very long. The church fell gradually into regulations, became an organization, and lost the experience of the divine life, its spiritual nature, and its heavenly position. When the Roman Catholic Church was formed, the spiritual and heavenly things and the divine life were lost. Later, Martin Luther rose up to reform the church. Even after the many reformations in church history, Christianity is still a system and an organization with regulations. Furthermore, the many worldly things that were brought into the church caused the church to lose her function as the Body of Christ.
　The church lost her function because she lost her nature, position, and content. The nature of the church should be spiritual, her position should be heavenly, and her content should be the divine life. Christianity is an organization instead of being spiritual, it is of the earth instead of being heavenly, and it is human instead of being divine. As a result, the church has lost her function as the Body and cannot supply the life of Christ to people, express Christ on earth, or rule on the earth for God. Although there are believers in Christianity who proclaim the pure gospel and spread the truths of the Bible, the general condition of Christianity is organizational, worldly, and human.
　
OUR ATTITUDE AND POSITION
　If our intention is to criticize others, we have failed. However, it is necessary to speak these things so that we may be enlightened to know the present condition of the church. If we intend to serve the Lord in this age, we must have a vision of the Body of Christ, and we must be clear about the situation of Christianity. Without a vision of the Body of Christ and an understanding of the situation in Christianity, our service will lack life and light with which to supply others; in other words, we will grope in the dark. If we want God to flow through us, we must see the church and understand the present condition of Christianity. Then He will guide us concerning the way that we should take.
　What we practice in the meetings must be according to our vision of the Body of Christ and the present situation in Christianity. We do not intend to become another sect or another denomination. We must understand that the church is heavenly and spiritual. We are not a denomination, and we are not an earthly or human organization.
　Other believers may call us a denomination or a sect, but we should be clear that we are neither a denomination nor a sect. We do not intend to establish denominations. That would be degradation.
　We do not want an organization, a system, regulations, or anything worldly. We want to live in the life of God and to be ruled by the Spirit in order that we may be God’s testimony on this earth in every locality. Apart from this desire, we are nothing. We do not have a system, and by the Lord’s grace, we want to take this way and be His testimony. We are a group of believers who walk together and testify for God. If others are not willing to take this way, we should not criticize or judge them, nor should we discriminate against them. Although we have mutual fellowship with believers who have seen the light that we have seen, this is not a matter of intimacy. And although it is difficult for us to have mutual fellowship with believers who have not seen the light that we have received, this is not a matter of discrimination. We can humbly receive spiritual help from all of God’s children, for it is a supply from the Head of the Body. When we are received by other believers, we should help them, by the Lord’s grace, according to His leading. This should be not only our view but also our practice.
　Many believers criticize us, saying that we are closed. This is the main accusation overseas. Some people in Christianity say that I exert too much control and that I am a closed person. Some brothers have asked, “Brother Lee, why do you not speak to other believers, and why do you not invite other believers to speak to us? Does this not mean that you are closed?” We need to ask ourselves whether we are indeed closed and to ask what our reasons are for not inviting other believers. When other believers ask me the first question, I sometimes say, “I would go and speak to other believers, but I have not been invited. Many are concerned that I would steal their sheep. If they would open the door for me to speak, I would speak from morning to evening. Who is being closed?” As to why we do not invite the others to speak, let me ask, “What will they speak about?” If their content indeed will feed the flock, let them speak. I say this from the bottom of my heart; we are always willing to walk together with God’s children. If we do not walk together, it is because we have been forced into this situation and have no alternative.
　
SERVING GOD WITH A PURE CONSCIENCE
　Our responsibility is to serve God with a pure conscience. When the church became desolate, the apostle Paul spoke concerning the conscience in his Epistles to Timothy (1 Tim. 1:5, 19; 3:9; 4:2; 2 Tim. 1:3). The defense of the truth cannot be our only responsibility when the church is desolate. In fact, our first responsibility must be to bear a good conscience before God. Suppose a brother says, “Brother Lee, your way of serving God is wrong.” I would humbly say to him, “Brother, perhaps I am wrong, but my conscience is pure. Therefore, please give me some freedom. If you think that what you are doing is acceptable to God, you should bear that responsibility in your conscience before Him. That is not my responsibility. I would be very happy if you could see the light that God has shown me and walk according to it, but you are taking a different way. I dare not condemn you, because it is your responsibility before God.” This should be our attitude.
　The church fell into desolation and chaos while the apostles were still alive, but the apostles did not do a work of conformity. I do not believe that the apostles did such a work. Paul did not do a work of conformity. Paul instead told Timothy to maintain a good conscience and to serve God with a good conscience.
　I once had fellowship with several brothers who asked, “Is only your way the right way?” I said, “Brothers, I did not say that, nor is that my attitude. We are each responsible to maintain a pure conscience before God. We should not interfere in others’ affairs. If you think that my way is wrong and that yours is right, my conscience is still pure. Please give me the freedom to serve God according to the light that I have received. If after two years I see that my way is wrong but your way is right, I will follow your way. My conscience is clear. In the same principle, even though you think that your way is right, in two years the Lord may show you that my way is right. Therefore, I should give you the freedom to serve God. I will never criticize you or interfere in what you are doing.” After that day there was nothing left to dispute.
　All of us here have this feeling before the Lord. Perhaps one day the Lord will lead me to do things in a different way, and then we will learn this lesson: there is no need to criticize or judge anyone. Rather, our responsibility is to maintain a pure conscience before God. The way that others are taking is their responsibility.
　Just as the apostles did not dispute with others, we should not dispute over who is right or who is wrong. A brother should not be foolish and say that only his way is right. His responsibility is to maintain a pure conscience before God. Whether or not God will touch his conscience does not depend on a third party. Hence, on the one hand, we should give one another the freedom to serve. On the other hand, we must be blameless in our conscience.
　The only thing that matters is whether we are intentionally trying to be different from others and whether we are disputing with them based on differing opinions because we have not maintained a pure conscience before God. We cannot judge one another in these matters. Every brother is responsible to God. This is our way and our position. We cannot follow or partake of Roman Catholicism, and we cannot follow or partake of Christianity, even if others say that we are closed. We need to be humble and maintain a pure conscience in order to please God in this time of degradation. We should fellowship and serve together with all of God’s children in every matter as long as our conscience is not offended. We will not criticize others, and we hope that others will not criticize us. The time for judgment is when the Lord comes (1 Cor. 4:5).
　
THE FIRST DANGER— BECOMING A SYSTEM AND AN ORGANIZATION
　We must guard against falling into a system or becoming an organization. Concerning this, we must be clear that we have a group of workers and that we have a work. The work exists wherever there are workers; this is inevitable. We also have the churches with meetings in different localities for mutual fellowship. The workers, the work, the churches, and the mutual fellowship among the churches are good and necessary, but we may make this into a system.
　The workers and the work should help and supply the church, the church should support and supply the work, and the local churches should have mutual fellowship. Among the workers there should be spiritual order, spiritual authority. The workers who are more mature have a little authority, and the younger workers, who are less experienced, should learn to submit. This kind of learning should not be only among the workers; the churches in the different localities should also learn lessons on submission. Some churches are more experienced, and others are weaker. The weaker local churches need the help of the more experienced churches. All these experiences are necessary, but there is a danger that they can become a system, making us an organization.
　The workers, the work, and the churches may be spiritual in the beginning, but they can gradually become a system. The workers, the work, and the churches may initially be of life but gradually become an organization. The relationship between the workers, the work, and the churches may be spiritual, but it can gradually fall into a system. The fellowship between the different localities may be spiritual and of life, but it can gradually fall into an organized system. This danger applies even to a local church. The submitting of the younger saints to the more experienced ones may be of life, and the arrangements in the church service may be spiritual and of life, but they can deviate from life and deteriorate.
　If we fall into a system and become an organization, we will lose the Spirit and the element of life, and we will be left with arrangements and positions; that is, we will have only an empty shell without life. We face this danger in every locality. The fellowship from some of the brothers concerning the lack of spiritual supply in certain localities indicates the danger of becoming an organization.
　Preaching the gospel is an example. If a church does not make arrangements, the brothers and sisters will not preach the gospel. The saints wait until the elders decide when to preach the gospel, to distribute gospel tracts, and to visit the weaker saints. Then the elders may assign some saints to lead the singing, some to serve as ushers, and some to speak with the new ones. Thus, the saints function only when they are assigned; hence, there is a gospel-preaching show. It is true that some will get saved, but we must know that this situation portrays an organization.
　There is a difference between a corpse and a body. A corpse is a body without life. We recognize that it is not possible to be without arrangements in the spiritual service, but the arrangements must have the Spirit and life. If we have arrangements but not the Spirit and life, we have fallen into a system and become an organization.
　When someone is baptized, the elders assign him to the group meeting that is closest to his residence. The elders also arrange for some saints to be responsible for the group meetings. The elders arrange for a group to have a love feast and fellowship. The responsible saints might not shepherd the brothers and sisters in the group, but because the responsible ones have been assigned, they must prepare the group for a love feast. This situation is the activity of a corpse that does not have life or the Spirit. This shows that we have become an organization with a system.
　Arrangements are necessary, but the arrangements must be in life. Arrangements must meet the needs of the divine life in the saints. Arrangements that lack the spiritual element of the divine life are a system.
　Likewise, it is good for the churches to copy, imitate, and follow each other. The Bible speaks of this in 1 Thessalonians 1:6-7. The positive situation in a local church should be imitated by other local churches. This is right and pleasing to the Lord. However, we must guard against imitating, copying, and following that become a system. Suppose the saints in a locality want to preach the gospel. They should first seek the Lord in prayer before they decide to copy another locality.
　The church in Taipei is blessed and has some situations that are pleasing to the Lord. It would be good for the various churches to imitate the church in Taipei. But we must ask ourselves whether we touch God when we imitate and whether our imitating is in the Spirit. If we imitate without touching the Lord in prayer, we may criticize churches that are different from Taipei and say that they are independent. There are some saints with this attitude. They justify the churches that copy the methods used in Taipei and condemn the other churches. This is an attitude that leads to organization.
　This does not mean that the serving ones in a locality should determine to not copy Taipei. If the sisters in Taipei cover their heads with black head coverings, to use a blue head covering does not mean that a sister is spiritual and is not in a system. This is the flesh. The desire to be different from others is the flesh. Outward behavior does not determine whether something is a system or an organization. We must touch the inward feeling.
　The full-time serving ones in the localities have practical needs for their living. Under the Lord’s leading, they are supplied by the churches and by the ministry. This arrangement is spiritual and of life. We must guard against this arrangement becoming a system, in which the care of the full-time serving ones becomes solely the responsibility of either the ministry or the church. Under normal conditions this should be a living matter. The serving ones should live before the Lord and look to Him for their needs. The saints, the churches, and the ministry should follow the Lord’s leading to supply the serving ones. Everyone should live according to the Spirit and be in life. Then this matter will not become a system.
　The first danger we must guard against is having a system and becoming an organization. There should be elders and deacons in the local churches, and services should be orderly and free of chaos. However, we must guard against the danger of losing the presence of the Spirit and the vitality of life, that is, of falling into a system and becoming an organization. The saints can preach the gospel and visit the weaker ones without the arrangement of the elders. When every service depends upon an arrangement made by the elders, we have become an organization.
　On the one hand, there is divine order among us. We have elders and deacons, there is coordination in the services, and we submit to authority. These are good and necessary. On the other hand, an elder must not claim the position of an elder, a deacon must not claim the position of a deacon, and the saints should not have the concept that elders and deacons are treated in a certain way but that ordinary brothers and sisters are treated in another way. Such a concept shows that we have fallen into a system and are an organization.
　When God’s children serve together, they must learn spiritual lessons, submit to spiritual authority, and coordinate. The coordination should supply, nurture, and strengthen. Otherwise, the practices that are of life and the Spirit will become a system.
　Whether or not they are a co-worker, an elder, a deacon, or a responsible one in a group meeting and regardless of their age, every brother and sister is responsible to guard against becoming an organization. We all should learn to accept the breaking of the cross and the discipline of the Spirit and to know our position, the order in God’s house, and the authority established by God. We must also learn to live in spirit and in fellowship and to be fresh, vital, and strengthened in our services. Our submission to authority should be of the Spirit and full of the anointing. If this is our situation, we are on the right track. We will be delivered from the danger of a system. We must not condemn others in these matters. We should apply them to ourselves so that we focus on the Spirit and life and guard against systems and organization.
　
THE SECOND DANGER— FULL-TIME SERVICE TURNING INTO EMPLOYMENT
　The second danger we must guard against concerns the serving ones. We must not consider our full-time service to the Lord to be a form of employment. A serving one might have such a concept. The saints may also have the concept that there are different forms of employment—some people are teachers, some are doctors, and some are full-time serving ones. This erroneous concept turns serving the Lord into a form of employment, and it implies that only those serving full time are serving the Lord but that the working saints are not serving the Lord. Serving the Lord is not a career or a profession. Every believer should serve the Lord. Those who serve the Lord full time should not regard serving the Lord as employment.
　Over the years many saints have given up their studies and careers in order to serve the Lord full time. As a result, there is a tendency to view this service as employment. Such a degraded concept may cause us to lose the brightness of our testimony that we have received from the Lord.
　Such a degraded concept has two issues. First, the saints will regard serving the Lord as a means of livelihood. Second, those who serve the Lord will lose the spiritual burden and will depend on the arrangements made by the work.
　A teacher must accept the classes assigned to him. He must teach the students when it is class time, and when class is over, he is free. On the weekend he can do as he wishes, but he must return to teach his class on Monday. This is what it means to be employed. If in spiritual matters concerning the church and the work, a serving one merely accepts what is arranged, his service is a form of employment. A serving one should not only accept responsibilities but must also have a burden for the saints and a burden to save souls.
　First Kings 3:16-28 is an example. Two women were quarreling over who was the mother of a child. Solomon was truly wise; he said, “Divide the live child between the two, and give half to one and half to the other.” The real mother immediately said, “Give the live child to her, and do not by any means kill him!” Solomon then was clear that she was the real mother. The other woman said, “He shall neither be mine nor yours; divide him.” This made it clear that she was not the mother.
　From the tone of many of the full-time serving saints, we can tell that their “motherhood” has become a form of employment. They are “false” mothers. They are not burdened to preach the gospel, they are not burdened for the souls of men, and they have no feelings for the church or for the saints. These serving ones have a job. Although this may not have been their intention, they have fallen into such a state.
　There are two ways by which we may know whether our service has become a job. If our service is merely a way to make a living, it has become a job; and if we do not have a burden, our service has become a job. As serving ones, we should care for our burden and forget our livelihood. This is the way to maintain our position of being called. We have been called to serve God. We should be burdened for the Lord’s work, the church, the saints, the souls of men, and the Lord’s commission. We are not consumed by our living; rather, we have placed that in the Lord’s hand. This is the attitude of a serving one. We must guard against the danger of our service becoming a form of employment.
　The churches and the saints also face the danger of regarding the full-time serving ones as employees. A brother once said, “If the full-time serving ones are not willing to serve, who will serve?” These words seem to say, “We hired the serving ones to do this. If they will not do it, who will?” Even though this was not said, the words bear such a flavor. The brothers and sisters who serve the Lord full time should not have such a wrong concept, and also the brothers and sisters who do not serve full time should not have such a wrong concept. Such a concept should not exist among us. The serving ones should have the desire to serve the Lord, to care for the saints, and to save souls. Among us there is no distinction between those who are serving and those who are not serving. If there is a distinction, our service has become a form of employment, and we have fallen into degradation. This is a danger that we must all guard against and reject.
 
　　在本篇和下一篇信息，我们要交通到关于我们这一个见证，这一个事奉，以及我们各地的聚会，在将来的年日中会有的危机。
 
　In this chapter and the next chapter we will fellowship concerning the dangers we may encounter in our testimony, our service, and our meetings.
　　对于这件事，我们要从比较起头的地方说起。首先，我们要清楚，召会乃是一个活的生机体，一点不是一个死的组织。在新约圣经，特别在使徒行传，我们看见当初的召会完全是个活的生机体。那时，他们都以升天的基督为元首，服在祂的权下，而受圣灵的管治和带领。他们活在圣灵里，也靠着圣灵工作行动。在整卷使徒行传的记载里，找不出人意的东西，也找不出律法和规条，当然更找不出系统组织这类的事物。这就是神在地上所要的召会该有的光景。因为召会乃是神儿子活的身体，其中所有蒙恩的人，都是凭着神儿子的生命，也是靠着神儿子的灵，互相配搭联络成为一个，完全没有一点出于人意的东西，没有一点字句规条的东西。这才是一个正常的光景。

　　可惜召会在这种光景里的时间并不长。无论是读圣经，或者读召会历史，都能看见召会这种属灵、属天、满了生命的光景，并没有延续多久。渐渐的，召会就落到规条和组织里，失去了里头的生命，失去了属灵的性质，也失去了属天的地位。等到罗马天主教形成的时候，这些属灵、属天、以及生命的东西，就完全被丢光了。以后路德马丁（Martin Luther）起来改教，接着，召会历史上还有许多次的改革，但我们看见，摆在我们眼前的基督教，还是不外乎系统和组织，规条和人意。此外，也有许多世界的东西被带进来，使召会完全失去了她作基督身体的功用。

　　召会所以失去功用，是因为召会失去了她的性质，失去了她的地位。召会的性质原是属灵的，地位原是属天的，而其内容应该是生命的。可惜今天一般基督教的光景，组织代替了属灵，属地代替了属天，人意的东西代替了生命。如此，就使召会失去了她作身体的功用，不能将基督的生命供应给人，不能在地上彰显基督，更谈不到在地上为神掌权。虽然今日的基督教，还传扬一些纯正的福音，还有一部分真理被讲解、发扬，但是普遍的光景，乃是组织代替了属灵，世界的代替了属天的，人意的代替了生命。
 
　The church is a living organism, not a dead organization. In the New Testament, especially in the Acts of the Apostles, the church was a living organism. At that time the believers took the ascended Christ as their Head and were under His authority. They were ruled and led by the Spirit. They lived, moved, and worked in and by the Spirit. The human will, the letter, and regulations are not expressed in Acts, nor is there a system or an organization. This is the proper condition that God desires the church to have on the earth. The church is the living Body of Christ, the Son of God. All the believers in the Body of Christ are joined mutually to one another by the divine life and by the Spirit; hence, there is nothing of the human will, of the letter, or of regulation. This is the normal condition of the church.

　The church did not remain in its proper condition for long. Both the Bible and church history reveal that the spiritual and heavenly condition of the church did not last very long. The church fell gradually into regulations, became an organization, and lost the experience of the divine life, its spiritual nature, and its heavenly position. When the Roman Catholic Church was formed, the spiritual and heavenly things and the divine life were lost. Later, Martin Luther rose up to reform the church. Even after the many reformations in church history, Christianity is still a system and an organization with regulations. Furthermore, the many worldly things that were brought into the church caused the church to lose her function as the Body of Christ.

　The church lost her function because she lost her nature, position, and content. The nature of the church should be spiritual, her position should be heavenly, and her content should be the divine life. Christianity is an organization instead of being spiritual, it is of the earth instead of being heavenly, and it is human instead of being divine. As a result, the church has lost her function as the Body and cannot supply the life of Christ to people, express Christ on earth, or rule on the earth for God. Although there are believers in Christianity who proclaim the pure gospel and spread the truths of the Bible, the general condition of Christianity is organizational, worldly, and human.
　　我们若是站在批评别人的立场说这些事，那就是我们的失败。然而，如果我们站在蒙光照的立场，愿意认识召会今天在神面前的光景，这乃是应该的。在这个时代，一个人要好好事奉主，就必须对基督的身体有异象，也必须明了今日基督教现实的情形。如果我们没有异象，也不够明了现实的状况，我们的事奉定规是在黑暗里摸索，不会有多少生命、亮光能供应别人。然而，如果我们肯让神借着我们，有一条路出去，我们对召会就必须有所看见，对今天基督教现实的光景，也必须有所明了，好叫我们能受主引导，定规我们在这时代所该走的路。

　　我们所盼望的，就是各地的聚会，能实在的根据这样的认识，而有一条实行的路。我们绝不愿意成为另一种派别，或成为另一个会。我们称各地的聚会为召会，必须领会召会是属天的、属灵的；我们没有意思说自己是一个会，我们并不是任何属地或属人的组织。

　　我们众人必须非常明了这事。外面的人可以说我们是一个会，说我们是怎样的一派；许多时候人把这些，像涂灰一样涂到我们身上，但我们自己应当清楚，我们不是什么会，也不是任何一派。我们在神面前真实地居心，并不是要在各地设立我们的会。若是我们在今日这种基督教的情景下，存心要在各地设立我们的会，那是我们很厉害的堕落。我们绝不作这事。

　　今天我们在这里到底是作什么呢？诚如我们自己所说的，我们不要组织，不要系统，不要规条，不要任何人意、任何世界的东西；我们只愿学习活在神儿子的生命里，受圣灵的管治，在这地上，一地一地的和一班弟兄姊妹，为神作见证。此外，我们什么都不是了。我们并没有画一个圈圈，把自己围在里面。实实在在我们没有一个系统，我们乃是愿意蒙主恩典，在这样一条路上为主作见证。我们众人就是一同走路、一同为神作见证的人。人若是不愿意走这条路，基督教里各种团体很多，可以由人自己选择，我们无须批评，也不该论断，甚至连歧视都不该有。当然，凡是和我们一同看见亮光的人，可以彼此有交通，但那是交通的问题，并不是亲密的问题。同样的，凡是没有和我们一同看见亮光的人，自然难得有交通，但那也是交通的问题，不是歧视的问题。凡是神的儿女，无论是怎样一班基督徒，只要能给我们真实属灵帮助的，我们都该谦卑接受，都该认为那是元首在身体里所给我们的供应。凡我们能够帮助别人的，同时也是别人肯接受的，我们就该靠着主的恩典，随着主的引导，帮助他们。这不仅是我们的论调，也必须是我们实际的光景。

　　相信圣徒们听过很多批评我们的话，说我们非常闭关。这几年在海外，闭关这个罪名，百分之九十是加在我身上。在基督教里有人说，我把持得太厉害，批评我是一个闭关得很厉害的人。我听见这话的时候，既没有什么生气，也没有什么难过，我心想，恐怕他是说了他所不知道的事。有的人来问我：“李弟兄，为什么你不到别人中间讲道？为什么不请别人到我们中间讲道？你不去讲，也不请人来讲，这不是闭关么？”这些问题要怎么答复呢？你要问你自己，我要问我自己，我们大家都要问自己。到底我们是闭关呢，还是有别的原因？有时候人问我第一个问题，我就说句笑话：“他们怕不怕我偷羊？他们怕不怕我传染别人？他们真肯叫我去讲么？如果今天的基督教开了门，要我去讲，我会从早到晚讲给他们听。”所以，我要反过来问：“是谁闭关？”至于问到为什么我不请别人来讲，对此我也要反问：“他们来讲什么？”如果他们讲的内容实在是喂养羊群的，那没有什么不可以讲的。我要从心里说，我们总愿意和神的儿女一同走路。若是不能一同走路，那是一种迫不得已的情形，一定是有原因的。
 
　If our intention is to criticize others, we have failed. However, it is necessary to speak these things so that we may be enlightened to know the present condition of the church. If we intend to serve the Lord in this age, we must have a vision of the Body of Christ, and we must be clear about the situation of Christianity. Without a vision of the Body of Christ and an understanding of the situation in Christianity, our service will lack life and light with which to supply others; in other words, we will grope in the dark. If we want God to flow through us, we must see the church and understand the present condition of Christianity. Then He will guide us concerning the way that we should take.

　What we practice in the meetings must be according to our vision of the Body of Christ and the present situation in Christianity. We do not intend to become another sect or another denomination. We must understand that the church is heavenly and spiritual. We are not a denomination, and we are not an earthly or human organization.

　Other believers may call us a denomination or a sect, but we should be clear that we are neither a denomination nor a sect. We do not intend to establish denominations. That would be degradation.

　We do not want an organization, a system, regulations, or anything worldly. We want to live in the life of God and to be ruled by the Spirit in order that we may be God’s testimony on this earth in every locality. Apart from this desire, we are nothing. We do not have a system, and by the Lord’s grace, we want to take this way and be His testimony. We are a group of believers who walk together and testify for God. If others are not willing to take this way, we should not criticize or judge them, nor should we discriminate against them. Although we have mutual fellowship with believers who have seen the light that we have seen, this is not a matter of intimacy. And although it is difficult for us to have mutual fellowship with believers who have not seen the light that we have received, this is not a matter of discrimination. We can humbly receive spiritual help from all of God’s children, for it is a supply from the Head of the Body. When we are received by other believers, we should help them, by the Lord’s grace, according to His leading. This should be not only our view but also our practice.

　Many believers criticize us, saying that we are closed. This is the main accusation overseas. Some people in Christianity say that I exert too much control and that I am a closed person. Some brothers have asked, “Brother Lee, why do you not speak to other believers, and why do you not invite other believers to speak to us? Does this not mean that you are closed?” We need to ask ourselves whether we are indeed closed and to ask what our reasons are for not inviting other believers. When other believers ask me the first question, I sometimes say, “I would go and speak to other believers, but I have not been invited. Many are concerned that I would steal their sheep. If they would open the door for me to speak, I would speak from morning to evening. Who is being closed?” As to why we do not invite the others to speak, let me ask, “What will they speak about?” If their content indeed will feed the flock, let them speak. I say this from the bottom of my heart; we are always willing to walk together with God’s children. If we do not walk together, it is because we have been forced into this situation and have no alternative.
　　在今天大体基督徒光景紊乱的时候，我们无法划一，也无法统一，各人只有照着自己清洁的良心事奉神。新约圣经给我们看见，在召会荒凉的时候，使徒保罗写提摩太书，特别提起良心的问题（提前一5，19，三9，四2，提后一3）。在荒凉的时候，以真理辩论是不能为准的。首要的是你在神面前，要负一个责任，对得起你的良心。你没有法子控制我，我也没有法子干涉你，但是你我都该能在主面前说，“主，我是凭着清洁的良心事奉你。”如果有一位弟兄来对我说，“李弟兄，我觉得你这条事奉神的路不对。”我就要很清洁、很谦卑的对他说，“弟兄，很可能我不对。不过，直到今天，我在良心里还是无亏的。所以，我请求你给我这个自由。如果你认为那样作是最讨神喜悦的，那是你的良心在神面前该负的责任，我不愿意也不应该过问。当然，你若是能看见神所给我看见的亮光，和我一同走，我很快乐。但是你现在不以为我走的路是对的，你另走一条路，我也不敢说什么，那是你自己在神面前该负的责任。”这就是我们该有的态度。

　　在使徒们离世之前，召会已经荒凉、紊乱了；但你没有看见使徒们出来作划一的工作。我信使徒们不作这样的工作，特别是保罗，他没有作划一的工作。然而，保罗告诉提摩太，在这样的时候，要维持自己的良心无亏，要凭着无亏的良心事奉神。

　　多年前，曾有一次我和几位弟兄有交通，他们质问似的问说，“难道只有你的路对么？”我说，“弟兄，我一点都没有这个意思，更没有这个感觉。我只觉得各人在神面前，要凭清洁的良心向神负责。同时，不要太过问别人的事，不要太干涉别人。你如果认为我走的路不对，你走的路对，这是你的认识，但至少现在我的良心不是这样感觉。我要求你们给我这个自由，也许过二年，我看见我的路错，看见你的路对，我就要和你一同走路。但是今天我没有看见，我一点不以为我的路是错的，我的良心在神面前是平安地。你们就给我这个自由好不好？同样的原则，你以为今天你很对，事实上可能你是完全不对。也许过了二年，主会给你看见，我这条路才对。现在，你还没有看见，我也应该给你自由。我绝不在那里批评你，干涉你。”那天这样一说，大家就没有什么可争的了。

　　直到今天，我们在主面前还是同样的感觉。也许有一天，站在这里说话的弟兄，他走了另外一条路，那时你们也该学一个功课，不必批评，不必论断。你们自己在神面前，要凭着清洁的良心向神负责。别人在主面前对不对，那是他们在神面前要自己负责的。

　　今天，我们应该像使徒的时候一样，不辩论谁对谁不对。千万不要告诉人说，只有我们这条路是对的。我想没有一个人可以愚昧到这个地步。我们只该在神面前负一个良心的责任。到底神摸人的良心，摸到什么地步，那不是第三者能过问的；我们该给人自由。至于我们自己，倒要绝对在良心里没有责备才可以。

　　所以，这不是闭关不闭关的问题。问题是，你是否存心和人不同？是否存心和人闹意见？还是真的在神面前，清洁的良心通不过？这个别人没法子断定，只有你自己在神面前负责。这就是我们今天的路，也是我们今天的立场。我们什么都不是，但有一件事，我们可以大声宣告说，今日的罗马天主教，我们不能跟随，不能有分；今日的基督教，我们也不能跟随，不能有分。这就是我们今天所要表明的。人说我们闭关也罢，狭窄也罢，这些都是个人的良心在神面前的问题。我们盼望我们比别人更微小，但我们却盼望在这紊乱的时候，能有清洁的良心，讨神喜悦。在可能的范围内，凡不叫我们良心受亏的，我们都愿意和神的儿女有交通，一同走路，一同事奉神。如果有不能的情形，那必是因着良心的缘故。我们该给别人自由，也盼望别人给我们自由；我们不批评别人，也盼望别人不批评我们。像使徒保罗所说的一样，主还没有来，什么都不要论断，直等主来，一切的是非要在祂的审判台前定规（林前四5）。在今日，就是我们的良心要负责。
 
　Our responsibility is to serve God with a pure conscience. When the church became desolate, the apostle Paul spoke concerning the conscience in his Epistles to Timothy (1 Tim. 1:5, 19; 3:9; 4:2; 2 Tim. 1:3). The defense of the truth cannot be our only responsibility when the church is desolate. In fact, our first responsibility must be to bear a good conscience before God. Suppose a brother says, “Brother Lee, your way of serving God is wrong.” I would humbly say to him, “Brother, perhaps I am wrong, but my conscience is pure. Therefore, please give me some freedom. If you think that what you are doing is acceptable to God, you should bear that responsibility in your conscience before Him. That is not my responsibility. I would be very happy if you could see the light that God has shown me and walk according to it, but you are taking a different way. I dare not condemn you, because it is your responsibility before God.” This should be our attitude.

　The church fell into desolation and chaos while the apostles were still alive, but the apostles did not do a work of conformity. I do not believe that the apostles did such a work. Paul did not do a work of conformity. Paul instead told Timothy to maintain a good conscience and to serve God with a good conscience.

　I once had fellowship with several brothers who asked, “Is only your way the right way?” I said, “Brothers, I did not say that, nor is that my attitude. We are each responsible to maintain a pure conscience before God. We should not interfere in others’ affairs. If you think that my way is wrong and that yours is right, my conscience is still pure. Please give me the freedom to serve God according to the light that I have received. If after two years I see that my way is wrong but your way is right, I will follow your way. My conscience is clear. In the same principle, even though you think that your way is right, in two years the Lord may show you that my way is right. Therefore, I should give you the freedom to serve God. I will never criticize you or interfere in what you are doing.” After that day there was nothing left to dispute.

　All of us here have this feeling before the Lord. Perhaps one day the Lord will lead me to do things in a different way, and then we will learn this lesson: there is no need to criticize or judge anyone. Rather, our responsibility is to maintain a pure conscience before God. The way that others are taking is their responsibility.

　Just as the apostles did not dispute with others, we should not dispute over who is right or who is wrong. A brother should not be foolish and say that only his way is right. His responsibility is to maintain a pure conscience before God. Whether or not God will touch his conscience does not depend on a third party. Hence, on the one hand, we should give one another the freedom to serve. On the other hand, we must be blameless in our conscience.

　The only thing that matters is whether we are intentionally trying to be different from others and whether we are disputing with them based on differing opinions because we have not maintained a pure conscience before God. We cannot judge one another in these matters. Every brother is responsible to God. This is our way and our position. We cannot follow or partake of Roman Catholicism, and we cannot follow or partake of Christianity, even if others say that we are closed. We need to be humble and maintain a pure conscience in order to please God in this time of degradation. We should fellowship and serve together with all of God’s children in every matter as long as our conscience is not offended. We will not criticize others, and we hope that others will not criticize us. The time for judgment is when the Lord comes (1 Cor. 4:5).
　　现在我们要说到我们的危机。首先，我们要防备落到系统和组织里。说到系统和组织，我们要先看见，在我们中间，第一，有一班的工人，第二，自然也有一个工作。有工人就有工作，这是难免的。第三，有召会，就是聚会。第四，各地的聚会彼此有交通。有工人，有工作，一地一地有召会，各地的召会彼此有交通，这些都是对的，都是必然的。

　　然而这里有一个危机，就是这些会把我们带到系统和组织里。工人和工作该好好帮助、供应召会，召会也该好好扶持、供应工作，各地的召会也该彼此有交通。同时在年长的和年幼的之间，也该有一个属灵的等次，属灵的权柄。年长一点的，多认识神一点，该有一点点权柄；年幼一点的，经历少一点，该学习顺服权柄。不仅年长的和年幼的之间，需要这种学习，即使是各地的召会也该学习顺服的功课。有的召会属灵一点，经历多一些；有的召会软弱一点，幼稚一点。自然而然，软弱的、幼稚的就需要属灵的、经历多的来帮助。这些都是必需的。然而正因如此，就有一个危机，会把我们引到一个系统里，把我们引到一个组织里。

　　在起初的时候，这些也许都是属灵的，但慢慢的，这些全变作系统的。原初这些都是生命的，但慢慢的，都变作组织的。原来工人、工作、和召会的关系，都是属灵的，但是渐渐落到一个地步，完全是系统的。原来各地的弟兄们彼此相交来往，都是属灵的，都是生命的，慢慢的落到一个地步，成了系统的、组织的。即使在一地的召会中，原则也是如此。原来年幼的顺服年长的，是属灵的、生命的，召会中一些事奉上的安排，也是属灵的、生命的，但慢慢的就变质，走样了。

　　一变作系统、组织，里头的灵没有了，生命的成分丧失了，剩下来的就是一个安排、一个地位，只有外壳，里头没有实际属灵的东西。现在我们各地的确都有这个危机。所以，有的弟兄们提起，今天有的地方属灵的供应太差，那个太差就是一个端倪，给我们看见，有组织、系统的危险。

　　以传福音为例，若是召会不安排传福音，弟兄姊妹们就没有传福音的；乃必须等到长老们定规传福音，安排这个作探望的，安排那个作领诗的，还安排几位发单张的，安排几位作招待的、记名的、谈话的，这时候大家才像唱一台戏一样，按部就班的出场。轮到什么人，什么人就来这么一场，众人唱了一台传福音的戏。不错，这样传福音也有人得救，但是要知道，这样的传福音就是系统的、组织的。到了这种境地，已经是系统了，已经是组织了。

　　尸首和身体有什么分别呢？尸首还是一个身体，分别在于里头没有生命。在属灵的事奉上，我们绝对承认，不能没有安排，但必须里头有灵，里头有生命。若是单有安排，里头没有灵，没有生命，就会落到一个地步，是系统的，是组织的。

　　带领弟兄姊妹也是如此。有的人受浸了，负责弟兄就按着他的地区，把他分到某家聚会，又按着他的住处，派到某排里去。既然有家，又有排，自然就安排几个人作负责的人，不管他们的灵如何，生命如何，都得来负这个责任。某一天，长老们定规了排里头应该有聚会，有爱筵交通，那个排就得遵守这个指令。作排负责的，对弟兄姊妹根本一点也不关心，不过因着有一个安排在他身上，不能不接受，所以他也预备了一点饭菜，请排里头的人来，一同有爱筵交通。若是这样，这里就只有尸首，没有生命，没有灵。这就是落到组织、系统里了。

　　安排是应该有的，但问题是安排之中需要有生命。外在的安排是应该有的，但那是为着应付生命的需要，应付属灵的需要。若是属灵的成分给我们弄掉了，生命的成分给我们弄不见了，那就是系统，就是组织。

　　同样的，在各地召会中间彼此的模仿、效法、跟随，从某一面说是好的。圣经也说到这样的事（帖前一6~7）。一个蒙恩的地方召会，她所有的光景，其他地方召会都该好好效法。这是对的，是讨主喜悦的。但是另一面，我们也该提防，许多的效法、模仿、跟随，也是系统，也是组织。比方，在桃园的弟兄姊妹要作一件事，到底这样一件事该怎样作？常常无形中，也是无意中，有一种情形，大家不必寻求主，也不必祷告，立刻就说，台北的弟兄们是怎样作的，我们就照样作吧。

　　这种情形，一面是好，因为台北这里蒙恩，有些光景的确讨主喜悦。各地召会有一点效法，这绝对是好的。但是另一面，有一个问题，我们效法的时候，摸着神没有？这样的效法是在圣灵里么？还是我们既没有摸着神，也没有摸到圣灵，只因台北那样作，我们也照样作。甚至别处作的稍微有点不同，你还会加以批评，说他们单独行动，不照着台北的样子。有的弟兄姊妹的确有这个态度，好像只有照着台北的作法才能蒙称义，不照台北的就该被定罪。要知道，这就是系统，这就是落到组织里了。

　　这不是说，你在一个地方事奉，台北那样作，你就偏不那样作；台北的姊妹用黑巾蒙头，你就用蓝布蒙头，这样你就属灵了，就不落在系统里了。这种作法完全是肉体，是血气。凡愿意和别人不同的，都是肉体；凡愿意别出花样的，都是血气。所以，许多事是不是系统、组织，不能看外表，必须摸里头的感觉。

　　比方，各地有好些全时间事奉的人，自然他们有生活的需要。一面各地召会有时会供应一点，一面职事随着主的引导也有点供应。这是属灵的，也是生命的。但我们也要提防，这会落到一个系统，落到一个组织里。就是弟兄姊妹默认说，那些全时间事奉的人，他们有职事一面顾到，或者有召会负他们的责任，而这是一个好像无形，却是定型的组织。如果是这样，就已经落到系统、组织里了。按正常的情形，这应该是很活的。这些事奉的人自己活在神面前，仰望神的供应；众弟兄姊妹、召会和职事，跟随主的引导供应他们。众人在这事上，都活在圣灵里，都活在生命里。这样就不会落到一个境地，成了一个系统，或一个组织。

　　我们所提起的第一个危机，就是这一个系统和组织。不错，在地方召会中，该有长老，该有执事，一切的事奉都该有秩序，有等次，丝毫不该有紊乱，这些都是对的。然而，在这里我们要提防一个危机，就是召会的事奉失去了灵的同在，失去了生命的活泼，而落到系统和组织里。好像长老不发指令，就没有人探望；长老不发指令，就没有人传福音；好像什么都在安排之下。如果到这种地步，你马上就看见，那是一个系统、一个组织。

　　一面说，我们中间该有等次，在弟兄姊妹中间有长老，有执事，大家在事奉上都该配搭得合式；并且有服权柄的，也有作权柄的。这些都是对的，也都是应该的。另一面，我们也必须看见，作长老的不能自居长老的地位；作执事的也不能说，他是一个执事；所有弟兄姊妹更不可以有一个观念，以为某些人是长老、执事，所以该如何，一般弟兄姊妹又该如何。如果是这样，就是落到系统和组织里了。

　　在神的儿女中间，众人一同事奉时，属灵的功课应当好好的学，属灵的权柄也应当好好的顺服，众人配搭应当非常有条理。同时，大家里头的灵，里头的生命，不仅不因此受伤，反而因着这样的配搭，得到供应，得到培养，越发刚强起来。如果不是这样，我们就有一个危机，会把生命的、属灵的，变作系统的、组织的。

　　对于这一件事，我们不能把责任推到别人身上。每一位弟兄姊妹，无论是年长的、年幼的，无论是同工、长老、执事、分家负责人，都是有责任的。我们都应该学习，一面接受十字架的破碎，接受圣灵的管治，认识自己的地位，也认识神家里的等次，认识神所设立的权柄；另一面还得学习活泼的活在灵里，活在交通里。在一切的事奉上，都是新鲜的，都是活泼的，都是明亮的，都是刚强的。连我们顺服权柄的那个顺服，都是出于圣灵的，里面都有膏油的涂抹。如果我们中间是这种光景，那就对了。我们就是在圣灵里，也是在生命里，我们就脱离了系统的危机。然而，我们千万不要把这事拿来定罪别人，乃要一直把这样的原则，应用在自己身上，注意灵和生命，提防系统和组织。
 
　We must guard against falling into a system or becoming an organization. Concerning this, we must be clear that we have a group of workers and that we have a work. The work exists wherever there are workers; this is inevitable. We also have the churches with meetings in different localities for mutual fellowship. The workers, the work, the churches, and the mutual fellowship among the churches are good and necessary, but we may make this into a system.

　The workers and the work should help and supply the church, the church should support and supply the work, and the local churches should have mutual fellowship. Among the workers there should be spiritual order, spiritual authority. The workers who are more mature have a little authority, and the younger workers, who are less experienced, should learn to submit. This kind of learning should not be only among the workers; the churches in the different localities should also learn lessons on submission. Some churches are more experienced, and others are weaker. The weaker local churches need the help of the more experienced churches. All these experiences are necessary, but there is a danger that they can become a system, making us an organization.

　The workers, the work, and the churches may be spiritual in the beginning, but they can gradually become a system. The workers, the work, and the churches may initially be of life but gradually become an organization. The relationship between the workers, the work, and the churches may be spiritual, but it can gradually fall into a system. The fellowship between the different localities may be spiritual and of life, but it can gradually fall into an organized system. This danger applies even to a local church. The submitting of the younger saints to the more experienced ones may be of life, and the arrangements in the church service may be spiritual and of life, but they can deviate from life and deteriorate.

　If we fall into a system and become an organization, we will lose the Spirit and the element of life, and we will be left with arrangements and positions; that is, we will have only an empty shell without life. We face this danger in every locality. The fellowship from some of the brothers concerning the lack of spiritual supply in certain localities indicates the danger of becoming an organization.

　Preaching the gospel is an example. If a church does not make arrangements, the brothers and sisters will not preach the gospel. The saints wait until the elders decide when to preach the gospel, to distribute gospel tracts, and to visit the weaker saints. Then the elders may assign some saints to lead the singing, some to serve as ushers, and some to speak with the new ones. Thus, the saints function only when they are assigned; hence, there is a gospel-preaching show. It is true that some will get saved, but we must know that this situation portrays an organization.

　There is a difference between a corpse and a body. A corpse is a body without life. We recognize that it is not possible to be without arrangements in the spiritual service, but the arrangements must have the Spirit and life. If we have arrangements but not the Spirit and life, we have fallen into a system and become an organization.

　When someone is baptized, the elders assign him to the group meeting that is closest to his residence. The elders also arrange for some saints to be responsible for the group meetings. The elders arrange for a group to have a love feast and fellowship. The responsible saints might not shepherd the brothers and sisters in the group, but because the responsible ones have been assigned, they must prepare the group for a love feast. This situation is the activity of a corpse that does not have life or the Spirit. This shows that we have become an organization with a system.

　Arrangements are necessary, but the arrangements must be in life. Arrangements must meet the needs of the divine life in the saints. Arrangements that lack the spiritual element of the divine life are a system.

　Likewise, it is good for the churches to copy, imitate, and follow each other. The Bible speaks of this in 1 Thessalonians 1:6-7. The positive situation in a local church should be imitated by other local churches. This is right and pleasing to the Lord. However, we must guard against imitating, copying, and following that become a system. Suppose the saints in a locality want to preach the gospel. They should first seek the Lord in prayer before they decide to copy another locality.

　The church in Taipei is blessed and has some situations that are pleasing to the Lord. It would be good for the various churches to imitate the church in Taipei. But we must ask ourselves whether we touch God when we imitate and whether our imitating is in the Spirit. If we imitate without touching the Lord in prayer, we may criticize churches that are different from Taipei and say that they are independent. There are some saints with this attitude. They justify the churches that copy the methods used in Taipei and condemn the other churches. This is an attitude that leads to organization.

　This does not mean that the serving ones in a locality should determine to not copy Taipei. If the sisters in Taipei cover their heads with black head coverings, to use a blue head covering does not mean that a sister is spiritual and is not in a system. This is the flesh. The desire to be different from others is the flesh. Outward behavior does not determine whether something is a system or an organization. We must touch the inward feeling.

　The full-time serving ones in the localities have practical needs for their living. Under the Lord’s leading, they are supplied by the churches and by the ministry. This arrangement is spiritual and of life. We must guard against this arrangement becoming a system, in which the care of the full-time serving ones becomes solely the responsibility of either the ministry or the church. Under normal conditions this should be a living matter. The serving ones should live before the Lord and look to Him for their needs. The saints, the churches, and the ministry should follow the Lord’s leading to supply the serving ones. Everyone should live according to the Spirit and be in life. Then this matter will not become a system.

　The first danger we must guard against is having a system and becoming an organization. There should be elders and deacons in the local churches, and services should be orderly and free of chaos. However, we must guard against the danger of losing the presence of the Spirit and the vitality of life, that is, of falling into a system and becoming an organization. The saints can preach the gospel and visit the weaker ones without the arrangement of the elders. When every service depends upon an arrangement made by the elders, we have become an organization.

　On the one hand, there is divine order among us. We have elders and deacons, there is coordination in the services, and we submit to authority. These are good and necessary. On the other hand, an elder must not claim the position of an elder, a deacon must not claim the position of a deacon, and the saints should not have the concept that elders and deacons are treated in a certain way but that ordinary brothers and sisters are treated in another way. Such a concept shows that we have fallen into a system and are an organization.

　When God’s children serve together, they must learn spiritual lessons, submit to spiritual authority, and coordinate. The coordination should supply, nurture, and strengthen. Otherwise, the practices that are of life and the Spirit will become a system.

　Whether or not they are a co-worker, an elder, a deacon, or a responsible one in a group meeting and regardless of their age, every brother and sister is responsible to guard against becoming an organization. We all should learn to accept the breaking of the cross and the discipline of the Spirit and to know our position, the order in God’s house, and the authority established by God. We must also learn to live in spirit and in fellowship and to be fresh, vital, and strengthened in our services. Our submission to authority should be of the Spirit and full of the anointing. If this is our situation, we are on the right track. We will be delivered from the danger of a system. We must not condemn others in these matters. We should apply them to ourselves so that we focus on the Spirit and life and guard against systems and organization.
　　我们所要提防的第二个危机，是关于我们事奉之人的，就是全时间事奉主很可能变作职业化。事奉的人本身会有这样的光景，一般弟兄姊妹也会有这种观念，认为人有不同的职业，有的是教书的，有的是作医生的，也有的是全时间事奉主的，而把事奉主职业化了。好像是说，人只有全时间服事才是事奉主，而其他带职业的，就不是事奉主。事实上，事奉主不是一个行业；所有蒙恩得救的人，都该是事奉主的。没有一个事奉主的人，可以把事奉主看作职业。

　　现在我们中间的确有这一个危机和危险，把事奉主当作一个职业。因着这些年来，我们中间有好些人起来事奉主，并且放弃了他们的学业、职业，用全部的时间事奉主，结果就有一个自然的趋势，给弟兄姊妹一个观念，以为这样一个事奉就是职业。若是我们的事奉落到职业化，这也是我们的堕落。所以，这里有一个危机，会叫我们在主面前所蒙的光照，渐渐失去它的明亮。

　　这一个职业化的问题，有两面的意义：一面是，人把事奉当作养生的事。什么时候你是靠传道为生，没有疑问的，你已经把事奉职业化了。另一面，什么时候你在事奉上没有属灵的负担，没有属灵的感觉，而只接受安排的责任，你也应该很严重的知道，那已经职业化了。

　　这就像你到学校教书，教务处派你多少工作，一周多少堂，你就接过来，到了时候去给学生上课，下了课就没有事了。你可以过周末，周日你也可以游山玩水，等到周一再去给学生上课；这就是职业。若是你在事奉主的事上，对属灵的事，对召会，对工作，对人的灵魂，也是这样接受一个安排的责任，我就要郑重地说，你已经把事奉职业化了。一个事奉主的人，不仅是接受一点安排上的责任，他里头必须有一个负担，有一个感觉，他无法不爱弟兄姊妹，无法不拯救灵魂。

　　所以，你只要试试，就知道你的事奉是职业的，还是负担的。请记得，所罗门那一天，判断孩子母亲的故事（王上三16~28）。有两个妇人争一个孩子，都说是自己的。所罗门真是有智慧，他说，“将活孩子劈成两半，一半给这个妇人，一半给那个妇人。”（25）那个真实、有负担的母亲宁肯不要这孩子，她立刻说，“将活孩子给那妇人吧，绝不可杀他！”（26中。）所罗门一听就清楚，这个是真的母亲。另外一个妇人呢？她说，“这孩子也不归我，也不归你，把他劈了吧！”（26下。）所罗门一听也清楚，这个是假的母亲。

　　我们在许多工作的聚会，或许多事奉的聚会中，听听有些弟兄姊妹的口吻，也知道他是职业化的母亲，是假母亲。他对于传福音没有负担，对于人的灵魂没有负担，对于召会没有感觉，对于弟兄姊妹没有感觉。他是一个职业化事奉主的人。虽然他居心也许并非如此，但事实上却落到这一个境地。

　　怎么知道一种事奉是不是职业化的呢？就看这两面。你若以事奉为生，这就是职业化。你若光有安排的责任，里头没有负担的感觉，这也是职业化。每一个真实事奉的人，只知道他的负担，而忘掉了他生活的问题。若是这样，他就是守住了他蒙召的地位。他是一个蒙召来事奉神的人，他没有落到职业化的里头。他只知道主的工作，只知道召会，只知道弟兄姊妹，只知道人的灵魂，只知道主的托付；他没有顾到他的生活，他把生活留在主手中。一个事奉神的人就该这样。我们要提防这一个危险，不可落到职业化里面。

　　就着召会和众弟兄姊妹来说，也会有这一个危机，把全时间事奉的人看作是职业化的。曾有弟兄这样说，“那些全时间的人不事奉，不作，谁事奉？谁作？”这个话里有一个味道说，“我们是雇着你们来作的，你们不作，谁作？”虽然话不是这样明说，却是有这个味道。没有一个全时间事奉主的弟兄姊妹，可以有这一种观念、这一种存心；也没有一个不在全时间里的弟兄姊妹，可以有这一种观念、这一种看法。这都是不该的。不管全时间事奉的人如何，我这一个弟兄，或者我这一个姊妹，还要有感觉，要事奉主，顾到圣徒，拯救灵魂。在我们中间，没有事奉与不事奉的分别。什么时候一有这个分别，就是职业化了。如果这样，这是我们中间的堕落。这是一个危机，我们众人都得提防，都得拒绝。

　　一九五六年二月讲于台北同工长老聚会

　　原刊于一九六三年十一月“话语职事”第一百四十九期
 
　The second danger we must guard against concerns the serving ones. We must not consider our full-time service to the Lord to be a form of employment. A serving one might have such a concept. The saints may also have the concept that there are different forms of employment—some people are teachers, some are doctors, and some are full-time serving ones. This erroneous concept turns serving the Lord into a form of employment, and it implies that only those serving full time are serving the Lord but that the working saints are not serving the Lord. Serving the Lord is not a career or a profession. Every believer should serve the Lord. Those who serve the Lord full time should not regard serving the Lord as employment.

　Over the years many saints have given up their studies and careers in order to serve the Lord full time. As a result, there is a tendency to view this service as employment. Such a degraded concept may cause us to lose the brightness of our testimony that we have received from the Lord.

　Such a degraded concept has two issues. First, the saints will regard serving the Lord as a means of livelihood. Second, those who serve the Lord will lose the spiritual burden and will depend on the arrangements made by the work.

　A teacher must accept the classes assigned to him. He must teach the students when it is class time, and when class is over, he is free. On the weekend he can do as he wishes, but he must return to teach his class on Monday. This is what it means to be employed. If in spiritual matters concerning the church and the work, a serving one merely accepts what is arranged, his service is a form of employment. A serving one should not only accept responsibilities but must also have a burden for the saints and a burden to save souls.

　First Kings 3:16-28 is an example. Two women were quarreling over who was the mother of a child. Solomon was truly wise; he said, “Divide the live child between the two, and give half to one and half to the other.” The real mother immediately said, “Give the live child to her, and do not by any means kill him!” Solomon then was clear that she was the real mother. The other woman said, “He shall neither be mine nor yours; divide him.” This made it clear that she was not the mother.

　From the tone of many of the full-time serving saints, we can tell that their “motherhood” has become a form of employment. They are “false” mothers. They are not burdened to preach the gospel, they are not burdened for the souls of men, and they have no feelings for the church or for the saints. These serving ones have a job. Although this may not have been their intention, they have fallen into such a state.

　There are two ways by which we may know whether our service has become a job. If our service is merely a way to make a living, it has become a job; and if we do not have a burden, our service has become a job. As serving ones, we should care for our burden and forget our livelihood. This is the way to maintain our position of being called. We have been called to serve God. We should be burdened for the Lord’s work, the church, the saints, the souls of men, and the Lord’s commission. We are not consumed by our living; rather, we have placed that in the Lord’s hand. This is the attitude of a serving one. We must guard against the danger of our service becoming a form of employment.

　The churches and the saints also face the danger of regarding the full-time serving ones as employees. A brother once said, “If the full-time serving ones are not willing to serve, who will serve?” These words seem to say, “We hired the serving ones to do this. If they will not do it, who will?” Even though this was not said, the words bear such a flavor. The brothers and sisters who serve the Lord full time should not have such a wrong concept, and also the brothers and sisters who do not serve full time should not have such a wrong concept. Such a concept should not exist among us. The serving ones should have the desire to serve the Lord, to care for the saints, and to save souls. Among us there is no distinction between those who are serving and those who are not serving. If there is a distinction, our service has become a form of employment, and we have fallen into degradation. This is a danger that we must all guard against and reject.

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