读经：太十六18，弗一23，徒八1，十三1，弗四3～6，林前十二12～13。

诗歌：大本616首

Scripture Reading: Matt. 16:18, Eph. 1:23, Acts 8:1, 13:1, Eph. 4:3-6, 1 Cor. 12:12-13

　　弗一23 召会是祂的身体，是那在万有中充满万有者的丰满。

　　提前三15 …这家就是活神的召会，真理的柱石和根基。

　　Eph. 1:23 …the church, which is His Body, the fullness of the One who fills all in all.

　　1Tim. 3:15 …the house of God, which is the church of the living God, the pillar and base of the truth.

　　召会是神在祂永远的经纶中，所要得着的目标。我们每一个得救的人，都有分于这目标，使神得着祂自己所喜悦的心爱。所以这也是我们所必须认识的。

　　The church is the goal God wants to obtain in His eternal economy. Each one of us who is saved participates in this goal, that God may obtain His heart's desire according to His good pleasure. Therefore, we must also know the church.

　　召会是基督借着祂的死而复活并升天所要建造的。召会这辞，在希腊文是艾克利西亚，意即蒙召出来的会众。因此，按字义说，召会就是蒙神从世界中呼召出来的会众，不是礼拜堂，或任何为着敬拜神而有的建筑物。

　　The church is what Christ will build through His death, resurrection, and ascension. The term “church” is ecclesia in Greek which means the called out assembly. Thus, according to its literal meaning, the church is the congregation called out from the world by God. It is not a church building or any edifice for the worship of God.

　　召会乃是一切信入基督的人，在祂的生命和灵里，为祂构成一个以祂为头的身体，是一个有生命的生机体，不是一个无生命的组织，如社会中的社团组合。人的身体乃是人的丰满，作人的彰显。照样，召会也是基督的丰满，作基督的彰显。基督是无限无量、延展至广、在万有中充满万有者，祂需要一个伟大的身体，作祂这位在万有中充满万有者的丰满，在万有中彰显祂。

　　The church is the Body with Christ as the Head; it is constituted for Christ in His life and Spirit with all those who have believed into Him. It is a living organism and not a lifeless organization, such as the clubs and associations in society. The body of a man is the fullness of a man to be his expression. Likewise, the church is the fullness of Christ to be His expression. Since Christ is the One who is unlimited, extensive, and filling all in all, He needs a great Body to be the fullness of Himself who fills all in all to express Him in all things.

　　〔以弗所五章二十五节指明，〕召会也是基督的配偶。召会作基督的身体，从祂得到生命，是生命的事，为着彰显祂；召会作基督的配偶，接受祂的爱，是爱的事，为着满足祂的心意。

　　(Eph. 5:25 reveals that) the church is also Christ's counterpart. As the Body of Christ, the church receives life from Him for His expression; this is a matter of life. As the counterpart of Christ, the church receives His love for the satisfaction of His heart's desire; this is a matter of love.

　　召会对基督，是祂的身体和配偶；对神，是神的家。这家一面是指神的居所，另一面也指神的家庭，就是神的家人。神的家人和神的居所，二者乃是一，神的家人就是作神居所的家（弗二19，22）。人的家乃是人生活、安居并安息的地方。召会是神的家，对神也是这样。今天祂这位活神，在地上乃是生活、安居、并安息在召会中。

　　To Christ, the church is His Body and His counterpart, while to God, the church is His house. On the one hand, this house refers to God's dwelling place, and on the other hand, it refers to God's family, God's household. These two, God's household and God's dwelling place, are just one. God's household is the very house for God's dwelling (Eph. 2:19, 22). A person's house is his place of living, residing, and rest. The church, being God's house, is also such a place to God. Today, the living God is living, residing, and resting in the church on the earth.

　　召会还是一个团体的新人…。这个新人，是基督在十字架上，废掉了一切使人与人不和的规条，在祂自己里面创造的（14～15）。…在这新人里，没有任何种族、宗教、文化、或阶级等旧造的人，只有基督作这新人一切的成分，也在这一切成分之内。

　　The church is also a corporate new man…Christ, having abolished on the cross all the ordinances which caused discord among men, created this new man in Himself (Eph. 2:14-15). In this new man, there are no persons of the old creation belonging to any race, religion, culture, or class. Only Christ is all the constituents of this new man and is in all its constituents.

　　召会是独一的，用不着特别的名称。召会就是召会，不该有什么样的召会，而照其样命名，如长老会、信义会、浸信会等。如此命名，乃是多余而不合圣经所启示的。

　　The church is unique and has no need of special names. The church is the church; there should not be kinds of churches that are denominated according to their kind, such as the Presbyterian church, the Lutheran church, and the Baptist church. To denominate the church in this way is needless and not according to the biblical revelation.

　　召会在宇宙间虽是独一的，显在各地方上却是众多的。这众多的地方召会，在性质上并无任何分别，她们的分别是在于她们所在地的不同。因此，可用一个地方召会所在地的名称，称呼该地的召会；如在耶路撒冷的召会（徒八1），在安提阿的召会（十三1），在亚西亚省七个地方的召会（启一4，11）。（生命课程卷一，七四至七八页。）

　　Although the church is unique in the universe, it is numerous in its local manifestation. The many local churches do not differ in nature; their difference is only in the different places where they are. Therefore, we may use the name of the locality in which a local church is to designate that church, such as the church in Jerusalem (Acts 8:1), the church in Antioch (Acts 13:1), and the seven local churches in the province of Asia (Rev. 1:4, 11). (Life Lesson, Vol 1, Knowing the Church)

　　徒八1 就在那日，在耶路撒冷的召会大遭逼迫，除了使徒以外，门徒都分散在犹太和撒玛利亚各地。

　　林前一10 弟兄们，我借我们主耶稣基督的名，恳求你们都说一样的话，你们中间也不可有分裂，只要在一样的心思和一样的意见里，彼此和谐。

　　Acts 8:1 …And there occurred in that day a great persecution against the church which was in Jerusalem; and all were scattered throughout the regions of Judea and Samaria, except the apostles.

　　1Cor. 1:10 Now I beseech you, brothers, through the name of our Lord Jesus Christ, that you all speak the same thing and that there be no divisions among you, but that you be attuned in the same mind and in the same opinion.

　　首先，召会作基督宇宙的身体，乃是神宇宙的家，也是神的国（弗一23，提前三15～16，太十六18～19）。基督的身体、神的家、神的国，三者就是一个；基督的身体就是神的家，神的家就是神的国。

　　First, the church as the universal Body of Christ is the universal house of God and also the kingdom of God (Eph. 1:23; 1 Tim. 3:15-16; Matt. 16:18-19). These three—the Body of Christ, the house of God, and the kingdom of God—are just one. The Body of Christ is the house of God, and the house of God is the kingdom of God.

　　这个基督宇宙的身体就是神的家，就是神的国，出现在各城，成为各城的地方召会。圣经给我们看见，一城只限一会，为保守合一，而免分裂（徒八1，十三1，启一4，11）。申命记十二章五至十八节清楚告诉我们，以色列人到了美地，不能随便选择一个敬拜的地方，必须到神所选立为祂名的地方，也就是神要建造祂居所的地方。…在旧约里神选择了耶路撒冷，因此，以色列十二支派，虽然分散在全以色列地，但男丁每年还必须三次上耶路撒冷，在那里敬拜神；没有人敢在耶路撒冷之外，另立敬拜中心。…今天神所要的召会实行，原则也是一样，就是一城只限一会，以保守合一。一个人不能因为他在某地召会不满意，就和几个较亲近的弟兄，在另一条街开始另一个聚会。基督教因着不受一地一会的限制，就造成今天紊乱分裂的情形。

　　The universal Body of Christ is the house of God, that is, the kingdom of God, appearing in various cities as local churches. The Bible shows us that one city should have only one church for the sake of keeping the oneness and preventing division (Acts 8:1; 13:1; Rev. 1:4, 11). Deuteronomy 12:5-18 clearly tells us that when the Israelites arrived in the good land, they could not choose a place of worship as they liked. They needed to go to the place where God had placed His name, which was the place where God would build His dwelling place… In the Old Testament God chose Jerusalem. Hence, although the twelve tribes of Israel were scattered throughout the land of Israel, all their males had to go up to Jerusalem three times a year to worship God there. No one dared to set up another worship center besides Jerusalem… Today the practice of the church that God desires is the same as this in principle, that is, one city having only one church for the keeping of the oneness. One cannot say that he is not satisfied with the church in a certain locality and then start another meeting on the next street with a few of his more intimate brothers. Because Christianity is not willing to be restricted by one city having only one church, today's situation has become confused and divided.

　　各地的地方召会虽因地理而分散，却不可因任何道理或事故而分开（林前一10～13）。有的人主张地方召会应当自治，召会彼此之间是独立的；但是我要说，自治乃是最大的分裂。就如美国只有一个中央政府，一个国防，一个外交，一个邮政，一个币制，一个通行全国的高速公路系统。各州若都发行自己的钞票，全美国要发行五十种钞票，市场就大乱了。高速公路也是这样，全美国只有一个系统。若是各州的公路不能相通，全国的交通就要被扼杀。美国乃因有这许多的一，才能如此强大（三一神终极完成之灵与信徒重生之灵联结的果效，八九至九一页）。

　　地方召会在事务上是自治的，但在为着基督的见证上并在那灵的交通上不是自治的。为着基督的见证和那灵的交通不该只是地方性的，也该是宇宙性的。在这样的事上，所有地方召会在性质和功用上是相同的（关于主的恢复和我们当前的需要，四四页）。

　　The local churches in the various localities are scattered in different places by geography, yet they are not divided by any doctrine or matter (1 Cor. 1:10-13). Some people suggest that the local churches should be autonomous and that the churches should be independent. However, I must say that to be autonomous is the biggest division. The United States of America has only one federal government, one national defense, one diplomacy, one postal service, one monetary system, and one highway system that connects the whole country. If each state issued its own currency, the entire United States would have to issue fifty kinds of notes, and the market would be in turmoil. It is the same regarding the highways. The entire country has only one highway system. If the highways in each state could not be connected, then the transportation in the entire country would be choked. It is because of all these onenesses that the United States of America has become so strong and so great. (The Issue of the Union of the Consummated Spirit of the Triune God and the Regenerated Spirit of the Believers)

　　The local churches are autonomous in business affairs, but not in the testimony for Christ and in the fellowship of the Spirit. The testimony for Christ and the fellowship of the Spirit should be not only local but also universal. In such matters all the local churches are identical in nature and in function. (1993 Blending Conference Messages concerning the Lord's Recovery and Our Present Need)

　　林前十17 因着只有一个饼，我们虽多，还是一个身体，因我们都分受这一个饼。

　　罗十四17 因为神的国不在于吃喝，乃在于公义、和平、并圣灵中的喜乐。

　　1Cor. 10:17 Seeing that there is one bread, we who are many are one Body; for we all partake of the one bread.

　　Rom. 14:17 For the Kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.

　　在召会的实行上，神的独一召会，在全球虽显为众多地方召会，却仍是基督宇宙惟一的身体，不当分门别类，成为宗派公会（林前十16～17）。

　　In the practice of the church, although the unique church of God is expressed as the many local churches throughout the whole globe, the churches are still the unique universal Body of Christ and should not be divided into sects or denominations (1 Cor. 10:16-17).

　　在召会的实行上，众召会之间虽有设立召会的众使徒，在各召会之中虽也有治理召会的众长老、和服事召会的众执事，但在这些圣职的等次之外，却不可有任何的教阶组织或阶级制度（九1～3，提前三1～13）。今天的天主教有教皇、枢机主教、大主教、主教、神父的教阶组织。更正教也有牧师、平信徒的阶级制度。这些都是不该有的，都不是合乎圣经的实行。

　　In the practice of the church, although there are the apostles who establish the churches, and within each church there are elders who manage the church and deacons who serve the church, besides the order of these holy services, there should not be any hierarchy—religious organization or system of rank (1 Cor. 9:1-3; 1 Tim. 3:1-13). In the Catholic Church today there is a hierarchy of the pope, the cardinals, the archbishops, the bishops, and the priests. In the Protestant churches, there is also the system of rank of the pastors and the common believers. All these should not exist, and these practices are not scriptural.

　　在召会的实行上，各处的地方召会虽然为数众多，却都以神永远的经纶为中心，作基督惟一的见证，不讲任何与神的经纶无关、与基督的见证无分的道理。在提前一章保罗要提摩太留在以弗所，嘱咐那里的几个人，不可教导与神经纶不同的事（3～4）。在召会的实行上，我们不该讲任何与神经纶无关、与基督见证无分的道理，否则就会造成分裂。

　　In the practice of the church, although there are many local churches, they all take God's eternal economy as their center to bear the unique testimony of Christ. They do not teach any doctrine that is unrelated to God's economy and has nothing to do with the testimony of Christ. In 1 Timothy chapter one Paul wanted Timothy to remain in Ephesus to charge certain ones not to teach things that are different from God's economy (vv. 3-4). In the practice of the church, we should not teach any doctrine that is unrelated to God's economy and has nothing to do with the testimony of Christ. If we do, this will cause division.

　　在召会的实行上，地方召会中该有公义、和平、并圣灵中的喜乐，作神国的实际（罗十四17）。神的国乃是神掌权的范围，使祂能彰显祂的荣耀，以完成祂的定旨，所注重的不在于吃喝，乃在于公义、和平、并圣灵中的喜乐。公义原意是义，指对的、正的。活在神国里的人，对人、对事、对神，都该是对的、正的，没有错误的、差的、歪的、斜的或偏的，这需要我们严格的对待自己。和平是义的结果（来十二11与注），是活在神国里的人，和人并和神该有的关系。我们如果对人、对事并对神，都是义的、对的、正的，我们和人并和神的关系，必定是和平的。如此，我们就能在圣灵里，特别是在神面前有喜乐。这样，我们也就被喜乐和圣灵所充满（徒十三52），活出公义、和平、并圣灵中的喜乐，就是神国的实际。这证明召会正常的生活，就是神今天在地上的国（三一神终极完成之灵与信徒重生之灵联结的果效，九二至九四页）。

　　In the practice of the church there should be righteousness, peace, and joy in the Holy Spirit in the local churches as the reality of the kingdom of God (Rom. 14:17). The kingdom of God is the sphere in which God exercises His authority so that He may express His glory for the fulfillment of His purpose. In such a kingdom, what matters is not eating and drinking but righteousness, peace, and joy in the Holy Spirit. Righteousness denotes that which is right and proper. Those who live in the kingdom of God should be right and proper toward others, toward things, and toward God; with them there should be nothing erroneous, improper, crooked, slanted, or biased. This requires that they be strict in dealing with themselves. Peace is the fruit of righteousness (Heb. 12:11 and note). It characterizes the relationship that those who live in the kingdom of God should have with others and with God. If we are righteous, right, and proper toward others, toward things, and toward God, we will have a peaceful relationship with others and with God. Thus, we will have joy in the Holy Spirit and, in particular, before God. In this way, we will be filled with joy and with the Holy Spirit (Acts 13:52) and will live out righteousness, peace, and joy in the Holy Spirit, which are the reality of the kingdom of God. This proves that the normal church life is the kingdom of God on the earth today. (The Issue of the Union of the Consummated Spirit of the Triune God and the Regenerated Spirit of the Believers)

　　弗四3 以和平的联索，竭力保守那灵的一。

　　启三8 我知道你的行为；看哪，我在你面前给你一个敞开的门，是无人能关的；因为你稍微有一点能力，也曾遵守我的话，没有否认我的名。

　　Eph. 4:3 Being diligent to keep the oneness of the Spirit in the uniting bond of peace.

　　Rev. 3:8 I know your works; behold, I have put before you an opened door which no one can shut, because you have a little power and have kept My word and have not denied My name.

　　地方召会的立场是基督身体真正的一，就是那灵的一。以弗所四章三节嘱咐我们要竭力保守那灵的一。那灵的一是基督身体的一，就是地方召会独一立场的基本元素。

　　The ground of a local church is the genuine oneness of the Body of Christ, that is, the oneness of the Spirit. Ephesians 4:3 charges us to be diligent to keep the oneness of the Spirit. The oneness of the Spirit is the oneness of the Body of Christ, which is the basic element of the unique ground of a local church.

　　基督身体真正的一，必须以地方独一的立场来实行，这是以召会存在之地方的界限和行政区域为限，就是在地方的立场上，如在耶路撒冷的召会（徒八1）、在安提阿的召会（十三1）、在坚革哩的召会（罗十六1）、在哥林多的召会（林前一2）、以及在亚西亚七个城市里的七个召会（启一11）。所有这些召会都是在地方的立场上。

　　The genuine oneness of the Body of Christ must be practiced with the unique ground of locality within the limit of the boundary and jurisdiction of the locality in which a church exists, that is, on the ground of locality, as with the church in Jerusalem (Acts 8:1), the church in Antioch (Acts 13:1), the church in Cenchrea (Rom. 16:1), the church in Corinth (1 Cor. 1:2), and the seven churches in the seven cities in Asia (Rev. 1:11). All these churches were on the local ground, the ground of locality.

　　地方召会的光景可能变动，也可能与所有其他的地方召会不同，正如启示录二、三章里七个召会的光景彼此不同一样。…〔所以，〕地方召会蒙保守不至分裂是因着她的立场，不是因着她的光景。独一的立场—基督身体独一的一，加上地方独一的立场—保守召会不至分裂。某一召会的光景可能很好，但那并不保证那个召会的立场是对的。一个地方召会的光景可能很低，但只要她保守基督身体一的真正立场，她就仍是真正的地方召会。另一面，一个地方召会的光景可能很高，但只要她不顾在当地所彰显基督身体一的真正立场，她就是分裂，就是地方宗派。我们…〔可以用〕婚姻的事，作这原则的例证。婚姻的立场是妻子的贞洁。只要妻子是贞洁的，即使她…可能不是亲切或恩慈的—这是她的光景—但这并不废掉她婚姻的立场。然而，倘若她的丈夫姓史，她却开始称自己为钟太太，即使她对丈夫亲切、恩慈、谦卑、服从，她称自己为钟太太就废掉了她婚姻的立场。…〔所以〕在启示录三章八节，主称赞在非拉铁非的召会没有否认祂的名。妻子否认丈夫的名是可怕的事，那废掉了他们婚姻的基础。…地方召会的立场乃是我们承认那个召会的基础。我们承认一个召会，不是因为她的光景合于我们的喜好；我们承认一个召会，是在于她的立场。这立场是由两件事组成的：基督身体的一，与召会存在的地方。（长老训练第十册，长老职分与神命定之路（二），一五四至一五六页。）

　　The condition of a local church may fluctuate and may differ from that of all the other local churches, just as the conditions of the seven churches in Revelation 2 and 3 differed from one another… (Therefore,) A local church is preserved from being divided by its ground, not by its condition. The unique ground—the unique oneness of the Body of Christ, plus the unique ground of locality—preserves a church from being divided. The condition of a certain church may be good, but that does not assure that the ground of that church is right. A local church may be low in its condition, yet it is still a genuine local church as long as it keeps the genuine ground of the oneness of the Body. On the other hand, a local church may be high in its condition, but it is a division, a local sect, as long as it does not care for the genuine ground of the oneness of the Body of Christ expressed in its locality. We may use marriage as an illustration of this principle. The ground of a marriage is the chastity of the wife. As long as a wife is chaste, even though she may not be loving or kind—this is her condition—but this does not annul the ground of her marriage. However, if her husband's name is Smith, and she begins to call herself Mrs. Jones, even if she is loving, kind, humble, and submissive toward her husband, her calling herself Mrs. Jones annuls the ground of her marriage… (Therefore,) In Revelation 3:8 the Lord praised the church in Philadelphia for not denying His name. It is a terrible thing for a wife to deny her husband's name. That annuls the base of their marriage… The ground of a local church is the very base upon which we recognize that church. We recognize a church not because its condition is according to our preference. Our recognizing of a church depends upon its ground, and this ground is composed of two things: the oneness of the Body and the locality in which the church exists. (Elders' Training, Book 10, The Eldership and the God-Ordained Way (2))

　　林前十二12～13 就如身体是一个，却有许多肢体，而且身体上一切的肢体虽多，仍是一个身体，基督也是这样。因为我们不拘是犹太人或希利尼人，是为奴的或自主的，都已经在一位灵里受浸，成了一个身体，且都得以喝一位灵。

　　1Cor. 12:12-13For even as the body is one and has many members, yet all the members of the body, being many, are one body, so also is the Christ. For also in one Spirit we were all baptized into one Body, whether Jews or Greeks, whether slaves or free, and were all given to drink one Spirit.”

　　我们需要简要的来看基督身体的交通。我们物质的身体里有血液的流动，我们可称之为血液循环。这种流动，或这种循环，在我们物质的身体里不断的进行。这种循环，或这种血液的流动，只要停止几分钟，我们就会死亡。因此，使我们活着的乃是我们的血液循环。我们身体的健康在于我们的血液循环。我们可以说，这循环就是我们身体的交通。…我们物质的身体里有血液循环，但基督奥秘的身体没有血液，基督身体里的交通乃是那灵的循环。今天那灵就是基督身体里的“血液”。…在新约里，那灵指终极完成的灵，就是终极完成、复合、调和、并且现今正在分赐的灵。

　　We need to see in a brief way the fellowship of the Body of Christ. In our physical body there is a current of blood, which we may call the circulation of the blood. This current, or this circulation, is going on continuously in our physical body. If this circulation, or this current of blood, were to stop for only a few minutes, we would die. Thus, it is the circulation of our blood that keeps us alive. The health of our body depends on the circulation of our blood. We may say that this circulation is the fellowship of our body… In our physical body we have the circulation of the blood, but Christ's mystical Body does not have blood. The fellowship in Christ's Body, then, is the circulation of the Spirit. The Spirit today is the "blood" in Christ's Body… In the New Testament the Spirit denotes the consummated Spirit, the Spirit who has been consummated, compounded, and mingled, and who is now dispensing.

　　基督的身体在宇宙中是独一的（弗四4～6）。就个别说，我们是基督身体的肢体，众地方召会都是基督这独一身体的各部分。我们在这身体里的人，需要领悟我们与全宇宙中的众圣徒是一。以弗所四章四至六节描述一种宇宙的一：“一个身体和一位灵，正如你们蒙召，也是在一个盼望中蒙召的；一主，一信，一浸；一位众人的神与父，就是那超越众人，贯彻众人，也在众人之内的。”在这些经节中，我们能看见三一神与身体调和。这里所提的身体不是地方的，乃是宇宙的。这是基督身体宇宙的一。

　　The Body of Christ is uniquely one universally (Eph. 4:4-6). Individually, we are members of the Body of Christ, and all the local churches are parts of this one unique Body of Christ. As those who are in the Body, we need to realize that we are one with all the saints in the entire universe. Ephesians 4:4-6 depicts a oneness that is universal: "One Body and one Spirit, as also you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all." In these verses we can see that the Triune God is mingled with the Body. The Body mentioned here is not local; rather, it is universal. This is the universal oneness of the Body of Christ.

　　既然基督的身体在宇宙中是独一的，基督身体的交通在宇宙中也是独一的。

　　我非常感谢主，祂怜悯了我，帮助我作上好的选择。在申命记三十三章摩西的祝福里，有“宝物”一辞（13～16）。我领悟自己在这恢复里的年间，主一直把宝物赐给我。这是由于祂的怜悯，一直将我安置并保守在祂的恢复里。只要我们蒙保守在主的路上，我们就蒙保守在独一交通的一里。只有一位主，一个身体，一本圣经，一个神圣的启示，一个说话，一个恢复，一个交通，一条路，来实行这恢复。

　　since the Body of Christ is uniquely one universally, the fellowship of the Body of Christ also is uniquely one universally. I thank the Lord that He had mercy upon me in helping me to have the best choice. In Moses' blessing in Deuteronomy 33, there is the term "the choicest things" (vv. 13-16). I realize that the Lord has been giving me the choicest things throughout my years in the recovery. This is due to His mercy in placing me and keeping me all the time in His recovery. As long as we are preserved in the Lord's way, we are preserved in the oneness in the unique fellowship. There is only one Lord, one Body, one Bible, one divine revelation, one speaking, one recovery, one fellowship, and one way to practice the recovery.

　　这交通乃是要保守基督身体宇宙的一（约十七11下，20～23，弗四3～6）。以弗所四章三节嘱咐我们要竭力保守那灵的一。我们能保守这个一，因为这已经是我们的产业。我们有这个一；因此，我们只需要保守这个一。无论我们多软弱，我们仍有这个一。这是因为我们仍有“血液”的循环，那灵的循环。我们若没有这循环，就会在属灵上死亡。只要我们有生命，无论我们多么软弱，我们仍然有这个一。这是每位信徒的产业。那么我们所需要的，就是保守这个一。当我们保守这个一，我们就在主恢复独一的交通里。（长老训练第十册，长老职分与神命定之路（二），一三六至一三七、一三九、一四二、一四五至一四六页。）

　　This fellowship is to keep the universal oneness of the Body of Christ (John 17:11b, 20-23; Eph. 4:3-6). Ephesians 4:3 charges us to endeavor to keep the oneness of the Spirit. We can keep this oneness because it is our possession already. We have this oneness; thus, we only need to keep it. Regardless of how weak we may be, we still have this oneness. This is because we still have the circulation of the "blood," the circulation of the Spirit. If we did not have this circulation, we would be spiritually dead. As long as we have life, regardless of how weak we may be, we have this oneness. It is the possession of every believer. What we need, then, is just to keep this oneness. When we keep this oneness, we are in the unique fellowship of the Lord's recovery. (Elders' Training, Book 10, The Eldership and the God-Ordained Way (2))

　　林前一10 弟兄们，我借我们主耶稣基督的名，恳求你们都说一样的话，你们中间也不可有分裂，只要在一样的心思和一样的意见里，彼此和谐。

　　多三10 分门结党的人，警戒过一两次，就要拒绝。

　　1Cor. 1:10 Now I beseech you, brothers, through the name of our Lord Jesus Christ, that you all speak the same thing and that there be no divisions among you, but that you be attuned in the same mind and in the same opinion.

　　Titus 3:10 A factious man, after a first and second admonition, refuse.

　　宗派这辞，在希腊文与异端一辞同字（hairesis，英文化为heresy），意即标新立异，成为与众分开的派别—宗派。〔加拉太五章十九至二十一节〕清楚告诉我们，宗派乃是出于人的肉体。这经文也给我们看见，在成为宗派之前，必先有私图好争并分立…。我们…该随着住在我们里面，圣别我们的圣灵，拒绝这样出于肉体的事。

　　In Greek, the word for party or sect (hairesis) is the same as the word for heresy (hairesis anglicized), which means to label something new in order to be different, resulting in a distinctive party—a sect. (Gal. 5:19-21) tell us clearly that sects come from men's flesh. They also show us that there are always factions and divisions before the formation of a sect…We should refuse this work of the flesh by following the Holy Spirit in us who sanctifies us.

　　使徒保罗面对…分门结党，就…毫无顾忌的吩咐他的青年同工，也就等于吩咐我们，用爱心够多警戒了分门结党的人，就要拒绝他。…免得基督的身体受到破坏，神的真理受到混淆。

　　In confronting factions…Apostle Paul gave his younger co-worker a frank and bold charge, which is also a charge to us, to refuse a factious person after sufficient admonition in love…that the Body of Christ may not suffer damage and that the truth of God may not be adulterated.

　　使基督徒（冒名的不算）分门别类，构成宗派的因素，乃是下列三要素：

　　The following three key elements are the factors which cause the Christians (not counting the nominal ones) to be divided, to be constituted as sects.

　　真正基督徒所共有的信仰，乃是惟一的，包括三一神，基督的身位和工作，就是基督之所是，和基督之所作，以及圣经的神圣权威。若在这些基要信仰的真理之外，把其他的事，就如…受浸方式，…治会制度，…说方言，…蒙头、洗脚等，或一般的道理，…预言的解释，对一些经文的看法等，也当作基督徒的信仰，弄成特别的信条，就会标新立异，成为宗派。

　　The common faith of true Christians is unique. It includes the Triune God, the person and work of Christ, that is, the being of Christ and the doings of Christ, and the divine authority of the Bible. Besides these truths of our fundamental faith, to consider other matters to be the Christian faith (such as the method of baptism…, the system of church administration…, the tongue-speaking…, the head covering and foot washing…, or general doctrines…, the interpretation of prophecies, and the understanding of certain parts of the Scriptures) and to make them special creeds is to label something new in order to be different and will result in sects.

　　有了特别的信条，就会将基督徒划分成不同的团体，各自在他们不同的圈子里，在信徒共有的交通之外，有特别的交通。这种特别的交通，也使实行这种交通的信徒，构成与一般信徒分离的宗派。

　　With the existence of special creeds, Christians will be divided into different groups, having special fellowships in their different circles outside of the believers' common fellowship. Such special fellowships cause those believers who practice them to be constituted as sects separate from the believers in general.

　　特别的信条，不只导致特别的交通，并且产生特别的名称，如某某会、某某堂等。这种特别的名称，更具体的使那些以这种名称，标称自己者，构成有名称的宗派，而成为公会。…信徒只该有耶稣基督这独一的尊名，不该在这尊高的名以外，高举任何的名称。

　　special creeds not only lead to special fellowships, but they also produce special names, such as the name of a certain denomination or a certain church. These special names, in a more tangible way, cause those who so label themselves to be constituted into named sects, resulting in denominations…The believers should only possess the unique and honorable name of Jesus Christ, and not exalt any other name besides this preeminent name.

　　那灵，就是那住在我们里面的圣灵，用神的生命，使我们构成基督的身体。这身体是一个，那住在这身体里面的圣灵也是一个。这一个圣灵就是这一个身体里面的一。我们信徒若都活在这一个灵里，随从这一个灵而行，基督身体的一就得蒙保守，否则就受到破坏。使徒保罗…劝我们要竭力以〔以弗所四章〕二至三节中的卑微、温柔、恒忍、在爱中的担就、和平的联索等等美德，保守这个一…。所以我们必须竭尽所能活在基督的身体里，保守这身体的一，不有分于任何的分门别类、宗派和公会（生命课程卷二，八三至八七页）。

　　The Spirit, that is, the Holy Spirit who lives in us, causes us to be constituted into the Body of Christ with God's life. Since there is one Body, there is also one Holy Spirit who lives in the Body. This one Holy Spirit is the oneness in the one Body. If we believers would live in this Spirit and walk according to this Spirit, the oneness of the Body of Christ would be kept. Otherwise, that oneness would be broken. the Apostle Paul beseeched us in Ephesians 4:2-3 to keep this oneness with such virtues as lowliness, meekness, longsuffering, bearing in love, and the uniting bond of peace…Therefore, we must endeavor to live in the Body of Christ to keep the oneness of the Body, not participating in any divisions, sects, or denominations. (Life Lesson, Vol 2, Knowing the Sects)