诗歌：大本464首

读经：罗八4，十二4~5，林前六17，十二27，弗四16、21，腓三10

Scripture Reading: Rom. 8:4; 12:4-5; 1 Cor. 6:17; 12:27; Eph. 4:16, 21; Phil. 3:10

　　约十六13　等实际的灵来了，祂要引导你们进入一切的实际……。

　　弗四4　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。

　　今天基督的身体就是召会，她所有的实际也就是那终极完成之三一神实际的灵。经过过程之三一神的实际，乃是祂终极完成之实际的灵（约十四17，十五26，十六13，约壹五6）。这三一神之所是、所有并所能，其实际都是这实际的灵。并且这三一神所经过的死与复活，其实际也都是这实际的灵。

　　再者，这实际的灵使经过过程之三一神的一切，都在基督的身体里成为实际（约十六13~15）。乃是这实际的灵，使三一神一切的丰富，在基督的身体里显为可能，显为真实，那就是三一神的实际。那经过过程之三一神所是的公义、圣别、生命、亮光、能力、恩典及一切神圣的属性，都由这实际的灵实化为基督身体的实际属性（罗十五16下，十四17，弗三16）。原来，这些……都是属于神的属性，现在因着那灵在基督的身体里，把这些属性都实化到召会里了，所以召会也就有了……神圣属性的实际（对基督身体的透视，三一页）。

　　John 16:13 "But when He, the Spirit of reality, comes, He will guide you into all the reality…"

　　Eph. 4:4 "One Body and one Spirit, even as also you were called in one hope of your calling."

　　The Body of Christ is the church today, and all of its reality is the Spirit of the reality of the consummated Triune God. The reality of the processed Triune God is His consummated Spirit of reality (John 14:17; 15:26; 16:13; 1 John 5:6). The reality of all that the Triune God is, has, and can do is simply this Spirit of reality. The reality of the death and resurrection that the Triune God passed through is also this Spirit of reality.

　　Furthermore, this Spirit of reality makes everything of the processed Triune God a reality in the Body of Christ (John 16:13-15). It is this same Spirit of reality who makes all the riches of the Triune God, which are just His reality, possible and real in the Body of Christ. All that the processed Triune God is, including righteousness, holiness, life, light, power, grace, and all the divine attributes, are realized by this Spirit of reality to be the real attributes of the Body of Christ (Rom. 15:16b; 14:17; Eph. 3:16). Originally, [these] were merely God's attributes; now these attributes have been realized in the church by the Spirit in the Body of Christ. The church therefore possesses the reality of the divine attributes. (CWWL, 1990, vol. 2, “A Thorough View of the Body of Christ, “p. 130)

　　不仅如此，这经过过程之三一神所经历的成为肉体、钉死与复活，也都由这实际的灵实化为基督身体的实际经历。原本是三一神成为肉体，钉十字架，并且复活，但实际的灵来了，把三一神的这些经历都实化到我们身上来，成了我们实际的经历。因这缘故，我们今天在地上也能过一个正当的人生。当消极的事物临到我们时，我们都能以基督死的性能来处置。我们不生气，不怨人，更不责备人，因为借着实际的灵，基督的死实化到我们身上。不仅如此，那灵带同基督的复活也作工在我们里面，使我们还能爱人、赦免人。这些都是实际的灵把三一神自己所经历的实化到召会身上，而成为召会的实际经历。这也就是三一神实际的灵作了基督身体的实际。

　　基督身体的素质与实际，都是在于那经过过程、终极完成之三一神的那灵。……那灵就是素质的实际，也是实际所属于的素质。素质重在里面的质地；实际重在外面的实现。那灵既是基督身体的内在质地，也就是基督身体的外在实现。无论是里面的素质、质地，还是外面的实际、实现，都是出于那灵的。这灵就是经过过程的三一神之于基督身体一切的秘诀。譬如说，神爱基督的身体，要使基督的身体成圣，并要加强基督的身体，这些的秘诀就在于那实际的灵；乃是那实际的灵把神的爱实化到基督的身体上，使其成圣，并得着加强。

　　如今，这灵住在我们得重生的灵里，与我们的灵联结为一灵（罗八9~11上，林前六17）。祂不仅在我们里面，祂还与我们的灵联结成一灵。为此，我们就要操练，将我们全人转向这联结的灵，并放置在这联结的灵上（罗八6下），……照着这联结的灵生活、行动（4）。我们说话、行事、待人、接物，都照着这联结的灵，连我们在家庭生活中，与家人谈话都要照着这灵。我们这样活在这联结的灵里，就能活出基督的身体，而成为基督团体的彰显（弗一23）（对基督身体的透视，三一至三四页）。

　　参读：对基督身体的透视，第一至二篇。

　　Furthermore, all that the Triune God experienced, including incarnation, crucifixion, and resurrection, are likewise realized by this Spirit of reality to be the real experiences of the Body of Christ. Originally, it was the Triune God who was incarnated, crucified, and resurrected. But when the Spirit of reality came, He made these experiences of the Triune God real in us as our real experiences. Because of this we can live a normal human life on the earth today. We can deal with the negative matters that befall us by the capacity of the death of Christ. We do not lose our temper, nor do we blame or rebuke others, because the death of Christ is realized in us through the Spirit of reality. Moreover, the Spirit with the resurrection of Christ works in us to enable us to love and forgive others. These are all examples of how the experiences of the Triune God Himself have been realized in the church by the Spirit of reality to be the real experiences of the church. This is the Spirit of the reality of the Triune God becoming the reality of the Body of Christ.

　　Both the essence and the reality of the Body of Christ are altogether matters of the Spirit of the processed and consummated Triune God.…The Spirit is the reality of the essence as well as the essence to which the reality belongs. Essence emphasizes the inward substance, and reality emphasizes the outward realization. Because the Spirit is the inward substance of the Body of Christ, He is also its outward realization. Both the inward essence and substance and the outward reality and realization are of the Spirit. This Spirit is the secret to all that the Triune God is to the Body of Christ. For instance, the secret to God's loving the Body of Christ, sanctifying it, and strengthening it, is with the Spirit of reality. It is the Spirit of reality who makes God's love real in the Body of Christ so that it may be sanctified and strengthened.

　　This Spirit now dwells in our regenerated spirit and is joined to our spirit as one spirit (Rom. 8:9-11a; 1 Cor. 6:17). He is not only in us but also joined with our spirit to become one spirit with us. We must therefore exercise to turn our whole being to this joined spirit and set our mind on it (Rom. 8:6b).…We should also live and walk according to this joined spirit (v. 4). We must speak, do things, treat others, and deal with matters according to this joined spirit. We should talk to our family members in our home life according to this spirit. When we live in this joined spirit, we will be able to live out the Body of Christ and become His corporate expression (Eph. 1:23). (CWWL, 1990, vol. 2, “A Thorough View of the Body of Christ, “pp. 130-132)

　　Further Reading: CWWL, 1990, vol. 2, “A Thorough View of the Body of Christ, “chs. 1-2

　　罗八29　因为神所预知的人，祂也预定他们模成神儿子的形像，使祂儿子在许多弟兄中作长子。

　　弗二15　在祂的肉体里，废掉了那规条中诫命的律法，好把两下在祂自己里面，创造成一个新人，成就了和平。

　　基督的身体不光是一个辞句，乃是一个实际。基督身体的实际就是神与人联结相调，活出一个团体的神人。为此我们必须经过死而复活，天天死，天天复活。我们也必须天天在灵里，照着灵而行（异象的高峰与基督身体的实际，五六页）。

　　Rom. 8:29 "Because those whom He foreknew, He also predestinated to be conformed to the image of His Son, that He might be the Firstborn among many brothers."

　　Eph. 2:15 "Abolishing in His flesh the law of the commandments in ordinances, that He might create the two in Himself into one new man, so making peace."

　　The Body of Christ is not merely a term but a reality. The reality of the Body of Christ is the union and mingling of God with man to live out a corporate God-man. For this we need to pass through death and resurrection, dying daily and being resurrected daily. We also need to be in the Spirit and walk according to the Spirit daily. (CWWL, 1994-1997, vol. 1, “The High Peak of the Vision and the Reality of the Body of Christ, “p. 93)

　　我虽然告诉弟兄姊妹，神的百姓是神的妻子，应该以神作丈夫；虽然我讲得头头是道，而实际上我自己的生活，并不是以神作丈夫，而是以我自己作丈夫，因为我是照着道德的水准，对我的妻子不作坏事，也不说坏话，然而我不是以神作丈夫，凭着祂说话。我乃是自己作了丈夫，凭自己说话，凭自己谈工作。最近因着我所看见的大异象，我就天天在操练，当我要对人说话的时候，里头就说，“这是你要说，还是你的丈夫要说？”换句话说，“这是你自己要说，还是住在里面的那灵要说？你这样说话，是不是在那灵里作？是不是照着那灵说？”如果我们都用这个标准来衡量，我们就会看见，我们差得太远了。我们虽然看见基督身体的这个异象，也讲得很清楚，但是基督身体的实际，我们所有的只不过是寥寥无几。

　　简单的说，基督身体的实际，就是神所救赎的一班人，和神人基督一同过神人的生活。在基督成为肉体，死而复活之前，宇宙间有神在天上，也有人在地上。但是在宇宙中没有一个人是神又是人。……祂从作小孩子起，在地上活了三十三年半。……祂乃是用三十三年半的工夫，在地上活出一个神人生活的模型。

　　等到祂死而复活之后，就产生了许多弟兄，以祂作长兄，和祂一同作宇宙中的大人。这个宇宙大人是什么呢？就是神人；是神又是人，是人又是神。祂先在地上生活，活出一个模型。祂这个神人是怎么生活的呢？祂有人的生命，祂的的确确在地上是一个人，祂也饿，祂也渴，祂也睡，甚至祂也流泪哭泣、疲乏困倦。祂不仅像一个人，祂就是一个人。但是祂这个人不是凭着祂里面人的生命活着，祂乃是凭着祂里面神的生命活着。祂活着，但不是祂单独活着；祂不是凭自己的生命活着，乃是凭神的生命活着。祂清楚地告诉我们，祂说的话，祂作的事，都不是凭自己，乃凭差祂来者的那一位（约五19，八28）。在约翰六章五十七节，祂也这样说，“活的父怎样差我来，我又因父活着。”但是活的父差祂来作什么？一般基督徒很自然地答复说，父差祂来作救主，为人赎罪。或者再多说一点，是来把神的生命带给人。这样说并没有什么不对，但这完全是肤浅的说法。神差主耶稣来作什么？神乃是差祂来作人，凭神的生命活出一个神人的生活来。这样生活的结果，就产生一个宇宙的大人，和祂一式一样—是人，却是凭神的生命活出神人的生活（异象的高峰与基督身体的实际，五六至五七、四五至四七页）。

　　参读：异象的高峰与基督身体的实际，第三至四篇。

　　I have been telling the brothers and sisters that the people of God are God's wife and that they should take God as their Husband, and I have presented this in a very clear and reasonable way. Yet, in reality, instead of taking God as the Husband, I have been taking myself as the husband in my living. It is according to moral standards that I do not do bad things or speak bad words to my wife. Yet, I do not take God as my Husband and speak by Him. I myself am the husband, and I speak by myself and speak concerning the work by myself. Recently, because of the great vision that I saw, I have been practicing one thing; that is, when I am going to speak to others, within me I ask, “Is it you who wants to speak, or is it your Husband?” In other words, “Is it you who wants to speak, or is it the Spirit who dwells in you? Is your speaking in the Spirit and according to the Spirit?” If we use this standard to weigh or measure ourselves, we will see that we are far below the standard. Although we have seen the vision concerning the Body of Christ and can speak clearly about it, what we have as the reality of the Body of Christ is very little.

　　Simply, the reality of the Body of Christ is the living of a God-man life by a group of God-redeemed people together with the God-man Christ. Before the incarnation, crucifixion, and resurrection of Christ, in the universe there was God in heaven and man on the earth. But in the universe there was not one human being who was both God and man.…He lived on this earth for thirty-three and a half years, beginning as a child.… He used those thirty-three and a half years to live out the model of a God-man living.

　　After His death and resurrection He produced many brothers who, with Him as the oldest Brother, become the one great man in the universe. What is this great, universal man? This is a God-man, one who is God yet man and man yet God. First, He lived on the earth to live out a model. How did He as the God-man live? He had the life of man, and He definitely was a man on the earth. He hungered, He thirsted, He slept, and He even wept and was tired and weary. Not only was He like a man, but He was a man. However, as a man, He lived not by the human life but by the divine life within Him. He lived, yet He did not live alone. He lived not by His own life but by the divine life. He told us clearly that He spoke and did things not by Himself but by the One who sent Him (John 5:19; 8:28). In John 6:57 He said, “The living Father has sent Me and I live because of the Father.” But for what purpose did the living Father send Him? In general, Christians would spontaneously reply that the Father sent Him to be our Savior and to accomplish redemption for us. Perhaps they would go on to say that He came to bring God's life to us. There is nothing wrong in saying this, but it is altogether a superficial statement. What was the purpose of God in sending the Lord Jesus? God sent Him to be a man and to live a God-man life by the divine life. This kind of living issues in a universal great man that is exactly the same as He is—a man living a God-man life by the divine life. (CWWL, 1994-1997, vol. 1, “The High Peak of the Vision and the Reality of the Body of Christ, “pp. 93-94, 85-86)

　　Further Reading: CWWL, 1994-1997, vol. 1, “The High Peak of the Vision and the Reality of the Body of Christ, “chs. 3-4

　　约十五4　你们要住在我里面，我也住在你们里面。枝子若不住在葡萄树上，自己就不能结果子，你们若不住在我里面，也是这样。

　　加二20　我已经与基督同钉十字架；现在活着的，不再是我，乃是基督在我里面活着……。

　　我们相调的意义，乃是基督身体的实际。这个实际不是别的，乃是一班蒙神救赎，被神作成神，作成神人的人。他们过一种生活，不是凭着自己，而是凭着他们里面那另一个生命。这另一个生命乃是三一神，经过了过程并得着终极的完成，进到他们里面，以他们为祂的住处，祂的居所。

　　以弗所三章十七节告诉我们，基督如今正安家在我们心里。主在约翰十四章二十三节说，“人若爱我，……我父也必爱他，并且我们要到他那里去，同他安排住处。”这里的“安排”不是一个微不足道的辞；安排就是建造。安家唯一的路就是借着建造。这个建造不是借着任何物质的东西，乃是借着神圣三一的属灵元素和属灵素质。这个建造实际上就是一种生机的构成。基督身体的实际是一种生活，就是所有这些神人借着人性调神性，神性调人性，而与神联结、联合并构成在一起的生活（关于相调的实行，二四至二五页）。

　　John 15:4 "Abide in Me and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me."

　　Gal. 2:20 "I am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me…"

　　The significance of our blending is the reality of the Body of Christ. This reality is nothing but the group of God's redeemed who have all been made God, the God-men, by God. They live a life not by themselves but by another life, which is within them. This other life is the Triune God processed and consummated to enter into them and to take them as His abode, His dwelling place.

　　Ephesians 3:17 tells us that Christ is now making His home in our hearts. In John 14:23 the Lord said, “If anyone loves Me, …My Father will love him, and We will come to him and make an abode with him.” This word make is not a small word. To make is to build. The only way to make a home is by building. This building is not by anything physical but by the spiritual element and spiritual essence of the Divine Trinity. This building actually is a kind of organic constitution. The reality of the Body of Christ is a living by all the God-men united, joined, and constituted together with God by mingling humanity with divinity and divinity with humanity. (CWWL, 1994-1997, vol. 1, “The Practical Points concerning Blending, “pp. 119-120)

　　每一天你要记得你是一个神人。你有神活在你里面，安家在你里面。你与祂，祂与你，调在一起成为一。你不该凭你天然的生命，你天然的人过生活。你我这个旧人，天然的人，已经在十字架上被了结，在主的死里被钉死了（加二20上）。我们必须把我们天然的人留在十字架上。这就是背十字架的意思。借着将你的旧人留在十字架上，你就模成基督的死（腓三10）。……基督之死的意义，乃是当基督活在这地上时，祂总是弃绝自己。祂告诉我们，祂绝不凭自己作任何事，乃是凭父作一切事（约六57，五19，四34，十七4，十四10、24，五30，七18）。祂所有的属人生命，是非常圣别、纯净的，但祂不活那个生命。祂把那个生命摆在一边，把那个生命摆在死地，而凭父的生命活着。那是我们的模型。我们该是那个模型的大量复制，我们该是神人，有在基督之复活里被拔高的人性和神圣的生命。虽然我们的属人生命已经在基督的复活里被拔高了，但我们不该凭那个生命，凭自己而活着。

　　保罗说，“我已经与基督同钉十字架；现在活着的，不再是我，乃是基督在我里面活着。”（加二20上）这不是交换，因为保罗接着说，“并且我如今在肉身里所活的生命，是我在神儿子的信里，与祂联结所活的……。”（20下）保罗是一个不凭自己活着的人，他乃是凭那是灵的基督而活；那是灵的基督乃是包罗万有的灵，就是经过过程并得着完成之三一神的终极完成。这一切都在复活里。当你不凭你天然的生命，而凭你里面神圣的生命而活时，你就在复活里。这种生活的结果就是基督的身体。我们里面神圣生命的实际就是复活，而复活乃是那是灵的基督，包罗万有的灵，以及经过过程并终极完成的三一神。……什么是得成全？得成全就是借着不断操练弃绝己，凭另一个生命活着，而得着成熟。……保罗活着，是借死而活。他向他天然的人死，而凭他的新人同神圣的生命活着。

　　我们不该凭自己活。照着神在祂经纶里的设计，我们已经被摆在十字架上了。我们不该叫自己从十字架上下来。留在十字架上，就是背十字架，并在十字架之下。……我已经完了，了结了。但在我身上有一个新人；那是神所创造，经过复活，凭着里面神的神性而被拔高的人。那人事实上就是神自己。现在我凭那个人活着（关于相调的实行，二五至二六、三五至三六页）。

　　参读：关于相调的实行，第三至四章。

　　Every day remember that you are a God-man. You have God living in you, making His home in you. You and He, He and you, are mingled together as one. You should not live a life by your natural life, your natural man. You and I, the old man, the natural man, have been terminated on the cross, crucified by the Lord in His death (Gal. 2:20a). We must leave our natural man on the cross. This is what it means to bear the cross. By leaving your old man on the cross, you will be conformed to the death of Christ (Phil.3:10). The death of Christ means that when Christ lived on this earth, He was always rejecting Himself. He told us that He never did anything by Himself, but He did everything by the Father (John 6:57; 5:19; 4:34; 17:4; 14:10, 24; 5:30; 7:18). He had a very holy, pure human life, but He did not live that life. He put that life aside, put that life to death, and lived by the Father's life. That was a model to us. We should be the mass production of that model, the God-men who have both the human life uplifted in Christ's resurrection and the divine life. Even our human life has been uplifted in Christ's resurrection, but we should not live by that, by ourselves.

　　Paul says, “I am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me” (Gal. 2:20a). This is not an exchange, because Paul goes on to say, “And the life which I now live in the flesh I live in faith, the faith of the Son of God” (v. 20b). Paul was a person living not by himself but by the pneumatic Christ, and this pneumatic Christ is the all-inclusive Spirit, who is the consummation of the processed and consummated Triune God. All of this is in resurrection. When you do not live by your natural life but live by the divine life within you, you are in resurrection. The issue of this is the Body of Christ. The reality of the divine life within us is the resurrection, which is the pneumatic Christ, the all-inclusive Spirit, and the processed and consummated Triune God.

　　What is it to be perfected? It is to be matured by continually exercising to reject the self and live by another life.…Paul lived by dying to live. He was dying to his natural man and living by his new man with the divine life. We should not live by ourselves. According to God's design in His economy, we were already put on the cross. We should not call ourselves back off the cross. To remain on the cross is to bear the cross and be under the cross. I have been crucified.…I am finished. I am through. But there is a new man with me. That is the resurrected God-created man uplifted with God's divinity in him. That man is actually God Himself. Now I live by that man. (CWWL, 1994-1997, vol. 1, “The Practical Points concerning Blending, “pp. 120-121, 129)

　　Further Reading: CWWL, 1994-1997, vol. 1, “The Practical Points concerning Blending, “chs. 3-4

　　林后四10　身体上常带着耶稣的治死，使耶稣的生命也显明在我们的身体上。

　　加六14　但就我而论，除了我们主耶稣基督的十字架，别无可夸；借着祂，就我而论，世界已经钉了十字架；就世界而论，我也已经钉了十字架。

　　保罗在腓立比三章十节下半说，我们要模成基督的死。但是要经历基督复活的大能，并模成基督的死，就必须有分于基督的受苦（太二十22~23，西一24，提后二11）。所以保罗说，“使我认识基督、并祂复活的大能、以及同祂受苦的交通，模成祂的死。”交通就是有分，而在基督受苦中的交通，就是模成基督死的形状。基督身上有一个模型，是祂在地上生活三十三年半的一个模型，就是十字架的模型。在神看来，基督的死不是等祂在人面前被钉了十字架，祂才被钉死。在神看来，基督从出生，就天天在背十字架。背十字架是什么意思？就是死一直在祂的身上。祂天天都是活在十字架之下（神经纶的总纲与神人该有的生活，三八页）。

　　2 Cor. 4:10 "Always bearing about in the body the putting to death of Jesus that the life of Jesus also may be manifested in our body."

　　Gal. 6:14 "But far be it from me to boast except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me and I to the world."

　　Paul says that we should be conformed to Christ's death. However, to experience the power of Christ's resurrection and be conformed to His death, we need to participate in His sufferings.…Hence, Paul says, “To know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death” (Phil. 3:10). To fellowship is to participate in; to fellowship in His sufferings is to be conformed to His death. With Christ there is a mold, the mold of His life of thirty-three and a half years on the earth, which is the mold of the cross. In God's eyes Christ's death did not happen only when He was crucified on the cross before men; rather, from the time of His birth He was bearing the cross daily. What did it mean for Him to bear the cross? It meant that death was upon Him all the time; He lived under the cross day by day. (CWWL, 1994-1997, vol. 1, “A General Outline of God's Economy and the Proper Living of a God-man, “pp. 518-519)

　　主耶稣告诉我们：“若有人要跟从我，就当否认己，背起他的十字架，并跟从我。”（太十六24）否认己就是背十字架。主耶稣在地上的时候，天天都是过着一种钉死的生活。虽然祂自己是圣别的，是没有罪的，但祂还是否认自己，还是把自己摆在死里，为要让神在祂里面活着，也从祂身上活出来。

　　基督是天天背十字架，向自己死。我们这些追求祂的神人也该这样，天天背着十字架，天天生活在十字架下，也就是把我们的天然摆在十字架上，天天向着我们自己死，并且天天治死我们天然肉体的一切行为。……一个神人就是一个天天在十字架下过生活的人。所以光有十字架的道理还不行，十字架必须成为我们的经历。

　　这样活在十架阴影的生活，会厉害地摸着你的深处，摸着你生活上的每一细节。我们都知道，对人说话要谨慎。但是已婚的人都知道，我们说话最随便的地方，就是在自己妻子面前。但我们若是活在十架阴影之下的人，连我们对妻子说话都得受校正。我们那样对妻子说话，是在十字架的死之下么？我们若肯这样校正，就会看见，我们对妻子说的话，有百分之九十九都是不该说的，都是出于己说的，都不是那住在我们里面的神说的，而是我们自己天然的人说的。我们也许没有批评，没有论断，也没有定罪别人，都是讲好听的话。但这些话是基督在我们里头说的，还是我们愿意说的？我们必须承认，很多都是我们凭自己说的，是没有经过十字架就说的。

　　这件事若能实行在我们中间，一切的麻烦都会消失。这不只是说，我们不该说闲言闲语；连好言好语，我们也不该说，因为我们是该死的人，是死在十字架阴影下的人。我们不该说话，只该让主来说话。若是你真有这样的经历，你无论开口讲什么话，你都会有十字架在你里头校正一下：这事情是不是经过十字架说的？在这里有十字架的模型么？……关于买东西也是同样的原则。我们都喜欢东西，但不是该不该买的问题，乃是十字架的问题。甚至在买领带这样小的事上，都得在十字架的阴影之下（神经纶的总纲与神人该有的生活，三八至四○页）。

　　参读：神经纶的总纲与神人该有的生活，第三至四篇。

　　The Lord Jesus told us, “If anyone wants to come after Me, let him deny himself and take up his cross and follow Me” (Matt. 16:24). To deny the self is to take up the cross. When the Lord Jesus was on the earth, He lived a crucified life daily. Although He was holy and without sin, He still denied Himself by putting Himself to death that God might live in Him and be lived out of Him.

　　Christ took up His cross daily by dying to Himself. Likewise, as God-men who pursue Him, we should bear the cross and live under the cross daily. This means that we should put our natural life on the cross by daily dying to our self and putting to death all the practices of our natural man and our flesh. A God-man is one who lives under the cross daily. Hence, to have merely the teaching of the cross is not enough; the cross must become our experience.

　　Such a living in the shadow of the cross touches the deepest part of our being and every detail in our life. We all know that we need to be careful when we talk to others. We brothers who are married, however, realize that we become very careless when we are talking to our wife. If we are those who live in the shadow of the cross, even our talking to our wife needs to be checked. Are we under the death of the cross when we talk to our wife in a certain way? If we are willing to check in this way, we will see that ninety-nine percent of the things that we say to our wife should never be said. They are things that we speak out of ourself; they are not spoken by the indwelling God in us but by our natural man. It may be that we do not criticize, judge, or condemn others; instead, we speak nice things about others. But is it Christ who speaks, or is it we who speak? We have to admit that most of the things that we say are by ourself without passing through the cross.

　　If living in the shadow of the cross can be practiced among us, all troubles will disappear. This not only means that we should not engage in gossip, speaking idle words, but also means that we should not even speak nice words, because we are those who need to die and be in the shadow of the cross. We should not speak but allow the Lord to speak. If we truly have this experience, regardless of what we say, we have the cross checking in us: “Is this spoken through the cross? Is the mold of the cross here?”

　　The principle is the same in our shopping. We all like to buy things. It is not a matter of whether we should buy a certain item but a matter of the cross. Even in small matters such as buying a necktie, we need to be in the shadow of the cross. (CWWL, 1994-1997, vol. 1, “A General Outline of God's Economy and the Proper Living of a God-man, “pp. 519-520)

　　Further Reading: A General Outline of God's Economy and the Proper Living of a God-man: A Fellowship with the Elders from Taiwan, Hong Kong, and Malaysia, chs. 3-4

　　腓三10　使我认识基督、并祂复活的大能、以及同祂受苦的交通，模成祂的死。

　　林前十五31　弟兄们，我指着我为你们在我们主基督耶稣里所有的夸耀，郑重地说，我是天天死。

　　这个神人生活，也是经过十字架模成主死的生活。这个模成主的死，乃是借着基督复活的大能（腓三10）。我们必须是一直过钉十字架生活的人，以基督的死作我们生活的模型。借着这样的生活，我们才有基督身体的实际。愿主怜悯我们，叫我们能经过十字架，过模成主死的生活。愿主开启我们的眼目，看见这个异象。只有死而复活的人眼睛是开启的，他们看见启示而生活行动。这样的生活才是神人的生活，才能活出基督身体的实际（神经纶的总纲与神人该有的生活，三一至三二页）。

　　Phil. 3:10 "To know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death."

　　1 Cor. 15:31 "I protest by the boasting in you, brothers, which I have in Christ Jesus our Lord, I die daily."

　　The God-man living is also a living of being conformed to the death of Christ through the cross. This conformation to the death of Christ is through the power of Christ's resurrection (Phil. 3:10). We must be those who live a crucified life continually by taking Christ's death as the mold of our life. It is only by living this kind of life that we can have the reality of the Body of Christ. May the Lord have mercy on us so that we can live a life of being conformed to the death of Christ through the cross. May the Lord open our eyes to see this vision. Only those who have passed through death and resurrection can have their eyes opened; they live and walk by the revelation that they have seen. Only such a living is the God-man living, and only such a living can live out the reality of the Body of Christ. (CWWL, 1994-1997, vol. 1, “A General Outline of God's Economy and the Proper Living of a God-man, “p. 514)

　　在神经纶的几个步骤中，只有两个步骤是我们必须天天经历的。不是成肉身，也不是经人生，乃是死与复活。死的代名词就是十字架，复活的代名词就是那灵。倪弟兄说，复活的实际就是圣灵，圣灵就是复活的实际；没有圣灵，就没有复活。在约翰十一章二十五节，主耶稣说，“我是复活，我是生命。”这指明复活乃是一个人位。因此，复活的实际，就是基督成了那赐生命的灵。今天我们这些神人，所过的神人生活，应该就是经历死与复活的生活，也就是经历十字架与那灵的生活。

　　今天我们的生活，必须是十字架和那灵的生活。求主宝血遮盖，在近几年的风波中，不知道有多少诬蔑、毁谤的话说到

　　我身上，但我什么都不说，只让主说。这是十字架和那灵。在这一点上，我得到倪弟兄莫大的帮助。我和他同工的那十八年中，看见反对的人都骂到他头上了，他就是笑一笑，什么也没有说。他的确是一个经历十字架和那灵的人。

　　夫妻之间的生活，也必须一直经历十字架和那灵。不要说大事，就是夫妻间平常的小事，都应该说，我不是，我在十字架上，我在那里死。你对配偶说话前，都要问：“这是我说的，还是主说的？”这样作就是留在十字架上。整天我们都该这样经历，这是基督徒正常的生活。我们在十字架上死，基督就在那灵里生，结果才产生召会。

　　没有十字架与那灵，就没有召会。那只不过是我们的会，不是召会，不是基督的身体。那也不是神的家，因为是你作主。那也不是神的国，因为是你作王。那也不能作基督的配偶，因为基督是神而人者，祂的配偶也必须是神而人者；但没有十字架和那灵，就只有人，没有神，那就不是神而人者。所以我们必须天天经历十字架和那灵，才能产生召会、基督的身体、神的家、神的国、基督的配偶这五方面的结果（圣经中管制并支配我们的异象，五九、六五页）。

　　参读：圣经中管制并支配我们的异象，第四至五篇。

　　Among the several steps of God's economy, only two steps require our daily experience—not incarnation or human living but death and resurrection. The cross is a synonym for death, and the Spirit is a synonym for resurrection. Brother Nee said that the reality of resurrection is the Holy Spirit, and the Holy Spirit is the reality of resurrection; without the Holy Spirit there is no resurrection. In John 11:25 the Lord Jesus said, “I am the resurrection and the life.” This indicates that resurrection is a person. Hence, the reality of resurrection is Christ becoming the life-giving Spirit. Today, as God-men, we should live the God-man life, which is a life of the experience of death and resurrection, a life of the experience of the cross and the Spirit.

　　Our living today must be the life of the cross and the Spirit. May the Lord cover me with His precious blood to say this: During the turmoil in recent years, I do not know how many slanderous and defaming words were aimed at me, but I did not say anything; I just let the Lord speak. This is the cross and the Spirit. I received great help from Brother Nee in this matter. When I was working with him throughout those eighteen years, I saw that all the opposers' attacks were aimed at him; yet he just smiled and said nothing. He truly was one who experienced the cross and the Spirit.

　　Husbands and wives must also experience the cross and the Spirit continually in their living. Not to mention the big things, but even in small, ordinary things between husbands and wives, we should always say, “I am not; I am dying on the cross.” Before we speak to our spouse, we must ask, “Is this I speaking or the Lord speaking?” To practice this is to remain on the cross. All day long we should have this kind of experience. This is the normal Christian life. When we die on the cross, the Lord is brought forth in the Spirit, and the issue is the church.

　　Without the cross and the Spirit, there is no church. What we have is just a club; it is neither the church nor the Body of Christ. Neither is it the house of God, because it is we who act as lord. It is not the kingdom of God, because it is we who act as king. It cannot be the counterpart of Christ, because Christ is a God-man, so His counterpart must also be a God-man. Without the cross and the Spirit, there is only man without God, so there is no God-man. Hence, we must experience the cross and the Spirit daily so that there may be an issue with five aspects—the church, the Body of Christ, the house of God, the kingdom of God, and the counterpart of Christ. (CWWL, 1994-1997, vol. 2, “The Governing and Controlling Vision in the Bible, “pp. 318, 323-324)

　　Further Reading: Life-study of Numbers, msgs. 32, 50

　　罗八4　使律法义的要求，成就在我们这不照着肉体，只照着灵而行的人身上。

　　林前六17　但与主联合的，便是与主成为一灵。

　　信徒重生的灵要和神终极完成的灵，调和成为一灵（林前六17）。这样，神的灵就不再是孤掌难鸣，而是与信徒重生的灵掌掌互鸣。今天在我们里面，神灵与人灵相调为一，使我们过一种是神又人，是人又神的神人生活。所以，神人的生活乃是神灵与人灵，灵灵相联，灵灵相调，二灵联调为一的生活（三一神终极完成之灵与信徒重生之灵联结的果效，三○页）。

　　Rom. 8:4 "That the righteous requirement of the law might be fulfilled in us, who do not walk according to the flesh but according to the spirit."

　　1 Cor. 6:17 "But he who is joined to the Lord is one spirit."

　　The regenerated spirit of the believers and the consummated Spirit of God are mingled as one spirit (1 Cor. 6:17). Thus, the Spirit of God is no longer like a single hand that cannot produce clapping sounds; rather, the two spirits can “clap” together. Today the Spirit of God and the human spirit are mingled as one within us so that we can live a God-man life, a life that is God yet man and man yet God. Hence, the God-man life is a living of the two spirits, the Spirit of God and the spirit of man joined and mingled together as one. (CWWL, 1994-1997, vol. 2, “The Issue of the Union of the Consummated Spirit of the Triune God and the Regenerated Spirit of the Believers, “p. 193)

　　罗马八章十六节说，“那灵自己同我们的灵见证我们是神的儿女。”……如今我们不仅有神圣的灵在我们的灵里，还有神圣的灵与我们的灵相调和。……这二灵的调和不是在天上，也不是在我们身外，乃是在我们里面。这就是神圣经纶的中心点。凡神所要作的，凡神所要完成的，都与这中心点有关。我们若要有基本的属灵经历，就必须清楚的认识，神经纶的中心点就是这调和的灵，也就是神圣的灵调和着人的灵。

　　照着肉体和肉体情欲而生活的人，是最低下的，照着心思和意志生活的人，多少比较高尚。按人的说法，照着良心—人灵的一部分—生活的人，是最上等的人。但我们比这个还高，因为我们不只照着良心生活，我们乃是照着调和的灵生活。所以，我们是在最高的水平上。我们是在这个水平上过基督徒生活和召会生活。这是神经纶的中心点。我们都当照此行事为人，也就是照着调和的灵行事为人。我们都该在调和的灵里，像启示录中的使徒约翰一样（一10）（CWWL一九七八年第一册，四○五至四○六页）。

　　在罗马八章中，我们还有很多问题没有解决，我们怎么能期待活在身体的生活里呢？我们还没有通过八章，又怎么能在十二章？这是不可能的。你能在身体里，不是因着你的谦卑、温柔、忍耐、和蔼、爱心和宽容，而是看你有没有照着灵，照着调和的灵，照着内住的那灵为人、活动、行动并生活；只有这样，你才真能在基督的身体里行动、生活、为人。实在说来，什么是基督的身体？在实行上，什么是基督的身体呢？就是调和的灵。……愿主……让我们看见这个事实，这个实行！我们若真看见这个，就会说，“主，怜悯我！我实在差太远了，我还没有进入调和的灵这个阶段，我还没有进入身体生活的阶段。我仍然祷告这个、祷告那个，我还不晓得身体的实际就在我里面。重生的灵和内住的灵如今乃是一，而且就在我里面调和。……一切都在我里面。我只要照着这调和的灵而行，只要把我的心思置于灵，生命在这里，平安也在这里。”

　　我只要照着这调和的灵为人、行动、生活，我就活在身体里面了。我只要把心思置于灵。……〔基督〕就是与我们的灵调和的那灵；我们是在这里活基督，我们是在这里活基督的身体。我们进入这个阶段，立刻就在罗马十二章，也就在身体里面了（CWWL一九八○年第一册，四一九至四二一页）。

　　参读：三一神终极完成之灵与信徒重生之灵联结的果效，第一至四篇；基础训练，第五章；成全训练，第三十篇。

　　Romans 8:16 says that the Spirit witnesses with our spirit that we are children of God.…Now we have not only the divine Spirit in our spirit but also the mingling of the divine Spirit with our spirit.…The two spirits are mingled not in the heavens or outside of us but within us. This is the focus of the divine economy. Whatever God intends to do or accomplish is related to this focus. If we would have certain basic spiritual experiences, we must have a clear understanding that the focus of God's economy is the mingled spirit, the divine Spirit mingled with the human spirit. Those who live according to the flesh and the lusts of the flesh are the lowest type of people.

　　Those who live according to the mind and the will are somewhat higher. Humanly speaking, those who live according to the conscience, which is part of man's spirit, may be considered the highest type of people. But we are even higher than this, for we live not only according to the conscience but according to the mingled spirit. Therefore, we are on the highest level. Here, on this level, we have the Christian life and also the church life. This is the focus of God's economy. We should walk according to this, that is, according to the mingled spirit. (CWWL, 1978, vol. 1, “Basic Training, “pp. 314-315)

　　How then could we expect to be in the Body life? We have not gone through Romans 8. How could we be in Romans 12? It is impossible. It does not mean that because you are humble, meek, patient, nice, loving, or forbearing that you are in the Body. It means that when you are behaving, acting, moving, and living according to the spirit, to the mingled spirit, to the indwelling of the Spirit, then you are actually moving, living, behaving in the Body of Christ. What, actually speaking, is the Body of Christ? What is the Body of Christ, practically speaking? It is the mingled spirit.…May [the Lord] show us such a fact, such a practicality! If we would see this, we would say, “Lord, have mercy upon me. I am too far off. I have never entered into such a stage of the mingled spirit. I have never entered into a stage of the Body life. I still pray for this and for that, and I still wait for this and for that. I have never realized that the reality of the Body is right within me. The regenerated spirit and the indwelling Spirit are now one, mingled together right within me.…Everything is within me. I just walk according to this mingled spirit. I just set my mind on the spirit. Life is here, and peace is here.”

　　I just need to behave and act and live according to this mingled spirit. If I do, I am living in the Body. I simply need to set my mind on the spirit. [Christ] is the Spirit mingled with our spirit. It is here that we live Christ, and it is here that we live the Body of Christ. When we have entered into this stage, we are right away in chapter 12. We are in the Body. (CWWL, 1980, vol. 1, “Perfecting Training, “pp. 310-311)

　　Further Reading: CWWL, 1994-1997, vol. 2, “The Issue of the Union of the Consummated Spirit of the Triune God and the Regenerated Spirit of the Believers, “chs. 1-4; CWWL, 1978, vol. 1, “Basic Training, ” ch.5; CWWL, 1980, vol.1, “Perfecting Training, ” ch.30