诗歌：大本498首

读经：罗十二4~5，林前十二12~13，弗四4~6，五32

Scripture Reading: Rom. 12:4-5; 1 Cor. 12:12-13; Eph. 4:4-6; 5:32

　　弗二16　既用十字架除灭了仇恨，便借这十字架，使两下在一个身体里与神和好了。

　　四3　以和平的联索，竭力保守那灵的一。

　　基督的身体在宇宙中是独一无二的（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。……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（主恢复的简说，四○页）。

　　Eph. 2:16 "And might reconcile both in one Body God through the cross, having slain the enmity by it."

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

　　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.…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. (CWWL, 1990, vol. 2, “A Brief Presentation of the Lord's Recovery, “pp. 415-416)

　　基督身体的一就是那灵的一（弗四3），也是神圣三一之神圣构成的一（约十七21~23）。……这神圣的一把所有在基督里的信徒从不信者中间分别出来，并把所有的信徒联结在一起，成为基督的一个身体（关于主的恢复和我们当前的需要，一八页）。

　　那灵是基督生机身体的素质。因此，那灵是基督身体一的实际。换句话说，基督徒的一就是那灵自己。你若有那灵，你就有一。你若在那灵里面，你就在一里面（召会实际并生机的建造，一七页）。

　　召会的立场，基本上乃是在众地方召会中所实行基督身体独一的一。基督宇宙的身体和众地方召会，都是独一无二的。在全宇宙中，只有一个基督独一的身体，在每一个地方也各自只有一个地方召会。这个独一的一，是召会生活的基本元素。

　　 因为基督身体的一就是那灵的一（弗四3），所以在地方召会中所实行的一，必须是在那灵的行动里，并在那灵的管治之下。因此，这灵也是召会立场的基本元素。此外，因为地方召会与其所在的地方有密切的关系，所以地方召会的所在地，也是召会立场重要的元素。因此，一个地方召会建立在其上的召会立场，必须是由“一”所构成，并在“一”里得维系；这个一乃是由那灵所执行，并由召会所在地得保守（关于主的恢复和我们当前的需要，一九页）。

　　召会的立场不该只是地方的，乃该是宇宙的。就着地方一面说，召会的立场是地方的立场；就着宇宙一面说，召会的立场是真正的一。基督只有一个身体。基督身体的一，乃是召会宇宙的立场。……假如在韩国的众地方召会彼此是一，却不与其他各洲的众召会是一。若是这样，在韩国的众召会虽然有地方的立场，却没有宇宙的立场，就是基督身体一的立场。在全宇宙中，基督只有一个身体。在北美洲、南美洲、欧洲、非洲、澳洲和亚洲，这六大洲的众地方召会，乃是一个身体。……在英国的众召会可能对在德国的众召会说，“我们是在英国的众召会，你们是在德国的众召会；所以不要来麻烦我们。”在地方一面说，他们可以说是对的；但就着宇宙一面说，他们错了。他们保守了地方的一，却破坏了宇宙的一。在地方一面，召会的立场是地方的立场；在宇宙一面，召会的立场乃是基督宇宙身体的一。因此，有地方一面的一，也有宇宙一面的一（召会生活之恢复极重要的因素，五五页）。

　　参读：主恢复的简说，补充的话；召会生活之恢复极重要的因素，五三至五六页。

　　The Spirit is the essence of the organic Body of Christ. Hence, the Spirit is the reality of the oneness of the Body of Christ. In other words, the oneness of Christians is the Spirit Himself. If you have the Spirit, you have the oneness. If you are in the Spirit, you are in the oneness. (CWWL, 1989, vol. 1, “The Practical and Organic Building Up of the Church, “p. 284)

　　The oneness of the Body of Christ is the oneness of the Spirit (Eph. 4:3) and the oneness of the divine constitution by the Divine Trinity (John 17:21-23).…This divine oneness separates all the believers in Christ from the unbelievers and unites all the believers together to be the one Body of Christ.

　　The local ground of the church is basically the unique oneness of the Body of Christ practiced in the local churches. Both the universal Body of Christ and the local churches are uniquely one. There is one unique Body of Christ in the universe, and there is one unique local church in each locality. This unique oneness is the basic element of the church life. Since the oneness of the Body of Christ is the oneness of the Spirit (Eph. 4:3), the oneness practiced in a local church must be in the move of the Spirit and under the government of the Spirit. Hence, this Spirit is also a basic element of the church ground. In addition to this, since a local church is very much involved with its locality, the locality of the local church is also a crucial element of the church ground. So, the church ground on which a local church is built must be constituted with and prevail in the oneness executed by the Spirit and the oneness safeguarded by the locality. (CWWL, 1993, vol. 2, “The Crucial Points of the Major Items of the Lord's Recovery Today, “pp. 65-66)

　　The ground of the church should not be merely local; it should also be universal. Locally, the ground of the church is the ground of locality; universally, the ground of the church is the genuine oneness. Christ has only one Body. The oneness of Christ's Body is the universal ground of the church.

　　Suppose all the local churches in Korea are one with each other but are not one with the churches in other continents. If this were the case, the churches in Korea may have the local ground, the ground of locality, but they would not have the universal ground, the ground of the oneness of the Body. In the entire universe Christ has only one Body. All the local churches in the six continents—in North America, in South America, in Europe, in Africa, in Australia, and in Asia—are one Body.

　　The churches in England may say to the churches in Germany, “We are the churches in England, and you are the churches in Germany; therefore, don't bother us.” Locally they may be right, but universally they are wrong. They may keep the local oneness, but they destroy the universal oneness.…Universally the ground of the church is the oneness of the universal Body of Christ. Hence, there is the local aspect of oneness, and there is also the universal aspect of oneness. (CWWL, 1984, vol. 4, “Vital Factors for the Recovery of the Church Life, “pp. 492-493)

　　Further Reading: CWWL, 1990, vol. 2, “A Brief Presentation of the Lord's Recovery, “pp. 413-431; CWWL, 1989, vol. 1, “The Practical and Organic Building Up of the Church, “ch. 2

　　弗四4~6　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。

　　约十七21　使他们都成为一；正如你父在我里面，我在你里面，使他们也在我们里面，叫世人可以信你差了我来。

　　新约启示里最积极的项目之一乃是基督身体真正的一。这真正的一就是经过过程的三一神，将祂自己与我们这些蒙救赎、被变化的基督徒调和在一起。身体真正的一就是三一神，祂不仅是三一的，也是经过过程并终极完成的。这位终极完成、经过过程的三一神，将祂自己与蒙祂拣选的人，在他们的人性里相调和，这调和就是真正的一。

　　真正的一不只是我们聚在一起的事。……我们的一乃是基督生机身体的一。基督的身体乃是三一神与蒙救赎并被变化之人的调和；因为身体是这样的调和，这身体本身就是一。三一神的三者—父、子、灵—乃是这一的三个神圣因素，而这三个神圣因素与一个人性因素相调和，终极成为身体。这身体就是真正的一（长老训练第十册，三五至三六页）。

　　Eph. 4:4-6 "One Body and one Spirit, even 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."

　　John 17:21 "That they all may be one; even as You, Father, are in Me and I in You, that they also may be in Us; that the world may believe that You have sent Me."

　　One of the most positive items in the New Testament revelation is the genuine oneness of the Body. This genuine oneness is just the processed Triune God, who mingles Himself with us, the redeemed and transformed Christians. The genuine oneness of the Body is nothing less than the Triune God, who is not only triune but also processed and consummated. This consummated, processed Triune God mingles Himself with His chosen people in their humanity, and this mingling is the genuine oneness.

　　The genuine oneness is not merely a matter of our meeting together.…Our oneness is the oneness of the organic Body of Christ. The Body of Christ is a mingling of the Triune God with His redeemed and transformed people. Because it is such a mingling, the Body itself is the oneness. The three of the Triune God—the Father, the Son, and the Spirit—are three divine factors of this oneness, and these three divine factors are mingled with one human factor, consummating in the Body. This Body is the genuine oneness. (CWWL, 1989, vol. 4, “Elders' Training, Book 10:The Eldership and the God-ordained Way (2), “pp. 359-360)

　　这一是主的心愿。主的这个心愿成了祂的渴望，而这渴望借着主在约翰十七章所献上的祷告发表出来（2、6、11、14~24）。……主从神圣的渴望中发表这个祷告。那时这一还未成实际；然而，这一的模型—神圣三一的三者之间的一—已经有了。父和子是一（11、21），而这一含示或包括那灵在内。

　　 在约翰十七章，主用复数代名词“我们”（11、21）表征三一神。三一神是一，这一乃是基督身体一的模型。因为身体的一有神圣三一三者之间的一为模型，约翰十七章告诉我们，这一全然是与三一神有关联的（21）。基督身体的一就是神圣三一之一的扩大。……这扩大的一是在五旬节来到的。借着那灵的浇灌，基督的身体就产生了（林前十二13）。那身体是扎实的一。

　　真正的一，就是三一神与蒙救赎之人性的调和，有三方面。第一面是在父的名里凭着父的神圣生命而有的一；第二面是在三一神里，凭着圣别的话而有的一。第一面与一的源头和元素有关，第二面与一的立足点有关。我们若在世界里并在撒但手下，我们就无法实行一。要实行一就必须从世界分别出来，并蒙保守脱离撒但的手。

　　真正的一的第三面乃是在基督里的信徒在神圣荣耀里的一（约十七22~24）。……神的荣耀乃是神的神圣生命带着祂的神圣性情，将祂自己彰显出来。我们若没有父的生命带着父的性情，我们就不可能彰显父。父的彰显来自父的生命带着父的性情；父的这个彰显就是荣耀。

　　我们行动或作事，都不该为着彰显我们自己；我们应当在父的生命里，带着父的性情行事，以彰显父，这就是荣耀。我们众人乃是在这荣耀里成为一（长老训练第十册，三六至三七、四○至四一页）。

　　参读：长老训练第十册，第三章；圣经中管制并支配我们的异象，第二篇。

　　This oneness was something in the Lord's desire. This desire of the Lord's became His aspiration, and this aspiration was expressed in the prayer offered by the Lord in John 17 (vv. 2, 6, 11, 14-24).…The Lord uttered this prayer out of the divine aspiration. At that time this oneness was not yet a reality; however, a model of this oneness—the oneness among the three of the Divine Trinity—was there. The Father and the Son are one (vv. 11, 21), and this oneness implies or includes the Spirit.

　　In John 17 the Lord used the plural pronouns We (v. 11) and Us (v. 21) to signify the Triune God. The Triune God is one, and that oneness is a model of the oneness of the Body of Christ. Because the oneness of the Body has the oneness among the three of the Trinity as a model, John 17 tells us that this oneness is altogether wrapped up with the Triune God (v. 21). The oneness of the Body of Christ is just the enlarged oneness of the Divine Trinity.…This enlarged oneness came on the day of Pentecost. Through the outpouring of the Spirit, the Body of Christ was produced (1 Cor.12:13).That Body is the solid oneness.

　　The genuine oneness, which is the mingling of the Triune God with the redeemed humanity, has three aspects. The first aspect is the oneness in the Father's name by His divine life, and the second is the oneness in the Triune God by His sanctifying word. The first aspect concerns the source and the element of the oneness, and the second concerns the standing of the oneness. If we are in the world and under Satan's hand, we cannot practice the oneness. To practice the oneness, we must be separated from the world and kept away from Satan's hand.

　　The third aspect of the genuine oneness is the oneness of the believers in Christ in the divine glory (John 17:22-24).… God's glory is His divine life with His divine nature to express Him. If we did not have the Father's life with the Father's nature, it would be impossible for us to express the Father. The expression of the Father comes from the Father's life with the Father's nature. This expression of the Father is the glory.

　　We must not act or do anything to express ourself; rather, we must do things in the Father's life with the Father's nature to express the Father. This is glory, and it is in this glory that we all are one. (CWWL, 1989, vol. 4, “Elders' Training, Book 10:The Eldership and the God-ordained Way (2), “pp. 360, 362-363)

　　Further Reading: CWWL, 1989, vol. 4, “Elders' Training, Book 10:The Eldership and the God-ordained Way (2), “ch. 3; CWWL, 1994-1997, vol. 2, “The Governing and Controlling Vision in the Bible, “ch. 2

　　弗二4~5　然而神富于怜悯，因祂爱我们的大爱，竟然在我们因过犯死了的时候，便叫我们一同与基督活过来（你们得救是靠着恩典）。

　　林前十二24　至于我们俊美的肢体，就不需要了。但神将这身体调和在一起，把更丰盈的体面加给那有缺欠的肢体。

　　在我们中间，该有基督身体所有个别肢体的调和，在某些地区内众召会的调和，众同工的调和，以及众长老的调和。调和的意思是，我们总该停下来与别人交通。……我们若将自己孤立隔离，就会失去许多属灵的益处。要学习交通，要学习被调和。从现在起，众召会该经常来在一起相调。我们也许不习惯，但我们开始相调几次以后，就会尝到那个味道。要保守基督宇宙身体的一，相调是最有帮助的（神圣奥秘的范围，一○一至一○二页）。

　　Eph. 2:4-5 "But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in offenses, made us alive together with Christ (by grace you have been saved)."

　　1 Cor. 12:24 "But our comely members have no need. But God has blended the body together, giving more abundant honor to the member that lacked."

　　Among us we should have the blending of all the individual members of the Body of Christ, the blending of all the churches in certain districts, the blending of all the co-workers, and the blending of all the elders. Blending means that we should always stop to fellowship with others.…If we isolate and seclude ourselves, we will lose much spiritual profit. Learn to fellowship. Learn to be blended. From now on, the churches should come together frequently to be blended. We may not be used to it, but after we begin to practice blending a few times, we will acquire the taste for it. This is the most helpful thing in the keeping of the oneness of the universal Body of Christ. (CWWL, 1994-1997, vol. 4, “The Divine and Mystical Realm, “p. 160)

　　基督身体的一是独一的，因为这一是在于三一神是独一的。……父神在我们里面（弗四6）；子耶稣在我们里面（林后十三5）；那灵也在我们里面（罗八9~11）。我们必须看见，神的愿望是要作我们里面的神。我们喜爱天，所以喜欢到天上与祂在一起。然而神不喜爱住在天上；祂喜爱住在我们里面，就是住在我们的灵里（提后四22，罗八16）。三一神今天乃是在我们里面。

　　我们可能会问：“我们怎么知道神是在我们里面？”让我这样说明：也许今天早晨我对某人不高兴，而没有耐性地想要改正他；但这位在我里面的神说，“不要那样作。”这岂不是神在我里面的证明么？今天耶稣在哪里？当然祂已升到天上，因为罗马八章三十四节说，祂在神的右边。但是同时十节又说，祂在我们里面。耶稣怎能一面在天上，一面又在我们里面？想想电的例子。发电厂里的电同样也在我们家里。今天我们的耶稣是在天上，同时祂也是那灵，在我们里面。我们里面的那灵，就是基督身体一的素质。

　　关于基督身体的一，保罗的教训乃是基于三一神的一。我们都必须保守那灵的一，因为有一位神与父，带着祂的性情和生命作源头；有一主，就是子，作神圣生命连同神圣性情的元素；有一位灵，作神圣性情和神圣生命元素的素质。因着我们有三一神在我们里面作源头、元素和素质，所以我们乃是一。我们必须领悟，我们都是一。我们是一，不是照着我们的种族或文化；我们是一，乃是在神圣性情和生命之神圣元素的神圣素质里。我们必须看见，神圣的性情、神圣的生命、神圣的元素和神圣的素质，乃是我们的一。

　　事实上，我们的一乃是主观的三一神，而不是客观的三一神。主观的三一神是我们真正的一。一九六三年，我写了一首诗歌，说到基督是主观的（诗歌三九七首）。我们的基督不仅仅是客观的。如果祂只是客观的，就与我们无关。祂乃是主观到一个地步，使祂自己与我们成为一灵（林前六17）。祂与我们乃是一灵。这个一完全是凭素质的灵而有的，这灵就是神圣三一的素质（主恢复中的五个重点，二、四至五页）。

　　参读：神圣奥秘的范围，第六章；主恢复中的五个重点，第一章。

　　The oneness of the Body of Christ is unique because it is a oneness in the uniqueness of the Triune God. God the Father is within us (Eph. 4:6), Jesus the Son is within us (2 Cor. 13:5), and the Spirit is within us (Rom. 8:9-11). We need to realize that God desires to be the God in us. Because we love the heavens, we would like to be in the heavens with Him. God, however, does not love to dwell in the heavens. He loves to dwell in us, in our spirit (2 Tim. 4:22; Rom. 8:16). The Triune God today is within us.

　　We may ask, “How do we know that God is in us?” Let me illustrate in this way. Perhaps this morning I was unhappy with a certain person and wanted to correct him in an impatient way. But the very God within me said, “Don't do that.” Is this not evidence that God is in me? Where is Jesus today? Surely He has ascended to the heavens, because Romans 8:34 says that He is at the right hand of God. But at the same time, Romans 8:10 says that He is in us. How could Jesus, on the one hand, be in the heavens and, on the other hand, be within us? Consider the example of electricity. The same electricity in the power plant is also in our home. Our Jesus today is in the heavens, and at the same time, He is in us as the Spirit. The Spirit within us is the essence of the oneness of the Body of Christ.

　　Paul's teaching about the oneness of the Body of Christ is based upon the oneness of the Triune God. We all have to keep the oneness of the Spirit because there is one God and Father as the source with His nature and life; one Lord, the Son, as the very element of the divine life with the divine nature; and one Spirit as the essence of the element of the divine nature and divine life. Since we have the Triune God within us as the source, the element, and the essence, we are one. We need to realize that we are all one. We are not one according to our race or culture, but we are one in the divine essence of the divine element of the divine nature and life. We need to see that the divine nature, the divine life, the divine element, and the divine essence are our oneness.

　　Actually, our oneness is the subjective Triune God, not the objective Triune God. The subjective Triune God is our real oneness. In 1963 I wrote a hymn on the subjectiveness of Christ (Hymns, #537). Our Christ is not merely objective. If He were merely objective, He would have nothing to do with us. He is subjective to such an extent that He has made Himself one spirit with us (1 Cor. 6:17). He and we are one spirit. This oneness is altogether by the essential Spirit, who is the very essence of the Divine Trinity. (CWWL, 1991-1992, vol. 2, “Five Emphases in the Lord's Recovery, “pp. 4-6)

　　Further Reading: CWWL, 1994-1997, vol. 4, “The Divine and Mystical Realm, “ch. 6; CWWL, 1991-1992, vol. 2, “Five Emphases in the Lord's Recovery, “ch. 1

　　弗一22~23　将万有服在祂的脚下，并使祂向着召会作万有的头；召会是祂的身体，是那在万有中充满万有者的丰满。

　　三8　这恩典赐给了我这比众圣徒中最小者还小的，叫我将基督那追测不尽的丰富，当作福音传给外邦人。

　　基督的身体就是基督生命在地上的延续。当主来到地上生活时，祂乃是借着一个身体来彰显祂自己。现今祂仍然需要一个“身体”来彰显祂自己。……基督身体……的作用就是作基督一切的彰显。人不能借耳朵、眼睛、鼻子或任何局部的肢体彰显他整个人的性情，照样，基督也不能借个别的肢体彰显祂的自己，祂必须得着整个身体，才能彰显祂自己。我们必须看见，基督的一切乃是借着基督的身体而得着彰显。不仅如此，基督的身体乃是基督在地上的延展和继续。曾有过三十余年，基督在地上启示祂自己，那是个人的基督；而今天祂乃是借着召会将祂启示出来，这个乃是团体的基督。从前是个人的基督，今天乃是团体的基督（倪柝声文集第二辑第二十四册，七二至七三页）。

　　Eph. 1:22-23 "And He subjected all things under His feet and gave Him to be Head over all things to the church, which is His Body, the fullness of the One who fills all in all."

　　Eph. 3:8 "To me, less than the least of all saints, was this grace given to announce to the Gentiles the unsearchable riches of Christ as the gospel."

　　The Body of Christ is the continuation of Christ's life on earth. When He came to the earth and lived on earth, He expressed Himself through a body. Today He still requires a body to express Himself.…The function of the Body is to be the full expression of Christ. We cannot manifest our personality through any one member of our body—the ears, mouth, eyes, hands, or feet—alone. Similarly, Christ cannot manifest His personality through any one member of His Body. It takes His whole Body to manifest Him. We must see that everything of Christ is expressed through His Body. This is not all. The Body of Christ is the extension and continuation of Christ on earth. He spent more than thirty years on earth to reveal Himself. He did this as the individual Christ. Today He is revealing Himself through the church. This is the corporate Christ. Formerly, Christ was expressed individually; now He is expressed corporately. (CWWN, vol. 44, p. 793)

　　以弗所一章和四章都提到丰满，而三章则提到基督的丰富。基督的丰富和基督的丰满有什么分别？……你把一大堆的食物堆在这里，这不叫丰满，这叫丰富。但是等你把这些丰富一项一项地吃下去，并且消化了，变作你的细胞，变作你身体的成分，结果你的身体就是你所吃下去的东西消化而组成的；这个组成的身体就是丰满。……基督的丰富无边无涯、无限无量，是追测不尽的丰富，但是你需要把基督的丰富吃下去，消化在里头。你多吃基督，基督多消化在你里头，你丰满的成分就越多。……基督的丰满……就是基督被你经历了，被你消化了，基督组织到你的成分里头，这个就是丰满，而这丰满就是基督的身体。

　　认真说，你这个天然的人并不是基督的肢体；乃是基督的生命，基督的性情，基督的一切进入你的里头，把你这个人重生了，改组了，你这个人才是基督的肢体。……要作基督的肢体，你这个人就必须改组。……乃是基督进到你里头把你重生了，基督继续进到你里头，把祂的成分作到你里面，组织到你里面，结果你这个人从里到外，彻根到底，都经过一番重组，叫你不再是原来的那个人，而是一个得了重生、有了变化的人。这个重生而变化的人才是基督的肢体。

　　基督的身体乃是基督的丰满，基督的丰满乃是经过我们享受祂的丰富而成功的。所以丰满就是基督自己经过我们的享受，经过我们的消化，组织到我们的成分里来的。这一个丰满对我们来说是绝对主观的。基督的丰富可以说是客观的，在我们的身外；但基督的丰满对我们来说是绝对主观的，是在我们全人的成分里头。这就是说，当我们是基督身体的时候，我们就不再是我们了，乃是基督在我们里面活着。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〕当我们这样让基督活在我们里面，我们就是把祂穿上，把我们的旧人、天然的人脱下了。我们现在穿上的乃是基督自己。就在这一位基督里头，我们大家是一个。就在这位基督里头，我们大家是祂的身体，是祂的丰满。就在这个“一”里，在这个丰满里，没有天然的人，没有中国人，没有外国人，没有河南人，也没有河北人，没有男，也没有女。就在这一个丰满里，全是基督（CWWL一九七七年第三册，三五四至三五五、三五七至三五八页）。

　　参读：倪柝声文集第二辑第二十四册，第九十八篇；一个身体，一位灵，一个新人，第二篇。

　　Chapters 1 and 4 of Ephesians both mention fullness, while chapter 3 mentions the riches of Christ. What is the difference between the riches of Christ and the fullness of Christ?…If you put a big pile of food here, it would not be called fullness; it would be called riches. However, once you have eaten these riches item by item and have digested them, they become your cells and the elements of your body. Consequently, your body is constituted with what you have eaten and digested. This constituted body is a fullness.…The riches of Christ are boundless, immeasurable, and unsearchable, but you still need to eat and assimilate these riches of Christ. The more Christ you eat and the more Christ is assimilated into you, the more element of the fullness you will gain.…[The fullness of Christ] is Christ experienced by you, assimilated by you, and constituted into your being to become your element; this is the fullness, which is the Body of Christ.

　　Strictly speaking, …as a natural man, you are not a member of Christ. It is only when the life of Christ, the nature of Christ, and everything of Christ have entered your being to regenerate and reconstitute you that you become a member of Christ.…In order to be a member of Christ you must be reconstituted.…Christ has to enter into you to regenerate you, and He has to continue to enter into you, to dispense His element into you, in order to constitute you. As a result, your entire being, from the inside to the outside, will pass through a process of thorough reconstituting so that you will no longer be what you were originally, but you will be a regenerated and transformed person. Only this regenerated, transformed person can be a member of Christ.

　　The Body of Christ is the fullness of Christ, which comes out of our enjoyment of the riches of Christ. Therefore, the fullness is Christ Himself enjoyed by us, assimilated by us, and constituted into us as our element. This fullness is absolutely subjective to us. We may say that the riches of Christ are objective and outside of us, but the fullness of Christ is altogether subjective to us and is in the element of our entire being. This means that when we are the Body of Christ, it is no longer we, but it is Christ who lives in us, just as Galatians 2:20 says, “I am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me.” When we allow Christ to live in us, we have put Him on and have put off our old man, our natural man. We have put on Christ Himself. It is in this Christ that we all are one. It is in this Christ that we all are His Body, His fullness. It is in this “oneness, “this fullness, that there is no natural man: no Chinese, no foreigner, no Honanese, no Hopeinese, no male, and no female. In this fullness everything is Christ. (CWWL, 1977, vol. 3, “One Body, One Spirit, and One New Man, ” pp. 272-273, 275)

　　Further Reading: CWWN, vol. 44, ch. 98; CWWL, 1977, vol. 3, “One Body, One Spirit, and One New Man, “ch. 2

　　罗十二5　我们这许多人，在基督里是一个身体，并且各个互相作肢体，也是如此。

　　西三10~11　并且穿上了新人；这新人照着创造他者的形像渐渐更新，以致有充足的知识；在此并没有希利尼人和犹太人、受割礼的和未受割礼的、化外人、西古提人、为奴的、自主的，唯有基督是一切，又在一切之内。

　　我们信徒在基督身体里彼此互为肢体的目的，乃是叫我们活基督并在一起彰显祂（罗十二5）。按照新约来看，我们没有一个信徒能脱开身体，而单独生活，单独工作。我们的生活和我们的工作，都需要在基督的身体里。我们作主身体的肢体，并不是分开而完整的个别单位，乃是配搭一起，成为整体的许多部分。主所要的不是单独的肢体，乃是整个的身体。然而……大多数的基督徒都〔认为〕，只要我爱主，敬畏主，传福音带人得救，就可以了。但是就主身体的彰显说，这一点都不好。我们要看见，在主的恢复里，有一大项就是恢复主的身体。我们所有的生活、工作，必须是在基督的身体里；不是单独地活基督，乃是和众肢体共同活基督。这样我们就能团体地彰显基督（主所渴望的合一与同心并祂所喜悦的身体生活与事奉，二六页）。

　　Rom. 12:5 "So we who are many are one Body in Christ, and individually members one of another."

　　Col. 3:10-11 "And have put on the new man, which is being renewed unto full knowledge according to the image of Him who created him, where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, free man, but Christ is all and in all."

　　The purpose of us believers being members one of another in the Body of Christ is that we would live Christ and express Him together (Rom. 12:5). According to the New Testament, none of us believers can live and work alone apart from the Body. Our living and work must all be in the Body of Christ. As members of the Body of Christ, we are not separate and complete individual units. Rather, we should coordinate together to become the many parts of the one whole. What the Lord wants is not individual members but a whole Body. However, most Christians… think that it is all right as long as they love and fear the Lord and preach the gospel to bring others to salvation. But as far as the expression of the Lord's Body is concerned, this is not good at all. We have to see that in the Lord's recovery, one great item is the recovery of the Lord's Body. All our living and work must be in the Body of Christ. We do not live Christ alone. Rather, we live Christ with all the members. In this way we will express Christ in a corporate way. (CWWL, 1990, vol. 2, “The Oneness and the One Accord according to the Lord's Aspiration and the Body Life and Service according to His Pleasure, “p. 84)

　　我们必须领悟，〔我们的〕身体总是在生命和性情上与头是一。我们的身体和我们的头在生命和性情上是一。这告诉我们，召会在生命和性情上与基督乃是一。换句话说，按照生命和性情，基督就是召会。基督不仅是头，祂也是身体，因为身体的生命是基督，身体的性情也是基督。身体就是基督，基督就是身体。

　　 林前十二章十二节告诉我们，身体就是基督，基督就是身体。召会不是由美国人、日本人、中国人、法国人、德国人或英国人所构成。身体，就是新人，没有希利尼人、犹太人、受割礼的、未受割礼的、化外人，没有文明的人和未开化的人，唯有基督是一切，又在一切之内（西三11）。

　　在召会里只有基督。基督是一切，又在一切之内。我们都必须被基督完全得着。如果只有基督，我们怎会有任何意见？如果只有基督，我们怎会有任何高举自己的因素？分裂是源于不同的人，不是源于基督。

　　在身体里，就是召会的彰显里，只有一个人位—基督。我们必须享受祂，并让祂吞没所有不同的人。这就是在召会里没有希利尼人，没有犹太人，没有文明人，也没有未开化人的原因。他们全都被基督吞没了，不是借着受教导，乃是借着被基督的丰富所滋养。

　　我们都需要清楚地看见这事。当我们到任何地方，我们绝不该试着去改正或调整别人，乃要单单用基督喂养他们。我们很容易改正别人，因为我们是如此的宗教化，且对教训深信不移。然而这不会有功效。我们必须防备自己受试探去改正别人，乃要单单让他们看见如何享受基督。……我们必须只供应基督来喂养他们。基督若是比较快的一位，祂就会作快地工作。如果基督不是那么快，我们就必须将这事留给基督。我们不该调整或改正，乃要用基督喂养并滋养他们。人不需要改正，乃需要基督的滋养和对祂的享受（CWWL一九六八年第一册，四五三、四六○至四六一页）。

　　参读：主所渴望的合一与同心并祂所喜悦的身体生活与事奉，第二篇；召会实际的彰显，第二章。

　　We must realize that [our] body is always one with the head in life and in nature. Our body is one life and one nature with our head. This tells us that the church is one with Christ in life and nature. In other words, according to life and nature, Christ is the church. Christ is not only the Head, but He is also the Body, because the Body's life is Christ and the Body's nature is Christ. The Body is Christ, and Christ is the Body.

　　We are told in 1 Corinthians 12:12 that the Body is Christ. Christ is the Body. The church is not composed of Americans, Japanese, Chinese, French, Germans, or British. The Body, which is the new man, has no Greek, no Jew, no circumcision, no uncircumcision, no barbarian, no Scythian, no civilized people, and no uncivilized people, but Christ is all and in all (Col.3:11).

　　In the church there is only Christ. Christ is all in all. We all must be swallowed up by Christ. If there is only Christ, how can we have any opinions? If there is only Christ, how can we have any self-exalting factors? The divisions come from the different peoples, not from Christ.

　　In the Body, the expression of the church, there is only one person—Christ. We must enjoy Him and let Him swallow up all the different peoples. This is why in the church there is no Greek and no Jew, no cultured, and no barbarians. All are swallowed up by Christ, not by being taught but by being nourished with the riches of Christ.

　　We all need to see this clearly. When we go to any place, we must never try to correct or adjust others but only feed them with Christ. It is so easy to correct others, because we are so religious and trust so much in the teachings. But this will never work. We must guard ourselves from any temptation to correct others and simply show them how to enjoy Christ. We must only minister Christ to feed them. If Christ is the quicker One, Christ will do a quick job. If Christ is not so quick, then we must leave the matter to Christ. We should not adjust or correct but feed and nourish them with Christ. People do not need correction but the nourishment and the enjoyment of Christ. (CWWL, 1968, vol. 1, “The Practical Expression of the Church, “pp. 347, 351-352)

　　Further Reading: CWWL, 1990, vol. 2, “The Oneness and the One Accord according to the Lord's Aspiration and the Body Life and Service according to His Pleasure, “ch. 2; CWWL, 1968, vol. 1, “The Practical Expression of the Church, “ch. 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。

　　在圣经中，“基督”有时是指个人的基督，有时是指团体的基督，指基督和召会（林前十二12）。圣经把基督和召会看作是一个奥秘的基督。基督是这奥秘基督的头，召会是这奥秘基督的身体。这二者联结在一起成了一位奥秘的基督，宇宙的大人。古今中外所有得救的人，加在一起，就成为这位奥秘基督的身体。个别来说，我们这些得救的人是身体上单个的肢体（林前十二27）。团体来说，我们就是基督奥秘的身体（新约总论第七册，二五五至二五六页）。

　　1 Cor. 12:12-13 "For 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."

　　In the Bible “Christ” sometimes refers to the individual Christ, the personal Christ, and sometimes to the corporate Christ, to Christ and the church (1 Cor. 12:12). The Bible considers Christ and the church as one mysterious Christ. Christ is the Head of this mysterious Christ, and the church is the Body of this mysterious Christ. The two have been joined together to become the one mysterious Christ, a universal great man. All the saved ones in all times and in all space added together become the Body of this mysterious Christ. Individually speaking, we, the saved ones, are particular members of the Body (1 Cor. 12:27). Corporately speaking, we are the mystical Body of Christ. (The Conclusion of the New Testament, p. 2267)

　　林前十二章十二节的“基督”原文是“那基督”，指团体的基督，由基督自己作头，召会作祂的身体，连同所有信徒作肢体所组成的。所有基督的信徒，都与祂有生机的联结，并且都是用祂的生命和元素所构成的，成为祂的身体这生机体，以彰显祂。因此，基督不仅是头，也是身体。

　　葡萄树不仅包括茎，也包括枝子，所以团体的基督，身体基督，不仅包括基督自己，也包括基督身体上的肢体，就是基督的众肢体，基督的各部分。按照我们天然的构成，我们不能成为基督身体的肢体。基督自己乃是使我们成为祂各部分的元素和因素。所以，要成为基督的各部分，成为祂身体的肢体，我们必须有基督作到我们全人里面。要成为团体的基督，身体基督，基督必须经过一个过程的几个步骤。首先，这位神成了肉体，为着救赎。然后在复活里，祂成了赐生命的灵，进到我们里面并在我们里面作工。这样，祂就成了身体基督。如今在召会生活里，我们不仅享受神、救赎主和赐生命的灵，也享受这位是身体的基督。

　　唯有众肢体由基督所构成，有祂的生命和性情时，召会才能作基督的身体。我们看看自己物质的身体，就知道任何没有我们生命和性情的东西，都不能作我们身体的一部分。正如我们的身体是我们的一部分，所以基督的身体，召会，也是基督的一部分。作为基督身体上的肢体，我们乃是祂的一部分，由祂所构成。

　　因为基督的实际乃是那灵，所以要由基督构成好作祂身体的路，乃是喝那灵。借着在一位灵里受浸，身体就形成了。我们众人都已经在一位灵里，浸成了一个身体（林前十二13）。受浸成了一个身体使我们有地位来喝，而借着喝那灵，我们就被构成身体。借着喝那灵，我们就经历神圣三一分赐到我们全人里面，并使我们构成身体。

　　基督身体的建造完全是一件构成的事。基督的身体乃是由经过过程之三一神的神圣元素所构成之生机的实体。我们经过了这样的构成，才成为基督的身体。所以，基督的身体所需要的不是组织，而是独一的构成，这个构成乃是由那借着我们喝这一位灵，而作到我们里面的神圣元素所组成。我们越多喝这一位灵，神圣的元素就越多成为我们的构成，使我们成为一个身体，团体的基督（新约总论第七册，二五六至二五七页）。

　　参读：新约总论，第二百一十二篇；基督是召会的内容，召会是基督的彰显，第二章。

　　In Greek “Christ” in 1 Corinthians 12:12 (KJV) is “the Christ, “referring to the corporate Christ, composed of Christ Himself as the Head and the church as His Body with all the believers as its members. All the believers of Christ are organically united with Him and constituted of His life and element to become His Body, an organism, to express Him. Hence, He is not only the Head but also the Body.

　　As a vine includes not only the stalk but also the branches, so the corporate Christ, the Body-Christ, includes not only Christ Himself but also the members of Christ's Body, who are the members of Christ, parts of Christ. According to our natural constitution, we cannot be members of Christ's Body. Christ Himself is the element, the factor, that makes us parts of Him. Therefore, in order to be parts of Christ, as members of His Body, we must have Christ wrought into our being.

　　In order to become the corporate Christ, the Body-Christ, Christ had to pass through the steps of a process. First He, the very God, became flesh for our redemption. Then in resurrection He became the life-giving Spirit to come into us and work within us. In this way He becomes the Body-Christ. Now in the church life we enjoy not only God, the Redeemer, and the life-giving Spirit but also the Christ who is the Body.

　　The church can be the Body of Christ only as the members are constituted of Christ, possessing His life and nature. If we consider our physical body, we shall realize that anything that does not have our life and nature cannot be part of our body. Just as our body is part of us, so Christ's Body, the church, is part of Him. As members of the Body, we are parts of Christ, constituted of Him.

　　Because the reality of Christ is the Spirit, the way to be constituted of Christ to be His Body is to drink the Spirit. The Body has been formed by the baptism in the one Spirit. In one Spirit we have all been baptized into one Body (1 Cor. 12:13). The baptism into the one Body has positioned us all to drink, and by drinking of the Spirit we are constituted to be the Body. By drinking the Spirit we experience the dispensing of the Divine Trinity into our being and are constituted to be the Body.

　　The building up of the Body of Christ is altogether a matter of constitution. The Body is an organic entity constituted of the divine element of the processed Triune God. It is through such a constitution that we become the Body of Christ. Therefore, what the Body of Christ needs is not organization but a unique constitution, a constitution which consists of the divine element wrought into our inner being through our drinking of the one Spirit. The more we drink the one Spirit, the more the divine element becomes our constituent to make us the one Body, the corporate Christ. (The Conclusion of the New Testament, pp. 2267-2269)

　　Further Reading: The Conclusion of the New Testament, msg. 212; CWWL, 1965, vol. 2, “Christ as the Content of the Church and the Church as the Expression of Christ, “ch. 2