诗歌：大本533首

读经：启二二1，徒二42，林前十16~18，林后十三14，腓二1，约壹一3，7

Scripture Reading: Rev. 22:1; Acts 2:42; 1 Cor. 10:16-18; 2 Cor. 13:14; Phil. 2:1; 1 John 1:3, 7

　　约壹一2~3 “（这生命已经显现出来，我们也看见过，现在又作见证，将原与父同在，且显现与我们那永远的生命传与你们）；我们将所看见并听见的，也传与你们，使你们也可以与我们有交通；而且我们的交通，又是与父并与祂儿子耶稣基督所有的。”

　　〔我们需要看见〕众召会内在的交通，为着众召会生机的关系。“交通”一辞在原文的意思是一同参与，共同分享。这是非常甜美的辞，但我们的语文中很难找到正确、准确、充分和同等的辞句。…其正确意义已经被…破坏了。对一些人而言，交通乃是“社交”。很多人…有敬拜的形式，但他们主要的兴趣是彼此社交。我们必须丢弃这样堕落的观念。我们对“交通”的领会，应当照着神纯净的话语。

　　众召会内在的交通，乃是在基督生机身体的众肢体之间，并经过他们的神圣生命之流（约壹一1~4）（生机建造的召会作基督的身体成为经过过程并分赐之三一神的生机体，五七至五八页）。

　　1 John 1:2-3 (And the life was manifested, and we have seen and testify and report to you the eternal life, which was with the Father and was manifested to us); that which we have seen and heard we report also to you that you also may have fellowship with us, and indeed our fellowship is with the Father and with His Son Jesus Christ.

　　[We need to see] the intrinsic fellowship of the churches for their organic relationship. The Greek word for fellowship is koinonia, meaning “joint participation, common participation.” This is a very sweet term, but it is difficult to get the proper, accurate, adequate, and equivalent term in the English language.… [The proper meaning has been spoiled.] To some, fellowship is “socializing.” Many people…have some form of worship, but their main interest is in socializing with one another. We must drop such a degraded concept. Our understanding of “fellowship” should be according to the pure Word of God.

　　The intrinsic fellowship of the churches is the flow of the divine life among and through all the members of the organic Body of Christ (John 1:1-4). (CWWL, 1989, vol. 4, “The Organic Building Up of the Church as the Body of Christ to Be the Organism of the Processed and Dispensing Triune God,” p. 307)

　　〔在约壹一章一至四节，〕约翰将他所看见并听见的传与我们。他听见过，看见过，甚至摸过这生命的话〔1〕，就是永远的生命。如今他作见证，并将永远的生命传与我们〔2〕。约翰接着又说，他将所看见并听见的，传与我们，不是使我们有“生命”，乃是使我们有“交通”〔3〕。…这时，约翰用另一个辞顶替“生命”这辞。〔使徒们〕看见并听见生命，他们也传生命，但是带着很强的目的。约翰的意思是说，“我们将生命传与你们，是带着很强的目的，使你们可以与我们有交通。”…“我们”是指使徒们。“我们”的交通，就是使徒的交通，乃是与父并与祂儿子耶稣基督所有的。使徒们将子作生命传给我们，使我们可以与他们分享这交通。然后，在四节，约翰说，“我们写这些事，是要叫我们的喜乐得以满足。”使徒欢喜看见信徒也有他们所有的。他们所有的乃是与父并与祂儿子的交通。

　　当我们研究约翰一书头四节里交通的意义时，有三个主要的点是我们需要看见的。第一，交通是出于神圣生命的东西。第二，这交通是使徒的交通。第三，使徒盼望看见信徒有分于这交通。当我们说这交通是出于神圣生命的东西，我们的意思是说，这交通是神圣生命的流，是永远生命的流出，事实上也就是在所有接受并拥有神圣生命的信徒里面永远生命的流。

　　神圣的生命是流通的。圣经的结束，就是启示录最后一章，给我们一幅相当有意义的图画。那里有神和羔羊的宝座（二二1）。从这宝座出来一道流，就是生命水的流，而这流乃是一道河。

　　我们如果细想人体里的血液循环，或许能帮助我们明白这个交通，就是神圣生命的这个流。我们身体里只有一个血液循环，这个循环达到我们身体的每一个肢体。我们身上没有一个肢体是向着别的肢体独立自治的。身体所有的肢体都有分于这一个血液循环。肢体虽多，血液的流通却只有一个。人体的内在元素乃是血液。这个在人体里的血液循环，乃是在基督身体里内在交通的一幅图画（生机建造的召会作基督的身体成为经过过程并分赐之三一神的生机体，五九至六二页）。

　　参读：生机建造的召会作基督的身体成为经过过程并分赐之三一神的生机体，第四章。

　　[In 1 John 1:1-4] John is reporting to us that which he saw and heard. He had heard, seen, and even handled the Word of life [v. 1], which is the eternal life. Now he is testifying and reporting to us the eternal life [v. 2]. Then [in verse 3] John goes on to say that he reported what he had seen and heard, not that we might have “life” but that we might have “fellowship.”… At this point John uses another word to replace the word life. The apostles saw and heard life, and they reported life, but it was for a strong purpose. John was saying, “We report to you life with the strong purpose that you may have fellowship with us.”…”Our fellowship,” the apostles’ fellowship, is with the Father and with His Son Jesus Christ. They report the Son as life to us that we may share this fellowship with them. Then in verse 4, John says, “These things we write that our joy may be made full.” The apostles would be happy to see that the believers would have what they have. What they have is fellowship with the Father and the Son.

　　There are three major points we need to see when we study the significance of fellowship in the first four verses of 1 John 1. First, fellowship is something of the divine life. Second, this fellowship is the apostles’ fellowship. Third, the apostles expected to see that the believers would share in this fellowship. When we say that this fellowship is something of life, we mean that it is the flow of the divine life. It is the issue of the eternal life and is actually the flow of the eternal life within all the believers who have received and possess the divine life.

　　The divine life flows. At the conclusion of the Bible the last chapter of Revelation gives us quite a meaningful picture. There is the throne of God and of the Lamb (22:1). Out of this throne proceeds a current, a flow, which is the flow of the water of life, and this flow is a river.

　　It may help us to understand this fellowship, this flow of the divine life, if we consider the circulation of blood in our human body. There is only one circulation of blood in our body, and it reaches every member of our body. No member of our physical body is independently autonomous of the other members. All the members of the body participate in the one blood circulation. There are many members but only one flow of blood. The intrinsic element of the human body is its blood. This circulation of blood in our human body is a picture of the intrinsic fellowship in the Body of Christ. (CWWL, 1989, vol. 4, “The Organic Building Up of the Church as the Body of Christ to Be the Organism of the Processed and Dispensing Triune God,” pp. 308-309)

　　Further Reading: CWWL, 1989, vol. 4, “The Organic Building Up of the Church as the Body of Christ to Be the Organism of the Processed and Dispensing Triune God,” ch. 4

　　约壹一3 “我们将所看见并听见的，也传与你们，使你们也可以与我们有交通；而且我们的交通，又是与父并与祂儿子耶稣基督所有的。”

　　启二二1 “天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。”

　　交通乃是永远生命的流出，并且实际上，就是所有已经接受并得着神圣生命之信徒里面永远生命的流。这是新耶路撒冷里生命水的流所描绘的（启二二1）。因此，所有的真信徒都在这交通里（徒二42）。这交通是凭我们重生之灵里的那灵而得继续的，因此称为圣灵的交通（林后十三14）和（我们）灵的交通（腓二1）。我们信徒乃是在这永远生命的交通里，有分于父与子所是并为我们所作的一切；这乃是我们借着那灵的交通，享受父的爱和子的恩（林后十三14）。这样的交通…称为使徒的交通（徒二42），以及…“我们〔使徒〕的交通”〔约壹一3〕，就是与父并与祂儿子耶稣基督的交通（圣经恢复本，约壹一3注3）。

　　1 John 1:3 That which we have seen and heard we report also to you that you also may have fellowship with us, and indeed our fellowship is with the Father and with His Son Jesus Christ.

　　Rev. 22:1 And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb in the middle of its street.

　　Fellowship is the issue of the eternal life and is actually the flow of the eternal life within all the believers, who have received and possess the divine life. It is illustrated by the flow of the water of life in the New Jerusalem (Rev. 22:1). All genuine believers are in this fellowship (Acts 2:42). It is carried on by the Spirit in our regenerated spirit. Hence, it is called “the fellowship of the Holy Spirit” (2 Cor. 13:14) and “fellowship of [our] spirit” (Phil. 2:1). It is in this fellowship of the eternal life that we, the believers, participate in all that the Father and the Son are and have done for us; that is, we enjoy the love of the Father and the grace of the Son by virtue of the fellowship of the Spirit (2 Cor. 13:14)…. In Acts 2:42 it is called “the fellowship of the apostles,” and in 1 John 1:3 “our [the apostles’] fellowship,” a fellowship with the Father and with His Son Jesus Christ. (1 John 1:3, footnote 3)

　　与使徒有交通，在使徒的交通里，并在使徒的交通里与三一神有交通，乃是放下我们个人的利益，联于使徒和三一神，为着完成神的定旨。…我们有分于使徒对三一神的享受，就是联于使徒和三一神，以完成神、使徒和所有信徒所共有三一神的神圣定旨（圣经恢复本，约壹一3注3）。

　　众召会内在的交通是使徒唯一的交通，乃是基督生机身体众肢体独一并普遍的交通（徒二42）。这流先是神圣三一之神圣生命的交通。然后这交通传到使徒们，他们是在地上的头一班信徒中间。所以，这流成了使徒的交通。…在那些早期的日子，所有的信徒都坚定持续在使徒的教训和交通里。他们只有一个教训，一个交通。使徒作了美好的工作，将神圣的生命分赐到人里面，并将他们带进这神圣生命的流。这流，这交通，就成了初信者的交通。他们的交通乃是使徒的交通，而使徒的交通就是三一神的交通。

　　我们必须认识，今天在宇宙中有一道流，就是神自己作生命水，从三一神流出，经过使徒并流到我们里面。…当我们传福音，而听我们所传的人接受了主耶稣时，我们就是在给他们“注射”生命的水。当他们接受了生命的水，他们就被带进这奇妙的交通里。

　　每逢我们遇见真信徒，不论他的国籍、种族是什么，总有个东西在我们里面“跳跃”。这种经历就好比耶稣的母亲马利亚去看施浸者约翰的母亲以利沙伯时所发生的事。当以利沙伯听到马利亚问安，她所怀的胎就在她腹里跳动（路一41）。…施浸者约翰一遇见救主就欢腾跳动（44），那时他们两人仍在母腹里。…今天我们是有主耶稣在我们里面的“母亲”，…我们必须顺着我们里面的“跳跃”。这个里面的“跳跃”就是内在的交通（生机建造的召会作基督的身体成为经过过程并分赐之三一神的生机体，六四至六五页）。

　　参读：神新约的经纶，第三十八章；约翰的修补职事，第七章。

　　To have fellowship with the Triune God in the apostles’ fellowship is to put aside our private interests and join with the apostles and the Triune God for the carrying out of God’s purpose.…Our participation in the apostles’ enjoyment of the Triune God is our joining with them and with the Triune God for His divine purpose, which is common to God, the apostles, and all the believers. (1 John 1:3, footnote 3)

　　The intrinsic fellowship of the churches is the unique fellowship of the apostles, which is uniquely and universally of all the members of the organic Body of Christ (Acts 2:42). The flow was first the fellowship of the divine life of the Divine Trinity. Then this fellowship was passed on to the apostles, who were among the first group of believers on earth. Therefore, this flow became the fellowship of the apostles…. In those early days all the believers continued steadfastly in the teaching and the fellowship of the apostles. There was only one teaching and one fellowship. The apostles did a wonderful work to impart the divine life into people and bring them into the flow of this divine life. This flow, this fellowship, became the new believers’ fellowship. Their fellowship was the fellowship of the apostles, and the fellowship of the apostles is the fellowship of the Triune God.

　　We must realize that today in the universe there is a flow, which is just God Himself as the water of life flowing out of the Triune God through the apostles and into us.…When we preach the gospel and the ones to whom we preach receive the Lord Jesus, we are giving them an “injection” of the water of life. When they receive the water of life, they are brought into this wonderful fellowship.

　　Whenever we meet a genuine believer, no matter what nationality or race he may be, something “jumps” within us. This experience may be compared to what happened when Mary, the mother of Jesus, went to see Elizabeth, the mother of John the Baptist. When Elizabeth heard Mary’s greeting, the baby leaped in her womb (Luke 1:41)….John the Baptist exulted (v. 44) upon meeting the Savior, while both of them were still in their mothers’ wombs….Today we are the “mothers” who have the Lord Jesus within us….We have to go along with the “jumping” within us. That inward “jumping” is the intrinsic fellowship. (CWWL, 1989, vol. 4, “The Organic Building Up of the Church as the Body of Christ to Be the Organism of the Processed and Dispensing Triune God,” pp. 311-312)

　　Further Reading: CWWL, 1984, vol. 3, “God’s New Testament Economy,” ch. 38; CWWL, 1980, vol. 2, “The Mending Ministry of John,” ch. 7

　　约壹一6~7 “我们若说我们与神有交通，却在黑暗里行，就是说谎话，不行真理了；但我们若在光中行，如同神在光中，就彼此有交通，祂儿子耶稣的血也洗净我们一切的罪。”

　　约壹一章二至三节及六至七节启示，神圣生命的交通有垂直的一面，也有平面的一面。垂直的一面是指我们与三一神的交通，平面的一面是指我们彼此之间的交通。

　　在使徒们将永远的生命传给罪人以前，使徒们自己已经与父并与祂的儿子耶稣基督有垂直的交通了（3）。…当使徒们将永远的生命传与别人时，他们就经历神圣交通平面的一面（三一神作三部分人的生命，一六八页）。

　　1 John 1:6-7 If we say that we have fellowship with Him and yet walk in the darkness, we lie and are not practicing the truth; but if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from every sin.

　　First John 1:2-3 and 6-7 reveal that the fellowship of the divine life has both a vertical aspect and a horizontal aspect. The vertical aspect of fellowship refers to our fellowship with the Triune God. The horizontal aspect of fellowship refers to our fellowship with one another.

　　Before the apostles reported the eternal life to [sinners], the apostles themselves already had the vertical fellowship with the Father and with His Son Jesus Christ (v. 3)….When the apostles reported the eternal life to others, they experienced the horizontal aspect of the divine fellowship. (CWWL, 1990, vol. 1, “The Triune God to Be Life to the Tripartite Man,” p. 354)

　　神圣交通平面的一面是凭着人的灵。神圣交通垂直的一面是凭着神圣的灵，就是圣灵（林后十三14，提后四22）。用“凭着”这辞实际上不够强，并不足以表达我们的意思。那灵不是仅仅与交通有关，联于或调和于交通里。那灵本身就是交通，因为交通就是那灵的流。这就好比说，电流就是电的本身。电流就是流动的电。当电中止，电流也中止。同样的，林后十三章十四节所说“圣灵的交通”，就是那灵在运行。

　　我们…凭着人的灵，进入神圣交通平面的一面（腓二1，启一10）。…平面的交通把我们引进垂直的交通中。如果两位弟兄操练他们的灵，有真正、正确、平面的交通，他们至终会被引进非常诚恳、真挚的代求里。当他们一同祷告时，神圣交通的两方面就交织在一起了。…这种交织的交通乃是真实的交通。

　　你若花充分的时间与主有垂直的交通，就会急切想见别的圣徒，好与他们有交通。你一旦借着祷告而与圣徒有了交通，你就再次被带进与主垂直的交通里。你与圣徒们平面的交通，带你进入与主垂直的交通里。然后，你与主的交通就把你带进与圣徒们平面的交通里。因此，这两面总是交织在一起的，也就是说，两面总是互相交错进行的。

　　正如电流就是电的本身，照样，神圣生命的交通，神圣生命的流通，就是神圣生命的本身。…我们基督徒的生活乃是神圣生命交通的生活。新约启示，基督徒的聚会、基督徒的婚姻生活以及基督徒的工作，就是神圣的交通。

　　至终，在这神圣的交通中，神就与我们交织在一起。这交织就是神与人的调和。所有的聚会都该是垂直与平面两面交织的交通。我们的婚姻生活也应该是交织的交通。夫妻不该单单彼此有交织，也该与主有交织。…我们一同配搭和工作，也该是神圣的交通。

　　我们必须领悟，当交通没有了，神也消失了；神乃是作为交通而来。…今天众地方召会之间不够有交通，众召会没有在交通中完全是一。…我们需要借着二灵，完全进入神圣交通两面的经历（三一神作三部分人的生命，一七五、一七七、一七九至一八二页）。

　　参读：三一神作三部分人的生命，第十六至十九章。

　　The horizontal aspect of the divine fellowship is by the human spirit. The vertical aspect of the divine fellowship is by the divine Spirit, the Holy Spirit (2 Cor. 13:14; 2 Tim. 4:22). The word by is actually not strong enough to express what we mean. The Spirit is not merely involved, wrapped up, or mingled with the fellowship. The Spirit Himself is the fellowship because the fellowship is the flow, the current, of the Spirit. This is like saying that the current of electricity is just the electricity itself. The current of electricity is electricity in motion. When the electricity stops, the current of electricity also stops. In the same way the fellowship of the Holy Spirit mentioned in 2 Corinthians 13:14 is the Spirit moving.

　　We… enter into the horizontal aspect of the divine fellowship by the human spirit (Phil. 2:1; Rev. 1:10).

　　The horizontal fellowship ushers us into the vertical fellowship. If two brothers exercise their spirit to have genuine, proper, horizontal fellowship, they will eventually be ushered into a very honest and sincere intercession. When they pray together, the two aspects of the divine fellowship are interwoven.…This interwoven fellowship is the real fellowship.

　　If you have a good time with the Lord in vertical fellowship, you will be eager to see the other saints in order to have fellowship with them. Once you have fellowship with the saints through prayer, you are brought into vertical fellowship with the Lord again. Your horizontal fellowship with the saints brings you into vertical fellowship with the Lord. Then your fellowship with the Lord brings you into horizontal fellowship with the saints. Thus, these two aspects are always interwoven; that is, they are always crisscrossing each other.

　　Just as the current of electricity is the electricity itself, the fellowship of the divine life, the flow of the divine life, is the divine life itself.…Our Christian life is a life of the fellowship of the divine life. The New Testament reveals that the Christian meeting, the Christian married life, and the Christian work are just the divine fellowship.

　　Eventually, in this divine fellowship God is interwoven with us. This interweaving is the mingling of God with man. All the meetings should be an interwoven fellowship with both the vertical and horizontal aspects. Our married life should also be an interwoven fellowship. The husband and the wife should be interwoven not only with each other but also with the Lord….Our coordination and work together should also be the divine fellowship.

　　We must realize that when fellowship disappears, God also disappears. God comes as the fellowship.…Today there is not enough fellowship among the local churches, and the churches are not absolutely one in the fellowship.…We need to fully enter into the experience of the divine fellowship in its two aspects by the two spirits. (CWWL, 1990, vol. 1, “The Triune God to Be Life to the Tripartite Man,” pp. 359-365)

　　Further Reading: CWWL, 1990, vol. 1, “The Triune God to Be Life to the Tripartite Man,” chs. 16-19

　　林前十二28 “神在召会中所设立的，第一是使徒，第二是申言者，第三是教师；其次是行异能的，再次是得恩赐医病的，帮助的，治理的，说各种方言的。”

　　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。”

　　众召会生机的关系乃是独一召会（由所有地方召会所组成的宇宙召会）的独一关系（林前十二28）。今天在主的恢复里，…地方召会虽然多，但独一的、宇宙的并内在的交通只有一个，这交通是为着众召会生机的关系。

　　每一地方召会的长老应当考虑他们与其他召会有何种关系。他们的关系是否只限于他们当地的弟兄，还是他们与主恢复中的众召会都有交通？…两处召会在地理上可能很接近，…〔却〕可能不愿意让对方知道各自的事。…各召会的关系应当是神圣生命独一、普遍的交通。在这交通里，除了一些牵涉到个人隐密和私人事件的例子之外，众召会不该有任何私下的事（生机建造的召会作基督的身体成为经过过程并分赐之三一神的生机体，六九至七○页）。

　　1 Cor. 12:28 And God has placed some in the church: first apostles, second prophets, third teachers; then works of power, then gifts of healing, helps, administrations, various kinds of tongues.

　　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.

　　The organic relationship of the churches is the unique relationship of the unique church—the universal church composed of all the local churches (1 Cor. 12:28). Today in the Lord’s recovery there are… many local churches, but there is only one unique, universal, and intrinsic fellowship, which is for the organic relationship of the churches.

　　The elders of each of the local churches should consider what kind of relationship they have with the other churches. Is their relationship limited to the brothers in their locality, or are they in fellowship with all the churches in the Lord’s recovery?…Two churches may be very close to one another geographically yet…may not want to let each other know about their affairs.…The relationship of every church should be the unique, universal fellowship of the divine life. In this fellowship the churches should not have anything private, except certain cases of individuals involving confidential and personal matters. (CWWL, 1989, vol. 4, “The Organic Building Up of the Church as the Body of Christ to Be the Organism of the Processed and Dispensing Triune God,” pp. 314-315)

　　众地方召会是一个召会。…众召会的关系不是组织的。众召会的关系必须是生机的，是照着神圣生命并基于神圣生命之生机交通的。我们若持守这个看见，就会免去许多的难处。

　　当头一批使徒在地上时，众召会在生机里是一。然而，过了一段时间，召会开始堕落并分裂。…在正确的意义上，众召会都应当是“大公”的，都应当普遍是一。然而，“大公”一辞已经被滥用了。大公教（即天主教）造出庞大的…阶级制度。…这种阶级抹煞了基督为首的身分。我们应当恨恶这种阶级的实行。

　　当弟兄们被兴起时，他们强烈地攻击天主教的阶级实行。然而，弟兄们至终因着他们道理上的教训而分裂。…有一位教师，名叫兰格（G.H.Lang），他反对达秘，教导说每一地方召会应当自治；这种自治的教训毁了弟兄们，造成一再的分裂。

　　我们只该注意实行召会作三一神生机体的身体生活。在主的恢复里，我们不实行自治，也不实行联治。我们只有一个实行，就是基于在基督身体中独一并普遍的交通。在一个地方上的召会不该有一种态度，认为他们与别地召会没有关系。…众召会不该在彼此之间实行一种分开、自治的关系。众召会实行联治的关系也是错的。我们应该实行基于基督身体独一并普遍之交通的关系。

　　众召会生机的关系，是基于基督生机身体众肢体之间独一并普遍的交通（参腓二1）。这种生机的关系是在众召会之间独一并普遍的实行；众召会乃是基督独一生机的身体，就是宇宙中独一的召会（生机建造的召会作基督的身体成为经过过程并分赐之三一神的生机体，七二至七四页）。

　　参读：长老训练第四册，第四章。

　　All the local churches are one church.…Their relationship is not organizational. The relationship of the churches must be organic according to the divine life and based on the organic fellowship of the divine life. If we keep this view, we will be saved from many problems.

　　When the first group of apostles was on the earth, the churches were organically one. After a time, however, the churches began to degrade and became divided…. In the proper sense all the churches should be “catholic”; they should be universally one. The word catholic, however, has been spoiled. The Catholic Church has created a great hierarchy,… [which] annuls the headship of Christ. We should hate such a hierarchical practice.

　　When the Brethren were raised up, they strongly attacked the hierarchical practice of Catholicism. Eventually, however, the Brethren became divided over their doctrinal teachings…. One teacher, G. H. Lang, in reacting against Darby, taught that every local assembly should be autonomous. This teaching of autonomy ruined the Brethren, causing division after division.

　　We should care only to practice the Body life of the church as the organism of the Triune God. In the Lord’s recovery we do not practice autonomy or federation. We only have a practice based upon the unique and universal fellowship in the Body of Christ. The church in one locality should not have the attitude that they have nothing to do with the church in another locality.…The churches should not practice having a separate, autonomous relationship among them. It is also wrong for the churches to practice a federated relationship. We should practice the unique relationship based upon the unique and universal fellowship of the Body of Christ.

　　The organic relationship of the churches is based on the unique and universal fellowship among all the members of the organic Body of Christ (cf. Phil. 2:1). This organic relationship is practiced uniquely and universally among all the local churches as the unique, organic Body of Christ—the unique church in the universe. (CWWL, 1989, vol. 4, “The Organic Building Up of the Church as the Body of Christ to Be the Organism of the Processed and Dispensing Triune God,” pp. 317-318)

　　Further Reading: CWWL, 1984, vol. 2, “Elders’ Training, Book 4:Other Crucial Matters concerning the Practice of the Lord’s Recovery,” ch. 4

　　林前十二24~25 “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，免得身体上有了分裂，总要肢体彼此同样相顾。”

　　在身体的生活里，要和谐、调和、调整、相调并调节，我们就必须经过十字架，凭着那灵，为着基督身体的缘故，将基督分赐给别人。同工和长老必须学习被除去。无论我们作什么，都该凭着那灵，分赐基督。再者，无论我们作什么，都不该为着我们的利益，并照着我们的味道，而该为着召会。

　　一位同工要作什么，就该与其他同工交通。长老该与其他长老交通。交通调节我们，交通调整我们，交通使我们和谐，交通把我们调在一起。…若没有与其他一同配搭的圣徒交通，我们就不该作什么。交通要求我们要作什么的时候先停下来。在召会生活里、在主的工作中，我们在配搭里都必须学习，没有交通就不要作什么（神圣奥秘的范围，一○一页）。

　　1 Cor. 12:24-25 But our comely members have no need. But God has blended the body together, giving more abundant honor to the member that lacked, that there would be no division in the body, but that the members would have the same care for one another.

　　In order to be harmonized, blended, adjusted, mingled, and tempered in the Body life, we have to go through the cross and be by the Spirit, dispensing Christ to others for the sake of the Body of Christ. The co-workers and elders must learn to be crossed out. Whatever we do should be by the Spirit to dispense Christ. Also, what we do should not be for our interest and according to our taste but for the church.

　　When a co-worker does anything, he should fellowship with the other co-workers. An elder should fellowship with the other elders. Fellowship tempers us, fellowship adjusts us, fellowship harmonizes us, and fellowship mingles us….We should not do anything without fellowshipping with the other saints who are coordinating with us. Fellowship requires us to stop when we are about to do something. In our coordination in the church life and in the Lord’s work, we all have to learn not to do anything without fellowship. (CWWL, 1994-1997, vol. 4, “The Divine and Mystical Realm,” p. 160)

　　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。这样，我们会得着许多益处。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。在保守基督宇宙身体的一上，这是最有帮助的（神圣奥秘的范围，一○一至一○二页）。

　　召会生活实行的秘诀，第一，就是在地方召会中的同心合意。第二，召会生活实行的秘诀，是在宇宙身体里的一（弗四3，约十七11、21~23）。…众地方召会之间独一的关系、交通和相调，应当要尽实际上所许可的，没有州、省和国的界限。如果因任何一种界限而分，召会就不再是一个身体，而变成一个尸首了。分裂的身体乃是尸首。

　　在各区的众召会愿意相调为一么？…我们可能喜欢独立，而以地方为借口。我不是教导众地方召会都要联合成为联合会，就像美国五十州的联邦政府一样。我是在给你们看见，圣经启示我们，众圣徒和众召会乃是一个身体。没有人能否认这事。

　　今天不象在保罗的时候，现在几乎到任何一个地方的交通和通讯都非常便利。因此，今天众召会应当比保罗的时候更相调。照着圣经的启示，也照着现代的便利，我们应当是一，我们也应当尽实际上所许可的调在一起。

　　邻近召会要尽可能地集调并一起行动，而又不废除在事务上地方的行政。我们调在一起，不应当徒有其名；我们必须要有一些行动。地方的行政还是存在，但是在属灵的元素上，众召会都该相调为一（一个身体和一位灵，二○至二二页）。

　　参读：神圣奥秘的范围，第六章；一个身体和一位灵，第一章。

　　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. Then we will receive many benefits. 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)

　　The secret of the practice of the church life is, first, the one accord in the local churches. Second, the secret of the practice of the church life is the oneness in the universal Body (Eph. 4:3; John 17:11, 21-23). The unique relationship, fellowship, and blending of all the local churches should be as much as practicality allows, without boundaries of states, provinces, or nations. If we are divided by any kind of boundary, the church becomes no longer a Body; rather, it becomes a corpse. A divided body is a corpse.

　　Are the churches in every area willing to be blended together as one?…We may like to be independent under the cloak of being local. I am not teaching that all the local churches should be united in a federation, like the federation of the fifty states of the United States. I am showing you that the Bible reveals to us that all the saints and all the local churches are one Body. No one can deny this.

　　Today, unlike in Paul’s time, travel and communication to nearly anywhere on the earth are very convenient. Because of this the churches today should be blended much more than they were in Paul’s time. Not only according to the revelation of the Bible but also according to the modern conveniences, we should be one, and we should be blended together as much as practicality allows.

　　The clustering and the moving together of neighboring churches should be as much as possible, without the abolishing of the local administrations in business affairs. Our blending together should not be in name only; we must take some action. The local administration still exists, but in the spiritual element all the churches should be blended together as one. (CWWL, 1991-1992, vol. 4, “One Body and One Spirit,” pp. 431-433)

　　Further Reading: CWWL, 1994-1997, vol. 4, “The Divine and Mystical Realm,” ch. 6; CWWL, 1991-1992, vol. 4, “One Body and One Spirit,” ch. 1

　　启一11 “你所看见的，当写在书上，寄给那七个召会：给以弗所、给士每拿、给别迦摩、给推雅推喇、给撒狄、给非拉铁非、给老底嘉。”

　　林前十六19 “亚西亚的众召会问你们安。亚居拉和百基拉，并在他们家中的召会，在主里多多地问你们安。”

　　主将亚西亚的七个召会调和为一，用整卷启示录，个别地和团体地写给他们一封总的书信（一4、11，二1~三22）。一面说，主写给每一个召会一封书信；另一面说，主把七封书信摆在一起，作为一封给七个召会的总书信。至终，七处召会都得着同一个东西。启示录给我们看见，一城应当只有一个召会。启示录也启示，众召会也应当集体的是一。这该清楚地给我们看见，在主眼中众召会乃是一。主只有一个身体。为了使众召会在地上存在，我们必须分散，但我们的分散不该成为基本的因素，使我们分开，好像分裂一样。若是可能，最好我们全都来在一起而不分散（一个身体和一位灵，二四至二五页）。

　　Rev. 1:11 Saying, What you see write in a scroll and send it to the seven churches: to Ephesus and to Smyrna and to Pergamos and to Thyatira and to Sardis and to Philadelphia and to Laodicea.

　　1 Cor. 16:19 The churches of Asia greet you. Aquila and Prisca greet you much in the Lord, with the church, which is in their house.

　　The Lord blended the seven churches in Asia into one by sending them one total epistle respectively and collectively with the whole book of Revelation (1:4, 11; 2:1—3:22). On the one hand, the Lord wrote each church an epistle, and on the other hand, He put all seven epistles together as one total epistle and sent it to each one of the seven churches. Eventually, all seven churches received the same thing. The book of Revelation shows that there should be only one church in one city. It also reveals that all the churches collectively should also be one. This should give us a clear view that in the eyes of the Lord the churches are one. The Lord has only one Body. In order for the churches to exist on the globe, we have to be scattered, but our being scattered should not be a basic factor that causes us to be separated and divided. (CWWL, 1991-1992, vol. 4, “One Body and One Spirit,” pp. 434-435)

　　我们中间有些圣徒从一地到另一地，从一处召会到另一处召会，想要找一个合乎他们偏好和口味的召会。这种态度是冒犯人的；这触犯了基督的身体。我们不该对我们所在的召会有任何要求。我们必须谦卑自己，服在我们所在的召会之下。不仅如此，我们必须尽力避免任何不和。一点面酵能使全团发起来（林前五6~7），所以我们必须有警觉。在地方上，我们必须同心合意，没有任何意见，我们也必须在宇宙的身体里保守一。

　　使徒保罗将歌罗西和老底嘉这两处召会调和为一，写给他们共同的书信（西四16）。他写了一封信给在歌罗西的召会，并嘱咐他们要让在老底嘉的召会也读那封信。他也写了一封信给老底嘉，并叫老底嘉让歌罗西也读。…使徒保罗在问安时，〔也〕实行众召会之间身体的交通（罗十六1~16、20~24）。

　　为着主在祂恢复里，在地方一面并宇宙一面的行动，我们都需要在同心合意里有身体的感觉，并在一里以身体为中心（一个身体和一位灵，二五至二七页）。

　　罗马〔十四至十六〕章给我们看见…两件非常重要的事…。第一就是效法使徒，将各地的召会带进基督身体的交通里（十四3，十五7~9、25~33）。第二就是跟随使徒的脚踪，将众圣徒带到基督身体全体相调的生活中。

　　我们必须有基督身体交通和相调的实际，否则我们无论怎么追求、单纯、谦卑，迟早总会出问题，甚至会分裂。所以我们必须受身体之异象的控制，跟随使徒的脚踪，将众召会的众圣徒带进基督身体全体相调的生活中（经历神生机的救恩等于在基督的生命中作王，七一、七六页）。

　　相调的目的是要将我们众人引进基督身体的实际。…我宝贵众地方召会，是因着一个目的：众地方召会是将我带进基督身体的手续。众召会是身体，但众召会也许没有基督身体的实际。因此，我们需要在众地方召会里，使我们能被引进或带进基督身体的实际（关于相调的实行，五至六页）。

　　参读：神圣的水流；关于相调的实行，第一、三至五章。

　　Some saints among us traveled from locality to locality, from church to church, trying to find a church that would match their preference and taste. This kind of attitude is offensive. It offends the Body of Christ. We should not put any demands on the church where we are. We have to humble ourselves and submit ourselves to the church where we are. Furthermore, we must try our best to avoid any discord. A little leaven leavens the whole lump (1 Cor. 5:6-7). We must therefore be on the alert. Locally, we must be in one accord, without any opinion, and we must also keep the oneness in the universal Body.

　　The apostle Paul blended the two churches in Colossae and Laodicea together as one by sending them epistles in common (Col. 4:16). He wrote a letter to the church in Colossae and charged them to let the church in Laodicea read it. He also wrote a letter to Laodicea and asked Laodicea to let Colossae read it.…The apostle Paul [also] practiced the fellowship of the Body among the churches in his greetings (Rom. 16:1-16,20-24).

　　For the Lord’s move in His recovery both locally and universally, we all need to be Body-conscious in one accord and Body-centered in oneness. (CWWL, 1991-1992, vol. 4, “One Body and One Spirit,” pp. 435-436)

　　[Romans 14—16 shows]…two crucial matters. The first matter is in imitating the apostle to bring the local churches into the fellowship of the Body of Christ (14:3; 15:7-9, 25-33); the second matter is in following in the apostle’s footsteps to bring all the saints into the blending life of the entire Body of Christ.

　　We must have the reality of the fellowship and blending of the Body of Christ. Otherwise, regardless of how much we pursue and how simple and humble we are, sooner or later there will be problems, even divisions, among us. Hence, we must be governed by the vision of the Body and follow in the footsteps of the apostle by bringing all the saints in all the churches into the blending life of the entire Body of Christ. (CWWL, 1994-1997, vol. 5, “The Experience of God’s Organic Salvation Equaling Reigning in Christ’s Life,” pp. 513, 516)

　　The purpose of the blending is to usher us all into the reality of the Body of Christ…. I treasure the local churches because of a purpose. The local churches are the procedure to bring me into the Body of Christ. The churches are the Body, but the churches may not have the reality of the Body of Christ. Thus, we need to be in the local churches so that we can be ushered, or brought, into the reality of the Body of Christ. (CWWL, 1994-1997, vol. 1, “The Practical Points concerning Blending,” p. 104)

　　Further Reading: CWWL, 1963, vol. 1, “The Divine Stream”; CWWL, 1994-1997, vol. 1, “The Practical Points concerning Blending,” chs. 1, 3-5