Witness Lee

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Witness Lee
WitnessLeeSpeakingOct1987TaipeiTaiwan.jpg
Born 1905 (1905)
Yantai, China
Died June 9, 1997 (1997-06-10)
Anaheim, California

Witness Lee (李常受, pinyin Lǐ Chángshòu) (1905 – June 9, 1997) was a Chinese Christian preacher belonging to the Christian group local churches in Taiwan and the United States and was the founder of Living Stream Ministry. He was born in 1905 in the city of Yantai, Shandong, China, to a Southern Baptist family. He became a Christian in 1925 through the preaching of Peace Wang and later joined the Christian work started by Watchman Nee. Like Nee, Lee emphasized the believers' subjective experience and enjoyment of Christ as life for the building up of the church, not as an organization, but as the Body of Christ.[1][2][3] He was honored by Hon. Joseph R. Pitts of Pennsylvania in the US Congress on April 29, 2014 for his "extraordinary impact far beyond the Chinese-speaking world."

Biography[edit]

Early Years[edit]

Witness Lee was born in 1905 in Shandong Province in China. Lee’s great-grandfather was a Southern Baptist who brought Lee’s mother into Christianity. Lee’s mother studied in an American Southern Baptist mission school and was baptized as a teenager into the Southern Baptist Church. In order to provide her children with an education in Chinese and English, she sold her inheritance. Lee’s father was a farmer who died in 1923.[1][4]

Lee was brought into contact with his mother's Baptist Church in Yantai where he studied at a Southern Baptist elementary school and later at a mission college operated by American Presbyterians. Although Lee attended Southern Baptist church services and Sunday school in his youth, he was never converted nor baptized by them. After her conversion, Lee's second sister began to pray for him and introduced him to a Chinese pastor who paid Lee many visits and encouraged him to attend his Sunday morning services. Inspired by the preaching of Peace Wang, Lee dedicated himself to serve God for the rest of his life in April 1925 at the age of 19.[5]

Through Watchman Nee's teaching Lee began to believe that denominationalism was unscriptural. In 1927, when elected to the board of the Chinese Independent Church, he declined the position and left the denomination. Lee then began to meet with the Benjamin Newton branch of the Plymouth Brethren where he remained for seven and a half years and was baptized in the sea by a local Brethren leader, Mr. Burnett, in 1930.[1]

Ministry with Watchman Nee[edit]

Soon after Lee’s conversion to Christianity, he began to study various Christian teachers and discovered the writings of Watchman Nee in two periodicals, The Morning Star and The Christian. Lee began to correspond with Nee to seek his advice and guidance for a better understanding of the Bible. In 1932 Nee visited Yantai, and the two met for the first time. During Nee’s visit, Lee felt that his relationship with God and his understanding of how to study the Bible were revolutionized.

During this time, Lee began to feel that God was calling him to quit his job to serve the Lord with all of his time which he did in August 1933, fulfilling his vow eight years earlier to dedicate his life to Jesus Christ. Soon after ward, he received a letter from Watchman Nee that read, “Brother Witness, as for your future, I feel that you should serve the Lord with your full time. How do you feel? May the Lord lead you.” Lee was greatly encouraged by this letter and felt that it strongly confirmed his decision. [6]From that point onward, Lee began to work closely with Nee.

In 1934, Witness Lee moved his family to Shanghai where he was assigned to be the editor of Nee’s magazine, The Christian. The following year, he also began to travel throughout China giving messages to Christians and helping to establish local churches. During this time, many churches were established in Zhejiang Province as well as in Beijing and Tianjin as a result of Lee’s work. He also traveled to the northwestern provinces of Suiyuan, Shanxi, and Shaanxi to preach the gospel and edify the Christians there until the outbreak of the Japanese invasion in 1937.

With the war beginning, Lee returned to Yantai and spent most of his time there caring for the churches in Yantai and Qingdao. At the end of 1942 a great revival broke out in Yantai, and the church met continuously for one hundred days. Then, under suspicion of espionage due to his experimentation with evangelism by migration, Lee was arrested by the Imperial Japanese Army in May of 1943 and underwent a month’s interrogation with flogging and water torture. His health was greatly weakened by this imprisonment and he developed tuberculosis. In order to rest and recuperate, Lee moved to Qingdao in 1944 and stayed there for two years.[7] Following the end of the war, the rise of communism in China brought great uncertainty for Nee's ministry. Concerned for the preservation of his ministry, in 1949, Nee and his co-workers decided to send Witness Lee to Taiwan to continue their work free from the threat of government persecution.[7][8][9]

Watchman Nee and Witness Lee met for the last time in Hong Kong in 1950.[7][10] For over a month they ministered together and helped bring about a revival in the church in Hong Kong. Lee was charged by Nee to instruct, teach, and lead the elders and to make arrangements concerning the church services, as well as the purchase of land for the building of a new meeting place. Nee then returned to mainland China where, in 1952, he was imprisoned for the remaining twenty years of his life by the CCP. Although the two were never able to communicate again, Lee continued to minister according to the teaching and pattern he had received from Watchman Nee for the remainder of his life.

Ministry in Taiwan[edit]

When Witness Lee moved to Taiwan in May 1949 he began his work with among a few believers and churches already present there. Within five to six years, the number of Christians under his leadership increased from five hundred to over forty thousand. Lee began to conduct conferences and trainings for the churches on a yearly basis and beginning in 1951 a formal training for his ministry co-workers. Lee also began to publish books through his publishing company, The Taiwan Gospel Book Room, as well as The Ministry of the Word magazine published from 1950 until 1986 in 415 issues.[1]

Going West[edit]

The beginning of Lee’s work in the West was initiated with invitations to conduct conferences in London, England and Copenhagen, Denmark in 1958. Between 1958 and 1961, Lee also visited the United States three times. In 1962 he moved to Los Angeles and held his first conference there. Messages from that conference were later published as a book entitled The All-Inclusive Christ. In the ensuing years, Lee was invited to speak to many Christian groups throughout the United States. His messages delivered during shorter conferences and longer trainings were printed in The Stream magazine, published by The Stream Publishers (later renamed Living Stream Ministry).

Throughout the 1960s and 1970s Witness Lee traveled extensively throughout the United States, Canada, and the Far East. He also visited many other places in Europe, South America, Australia, and the Middle East. In 1974 he moved to Anaheim, California where he began a book-by-book exposition of the Bible with the Life-study of Genesis. The entire Life-study of the Bible was completed in December 1994. Lee also wrote extensive outlines, footnotes, and cross references for all the books of the New Testament that were eventually incorporated into a new translation of the New Testament, the Recovery Version, published in Chinese in 1987 and in English in 1991.[1]

God-Ordained Way[edit]

Beginning in the mid-1980s, Witness Lee felt that the rate of growth was too slow in the local churches. Unsure of the best way to proceed, he traveled to Taiwan in 1984 to study the situation. Eventually, he determined that there was a need for a shift away from large meetings with one speaker to small group meetings in homes.[11] In his ministry he began to refer to this emphasis as the "God-ordained way." Lee believed that by practicing the God-ordained way, churches could be saved from oldness and degradation and be brought back to a biblical pattern.[12] The God-ordained way consists of four major steps:[13]

The first step of the God-ordained way is to fulfill the New Testament priesthood of the gospel to seek, visit, and contact sinners for God's salvation to make the sinners organic members of the Body of Christ and offer them to God as the New Testament sacrifice (Rom. 15:16; 1 Pet. 2:5, 9). The second step is to nourish and cherish the newborn babes in Christ in home meetings as nursing mothers (1 Thes. 2:7). The third step is to perfect the saints by mutual teaching in group meetings for the work of the ministry to build up the organic Body of Christ (Eph. 4:12-13). Finally, the fourth step of the God-ordained way is the prophesying by all the saints in the church meetings for the direct and organic building up of the Body of Christ as the organism of the processed Triune God (1 Cor. 14:1-5, 23-26, 31, 39a).

—Witness Lee, Fellowship Concerning the Urgent Need of the Vital Groups

Later Ministry[edit]

In February 1994 Lee began to deliver messages on subjects he referred to as "the high peak of the divine revelation." The focus of Lee's speaking in these messages was God’s economy to make the believers God in life and nature but not in the Godhead. He also spoke on other major topics like "the New Jerusalem, the complete salvation of God with its judicial and organic aspects, the full ministry of Christ in His three divine and mystical stages, and the incorporation of the believers with the consummated Triune God." He also began a series of Bible expositions known as "Crystallization-studies." He continued to encourage the practice of the God-ordained way and the fellowship among the believers and churches.[1]

Witness Lee gave his last conference in February 1997. Three months later he was hospitalized with complications due to prostate cancer. He died on June 9, 1997.[1]

Teachings of Witness Lee[edit]

God[edit]

God is both uniquely one and distinctly three. The Father, the Son, and the Spirit are eternally distinct but never separate and never act independently. The Triune God as the Father in Christ as the Spirit is life and life supply to the believers.[14][15][16] God is unchanging in His eternal existence, but in His economical move passed through the processes of incarnation, human living, death, resurrection, and ascension to be consummated as the life-giving Spirit (1 Cor. 15:45, 2 Cor 3:17) to dwell in the believers.[17][18] The Triune God dispenses Himself into the believers to regenerate them with His divine life (1 Pet. 1:3), transform them according to His divine nature (Rom. 12:2, 2 Cor 3:18), and glorify them with His divine glory (Rom. 8:30) to make them the same as He is in life, nature, and expression.[19][20] This dispensing consummates in the New Jerusalem as the mutual abode of the Triune God and the tripartite man (Rev 21:3, 22) for the full expression of God for eternity.[21][22]

Christ[edit]

The living Christ is versus dead religion. Christ as the Head of the Body (Col. 1:18) is not just the Leader of the church but the very Person of the church from whom the Body has its existence, living, and work (Eph. 4:16, Col. 2:19). Christ’s full ministry, through which He accomplishes His economy, is carried out in three stages: incarnation, inclusion, and intensification. In the stage of incarnation, Christ brought God into man, expressed God in humanity, and accomplished His judicial redemption, bringing believers the forgiveness of sins (Col. 1:14), justification before God (Rom. 4:25, 5:18), reconciliation to God (Rom. 5:10), and positional sanctification (Heb. 13:12). In the stage of inclusion, Christ was designated the firstborn Son of God through His resurrection (Rom. 1:3-4, 8:29), became the all-inclusive, compound, life-giving Spirit (1 Cor. 15:45), and regenerated the believers to be the many sons of God (1 Pet. 1:3). In the stage of intensification, He is intensified to be the seven Spirits of God (Rev. 1:4, 5:6) to deal with the degradation of the church by intensifying His organic salvation, producing the overcomers, and consummating the New Jerusalem for eternity.[23][24][25][26]

The Spirit[edit]

Christ is the life-giving Spirit (1 Cor. 15:45), the reality of Christ in resurrection (John 14:16-20). While the Spirit is eternally one (Eph. 4:4), in the age of the church’s degradation, the function and working of the Spirit are intensified "sevenfold" for the completion of God’s economy. The all-inclusive, compounded, life-giving, indwelling, sevenfold intensified, and consummated Spirit is the consummation of the processed Triune God. The experience of Christ as the Spirit ushers the believers into the divine and mystical realm of the consummated Spirit and the pneumatic Christ where the believers enjoy and experience everything that the Triune God is.[27][28]

Salvation[edit]

The judicial aspect of God’s complete salvation was accomplished by Christ’s death on the cross so that sinners might be forgiven before God, washed, justified, reconciled to God, and sanctified unto God positionally. Having been judicially redeemed and reconciled to God, the believers may now enjoy the organic aspect of God’s salvation carried out in Christ’s life (Rom. 5:10) made available to the believers through the life-giving Spirit. In such an organic salvation the believers are regenerated, sanctified, renewed, transformed, conformed to Christ’s image, and ultimately glorified to express the divine life fully.[29]

Life[edit]

Life is God Himself dispensed into the transformed, tripartite man (1 Thes. 5:23; Rom. 8:10, 6, 11). This dispensing transforms man into the glorious image of Christ (2 Cor. 3:18) so that man may become God’s expression. The Bible begins with the tree of life (Gen. 2:9) and ends with the tree of life (Rev. 22:2). The line of the tree of life is always versus the line of the tree of the knowledge of good and evil.[30] The believers can enjoy Christ by spiritually eating and drinking Him (John 6:54-58). Because Christ is the life-giving Spirit today, the believers can practically and actually enjoy Him as their life and life supply by receiving the Word of God by means of all prayer (Eph. 6:17-18).[31] The simplest way to enjoy Christ is to call on His name (1 Cor. 12:3), something practiced in both the Old (Gen. 4:26, 12:8; Isa. 12:3-4; Lam. 3:55) and New Testaments (Rom. 10:12-13; 1 Cor. 1:2; Acts 9:14, 21). Calling on the Lord is both a drinking (Isa. 12:3-4) and a breathing (Lam. 3:55-56).[32][33]

The Believers[edit]

The relationship between God and His redeemed people is a mingling in which both identities are distinctly preserved.[34] [35] [36] The believers are begotten of God (John 1:13, 1 John 5:1) with God's divine life and are partakers of His divine nature (2 Pet. 1:4) to become what God is in life, nature, expression, and function.[37] God in His divine Trinity is an incorporation (John 14:10-11), and the goal of God’s economy is to bring the regenerated, transformed, and glorified elect into an incorporation with the Triune God, whereby the believers and God are one forever (John 14:20; 17:21, 23). The full experience of God’s organic salvation equals reigning in Christ’s life (Rom. 5:17). In this age, the believers can reign over sin and death by the full experience and enjoyment of Christ as life, and ultimately, in the New Jerusalem, the believers will reign in life with God forever (Rev. 22:5).

The Church[edit]

The church is the Body of Christ (Eph. 1:22-23, Col 1:24). As such, it is an organism (John 15:1-8) and not an organization. The church is also the new man composed of all the redeemed and regenerated believers (Eph. 2:15-16). Christ’s work on the cross abolishes the ordinances that divided Jews and Gentiles, opening the way for the genuine blending of all the believers into one new man.[38] The church as the fullness of Christ is the result of the believers' enjoyment of the unsearchable riches of Christ (Eph. 3:8) and the bride and counterpart of Christ to match Christ (John 3:29). In its highest definition the church is the issue of the dispensing of the processed Trinity and the transmitting of the transcending Christ (Eph. 1:22).[39][40][41] This church is expressed as local churches.[42][43]

In Matthew 16:18 the Lord said, “Upon this rock I will build My church.” The Lord’s word here refers to the building of the universal church. The Lord wants to build the church in the universe upon Himself as the rock, but His building is done through the local church. If the Lord did not build the local church, He would have no place to start His building of the universal church. We must consider this: if there is no building of the local church, how can there be the building of the universal church? If we put aside the local church, there would be no universal church. Therefore, the local church is the reality and the practicality of the universal church. Even the Lord’s building of the universal church is gained through His building of the local church.

Church Practice[edit]

The scriptural way to meet and to serve is in contrast to the traditional way. In chapter four we saw that the traditional way to meet and to serve is natural, fitting man’s natural and fallen condition, not requiring man to be living and in the spirit, religious, and adopting the way of human society for religion. In contrast to this, the scriptural way to meet and to serve is spiritual, fitting the taste of the living and spiritual man, and requiring man to be living and in the spirit.

The goal of scriptural practices like the breaking of bread and baptism by immersion is to help believers function as living members of the Body of Christ. Prophesying, as revealed in 1 Corinthians 14, "does not mainly mean to predict, to foretell. To prophesy primarily means to speak something for God and to speak forth God to others, to speak, to dispense Christ into others."[44] There are four vital practices necessary for the building up of the Body of Christ: begetting, nourishing, perfecting, and building. Begetting is to lead sinners to Christ that they might be begotten of God (1 Cor. 4:15). These new believers must then be nourished with the divine supply from the Scriptures (1 Thes. 2:7, John 21:15). As new believers grow, they must then be perfected in the truth and in their function in the Body. Ultimately, every believer must be brought into the same work of building up the Body according to the pattern in Ephesians 4:12 and 16.[45][46]

The Basis for the Believers’ Oneness in the Church[edit]

The church as the Body of Christ has two aspects, universal and local. The proper expression of the Body of Christ in a particular locality begins with believers practicing to meet as the church in that locality (like "the church in Ephesus," "the church in Corinth," "the church in Thessalonica")[47] having one plural eldership (Tit. 1:5, Acts 14:32) and accepting all believers in Christ as members of the church regardless of racial, cultural, social, secondary doctrinal, or observational differences.

The church is expressed on this earth in localities, and where there is an expression of the church, that expression must be one. Let us be simple. Let us not be complicated by the confusion in Christianity. It is a shame to ask people what church they belong to. If someone is a brother, that is all we need to know. I belong to the church, and you belong to the church. We all belong to the church.[48]

The New Jerusalem[edit]

The New Jerusalem "is the finalization of the completed divine revelation of the entire Scripture--the aggregate of the fulfillment of all the prophecies, types, figures, and foreshadows." [49] The New Jerusalem is not a physical city but a sign (Rev. 1:1), a symbol, with spiritual significance.[50] The New Jerusalem is "the full mingling of the Triune God with His redeemed, regenerated, and transformed people." [51] As a composition of divinity (the Triune God) mingled with humanity (all the believers), the New Jerusalem is the wife of the Lamb (Rev. 21:9) and the tabernacle of God (Rev. 21:3). The New Jerusalem, as the last and greatest sign in the Bible, is both the goal and result of all of God’s work.

Hebrews 11:10 tells us that God is the Architect and Maker of the holy city, the New Jerusalem (Heb. 12:22a, Rev. 21:2). This indicates that God is the Builder of the New Jerusalem. This building work of God began in perfecting the Old Testament saints, beginning with the patriarchs in the old dispensation. It continues more intensively in producing the matured believers in the new dispensation. Actually the entire Bible is a full record of God’s work in building the New Jerusalem as His complete manifestation for His full expression in eternity...

Witness Lee's View of Christianity[edit]

Witness Lee was critical of Christianity as a system while stressing the need to accept all believers based on what he taught was the common faith (Tit. 1:4, Jude 3).

This degraded religious system [of Christianity] takes the natural, human, traditional, cultural, and religious way. Humanly speaking, religion is a good thing, but spiritually speaking it is something against God's economy. God does not want a religion, but He surely wants to see His economy accomplished. We are not here for religion but for God's economy, which is to propagate His completed Christ to produce the church as the Body of such a Christ.

The church includes all those who share the common faith that saves us, the one faith spoken of in Ephesians 4:5. This faith is held in common by all who are saved (2 Pet. 1:1). This faith causes the believers to be one and does not divide them. Any creed or system of teaching that goes beyond the common faith divides the believers.

Witness Lee taught that certain practices in Christianity were unsciptural, such as the use of denominating names and the clergy-laity system. Nevertheless, he often emphasized the need for oneness among all Christians.[52]

Publications[edit]

Many of Witness Lee's spoken messages have been published in over 400 books translated into more than fourteen different languages.[53] Witness Lee's largest written work is The Life-study of the Bible, comprising over 25,000 pages of commentary on every book of the Bible from the perspective of the believers' enjoyment and experience of God's divine life in Christ through the Holy Spirit. A radio broadcast called Life-study of the Bible with Witness Lee was later produced from these spoken messages.[54] Following the Life-study Lee began a focused Crystallization-study to look at high points, or "crystals," of each book of the Bible. However, he died before completing this work.

Witness Lee was also the chief editor of a new translation of the New Testament into Chinese called the Recovery Version. He also directed the translation of the New Testament Recovery Version into English.

In addition, Witness Lee wrote, collected, and translated Christian hymns. In 1963 and 1964, he wrote the lyrics to approximately 200 new hymns that he compiled together with hymns from other authors. These were then categorized by topic for Hymns, with a total of 1,080 songs, published by Living Stream Ministry.[55]

See also[edit]

References[edit]

  1. ^ a b c d e f g A Memorial Biography of Brother Witness Lee. Anaheim: Living Stream Ministry (1998).
  2. ^ Lee, Witness. The History of the Church and the Local Churches. Anaheim: Living Stream Ministry (1993).
  3. ^ Lee, Witness. Living a Life According to the High Peak of God's Revelation. Anaheim: Living Stream Ministry (1994).
  4. ^ Reetzke, James. Biographical Sketches: A Brief History of the Lord’s Recovery. Chicago: Chicago Bibles & Books (2003).
  5. ^ Lee, Witness. Watchman Nee: A Seer of the Divine Revelation in the Present Age. Anaheim: Living Stream Ministry (1991).
  6. ^ Witness_Lee|Lee, Witness. ‘’Watchman Nee—A Seer of the Divine Revelation in the Present Age.’’ Anaheim: Living Stream Ministry, (1991).
  7. ^ a b c Kinnear, Angus. Against the Tide: The Story of Watchman Nee. Fort Washington: Christian Literature Crusade (1997).
  8. ^ Laurent, Bob. Watchman Nee: Man of Suffering. Uhrichsville: Barbour Publishing (1998).
  9. ^ Swanson, Allen J. Taiwan: Mainline Versus Independent Church Growth: A Study in Contrasts. Pasadena: William Carey Library (1973).
  10. ^ Lee, Joseph Tse-Hei. "Watchman Nee and the Little Flock Movement in Maoist China." Church History 74:1 (2005), 84.
  11. ^ Lee, Witness. Fellowship Concerning the Urgent Need of the Vital Groups. Anaheim: Living Stream Ministry (1998).
  12. ^ Lee, Witness. The Lord's New Way and His Ministry Today. Anaheim: Living Stream Ministry (1986).
  13. ^ Lee, Witness. Lessons on the God-Ordained Way. Anaheim: Living Stream Ministry (2002).
  14. ^ Lee, Witness. The Conclusion of the New Testament (Msgs. 306-322). Anaheim: Living Stream Ministry (2007).
  15. ^ Lee, Witness. Elders’ Training, Book 03: The Way to Carry Out the Vision. Anaheim: Living Stream Ministry (1994).
  16. ^ Lee, Witness. Life-study of 2 Corinthians. Anaheim: Living Stream Ministry (1990).
  17. ^ Lee, Witness. Crystallization-study of the Epistle to the Romans. Anaheim: Living Stream Ministry (1995).
  18. ^ Lee, Witness. The Practical Way to Live a Life According to the High Peak of the Divine Revelation in the Holy Scriptures. Anaheim: Living Stream Ministry (1994).
  19. ^ Lee, Witness. The Divine Dispensing of the Divine Trinity. Anaheim: Living Stream Ministry (1990).
  20. ^ Lee, Witness. God’s New Testament Economy. Anaheim: Living Stream Ministry (1986).
  21. ^ Lee, Witness. The Economy of God. Anaheim: Living Stream Ministry (1968).
  22. ^ Lee, Witness. The Economy and Dispensing of God. Anaheim: Living Stream Ministry (1997).
  23. ^ Lee, Witness. The Conclusion of the New Testament (Msgs. 21-33). Anaheim: Living Stream Ministry (1985).
  24. ^ Lee, Witness. The Conclusion of the New Testament (Msgs. 34-49). Anaheim: Living Stream Ministry (1986).
  25. ^ Lee, Witness. The Conclusion of the New Testament (Msgs. 50-62). Anaheim: Living Stream Ministry (1986).
  26. ^ Lee, Witness. The Conclusion of the New Testament (Msgs. 63-78). Anaheim: Living Stream Ministry (1986).
  27. ^ Lee, Witness. The Spirit. Anaheim: Living Stream Ministry (1994).
  28. ^ Lee, Witness. Two Spirits: The Divine Spirit and the Human Spirit. Anaheim: Living Stream Ministry (1993).
  29. ^ Lee, Witness. God’s Full Salvation. Anaheim: Living Stream Ministry (1990).
  30. ^ Lee, Witness. The Tree of Life. Anaheim: Living Stream Ministry (1993).
  31. ^ Lee, Witness. How to Enjoy God and How to Practice the Enjoyment of God. Anaheim: Living Stream Ministry (2006).
  32. ^ Lee, Witness. Knowing and Experiencing Life. Anaheim: Living Stream Ministry (1990).
  33. ^ Lee, Witness. The Experience and Growth in Life. Anaheim: Living Stream Ministry (1994).
  34. ^ Lee, Witness. Practical Talks to the Elders. Anaheim: Living Stream Ministry (1994).
  35. ^ Lee, Witness. Elders’ Training Book 02: The Vision of the Lord’s Recovery. Anaheim: Living Stream Ministry (1994).
  36. ^ Lee, Witness. Life-study of Leviticus. Anaheim: Living Stream Ministry (1989).
  37. ^ Lee, Witness. The Conclusion of the New Testament (Msgs. 415-436). Anaheim: Living Stream Ministry (2000).
  38. ^ Lee, Witness. Life-study of Ephesians. Anaheim: Living Stream Ministry (1991)
  39. ^ Lee, Witness. The Vision and Building Up of the Church. Anaheim: Living Stream Ministry (1993).
  40. ^ Lee, Witness. The Organic Building Up of the Church as the Body of Christ to be the Organism of the Processed and Dispensing Triune God. Anaheim: Living Stream Ministry (1996).
  41. ^ Lee, Witness. The Intrinsic View of the Body of Christ. Anaheim: Living Stream Ministry (1992).
  42. ^ Lee, Witness. Practical points Concerning Blending. Anaheim: Living Stream Ministry (1994).
  43. ^ Lee, Witness. The Genuine Ground of Oneness. Anaheim: Living Stream Ministry (1979).
  44. ^ Lee, Witness. The Present Advance of the Lord’s Recovery. Anaheim: Living Stream Ministry (1989).
  45. ^ Lee, Witness. The Specialty, Generality, and Practicality of the Church Life. Anaheim: Living Stream Ministry (1984).
  46. ^ Lee, Witness. The Exercise and Practice of the God-Ordained Way. Anaheim: Living Stream Ministry (1994).
  47. ^ "The Lord’s Recovery: Pre-Reformation History"
  48. ^ Witness Lee, Basic Principles for the Practice of the Church Life
  49. ^ Lee, Witness. The Apostles’ Teaching. Anaheim: Living Stream Ministry (1990).
  50. ^ Lee, Witness. Elders’ Training, Book 02: The Vision of the Lord’s Recovery. Anaheim: Living Stream Ministry (1985).
  51. ^ Lee, Witness. God’s New Testament Economy Anaheim: Living Stream Ministry (1986).
  52. ^ Lee, Witness. The Speciality, Generality, and Practicality of the Church Life. Anaheim: Living Stream Ministry (1984).
  53. ^ [1]
  54. ^ LSM radio
  55. ^ Witness Lee Hymns

External links[edit]