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The churches in Taiwan have experienced some turmoil in the past, but they have been preserved by the Lord and have stood fast. Nevertheless, when we look at our situation from the view of the work or from the view of the church in each locality, the churches in Taiwan have come to a standstill in regard to the number of serving ones and the number of saints.
The book of Acts shows that the gospel spread very quickly after Pentecost. Not only did the number of disciples multiply, but even the number of serving ones who worked for the Lord increased. At that time the churches increased in many localities, spreading from Jerusalem to Judea, Samaria, and all the way to the Gentile world. This propagation began at Pentecost and continued with the emergence of Paul’s ministry. The gospel spread to the borders of the Mediterranean Sea and into Europe in less than thirty years.
When we came to Taiwan, in the early days there was a significant increase in both the number of people and in the spread of the gospel. In the first six or seven years, the number of people increased from around five hundred to approximately fifty thousand, and the number of churches multiplied to more than fifty. A good number of workers were produced as well. By 1952 there were more than one hundred co-workers. These situations prove that we were multiplying and propagating.
However, in the nine years between 1975 and 1984, our progress came to a standstill. This does not mean that the churches were not preaching the gospel but that the number of people began to decrease year after year. At the same time new churches were not being raised up, and the churches in every locality only maintained the status quo. This speaks of a dormant situation.
After the church came into being on the earth, the most important factor related to building up the church and to leading the church in life and truth was a reliance on the Holy Spirit (Acts 13:1-2). However, the records of the believers’ gatherings throughout church history show that the church degraded gradually and produced a hierarchical system involving clergymen. Even though we do not use a title such as pastor, the practice of every member serving the Lord in the Body has become weaker and weaker, and a “clergy” situation has been manifested more and more. Even though we hate this matter and do not acknowledge hierarchy, in actuality we are indeed walking in this way.
The responsibilities for our work, service, administration, and leading are centered on a small number of people. This comes from a natural concept that most saints are incapable of serving. Hence, as capable ones serve more, more responsibilities are centered on them, and in the end only a few people serve, while most do not serve at all.
Between 1979 and 1980, in the twenty or more meeting halls in Taipei, only the brothers who were considered to be capable of speaking gave messages in the Lord’s Day meetings; the rest came to listen. This situation became so serious that the saints began to pay attention only to the big meetings, and their participation in the service became sporadic. Slowly, the main responsibilities of the church were shifted from all the saints to a small number of capable ones. Thus, a hierarchy in the principle of degraded Christianity began to develop.
This history follows the type in the book of Judges. The history of the Israelites in Judges is one of utter dependence upon “spiritual giants.” When Gideon appeared in chapters 6 through 8, the condition of God’s people immediately became better, but as soon as he was gone, God’s people turned back to their previous ways. When Samson appeared in chapters 13 through 16, the Israelites rose up again, but after he died, the Israelites went down again. The history of the church since the Reformation is just like the history recorded in Judges—whenever there was a spiritual giant, there was a revival, but when the spiritual giant passed away, the saints went down again. This is the reason that we cannot see the saints being built up together or the saints being formed into an army in degraded Christianity.
The fighting of an army does not depend on a small number of people, such as Gideon and Samson; it depends on every soldier. The history of the Protestant churches is a history of revivals, just like in the book of Judges. In the Lord’s recovery we did not seek for such so-called revivals or spiritual giants. However, in recent years we have been gradually heading in this direction; fortunately, the speed has been slow, and the decline has been gradual.
Because the decline is gradual and the speed is slow, no one had any feeling of decline; nevertheless, our direction is one of gradual decline. In principle, we are walking in the way portrayed in Judges, because we depend on a few who can speak and work rather than on all the saints. Some may say that we are depending on all the saints, but the proportionality of our dependence says otherwise. Currently, at least seventy percent of the service depends on those who are able to speak and work, with only thirty percent depending on ordinary brothers and sisters. If our situation was normal, ninety percent of the service would depend on ordinary brothers and sisters, and only ten percent would depend on the gifted ones.
Because of the gradual decline in our situation, the number of saints is not increasing. This reflects the condition in Judges. When a judge was present, there was revival; but when a judge was absent, the condition fell. In Judges we cannot see either building or propagation. If a so-called church is like this, it cannot increase; it will be in a state of dormancy. In order for the work in Christianity to spread, seminaries must be operated to educate and produce clergymen. Nevertheless, even though there are many seminary graduates, the mediocre condition of Christianity has not changed, and there is little true increase or spread.
We need to examine ourselves. In principle, we are very close to this way; we are no longer like we were in the initial period of the Lord’s recovery. At that time we were completely contrary to the way of Christianity, and we rose up against the current of Christianity. In recent years, however, the churches in Taiwan have not only failed to go against this current, but we have even begun to go with the current. As we have declined, our “clergy” situation has become more apparent, and the atmosphere of all the brothers and sisters functioning as members has decreased. As such, there simply has not been any propagation or increase, and we have even fewer serving ones.
According to Acts 14, when Paul arrived at Iconium, Lystra, and Derbe on his first journey, he preached the gospel and raised up churches. On his return journey not long afterward, he appointed elders in each of the cities (vv. 20-23). This shows that the apostle appointed elders in a church soon after a church was raised up.
Paul’s ministry was powerful. Not only was his preaching of the gospel powerful, but also the supply of life was rich, and the release of the truth was bright. Yet, even with all this, it is difficult to believe that a new believer, a brother who was saved for less than one year, could grow up to be an elder within that time. According to the law of life, the growth in life that is needed to be an elder certainly requires more time than just a year. Nevertheless, Paul appointed elders in each church. He did not arrange for co-workers to remain in Iconium, Lystra, or Derbe. He did not leave any of his co-workers in these places. He committed the church in each city to local elders. This speaks of a principle: an apostle’s work never produces clergymen; rather, it produces ordinary brothers who after being saved for even a short period of time can rise up to serve.
When three thousand were saved on the day of Pentecost, they immediately began to meet in homes, and they preached the gospel and taught people from house to house (2:46-47). In chapter 4 an additional five thousand were saved (v. 4). After they were saved, they also began to meet from house to house. Surely they spread out into many homes, but who led them? I believe that the one hundred twenty in Acts 1:15 went to these homes to help.
If a person starts to preach the gospel in meetings at his home, there will be no ground for the concept of a clergy. As saved ones, we do not need any clergy, and if there is clergy, it is only because each one of us is a “clergyman,” that is, a priest corresponding to the biblical principle that every saved person is a priest (1 Pet. 2:9). We need to see two points: First, on the day of Pentecost the saved believers in every house preached the gospel and taught people. Second, the saved believers in every house continually spoke to one another concerning the teaching of the apostles. Acts 2:42 says, “They continued steadfastly in the teaching and the fellowship of the apostles.” They were not speaking on the law of Moses or ethical matters; their speaking from house to house was surely based on Peter’s message in Acts 2:14-41. They left no room for the concept of clergy; all the believers were priests. As soon as the three thousand were baptized, each one was a “clergyman.”
From 1975 to 1984 very few elders, perhaps only three to five, had been raised up in the church in Taipei. The source of this problem is related to systems. After Paul went to Iconium, Lystra, and Derbe to preach the gospel and raise up churches, he appointed elders in each church (14:23). These appointed elders had been saved for less than a year. They could be called “baby elders,” that is, ones who were young spiritually but who nevertheless became elders.
Today we have various gifts, but compared to the ministry of the apostle, our gospel is not powerful, the supply of life is not rich, and the truth is also not as transparent. Compared to the apostle, we are quite inferior. Our work may be only thirty percent of the apostle’s work; however, we cannot stop appointing elders because of this. From 1975 to 1984 we were not able to appoint more than a few elders, even though we have several thousand brothers. This shows that there is a problem related to systems, methods, and concepts. In worldly terms, it is a problem of policy. Our existing policy is wrong; it kills people. If this was not the case, more than just a few elders should have been produced from among the several thousand brothers who have been meeting regularly for eight to ten years.
The qualifications of an elder are not absolute but relative. This can be compared to being a husband, which also does not involve absolute qualifications. A certain level of education or accomplishment is not required in order for one to become a husband. If this was the case, the number of those who could become husbands would be quite limited. Many who have not graduated from a university but who have worked for a few years have acceptable qualifications, and they marry and become husbands. We cannot say that a person who does not have a university degree cannot marry and become a husband. In principle, every man can become a husband. In the same way, every saved person can serve. Therefore, the qualifications of an elder are relative, not absolute.
In principle, we need to place the burden of service on the brothers and sisters. However, when the co-workers go to work in a locality, they often take the local burdens onto themselves. Originally, the burden was on the local brothers’ shoulders, but when the co-workers go there, the local brothers assume that everything must be handed over to them. The co-workers also assume that the brothers and sisters are not capable, so they pick up the entire burden that is being handed over to them.
Both the co-workers and the elders are like this. When brothers are not elders, they always serve with other brothers, but once they become elders, they feel as if they are wiser and more capable than others. Thus, they take the burdens of others upon themselves. They take over everything because they assume that the brothers and sisters are not capable and that their work is poor, and they assume that only the elders are capable. In the end they are working by themselves because the rest have lost their “jobs.” This is like the age of the judges.
The co-workers and the elders have unintentionally made a big mistake. When the co-workers go out to work, they always like to take over others’ burdens. The proper way is to place the burden of the work on the saints. Similarly, the elders should not work in a way that replaces the saints; rather, they should perfect the saints and work to help them to pick up the burdens that are on the elders.
I started as an apprentice, a learner, in the Lord’s work, and in 1962 I received a commission and a leading to start the Lord’s work in the United States. In the more than twenty-two years since that time, the Lord has raised up more than three hundred churches. There are over one hundred in the United States and Canada and about one hundred twenty in South America and Central America. In Africa, Europe, and Australia there are over one hundred churches. Thus, the total number is over three hundred. All these churches were brought forth after 1962. The churches in the United States are an example of working to perfect rather than to replace. Before we started the work in 1962, there were approximately five churches in the United States. After we started the work, there are now more than one hundred churches. If we had taken up all the burdens of this work, it would not have been possible to produce this many churches.
Many people think that the church in Anaheim is in my hands because I live next door to the meeting hall. However, I do not ask about the matters of the church in Anaheim. Many know more things than I do. The saints in the church in Anaheim prayed about my coming to Taipei, but I did not have to hand over any church matter to the elders, nor did any elder come to see me; this is because there was nothing to turn over. I simply left. In our service we each function according to our portion without interfering with one another. Not one of the matters of the church in Anaheim is in my hands.
We will begin to propagate if we follow the principle of letting the brothers and sisters handle matters. Even if they make a mistake, we should let them take care of matters. One cannot learn without making mistakes. As children grow up in a family, the parents must let them learn to do things. Even if they are careless and break cups or shatter plates, the parents must let them do the work. They will learn only by doing things repeatedly, and they will improve only by making mistakes. If we do not let our children do anything, they will have no future.
The churches in Taiwan appear to be in a stable condition, but this stability also kills. In principle, this condition does not correspond to the Bible. After Pentecost the eight thousand people who were saved began to speak, and every household began to preach the gospel without any training (Acts 5:42). Furthermore, as the example of the churches in Iconium, Lystra, and Derbe in Acts 14 shows, some of these believers became elders not long after they were saved. The co-workers must never forget that they should not shift others’ burdens onto themselves. If this is the case, no one will know how to serve except the co-workers, and they will become just the same as a clergyman. When there is no elder, all the brothers serve a little, but as soon as there is an elder, all the burdens are shifted onto the elder. In one respect, this speaks of the faithfulness and diligence of the elder, but in another respect, it also kills the function of the saints.
The elders should place the burden to teach and train the saints on others; they should never control or dominate matters. Our system and policy, as well as our way of work, have been wrong. It is wrong to have the thought that a brother should dominate and control all matters once he becomes an elder. Instead, all the responsibilities should be committed to others as much as possible. Some people are born with a disposition that likes to avoid working with their own hands and that lets others do all the work. If such a person becomes an elder, he will become a “commander.” This is not right. Thankfully, the majority of the brothers are faithful and earnest. However, even a faithful and earnest brother can become controlling and domineering because he thinks that he must do everything by himself.
In 1968 more than one hundred thirty American brothers and sisters visited the churches in Taiwan. When these American brothers and sisters arrived at hall one of the church in Taipei, the restroom doors were locked, and the keys to the restrooms had been taken by an elder to his place of work. Thus, even the use of the restrooms was controlled by an elder. This is inappropriate.
In principle, we are deeply concerned that the elders are making the mistakes of not trusting others and not letting others do things. Every elder must learn to trust others and let others do the work. We also should not behave as if we are a big boss and ask others to do everything. We should include other brothers in our work. For example, we should include some brothers when we clean the toilets, and we should never keep the keys in our pocket or lock the doors until the next cleaning time. This is wrong. We should take the lead to clean, and when the work is completed, we should say to the brothers, “Now you know what to do. From now on, you can mop with others; here are the keys in case you need them. Hopefully, you can continue with some other brothers to serve by cleaning the toilets.” This is the way to perfect people.
If a co-worker takes this way, even if he leaves after six months, the church can still go on steadily because he will have raised up a group of people who can work as he did. In terms of gift, he may be smart, skillful, and capable, but there are other brothers who are not so clumsy that they are unable to clean a toilet. We must let go of the matters in our hands and perfect the saints so that their functions will be manifested.
We have appointed responsible brothers in over twenty halls to be elders. This is unprecedented not only among us but possibly even in church history. We appointed over sixty elders in one day. We all feel very good. This indicates that every brother is able to be an elder, just as every man can be a husband. I know of a couple who loves the Lord. Originally, they met with the church in Taipei but later moved to another town and began to attend the meetings there. They preached the gospel fervently and led many people to salvation. They initially brought in five or six, but after half a year they had brought in nearly twenty. Later this brother became an elder. If he had remained in Taipei, he probably would not have become an elder. However, when he went to another place, it was manifested that he could be an elder. This is the principle that we have seen.
Perhaps some may feel that I have gone too far. How can every brother be an elder? However, based on Ephesians, we all can be perfected to be an apostle (4:11-12). Actually, an apostle is just a person sent by the Lord. If young brothers and sisters receive the Lord’s grace and return home to preach the gospel to their parents, they are apostles.
Based on this principle, everyone can be an apostle; similarly, every brother can be an elder. Elders are not superior to others in any way. If a mother does not allow her children to boil water, she will still be boiling water for her children when they are grown because they will not know how to boil water. However, if the mother is willing to let her children learn by doing, they will be able to boil water and even cook rice. Every problem is related to a policy. We must create opportunities to let the brothers and sisters bear responsibilities and accept commissions.
Furthermore, we should train the saints how to preach the gospel. Every person must learn to preach the gospel, and every home should preach the gospel. We must preach the gospel in all sectors of the community; we must preach the gospel in high schools and colleges. At the same time we should preach in one village after another and lead the people in each village to be saved. Now we have over one hundred thirty full-time serving brothers and sisters. Other than about ten who are elderly, the rest are young. After the training, they all should go to the villages to spread the gospel.
The church on earth should spread the gospel; have meetings to support, retain, and edify people; release the truth; have a testimony in our daily life; and finally, build up the church to be the testimony of the Lord. Of all these items, we need the most improvement in the first two aspects. Even though we preach the gospel, it is not extensive enough, and after preaching the gospel and bringing people to salvation, we cannot adequately support and retain them. Our progress in edifying people with the truth, having a testimony in our daily life, and paying attention to the building up of the church is somewhat more adequate. Hence, we have no reason to avoid preaching the gospel.
Today we need to prostrate ourselves before the Lord, acknowledge our lack with humility, and say, “Lord, we are truly inadequate.” This lack does not mean that we do not love the Lord but that our policy has been wrong and that our work, advancement, direction, and way of working have been wrong. We should instruct and help our young people to consecrate themselves after graduating from the university so that they can go out to preach the gospel in every place.
There are no organization, no rank, and no superior and subordinate relationships among us. However, we must have much contact with one another, and we must have fellowship. Because we are the Body of Christ and members of His Body, there are no controlling relationships but only a steady and mutual fellowship. Rank and superior and subordinate relationships are related to organization. In the Lord’s organic Body there is no human organization; there is only the fellowship in life.
We have over one hundred young people who have a heart to be trained. Setting up a practice and assigning a person to control many matters involve organization. Therefore, we have decided that if a saint rises up to serve full time, his church should learn to bear his burden and supply his needs. If ten young people in Hsinchu rise up and are willing to serve full time, the church in Hsinchu should thank and praise the Lord. Then in a good way the church should cultivate them, lead them, and encourage them to go to the countryside of Hsinchu for two weeks or one month to preach the gospel. If we have such a spirit and respond to this way of working, Taiwan will be gospelized in three to five years.
We must change our concept and not always hold matters in our own hands. To be faithful and serious is absolutely right. But we should never control or hold on to matters; rather, we should let go of them. Letting go does not mean that we are indifferent but that we are willing to commit things to others. When the elders take brothers with them to help clean, the brothers must be given the responsibility and a commission once they learn how to clean. In this way many matters can be handed over to the brothers, and many serving ones will be produced.
From 1949 I worked in Taiwan to the best of my ability, but all the burdens have been given to you. If I had held all the matters in my hands, I never would have been able to carry out the work. Today in every church in Taiwan, there is a group of saints who have the heart to serve the Lord. The work of the Lord’s recovery in Taiwan is on your shoulders. I hope that you will accept the commission diligently.
Acts 8 shows that the church in Jerusalem encountered a great persecution. Except for the apostles, tens of thousands of disciples were scattered (v. 1). All the scattered ones preached the gospel in every place. When too many saints are crowded together, there is often conflict. If we all go out to propagate, there would not be any time for fighting, because there would be too much to do. In the twenty-five years since 1960, we should have gospelized and “churchized” all of Taiwan, but we have not done this. Instead, we only rubbed against each other because we were all crowded together.
We have over one thousand young working saints, but we have not used these saints, because we are all gathered in one place; we should quickly disperse them so that they have the opportunity to develop and function properly. Some may say that our impact will be lost if a big church becomes a smaller church. This depends entirely on our concept. If everyone is functioning, even a small church will be strong. We must ask the Lord to show us that we need to let every saint function. If our practice in the past twenty-five years had been one of “scattering,” the gospel would have spread to every village, and there would have been a church in every village many years ago.
If we have this hope and carry it out, there will definitely be a church in every village and every town. If we provide opportunities for the brothers and sisters to function, the younger ones will surpass us in time, and the result will surely be propagation and increase. All the churches on earth should be like this; we should provide others with opportunities to serve and open a way for the saints. As a result, their work will be better and higher than ours. We must learn to open up opportunities so that all the brothers and sisters can carry out their function.
