![]() I can easily envision many members of the countercult community responding to this article in the same manner that I responded to Melton’s open letter so long ago: “Surely Miller has it wrong! If only I had time to follow up on this myself.” Furthermore, the pattern we have seen in this article of critics not probing far enough into LC literature to discern the balancing aspects of their teachings applies to many of these other doctrines as well. However, none of these areas of LC teaching compromises orthodoxy. It would go beyond the scope and available space of this article to deal with those further areas, but to state our position: we would concur with some of our colleagues’ additional criticisms concerning such areas as (1) the LC’s trichotomous view of human nature, and how that contributes to a more mystical approach to the Christian life than we are comfortable with and (2) their hermeneutical method, including dispensationalism and a more speculative approach to typology than we are comfortable with. Of course, there are other aspects of the LC’s theology and practice that have been criticized in countercult literature besides those that were mentioned in the Open Letter. When my children were young we taught them to get along with others, even those who disagreed.In this article I have addressed those aspects of the LC that a leading group of evangelical scholars and countercult workers considered the most egregious, and I have demonstrated that the LC has been grossly misunderstood. Paul understood that his suffering are from those outside the church that might lead to his execution. But for Paul "the fellowship of His sufferings" has to do with the outright hostility and public rejection of many toward Jesus and Paul. Not everyone at work or at church will agree with you. Even the unbelieving world accepts disagreements. They just rejected Nee's feelings against current Christian practices. Why should Nee cry? They did not reject him, they differed with him. ![]() For the first time I experienced the significance of 'the fellowship of His sufferings'(Phil. ![]() At these times I wrote some hymns on bearing the cross. Here's an example: In 1936, Nee says, "Sometimes when they rejected my views, I went to a lonely hill to cry before God. Lee quotes from Nee in a way that is sometimes embarrassing. I found little that was not already in Angus Kinner's biography, Against the Tide. This book is more a defense of Witness Lee's relationship with Nee than an eyewitness biography. Lee was also the chief editor of a new translation of the Bible entitled the Recovery Version. Lee's major work is 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. Many of Lee's spoken messages have been published in over 400 books and translated into more than fourteen different languages. He gave his last public conference in February 1997 at the age of 91. During the 1950s, his ministry extended throughout Southeast Asia and in 1962 Lee moved to the United States, relocating the base of his ministry to Southern California. ![]() Witness Lee moved to Taiwan in 1949 as the Communists were advancing in mainland China. He became a Christian in 1925 after hearing the preaching of Peace Wang and later became a close coworker of Watchman Nee. He was born in the city of Yantai, Shandong Province, China, in 1905, to a Southern Baptist family. ![]() Witness Lee (李常受, pinyin Lǐ Chángshòu) was a Chinese Christian preacher associated with the Local Churches movement and the founder of Living Stream Ministry. ![]()
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