CHURCH HISTORY (FT3 CLASS)

LESSON SIX (June 13 Sat 10:30-11:45 AM)

THE LORD’S RECOVERY
IN THE UNITED STATES
I. The Beginning of the Lord’s Recovery in the United States
A. Witness Lee’s first visit to America
1. In 1958, after visiting Japan to strengthen the Lord’s testimony there, Witness
Lee visited England via America upon invitation of T. Austin-Sparks. He spoke
in conferences in London, England and Copenhagen, Denmark and also visited
other parts of Europe and Jerusalem. (Introduction to Church History, p. 380)
2. There were some saints who were originally from China meeting with believers
connected with Honor Oak, London where T. Austin-Sparks meet. These have
meetings in New York City, San Francisco and Los Angeles.
3. Brother Stephen Kaung, who after being in the Philippines for over two years,
went to the United States in 1952. He meets with some believers in New York
City. Around 1956 and 1957, a serious misunderstanding troubled the meeting in
New York City, he was unfairly wronged and condemned by the American
responsible ones. Brother Lee introduced him to a group of Chinese saints in San
Francisco. He took the fellowship of Brother Lee and moved to San Francisco. In
1958, after a brother from Honor Oak closed the doors of meeting in New York
City, some saints, mainly Chinese–speaking ones, began a new meeting in New
York City. They gathered to break bread. They met outside the denominations,
nevertheless, they were not fully clear regarding the way of the church and the
ground of the church.
4. Brother Kaung returned and remained in New York City, helping a meeting of the
Chinese-speaking brothers there. He has conflict with T. Austin-Sparks’ fourth
son-in-law. Eventually, this one left New York City when T. Austin-Sparks told
him to go to Kentucky to teach since “there was not much potential with the small
group of Chinese people in New York City.” When he left, Brother Kaung was
able to continue to work peacefully.
(The Collected Works of Witness Lee, 1981, vol.2, pp. 365-370, 414)
B. Witness Lee’s second visit to America
1. In 1960, Brother Lee visited America the second time. He stayed in America for
over a month and visited New York, San Francisco, and Los Angeles.
2. Brother Kaung arranged meetings for Brother Lee to give messages in New York
City. He observed the situation there and realized that the meeting there had no
ground. He spoke more than ten messages from Genesis 2 regarding the river of
life flowing out to produce materials for the building. He told them that the
building needs a base, and this base is the ground of the church. After hearing
these messages, the brothers received much help.

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 3. Brother Lee left New York City for San Francisco and Los Angeles. He told a
couple that he had an inexplicable feeling that the Lord would have a beginning
on the West Coast of the United States.
(Ibid., pp. 370-371)
C. Witness Lee’s third visit to the United States and the beginning of the work there
1. In 1961 Brother Lee went to the United States for the third time and lived in New
York City for a period of time and held conferences there. Then he went to the
West Coast and lived in Seattle and preached the gospel there. He lived in the
United States for an extended period of time. He became very clear that he should
remain in the United States to begin the work. He then went from Seattle to San
Francisco then to Sacramento. Then he went to Los Angeles accompanied by Paul
Ma.
2. Samuel Chang, Watchman Nee’s brother-in-law, who was a few years younger
than Witness Lee was in Los Angeles. He was revived in Hong Kong in 1954, in
a conference where Brother Lee released a series of messages on “The Testimony
and Ground of the Church.” When he came to the United States, he speaks solely
about the ground of the church. Thus, the saints became clear about the ground of
the church. They started to meet on the local ground as the church in Los Angeles
in May of 1962.
3. In December 1962, Brother Lee spent three weeks daily with two brothers, from
8 A.M. to 12 noon, on their knees at Brother Chang’s home, praying specifically
for the Lord’s recovery in the United States.
4. Concerning the three weeks daily prayer, he testified: “We three were truly
burdened, and with this burden, words came. There was no need to compose a
prayer or to think of words to pray; the burden poured out spontaneously. We
usually took turns to pray, and there was not much talk, only continuous prayer.
The main focus of our prayer was to ask the Lord to spread His recovery in the
United States, to bring the right persons who would be useful to Him. Within the
next one to two years and especially in our going out to visit other places in the
first few months, I truly saw the Lord’s specific answers. Every time I went to visit
a place, there were always the right persons, and the Lord brought them in. The
responsible brothers in all the places in the United States were brought in during
this time, and they were indeed the right ones and useful ones.”
(Ibid., pp.371-377)
II. The Advancement of the Lord’s Recovery in the United States
A. 1962 to 1963
In the last ten days of 1962 Brother Lee officially started the work in the United
States and gave messages in his first conference in Los Angeles. These messages were
later published in a book entitled The All-Inclusive Christ. In the summer of 1963 there
was a conference with the first long-term training, which lasted for six weeks. The
content of the training was comprehensive, speaking on Christ, the Spirit, life, and the
church. This comprehensive training was a great help to the saints. (Ibid., p. 451)

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 From January 1963 he visited various states in the United States, a door opens
from one place to another. The ones he visited were all Americans (Ibid., p. 376). Many
Americans were opened to the Lord’s recovery. He published the Stream magazine,
the first issue was in June (Introduction to Church History, p. 380)
B. 1964
Many saints from different parts of America moved to Los Angeles to receive
training from Brother Lee (Ibid.). In the summer of 1964, he spoke on the economy of
God in a conference in Los Angeles; particularly on the parts of man, who was created
with a spirit to receive God. He also spoke about God being Triune, so that He may
dispense Himself into us; when we receive the Triune God in our spirit, He will spread
from our spirit to saturate our soul, then our body so that our whole being will be
transformed. This is the economy of God. (The Collected Works of Witness Lee, 1981,
vol.2, pp. 451-452)
C. 1965
In the summer of 1965 the meeting place was moved to Elden Street in Los
Angeles. Conferences and trainings focused on the matter of eating and on the Bible
being a book on eating (Ibid., p. 452). The Stream Publishers was established, it was
later renamed Living Stream Ministry (Introduction to Church History, p. 380).
D. 1966
In 1966, Brother Lee spoke on the priesthood, the priestly ministry, and the
priestly service. ...After eating the Lord and becoming satisfied, every Christian should
minister. In the second half of 1966, the churches started to practice pray-reading the
Lord’s Word. Once pray-reading entered into the church meeting in various localities
in America, people were enlivened. ...The more they prayed, the more living they
became. The whole meeting was simply praying and reading, reading and praying.
In 1967 and 1968, Brother Lee continued to speak on the priesthood and eating.
(The Collected Works of Witness Lee, 1981, vol.2, p. 454)
E. 1969
In the summer of 1969, Brother Lee spoke on the seven Spirits, the sevenfold
intensified Spirit, the two spirits – the Spirit of God and the human spirit, and on the
recovery books of Zechariah, Ezra, Nehemiah, and Haggai. Moreover, he spoke on
Christ and the church in the Psalms. ...Within a short time those rich messages were
published as books. (Ibid., p. 460)
H. 1970-1973
In 1970 an international conference was held in Los Angeles, and the churches
in the Far East organized groups to attend the conference. The subject of the conference
was Christ versus Religion.
The year 1970 was also a year of migration. The burden to migrate to various
places in the United States for the raising up of churches actually began in 1964, where
everyone who attended the conference on “The Economy of God” was moved to
migrate for the spreading of the church life. Brother Lee felt that the saints are still

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 lacking in spiritual foundation then, therefore, he fellowshipped to the saints to stay in
Los Angeles for three years. As a result, majority moved to Los Angeles. At the end
of three years, Brother Lee felt that the time was still not yet ripe, so the saints stayed
for another three years. In 1970, after six years, the migration started. Over four
hundred saints moved to ten major cities, with about thirty to forty saints going to each
city to start the church life. Two years later, the number doubled. In 1971 and 1972
there was another migration, and the situation was also quite good.
(Ibid., pp. 460-462)
I. 1974-1980 Moving the ministry station to Anaheim and beginning the life-study
trainings
Starting 1974, Brother Lee began a life-study of the Bible Training were held in
the summer and in the winter. Each training would last for ten days with three sessions
every day for a total of thirty messages. The ministry station was moved to Anaheim
where a bigger meeting hall was constructed in 1976 to hold trainings and conferences.
Later, he started working with a group of brothers on the English text of the
Recovery Version of the Bible.
(Ibid., pp. 462-463)
III. Trouble Within in the United States
A. Difficulties from an opposing co-worker
Brother Kaung is more than ten years younger than Brother Nee and Brother
Lee. In 1936 he entered into the Lord’s work after graduation, working full-time for
the Lord. He was a young co-worker with good prospects, but he made things difficult
for the co-workers as the work advanced, because in many matters he had his own
opinions and preconceived ideas. Since he entered into the work, he never received
Brother Nee’s training. Each time Brother Nee saw something new, he always had a
different opinion about what he saw. In the matter of seeing, he always had his own
views. (Ibid., p. 409)
He went to the United States in 1952. When Brother Lee was burdened to remain
and work in the United States, this brother was in New York City, whereas Brother
Lee was in Los Angeles. (Ibid., p. 411) During the time he was in New York City, the
meeting there did not have the ground of the church as their base, because Brother
Kaung did not pay attention to the matter of the church. this was evident when in 1960,
one of the main responsible brother in New York City questioned him for never
speaking about the ground of the church even though he had been with them for so
long. (Ibid. p. 370)
In 1963, Brother Lee invited him to in at least one of the three daily sessions in
the training but he declined. He expressed disapproval on the new hymns the brothers
were compiling, particularly the hymns on Christ being the Spirit. In a dialogue
between him and Brother Lee, he said, “Yes, the Bible does say that Christ is the Spirit,
but if you put forth this matter today, other people will not accept it.” To this Brother
Lee replied, “...I have the burden to tell people that Christ is the Spirit. If Christ is not
the Spirit, He cannot be our life. If Christ is not the Spirit, He cannot live in us. Today
Christians in general are unclear and vague about Christ being our life and abiding

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 in us; they have neither knowledge nor experience. Hence, my burden today is to
preach this truth. If you ask me not to preach this, I have nothing to preach. Now I
would plead with you: Since there is such a truth in the Bible, please allow me to
preach it. As to whether people would accept it, my view is this: In Martin Luther’s
time he preached justification by faith, which the Catholic Church could not accept
and also greatly opposed. At that time, if he had cared for others’ acceptance in
determining what to preach, the recovery would not have been initiated, and
justification by faith would not have been recovered either. Today the Lord’s recovery
on earth is still advancing, and Christ being the Spirit is one of the items being
recovered.” (Ibid., pp. 410-412)
Brother Kaung translated most of Brother Nee’s books into English. He altered
the original meaning of many of Brother Nee’s sentences. Whenever the church was
mentioned, he either deleted it or altered it. This has been his problem throughout the
years. (Ibid., pp. 418-419) If he did not agree with something Brother Nee spoke, he
changed it. This unethical and unfaithful. He gives people the impression that he was
Brother Nee’s closest co-worker, but actually, he is selling his own things in the name
of Brother Nee. (Ibid., p. 439)
After 1966, pray-reading the Lord’s Word was practiced among us. Initially,
some were too “living”, even jumping on chairs; some saints criticize the practice.
However, with proper help from Brother Lee, pray-reading improved gradually. Even
when they were shouting, their shouting was orderly. (Ibid., pp. 455-456)
After pray-reading, the churches also practiced calling on the Lord’s name.
Brother Kaung opposes this practice and call the shouting and crying out in pray-
reading as a latent power of the soul. At a time when pray-reading the Lord’s Word
and calling on the Lord’s name had barely been initiated on the West Coast, message
after message about the latent power of the soul was being delivered each Lord’s Day
on the East Coast attacking the practice of calling on the Lord’s name and the pray-
reading of the Word. (Ibid., p. 413)
B. Disruption from a few ambitious brothers
Due to the increase in the number of people through migration, some saints had
a wrong concept that we should spread in a big way. In 1973, the focus of everyone
turned to matters concerning how to spread and how to gain people. This kind of
atmosphere permeated among the saints to the point that they forgot about the growth
in life and did not pay attention to matters of life This atmosphere opened a door for
three or four zealous and ambitious evangelists who privately conspired to take over
the Lord’s recovery. They did not care for the church, nor did they care for life; rather,
they cared only for growth by gaining people. They were unscrupulous in reaching
their goal. They even said, “You can use dirty hands to gain fish,” meaning that as
long as people were gained, it did not matter whether the method was proper. they did
this in secret for as long as two years, until 1978, when the Lord Himself exposed them.
They could no longer stay in the Lord’s recovery, and so they left. ...About two to three
hundred saints were influenced and hurt by them, but the whole situation was cleaned
up.

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 In 1978 the rebellious ones left while the life-study training continued. The saints
came to realize that they should not pay attention to merely gaining more people,
growing fast, and gaining more places. They began to pay attention to the growth in
life once again. It became clearer to us that the Lord’s recovery does not grow by an
increase in the number of people; the Lord’s recovery expands and spreads through
the growth in life. ...we are taking a narrow way, allowing life to grow in a hidden way
and then spread in a spontaneous way. once people receive a life supply from us, they
will enter into the Lord’s recovery.
(The Collected Works of Witness Lee, 1981, vol.2, p. 462)
IV. Troubles Without in the United States
A. Attacks and Opposition
1. Before 1950 something of the Lord’s recovery was seemingly brought from China
to New York City through migration of saints from China, but it was not real.
After 1950 something was also brought to San Francisco, but it was weak. It was
not until 1960 that the Lord’s recovery reached the United States in a solid way.
After a period of development, however, there were attacks from Christianity.
(Ibid., p. 429)
2. In 1972, a young Chinese man, who studied in the United States, wrote a thesis
entitled “The Ecclesiology of Watchman Nee and Witness Lee.” It was published
by a famous Christian publisher in the United States called Christian Literature
Crusade (CLC). The book was filled with errors. It even condemned Witness Lee
as heretical. Brother K.H. Weigh and two brothers who are proficient in Chinese
and English brought books written by Witness Lee to visit the chief editor of the
publisher. After they had compared the content of Brother Lee’s books against the
false accusation contained in their book, in March 1973 the publisher wrote an
apology letter, stopped the publication of their book, and recalled all the books
that have been sold. (Ibid., p. 407 & p. 440)
3. In July and August of 1979, Moody Bible Institute in the United States published
“A Catalogue of the Cults” in Moody Monthly, claiming that Witness Lee teaches
that Christ is neither the complete God nor a complete man but something of a
third nature. Five brothers went to Chicago to meet with officers of the Moody
Bible Institute. They brought a book published in Taiwan earlier entitled
Concerning the Person of Christ and a translated English manuscript. In this book
Witness Lee discussed the seven historical schools of thought concerning the
person of Christ – six schools are heretical, and only the seventh school is
orthodox; and this is what Witness Lee affirmed and taught. Moody Bible Institute
realizes that Witness Lee is orthodox and not heretical, and published our
statement in the September 1980 issue of Moody Monthly. (Ibid., pp. 406-407)
4. The Lord’s recovery in the United States has encountered much opposition from
the beginning. In China people published books and articles in newspaper to
oppose Brother Nee, but this did not much the opposition in the United States.
Book after book came out like bamboo shoots after 1972. (Ibid., p. 432)

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 5. The United states is a nation of law and order, and publishers understand that
speaking carelessly without evidence can be considered slander, which is a
serious crime. For this reason they were willing to make corrections and remove
Witness Lee’s name and the names of the local churches from their books and
periodicals. They also realized that they have been deceived by the lies in the
books, that we were not hippies like they thought but that we were orthodox
Christian with a sound basis. (Ibid., p. 406)
B. Appealing to Caesar, taking legal actions
1. In 1975 a young couple named Bob and Gretchen Passantino published an article
critical about the local Churches. This together with another booklet published by
the Christian Research Institute (CRI) in 1978 by the same authors and in an
appendix to The New Cults, authored by CRI then president, Walter Martin, in
1980 was highly critical against the Witness Lee and the local churches. These
articles will provide the theological bases for other critics to denounce the
churches.1 Martin and the Passantinos had refrained from branding the local
churches as a cult, aberrant but not cultic. They maintained that we are brothers
and sisters in Christ (Ibid., p. 49). But authors after them were less gracious. Aside
from condemning them of being guilty of theological heresy, they attributed
psychological and criminal wrongdoings to the local churches.
2. In 1977, Spiritual Counterfeit Project (SCP) published the first edition of The God-
Men: Witness Lee and the Local Church. The author, Neil Duddy, accuses Witness
Lee and the churches of deceitful recruiting and autocratic control of members.
Because of the misrepresentations in the book, our brothers and sisters were soon
ostracized by friends and families. Appeals to the publishers were ignored.
3. In 1979, Thomas Nelson Publishers published a book by Jack N. Sparks entitled
The Mind Menders which included a chapter on the Local Church, classifying it
as a cult. The book accused the church of brainwashing and portrayed members
as mindless individuals unable to relate normally with other members of the
family and the society. We exhausted all means to appeal for dialogues with the
author and the publisher to point out to them the errors and misrepresentations
presented in the book, but these requests were ignored.
4. In April 1979, co-workers from many places in the United States informed Brother
Lee, “There is a book opposing us called “The Mindbenders”; we must deal with
it. Otherwise, we will not be able to go on in this way, and our work will not go
forward. When we contact a Christian or a non-Christian on a college campus,
the next day someone will give him this book, and he will be damaged. This is not
a small thing.” (The Collected Works of Witness Lee, 1981, vol.2, p. 441)
5. Some people quoted 1 Corinthians 6:6 to criticize us as brothers going to court
with brothers. However, the co-workers truly had a deep feeling before the Lord
that after all our appeals for dialogue with the publishers were ignored, the only

1
Source: (Gretchen Passantino, “No Longer a Heretical Threat; Now Dear Brothers and Sisters in Christ:
Why, concerning the Local Churches, I No Longer Criticize, but Instead Commend”, Christian Research
Journal Vol. 32, No. 06 (2009), p. 48).

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 option left to us is to “appeal to Caesar,” like what Paul did in Acts 25: 9-12. The
law of the United States allows people to to debate on religious issues, but protects
people from slanderous libel. These ones were intentionally damaging us by
equating us to the People’s Temple cult, a cult that committed mass murder/
suicide in 1978. Therefore, we were compelled to appeal to the law to stop the
publication and distribution of these unlawful books. (Ibid., pp. 441-442)
6. In relation to the publication of the book The Mindmenders:
In 1980, the local churches brought suit against Thomas Nelson and the
author for libel after requests for dialogue were ignored. Thomas Nelson is a well-
known Bible publisher. Before any trial begins, lawyers from both sides have
opportunities to verify the statements made by the other side. When our lawyer
questioned Thomas Nelson Publishers about their evidence, their lawyers realized
that their client could not maintain their stand. They offered for settlement. The
case ended up with a retraction by Thomas Nelson published on major newspapers
in the United Sates. (Ibid., p. 444)
7. In relation to the publication of the book The God-Men: Witness Lee and the Local
Church :
When all attempts for a dialogue with Neil Duddy and SCP failed, the
churches filed a libel suit in December, 1980.
The litigation took five years of preparation by both the plaintiffs and the
defendants. We invited highly qualified Christian experts from different fields to
compare Witness Lee’s actual teachings against the book’s accusations. The
experts testified of the author’s repeated lack of proper research and the practice
of taking literature out of context and twisting them to misrepresent Witness Lee.
Testimonies of the experts during the court proceedings were documented and
published in a book entitle The Experts Speak.
The court eventually ruled that the book, The God-Men: Witness Lee and
the Local Church, was false, defamatory, and libelous.
8. In relation to the articles published by the Passantino’s and the Christian Research
Institute:
In 2003, Christian Research Institute (CRI) new current 2president, Hank
Hanegraaf, accepted the invitation of our invitation to a dialogue. He was
accompanied by 3Gretchen Passantino and Elliot Miller, editor-in-chief of the
Christian Research Journal. They agreed to re-examine their views. The research
involved careful review of hundreds of publications and documents. Local

2
Hank Hanegraaf succeeded Walter Martin, who passed away in June 1989, to be the current president of CRI;
he also succeeded Martin as the new Bible Answer Man.
3
Gretchen Passantino and her husband Robert Passantino published the first article in the United States critical
of Witness Lee and the local churches in 1975; they later work with CRI to publish The New Cults. Robert “Bob”
passed away in November, 2003 and was not able to join the continuing research; but Gretchen testified that she
know that Bob will be supportive to the action and conclusion CRI eventually made. (Gretchen Passantino, “No
Longer a Heretical Threat; Now Dear Brothers and Sisters in Christ: Why, concerning the Local Churches, I No
Longer Criticize, but Instead Commend”, Christian Research Journal Vol. 32, No. 06 (2009), p. 49)

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 churches in different cities were studied and saints interviewed in places as far as
the Far East and Europe. The CRI 6-year research project culminated in the
publication of a special edition on Christian Research Journal summarized in
these words: We Were Wrong! In that issue, they sought to correct the wrong
impression their earlier literature had presented to the Christian public.4
It is noteworthy to mention that at the turn of the 21st century, some other positive
development in the field of the churches’ Defense and Affirmation Project
happened: Fuller Seminary, a reputable seminary in the United States, also
conducted their own investigation and declared in an open statement published on
January 5, 2006 stating that “they have found a great disparity between the
perceptions that have been generated in some circles concerning the teachings of
Watchman Nee and Witness Lee and the actual teachings found in their writings.
Particularly, the teachings of Witness Lee have been grossly misrepresented.”
Fuller Seminary concluded that the teachings of Witness Lee and the local
churches concerning God, the Trinity, the Bible, and the Body of Christ are
orthodox. In their statement, they urged fellow Christians to extend the right hand
of fellowship to believers in the local churches.5 The editors of Christianity Today
(an evangelical periodical with readership of 260,000) communicated with
representatives from the churches and agreed with the conclusion of Fuller
Seminary that the beliefs of the local churches are Christian, biblical and genuine
“in every aspect.”6 The Evangelical Christian Publishers Association (ECPA)
accepted Living Stream Ministry (LSM) as a full voting member.
9. The Lord’s recovery is a history of battles; without fight and battles there would
not be any recovery. The word “recovery” means that something has been
damaged and lost and needs to be recovered. If something precious falls into a
pond, you will suffer a little loss getting it out. In order to recover it, you will have
to get wet, whether you out your hand into the water or jump into the water. (The
Collected Works of Witness Lee, 1981, vol.2, p. 429)
V. Going Forward
A. In the United States (up to 1981)
No new literature to discredit Witness Lee and the local churches was published
from the latter part of the 80s to the turn of the millennium. The churches enjoyed
this respite to focus on practicing the God-ordained way of propagation and the
pursuit on the high peak truth of the divine revelation. Full time training centers
were established in different parts of the world, and hundreds of young people were
trained. many of whom went out to raise new churches in every continent.
By 1981, the churches in the United States grew in several major regions: in
California on the West Coast, there were then about twenty-one churches with one-

4
Reference: (Hank Hanegraaf, “We Were Wrong,” Christian Research Journal Vol. 32, No. 06 (2009), pp. 4-
5)
5
(Fuller Theological Seminary, Statement January 5, 2006); the statement can be accessed at http://
https://www.lctestimony.org/FullerStatement.pdf
6
“Loose Cult Talk,” Christianity Today, p. 27

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 thousand six to seven hundred people; in Texas area, there were more than one
thousand people meeting in about ten places; in the Northwest, including
Vancouver, there are close to one thousand saints meeting in about ten churches; in
the Midwest, there are more than ten churches and more than one thousand saint;
in the Northeast, which stretches from Washington, D.C. to Boston, there are less
than ten churches and between six to eight hundred saints; in the Southeast region,
there are two cities where some saints have migrated; further south, there is the
church in Atlanta, Miami, and Fort Lauderdale. On the whole, there are close to
eighty churches and seven thousand saints in the United States. There are churches
in almost all the important regions in America.
(The Collected Works of Witness Lee, 1981, vol.2, pp. 475-476)
B. The Rest of the World (1924 - 1981)
In 1924 at the age of twenty-one, (Brother Nee) went to Malaysia. That was
the year he was excommunicated from the meeting in Foochow. He went to a city
called Sitiawan to visit with his mother. Through that visit the first local church was
raised up in Southeast Asia. From 1931 through 1933 the church life spread from
China through the immigrating Chinese to places such as Singapore and other
cities of Malaysia and Indonesia. Then in 1950 the proper church life went to the
Philippines in Manila. In 1957 the church life spread to Japan. In 1958 the church
life spread to the United States, beginning in San Francisco. In 1959 the church life
spread to Brazil, in 1963 to Canada, in 1965 to South Korea, in 1970 to New
Zealand and Australia, in 1971 to Germany and Nigeria, and in 1972 to Ghana.
(The History of the Church and the Local Churches, Chapter 5)

(End)

Assignment:
State the lessons you learned from this message in not more than eight (8) sentences. Just
identify the lessons. You do not have to explain.
Submit to your TAs.

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