Blood of Christ in Christian theology refers to (a) the physical blood actually shed by Jesus Christ from the foreskin and later on the Cross, and the salvation which Christianity teaches was accomplished thereby; and (b) the sacramental blood present in the Eucharist, which is considered by Catholic, Orthodox, Anglican, and Lutheran Christians to be the same blood of Christ shed on the Cross. The Catholic Church, as well as the Eastern Orthodox, Oriental Orthodox, Anglican, and Lutheran churches, believe that in the Eucharist, the faithful receive Jesus' literal blood under the species of wine.

The Catholic Church, Eastern Orthodox churches, the Oriental Orthodox churches, the Assyrian Church of the East, and Lutherans, together with some Anglicans, believe in the Real Presence of Christ in the Eucharist. The Catholic Church uses the term "Transubstantiation" to describe the change of the bread and wine into the body and blood of Christ. Eastern Orthodox too have authoritatively used the same term to describe the change, as in The Longer Catechism of The Orthodox, Catholic, Eastern Church^[1] and in the decrees of the 1672 Synod of Jerusalem.^[2]

The Lutheran churches follow the teaching of Martin Luther in defining the presence of Christ in the Eucharistic elements as sacramental union (often misconstrued as consubstantiation), meaning that the fundamental "substance" of the body and blood of Christ are literally present alongside the substance of the bread and wine, which remain present. Lutherans too believe in and teach the Real Presence. Most Protestant churches reject the idea of the Real Presence; they observe Eucharistic rites as simply memorials.

History[link]

In the early Church, the faithful received the Eucharist in the form of consecrated bread and wine. Saint Maximus^{[disambiguation needed ]} explains that in the Old Law the flesh of the sacrificial victim was shared with the people, but the blood of the sacrifice was merely poured out on the altar. Under the New Law, however, Jesus' blood was the drink shared by all of Christ's faithful. St. Justin Martyr, an early Church father of the 2nd century, speaks of the Eucharist as the same body and blood of Christ that was present in His Incarnation.

The tradition continued in the Church in the East to commingle the species of bread and wine, whereas in the West, the Church had the practice of communion under the species of bread and wine separately as the custom, with only a small fraction of bread placed in the chalice. In the West, the communion at the chalice was made less and less efficient, as the dangers of the spread of disease and danger of spillage (which would potentially be sacrilegious) were considered enough of a reason to remove the chalice from common communion altogether, or giving it on only special occasions. However, it was always consecrated and drunk by the priest, regardless of whether or not the laity partook. The Protestant controversy turned this into one of its main issues. As a consequence, the Catholic Church first wanted to eliminate ambiguity, reaffirming that Christ was present both as body and as blood equally under both species of bread and wine. As time went on, the chalice was made more available to the laity. After the Second Vatican Council, the Catholic Church gave a full permission for all to receive communion from the chalice at every Mass involving a congregation, at the discretion of the priest.

See also Shroud of Turin#Blood stains for laboratory researches.

Theology[link]

Roman Catholic[link]

The Catholic Church teaches that the bread and wine, through transubstantiation, become the body, blood, soul and divinity of Christ— in other words, the whole Christ— when consecrated. Precious Blood Prayer: May the most Precious Blood which flowed from the most Holy wounds of our loving Lord Jesus pour over us, to wash, cleanse, purify, heal, guide, and protect us from all evil, harm, sickness, and bless and make us as Holy as we can be. We ask this in the Holy name of Jesus and through His most Precious Blood and His most Holy wounds. Amen.

The devotion to the Precious Blood was an especial phenomenon of Flemish piety in the fifteenth and sixteenth centuries, that gave rise to the iconic image of Grace as the "Fountain of Life," filled with blood, pouring from the wounded "Lamb of God" or the "Holy Wounds" of Christ. The image, which was the subject of numerous Flemish paintings was in part spurred by the renowned relic of the Precious Blood, which had been noted in Bruges at least since the twelfth century^[3] and which gave rise, from the late thirteenth century, to the observances, particular to Bruges, of the procession of the "Saint Sang" from its chapel.^[4]

Litany of the Most Precious Blood[link]

The following litany is a part of Roman Catholic devotion to the Precious Blood:

Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.

God, the Father of Heaven, have mercy on us.
God the Son, Redeemer of the world, have mercy on us.
God, the Holy Ghost, have mercy on us.
Holy Trinity, One God, have mercy on us.

Blood of Christ, only-begotten Son of the Eternal Father, save us.
Blood of Christ, Incarnate Word of God, save us.
Blood of Christ, of the New and Eternal Testament, save us.
Blood of Christ, falling upon the earth in the Agony, save us.
Blood of Christ, shed profusely in the Scourging, save us.
Blood of Christ, flowing forth in the Crowning with Thorns, save us.
Blood of Christ, poured out on the Cross, save us.
Blood of Christ, price of our salvation, save us.
Blood of Christ, without which there is no forgiveness, save us.
Blood of Christ, Eucharistic drink and refreshment of souls, save us.
Blood of Christ, stream of mercy, save us.
Blood of Christ, victor over demons, save us.
Blood of Christ, courage of Martyrs, save us.
Blood of Christ, strength of Confessors, save us.
Blood of Christ, bringing forth Virgins, save us.
Blood of Christ, help of those in peril, save us.
Blood of Christ, relief of the burdened, save us.
Blood of Christ, solace in sorrow, save us.
Blood of Christ, hope of the penitent, save us.
Blood of Christ, consolation of the dying, save us.
Blood of Christ, peace and tenderness of hearts, save us.
Blood of Christ, pledge of eternal life, save us.
Blood of Christ, freeing souls from purgatory, save us.
Blood of Christ, most worthy of all glory and honor, save us.

Lamb of God, Who takest away the sins of the world, spare us, O Lord!.
Lamb of God, Who takest away the sins of the world, graciously hear us, O Lord!.
Lamb of God, Who takest away the sins of the world, have mercy on us.

V/. Thou hast redeemed us, O Lord, in Thy Blood.
R/. And made us, for our God, a kingdom.

Let us pray. Almighty and everlasting God, Who didst appoint Thine only-begotten Son the Redeemer of the world, and hast willed to be appeased by His Blood; grant unto us, we beseech Thee, so to venerate (with solemn worship) the price of our redemption, and by its power be so defended against the evils of this life, that we may enjoy the fruit thereof forevermore in Heaven. Through the same Our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. R/. Amen.

Eastern Orthodox[link]

The Orthodox teach that what is received in Holy Communion is the actual Resurrected Body and Blood of Jesus Christ. In the West, the Words of Institution are considered to be the moment at which the bread and wine become the Body and Blood of Christ. But for the Orthodox there is no one defined moment; rather, all that Orthodox theology states is that by the end of the Epiklesis, the transformation has been completed. The Orthodox also do not use the theological term Transubstantiation to define the conversion from bread and wine into the Body and Blood of Christ, they simply use the word "change".

According to Saint John Damascene, the Sacred Mysteries (under the form of bread and wine) do not become incorruptible until they are actually received in faith by a believing Christian in a state of grace.

Devotion[link]

In the Eastern Orthodox churches, and those Eastern Catholic Churches which follow the Byzantine Rite, there is no individual devotion to the Blood of Christ separate from the Body of Christ, or separated from the reception of Holy Communion.

When receiving Holy Communion, the clergy (deacons, priests and bishops) will receive the Body of Christ separately from the Blood of Christ. Then, the remaining portions of the consecrated Lamb (Host) is divided up and placed in the chalice and both the Body and Blood of Christ are communicated to the faithful using a liturgical spoon (see also Intinction).

Relics of the Blood around the world[link]

• Basilica of the Holy Blood, Bruges, Belgium
• Weingarten Abbey, Germany
• Abbey of the Holy Trinity, Fécamp, France
• St. Jakob Church, Rothenburg ob der Tauber, Germany
• Basilica di Sant'Andrea di Mantova, Mantua, Italy
• The Sudarium of Oviedo

See also[link]

• Anglican Eucharistic theology
• Blood of Jesus Christ (military order)
• Body of Christ
• Eucharist
• Missionaries of the Precious Blood
• Precious Blood Catholic Church

References[link]

Further reading[link]

•  Sollier, J.F. (1913). "Precious Blood". Catholic Encyclopedia. New York: Robert Appleton Company. 
• Vincent, Nicholas (2001). The Holy Blood: King Henry III and the Westminster Blood relic. Cambridge: Cambridge University Press. ISBN 0-521-57128-6. 
• Michael Heinlen, An Early Image of a Mass of St. Gregory and Devotion to the Holy Blood at Weingarten Abbey, Gesta, Vol. 37, No. 1 (1998), pp. 55-62
• Caroline Walker Bynum, The Blood of Christ in the Later Middle Ages, Church History, Vol. 71, No. 4 (Dec., 2002), pp. 685-71

External links[link]

• Precious Blood devotions
• Missionaries of the Precious Blood

The topic of this article may not meet Wikipedia's general notability guideline. Please help to establish notability by adding reliable, secondary sources about the topic. If notability cannot be established, the article is likely to be merged, redirected, or deleted. (November 2008)

Bob Jennings is President of Lean Management Inc., a consulting company focused on senior management methods and execution. Prior to starting his own company he was President of EFCO Corp., a world leader in the design and supply of forms for concrete construction, with operations in twelve countries.^[1]

Background[link]

A native of Des Moines, Iowa, Jennings received his bachelor’s degree in Industrial Engineering from Iowa State University in Ames, Iowa and his MBA degree from Southern Methodist University in Dallas, Texas.

Jennings joined EFCO in 1981 as a sales representative based in Santiago, Chile. Promotions and responsibility changes took him and his family to Dallas, San Francisco, Los Angeles, and ultimately Des Moines, Iowa. In 1993 he was named a senior vice president in charge of sales, service and international operations. He was named chief operating officer in 2001 and President in 2002.^[2]

Jennings’s was influential in taking EFCO from a domestic company of 400 employees to a multinational company of 1200 employees. The expansion came with new products, acquisitions, emphasis on employee training and development, and geographic growth that extended into many countries. He holds five patents, has participated in many of the world’s largest construction projects and has been published in various trade magazines.^[3] Jennings has become known for his expertise in overcoming hardships and making adversity an asset.^[4] He has addressed this topic in the book The Adversity Paradox, an Unconventional Guide to Uncommon Business Success which he co-authored with J. Barry Griswell. The book was released April, 2009.^[5] Many newspapers, radio shows and blogs have recognized Griswell and Jennings, with their research, as experts on how adversity can create success. ^[6][7]

Endeavors[link]

Jennings is active in various industry and community organizations, including his current service as a board member of Wilian Holding Company, which has interests and holdings all over the world. He is a board member of the Iowa State University Engineering Advisory Council, a past board member of the Iowa Association of Business and Industry and the Greater Des Moines Partnership.^[8]

References[link]

Ron Wyatt

Ronald Eldon Wyatt (1933 – August 4, 1999) was an adventurer and former nurse anaesthetist noted for advocating the Durupınar site as the site of Noah's Ark, among other Bible-related pseudoarchaeology. His claims were dismissed by scientists, historians, biblical scholars, and even by leaders in his own Seventh-day Adventist Church, but his work continues to have a following among some fundamentalists and evangelicals.

Biography[link]

Wyatt was as a nurse-anesthetist^[1] when in 1960 he saw a picture in Life Magazine of the Durupınar site, a boat-like shape on a mountain near Mount Ararat. The resulting widespread speculation in evangelical Christian circles that this might be Noah's Ark started Wyatt on his career as an amateur archaeologist. From 1977 until his death in 1999 he made over one hundred trips to the Middle East, his interests widening to take in a wide variety of references from the Old and New Testaments.

Claimed discoveries[link]

By the time of his death on August 4, 1999, his claimed discoveries included:

• Noah's Ark (the Durupınar site, located 18.25 miles south of Mount Ararat)^[2]
• Anchor stones (or drogue stones) used by Noah on the Ark^[3]
• The post-flood house, grave markers and tombs of Noah and his wife^[4]
• The location of Sodom and Gomorrah and the other Cities of the Plain: Zoar, Zeboim and Admah^[5]
• Sulfur/brimstone balls from the ashen remains of Sodom and Gomorrah.^[6]
• The Tower of Babel site (in southern Turkey)^[7]
• How the Egyptians may have built the pyramids.^[8]
• The site of the Israelites' crossing of the Red Sea (located in the Gulf of Aqaba)^[9]
• Chariot wheels and other relics of the army of Pharaoh at the bottom of the Red Sea
• The site of the biblical Mt. Sinai (in Saudi Arabia at Jabal al Lawz)^[10]
• A chamber at the end of a maze of tunnels under Jerusalem containing artifacts from Solomon's Temple^[11]
• The site of the Crucifixion of Jesus
• Christ’s blood, dripped onto the Mercy seat of the Ark of the Covenant beneath the Crucifixion site.
• Burial pots off the coast of Ashkelon^[12]

Reception[link]

While Wyatt won a devoted following from the ranks of fundamentalist Christians seeking tangible evidence of the literal truth of the Bible, his credibility was disputed, often bitterly, by professional archaeologists and biblical scholars. The Garden Tomb Association of Jerusalem state in a letter they issue to visitors on request:

The Council of the Garden Tomb Association (London) totally refute the claim of Mr Wyatt to have discovered the original Ark of the Covenant or any other biblical artifacts within the boundaries of the area known as the Garden Tomb Jerusalem. Though Mr Wyatt was allowed to dig within this privately owned garden on a number of occasions (the last occasion being the summer of 1991) staff members of the Association observed his progress and entered his excavated shaft. As far as we are aware nothing was ever discovered to support his claims nor have we seen any evidence of biblical artifacts or temple treasures.

In a similar vein, archaeologist Joe Zias of Israel Antiquities Authority (IAA) has stated that "Ron Wyatt is neither an archaeologist nor has he ever carried out a legally licensed excavation in Israel or Jerusalem. In order to excavate one must have at least a BA in archaeology which he does not possess despite his claims to the contrary. ... [His claims] fall into the category of trash which one finds in tabloids such as the National Enquirer, Sun etc."^[13]

Wyatt's fellow evangelicals have not been any less critical: Answers in Genesis called Wyatt's claims "fraudulent,"^[14] and one Seventh-day Adventist professor of archaeology sums up Wyatt's Noah's Ark and anchor stones claims in these words: "While the Durupinar site is about the right length for Noah's ark, [it is] ... too wide to be Noah's ark. Wyatt has claimed that the "boat-shapedness" of this formation can only be explained by its being Noah's ark, but both Shea and Morris have offered other plausible explanations. Likewise, Wyatt has argued that the standing stones he has found are anchors, while Terian is aware of similar stones outside the Durupinar site area that were pagan cultic stones later converted by Christians for Christian purposes."^[15]

Dismissed by the mainstream as a pseudoarchaeologist, Wyatt's official organization, Wyatt Archaeological Research (WAR), claims that the IAA have always been aware of the excavations and issued "verbal permits" for most of them and official permits to all WAR excavations since 2002.^{[citation needed]} Nevertheless, the only evidence of WAR involvement in a legitimate excavation sanctioned by the IAA relates to WAR part-funding of a 2005 dig.^[16]

Wyatt died on August 4, 1999, aged 66, in Baptist Central Hospital in Memphis, Tennessee, after having suffered from a type of cancer. His interment was in Columbia's Polk Memorial Park Cemetery.

Following his death[link]

Following Wyatt's death, a split developed between the official Wyatt Archaeological Research (WAR) organization which he founded, and the independent ministries and interested individuals which had previously cooperated with WAR. WAR currently claims to be the sole owner of all Wyatt's photographs, newsletters, and other intellectual property; other individuals who had known and worked with Wyatt established independent ministries and websites with the purpose of promoting Wyatt's discoveries outside the framework set by WAR.

See also[link]

• Searches for Noah's Ark
• David Fasold
• Mount Judi

References[link]

This article may contain original research. Please improve it by verifying the claims made and adding references. Statements consisting only of original research may be removed. More details may be available on the talk page. (July 2010)

Watchman Nee
Watchman Nee
Born	November 4, 1903 (1903-11-04) Swatow, China
Died	May 30, 1972 (1972-05-31) Anhwei province, China

Watchman Nee (Chinese: 倪柝聲; pinyin: Ní Tuòshēng; Foochow Romanized: Ngà̤ Táuk-sĭng; 1903–1972) was a Chinese Christian author and church leader during the early 20th century. He spent the last 20 years of his life in prison and was severely persecuted by the Communists in China.^[1] Together with Wangzai, Zhou-An Lee, Shang-Jie Song, and others, Nee founded The Church Assembly Hall, later also known as the "Local churches" (Chinese: 地方教會). or more commonly as (聚會所) meaning "assembly hall"

Born into a Methodist family, Watchman Nee experienced a religious revival, and joined the Church of Heavenly Peace, Fuzhou in 1920 at age 17 and began writing in the same year. In 1921, he met the British missionary M. E. Barber, who was a great influence on him.^[2] Through Miss Barber, Nee was introduced to many of the Christian writings which were to have a profound influence on him and his teachings.^[3] Nee attended no theological schools or Bible institutes. His knowledge was acquired through studying the Bible and reading various Christian spiritual books.^[4][5] During his 30 years of ministry, beginning in 1922, Nee traveled throughout China planting churches among the rural communities and holding Christian conferences and trainings in Shanghai.^[6] In 1952 he was imprisoned for his faith; he remained in prison until his death in 1972.^[7]

Biography[link]

Early life[link]

Nee Shu-Tsu (Watchman Nee) was born in Foochow, China. Nee's grandfather, Nga U-cheng, born in 1840, was a Congregational preacher of the American Supplies Commission. He died in 1890. Nee's father was Ni Weng-Sioe (W. S. Ni), born in 1877, and the fourth of nine boys. He was an officer in the Imperial Customs Service. He died in Hong Kong in 1941. Nee's mother was Lin Gwo Ping (Peace Lin), who was born in 1880. She died at the age of 70, in 1950. Nee's parents were Methodists, and Nee was baptized as a child by the American Methodist Episcopal Mission.

When Nee was 17 years old (1920), and still a student, he went to hear an evangelist by the name of Dora Yu in the Church of Heavenly Peace, who charged the people to believe in Jesus Christ as Lord and Saviour, a call that Watchman Nee accepted.^[8] From that day on, he consecrated himself completely to Jesus Christ and to the preaching of the Gospel in China.^[9] After his conversion, many of his class-mates were converted due to his testimony and consecrated living.^[10] During Nee's college years, Miss. Margaret Barber, an independent British missionary was his teacher and mentor. She treated him as a young learner and frequently administered strict discipline.^[11] Miss Barber died in 1930 and left all her belongings to Watchman Nee.^[12]

Watchman Nee became intimately familiar with the Bible through diligent study of the Bible using various methods.^[13] His development was strengthened by the influence of Jessie Penn-Lewis, Robert Govett, D. M. Panton, G. H. Pember, John Nelson Darby, Theodore Austin-Sparks, Andrew Murray, mystic Madame Guyon, and many others, reading as many as 3,000 books from various authors since first century.^[14] In the early days of his ministry he spent one-third of his income on his personal needs, one-third on helping others, and the remaining third on spiritual books.^[15] He had an ability to select, comprehend, discern, and memorize relevant material, and grasp and retain the main points of a book while reading.^[16] In his gospel preaching and ministry, Nee always stressed more on the "inner-life" issue in a believer's life rather than the "outward-work".^[17] Nee claimed that to be a Christian is altogether a matter of the divine life.^[18] He believed that a belief is not a religion, and therefore he did not establish headquarters or create a hierarchy of leadership positions in the church.^[19] He once stood up and said against a certain collected assembly:

"You may well have light and truth, but knowledge alone will benefit you nothing."^[20]

Today many of his written books are published in English, although most have been translated from Chinese. He published regular articles in his own magazine, with The Present Testimony and The Christian being some of them.

[edit] The Normal Christian Life

Probably the best known book of Watchman Nee's is The Normal Christian Life. It was based on talks given by Watchman Nee at the time of and subsequent to his trip through Europe in 1938–1939. It expressed theological views on the first few chapters of the New Testament book of Romans. In the later sections of the book he presented his views on what the normal Christian life should be.

Later years[link]

Between the period of 1940-1960, the local churches in China underwent many trials and tribulations. Many of these local churches had been founded by Watchman Nee based upon his conviction of "one church in one city or locality" on the ground of oneness among the believers. They met as the church in a locality, (but not the only church). He asserted that geographic boundaries were the only legitimate ground to have different churches to express the unversal one body of Christ on the earth that all belivers belong. He strongly promoted the view that various ways of separating churches, such as apostles and their ministries, spiritual gifts, racial or social status, or different doctrines and missions was condemned by the word of God as division and sin, and as the works of the flesh.^[21]

In the period between 1923–1949, more than 700 local churches were created with an attendance of more than 70,000.^[22] During the Chinese Civil War, these "assemblies" formed the core behind the house municipalities. Through the efforts of Nee and his colleagues, local assemblies were founded all over China and among other Chinese-speaking communities in the Far East. Some of Nee's co-workers in this work later would become known outside of China (e.g. - Witness Lee, Stephen Kaung, Faithful Luke, Simon Meek, and others).^[23]

In 1949, Watchman Nee's co-labourer Witness Lee emigrated to Taiwan. In 1952, Watchman Nee was imprisoned by the Chinese government for his faith. He remained in prison until his death twenty years later.^[11] Watchman Nee's writings on matters of the individual Christian life have been a source of inspiration to Christians throughout the world, though his writings on the local churches - which he considered to be central to his ministry have been largely ignored by mainstream Christianity so far.^[6]

Persecution and death[link]

Watchman Nee felt led by his belief in God to remain in Mainland China in spite of the threat of Communism, and to sacrifice everything to this end.^[24] Watchman Nee was arrested by the Chinese Communists in March 1952 for his professed faith in Christ as well as his leadership among the local churches. He was judged, condemned, and sentenced in 1956 to fifteen years' imprisonment.^[4][25] During this entire time, only his wife was allowed to visit him.^[26] In his final letter, written on the day of his death, he alluded to his joy "in the Lord":

"In my sickness, I still remain joyful at heart."^[27]

He died in confinement in his cell on May 30, 1972. After Watchman Nee's death, when his niece came to collect his few possessions, she was given a scrap of paper that a guard had found by his bed. What was written on that scrap may serve as Watchman Nee's testament:

"Christ is the Son of God Who died for the redemption of sinners and was resurrected after three days. This is the greatest truth in the universe. I die because of my belief in Christ. Watchman Nee."

Influences[link]

The theological influence of Watchman Nee (English for Nee To-Sheng ), went much further than his own circle reached; not only in his native country, China, but also in other countries.^[28] He changed his name to Watchman Nee because he saw himself as someone that stayed up in the middle of the night to awaken men of the coming of Christ.^[29] In 1928, Watchman Nee settled in Shanghai where he based his own speaking and publication work, the Shanghai Gospel Bookroom, which published books by Nee and others, as well as some Chinese translations of English-speaking authors - most notably the Christian teacher and writer T. Austin-Sparks, with whom Nee had a very close relationship fostered during his significant time at the Honor Oak Christian Fellowship Centre on Honor Oak Road in London, England.^[30] Nee's eschatological views were influenced by people such as Robert Govett and D.M. Panton. Nee's book Come, Lord Jesus, about the book of Revelation, quotes Govett's work several times.

Ministry, sufferings, and commission[link]

Watchman Nee's ministry used eight different means to carry out what he believed had been wrought into him by God: preaching the gospel, teaching the Bible, traveling and revivals, contacting people, corresponding with people, holding conferences, conducting trainings, and producing publications.

Nee suffered much for his belief that, according to the Bible, denominations are wrong in that they divide the One Body of Christ.^[31] Because of his firm stand for the oneness of the Body of Christ against the denominations, he experienced much suffering.^[32][33] Some denominations despised and criticized him, and some opposed and did their best to destroy his ministry.^[34] They also spread false rumours about him and misrepresented him to the extent that Watchman Nee once responded,^[35]

"The Watchman Nee portrayed by them I would also condemn."

By the time Nee was arrested in 1952, approximately four hundred local churches had been raised up in China through his life and ministry. In addition, local churches had been raised up in the Philippines, Singapore, Malaysia, Thailand, and Indonesia. Today the local churches have grown to over 2,300 worldwide through the ministries of Watchman Nee and Witness Lee.

Works[link]

Watchman Nee not only spoke frequently, both privately and publicly, but he was also a prolific writer. In addition to publishing various periodicals, papers, gospel tracts, articles, newsletters, hymnals, and a chart of biblical prophecies, Watchman Nee also published many books for the carrying out of his ministry. Some of these books were messages published in his periodicals and reprinted in book form.

In addition to writing and publishing books and hymnals, some spiritual books in English were translated by him and under his publication ministry through the years.^[36]

Published works[link]

In English there are approximately fifty-five books by him available, published through Christian Fellowship Publishers.^[37] Another source in English is The Collected Works of Watchman Nee, a 62 volume set covering his entire ministry - published by Living Stream Ministry^[38] located in Anaheim, California, United States. These are made available primarily from notes taken by students during his many talks and translated by various publishing group.

Some of his best known books are:

• The Spiritual Man
• Spiritual Authority
• Mystery of Creation
• Gospel Dialogue
• The King and The Kingdom of Heaven
• Interpreting Matthew
• Come, Lord Jesus
• The Better Covenant
• Aids to Revelation
• The Overcoming Life
• The Normal Christian Life
• The Breaking of The Outer Man and The Release of The Spirit
• The Song of Songs
• Authority and Submission
• Christ the Sum of All Spiritual Things

Watchman Nee's best known books on "Church", "Church Life", and "the Church issues":

• The Normal Christian Church Life
• Church Affairs
• The Church and the Work: Rethinking the Work
• The Glorious Church
• Further Talks on the Church Life
• The Orthodoxy of the Church

Other works:

• Love Not the World
• What Shall This Man Do?
• A Table in the Wilderness
• Study Guide to The Normal Christian Life
• Changed into His Likeness
• The Joyful Heart

Biography by Angus Kinnear:

• Against the Tide

Articles[link]

There are also many books, booklets, magazines and articles published by Living Stream Ministry located in Anaheim, California, United States. Most of Watchman Nee's writings are from his own notes and magazines he himself published. Nee gave great importance to the end-time view of separate rapture and to apostles not exceeding their regional boundary in appointing elders of a locality; e.g., apostles of the churches in Judea, apostles of the churches in Asia Minor, apostles of the churches in Texas; elders of the church in Jerusalem, elders of the church in Ephesus, elders of the church in Dallas. In his later writings, he mainly focused on the Church and the Body of Christ (Eph. 4:23).^[39]

Nee's Name[link]

This unreferenced section requires citations to ensure verifiability.

His original name was 述祖(pinyin: shu zhu). According to Chinese naming tradition, 祖 is the one of two phrases used to represent his generation among the whole family. His brothers' names were 懷祖,洪祖,兴祖, etc. After his conversion, he changed his own name to 儆夫(pinyin: jing fu) which means 'watchman'(his English name was firstly Henry). The more famous name 柝聲(pinyin: tùo shēng) was a similar variation, which means the Chinese watchman's knocker (or plaque) and its sound.儆夫 is more used in his daily life, and 柝聲 in church life and sermons. According to a late interview of his fellow 張錫康([pinyin:zhang xi kang] A believer who used to serve in the church at Shanghai during 50s.He worked for Nee as an accountant in Life-chemics pharmaceutical factory[生化藥廠], and was prisoned for 3 years at the same time with Nee.), during 1942 to 1946, the years his ministry interfered by his co-workers at Shanghai, he changed his name to 折葦(pinyin: che wei) for limited uses, which means the bruise reed in Bible, Mat.12:20, to represent his self status then.^[40]

Books about Watchman Nee[link]

• Chan, Stephen C.T. Wo Ti Kau Fu Ni To Sheng [My Uncle Watchman Nee]. Hong Kong: Alliance Press, 1970.
• Chen, James. Meet Brother Nee. Hong Kong: The Christian Publishers, 1976.
• Kinnear, Angus I. The Story of Watchman Nee: Against the Tide. Fort Washington, Pa.: Christian Literature Crusade, 1973.
• Lee, Witness. Watchman Nee: A Seer of the Divine Revelation in the Present Age Anaheim, CA.: Living Stream Ministry, 2007.
• Leung Ka-lun. Watchman Nee: His Early Life and Thought [Chinese]. Hong Kong: Graceful House Limited, 2005.
• Watchman Nee: His Glory and Dishonor (Chinese). Revised and enlarged edition. Hong Kong: Graceful House Limited, 2004.
• Lyall, Leslie. Three of China's Mighty Men. London: Overseas Missionary Fellowship, 1973.
• Roberts, Dana. The Secrets of Watchman Nee. Gainesville, Florida: Bridge-Logos, 2005
• Hsu, Lily. The Unforgettable Memoirs: My Life, Shanghai Local Church, and Watchman Nee [Chinese]. Xulon Press, 2011.

References[link]

External links[link]

• Christian Fellowship Publishers "The Complete Works"
• Collected works of Watchman Nee Collected works of Watchman Nee, almost all available for free online from Living Stream Ministry.
• The Normal Christian Life E-book available free of cost at the CCEL website.
• Watchman Nee Website containing biographical information, Watchman Nee's personal testimony regarding his salvation.
• Living Stream Ministry Publisher of the Complete Works of Watchman Nee.
• Watchman Nee Life and works described -various links to other websites
• Watchman Nee in ' My Brethren: The China Episode '
• Lebensstrom e.V. in Berlin, Germany - Distribution of the complete works of Watchman Nee in the German speaking area

See also[link]

• Protestant missions in China 1807-1953
• Local churches (affiliation)
• Paul Wei (also known as Wèi Bǎoluó)
• John Sung (also known as Shang-Jie Song or Sung Shang Chieh)
• Wang Ming-Dao
• Chinese Independent Churches

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