Vital Groups

If we would bear fruit, we must do so corporately

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THE PRACTICAL WAY TO BEAR FRUIT

While we need to enjoy the Lord by pray-reading His Word, this alone is not sufficient; there should be a practical result of our exercise in the Word. The practical issue of our enjoyment of Christ in the Word is fruit-bearing. If we do not bear fruit, we will not have good spiritual digestion. To bear fruit is to pass on to others the portion of Christ that we have enjoyed. Instead of keeping Christ locked up within us, we should pass Him on to others. Bearing fruit is more than simply preaching the gospel. Bearing fruit is the result of enjoying on a daily basis the Christ whom we have received. As a result of enjoying Christ, we spontaneously pass Him on to others, bearing them as fruit.

We should check ourselves in these two areas.

  • First, we should check to see whether we are enjoying Christ throughout the day. If we are enjoying Christ, then we are a branch in the vine.
  • Second, as branches in the vine, we should spontaneously bear fruit.

We need to ask ourselves whether we are bearing fruit or not. Regarding this matter, many of us have a problem. Our problem is that we do not pass Christ on to others. To enjoy Christ is to receive Christ into us; to bear fruit is to pass Christ on to others. Fruit-bearing involves a flow: Christ flowing in through our enjoyment of Him, and Christ flowing out through our fruit-bearing. All the brothers and sisters should bear the responsibility of bearing fruit. None of us has an excuse for failing to bear fruit. We should not say that we have no possibility of bearing fruit.

Forming a Nucleus

Although we have fellowshipped in the past concerning how to bear fruit, a number of saints may not be clear concerning this matter. Hence, I wish to pass on a few points that we should put into practice if we are to bear fruit. First, we need to form a nucleus with the saints to whom we are related. The reason we need a nucleus is that as branches, we cannot bear fruit individually. Trying to bear fruit individually is not effective. If we would bear fruit, we must do so corporately, and the first step in bearing fruit corporately is to form a nucleus.

Praying Together

Once we have formed the nucleus, the primary matter that we should attend to is prayer. It would be very good for the members of the nucleus to meet once a week simply to pray. Such meetings are very important. In principle, these gatherings are just as important as the meetings of the church.

After we have formed our nucleus and have begun to pray, we should list the names of our acquaintances. Our acquaintances include our relatives, classmates, friends, neighbors, and co-workers. Each member of the nucleus may have a list that contains dozens of names.

After composing our lists, each of us should pray over our list, seeking the Lord’s guidance so that we can select two or three people—four at the most—for whom we should begin to care. By seeking the Lord’s mind in this way, we will become clear concerning which persons are the right ones for us to care for at the present time. After we have the Lord’s leading concerning certain ones on our list, we should pray for them, contact them, and try to bring them into the nucleus.

Adding People to the Nucleus

Once we begin praying, we should not expect quick results. Only after praying and endeavoring for a period of time will we bear fruit. After we have prayed together for a period of two or three weeks, we should seek to bring those for whom we have prayed into our nucleus one by one (bringing more than one at a time is generally too difficult). From then on, whenever we meet with our nucleus, we should come with new ones. This is the easiest way for us to bring people to Christ. If we succeed in bringing those for whom we are praying into the nucleus, they will be gained for the Lord.

If we put these points into practice, it will be easy for people to be gained. Of course, there are other things that the nucleus can and will do, but they are not nearly as important as the things I have outlined above: forming the nucleus, praying together, and bringing our friends into the nucleus. By praying as a nucleus and inviting our friends to it, our friends will gradually be brought to Christ and into the church life.

The nucleus is like a little fishing boat, and the members of the nucleus are like hooks that can catch people and bring them into the nucleus. To bring our friends into the nucleus is to bring them ninety-five percent of the way to Christ, Eventually, it is through this nucleus that our friends will also be brought into the church life. If we try this, we will discover that each member of our nucleus will bear at least one fruit every six months.

(Collected Works of Witness Lee, 1967, vol. 2, “Enjoying the Lord in the Word to Bear Fruit”, ch. 2)

The slower, the better

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PRACTICAL INSTRUCTIONS FOR VISITING PEOPLE

The instructions I am giving now concerning the new way are different from what I spoke in Taiwan. In Taiwan I charged you to visit people and to get them baptized immediately. But today I do not encourage you to get people baptized in a quick way. Also, when you visit people, do not speak too quickly to them concerning the Bible, God, Christ, or salvation. If you do, people may think that you are too religious and that they cannot come up to your standard. They may be turned away by your enthusiasm. In your first visit with someone who has been recommended to you, do not stay very long; the shorter the visit, the better. A short visit will give the one who is visited a good taste so that he will welcome another visit. Do not spoil the taste of those whom you visit. On the first visit do not speak too much concerning spiritual things.

As you visit a second or third time, you may begin to say something concerning Christ. You may need to go a few times before you are able to get a person saved. The principle is: the slower, the better; the slower it is, the safer it is. The slower the pace is, the more certain it is that you can gain that person.

(Fellowship concerning the Urgent Need of the Vital Groups, Chapter 3, Section 3)

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Something must be improper or wrong if we are not bearing fruit

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“Barrenness is an even more subtle enemy. Some married couples are not able to have children, and this becomes a big problem to them. According to human desire, the meaning of a couple’s life is to have children. Likewise, if we do not bear fruit, beget some spiritual children, there is not much meaning to our church life. Without fruit-bearing, there is no practical church life. Suppose that we baptized fifty-eight new ones in the next Lord’s Day church meeting. All of us would be excited and joyful in the Lord. But we do not have much joy, because we are barren. Barrenness is the biggest enemy that annuls the proper church life.

If we cannot have children in our human life, we can have the Lord as our replacement. But the Lord will not be the replacement for the fruit that we do not bear in the church life. We may feel that we have been enjoying the Lord every day, but a tree is known by its fruit. The real church life can be evidenced only by fruit-bearing. If we have not borne fruit for three years, for five years, or even for ten years, our enjoyment of Christ should be questioned. Something must be improper or wrong if we are not bearing fruit.

In the seven epistles to the churches in Revelation 2 and 3, the Lord touched the deadness with Sardis and the lukewarmness with the Laodiceans, but He did not touch barrenness. This is because He had already dealt with this very seriously in John 15. In the four Gospels the Lord did not deal with deadness or with lukewarmness. But He dealt with barrenness to the uttermost in one chapter—John 15. Some people would say that this is a chapter on abiding in Christ. Actually, however, it is not on abiding but on fruit-bearing. Abiding is for fruit-bearing. The Lord said, “Every branch in Me that does not bear fruit, He takes it away…If one does not abide in Me, he is cast out as a branch and is dried up” (vv. 2a, 6a). For a branch to be cast out means that it is cut off from participation in the riches of the life of the vine.

If we do not bear fruit, there is a danger that we will be cut off from the vine tree. This does not mean that we will suffer eternal perdition but that we will lose our enjoyment of Christ as our portion. This proves that if we do not bear fruit, there is a problem with our enjoyment of Christ. This is just like a couple who cannot bring forth children. They may say that they do not feel that anything is wrong with them, but actually something is wrong, which is preventing them from having children. They may even go to some doctors to find out what is wrong with them. This is an illustration of our problem of barrenness. We may feel that there is nothing wrong with us, but based upon the fact that we have not borne fruit, we must realize that something is wrong with our enjoyment of Christ. If we do not have fruit, our so-called enjoyment of Christ can be a self-deceiving matter. It is not so real.

We may think that we have seen a number of saints who have not borne fruit for quite a long time, but we did not notice that they were cut off from the enjoyment of the Lord. My answer to this is that the matter of life is a mystery. There may be a couple who cannot bear children, but no one can see the reason. In the same way it may seem that we are doing quite well, but where is our fruit? This is a test. If we are not bearing fruit, this is evidence that we have lost our enjoyment of Christ. In this chapter I want us to realize that every day, day and night, these three enemies are around us: deadness, lukewarmness, and barrenness.

In the previous chapter I shared that we need to get some companions, at least two or three, with whom we can labor in the gospel. We should never work by ourselves. Instead, we should work by fellowshipping with our companions. The trouble is that we do not like to have fellowship with others. We are self-contented, and some of us may think that we are omnipotent and all-capable. But according to my over sixty years of experience, none of us is omnipotent. Each of us is very limited in his capacity and ability. You need the help, and I need the help. My helpers in the work know how much I need them. I purposely fellowship with them and ask them questions in order that I may learn. I want to be taught by them. If there is no fellowship among us in our work, there cannot be the real one accord. We need to labor in oneness through thorough fellowship. Because of our unwillingness to have thorough fellowship, we are dead, lukewarm, and barren. We must get some companions and open up ourselves to fellowship with them to the uttermost.”

(The Training and the Practice of the Vital Groups, Chapter 3, Section 2)

How do we care for every member of the church?

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“According to our experience and learning and based upon the clear revelation in the New Testament, the proper group meetings should consist of two sections. The first section should include fellowship, intercession, mutual care, and shepherding, and the second section should carry out the perfecting of the saints through teaching. In the first section of the group meeting, the attendants should fellowship concerning each person’s present spiritual condition and practical environment…

The group meeting is eighty percent of the church life, and the church life is a life in the Body. In our physical body it is impossible for a problem in one member to be hidden from all the other members. The circulation of life in our body carries the feeling in one member to all the members. Thus, we should not hide our problems from the other members in the church life…For the practice of the group meetings, we must first overcome this to have a real, genuine, practical, and thorough fellowship concerning each person’s current spiritual condition and practical situation. A proper group meeting does not depend on singing and praying in a formal, religious way. It depends on this kind of fellowship.

After fellowshipping about each other’s situations, the attendants in the meeting will spontaneously be stirred up to intercede, to pray, for one another. This prayer will not be formal or like a theatrical performance but will be sincere and practical. After the fellowship and prayer the attendants in the group meeting should extend their loving concern for one another in the exercise of a definite and practical care. After becoming aware of a brother’s practical situation, some saints in the meeting may consider whether the brother is in need of financial help or some other practical care. Then, after caring for a brother in this way, some may go to visit him. This is the practice of the practical shepherding.

I would say that this principle regarding the practice of the group meetings is “scientific.” As such, it cannot be changed. Everything in this universe is governed by a God-ordained law, a spontaneous principle. In order for the church to be fully built up, we must have proper group meetings, and for the group meetings in the practical church life, there is the need of fellowship, intercession, care, and shepherding. In this way, every member of the church, regardless of how large that church may be, will be taken care of. The way to care for every member of the church is by the proper group meetings.”

(CWWL 1990, vol. 2, “The Practice of the Group Meetings,” ch. 6, pp. 39-40)

The Lord trusts in His members, not in spiritual “giants”

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“The Lord trusts in His members, not in spiritual “giants.” As small members in the Lord’s Body, we all are very useful to Him. Every member must work; every member must function; every member must visit others. Then we will all become vital. Do not think that by hearing a stirring message and praying for three days and three nights something miraculous will happen to us to cause us all to be vitalized. There is not such a thing. Through my study I have found out that no revival really works. But the sevenfold Spirit is now moving on this earth (Rev. 5:6). He is moving in Australia, in New Zealand, in South America, in Central America, and in North America. He is moving in many places and in many hearts. He is also moving in our hearts. If we all would realize that we do not need a great “revival” but simply need to go out to visit people, this would be much more effective than a hundred spiritual giants.

We should not trust in specially gifted persons. We should not consider them more capable than we are. In reality, we may be much greater than they are. We need to receive mercy from the Lord to labor. According to my experience, if I do not labor, I cannot be healthy. When I labor, all the illnesses become afraid of me. However, when I cease to labor, illness may come. We should not welcome sickness. Rather, we should love people. Every day we need to be beside ourselves, doing things that other people would consider foolish. Every day we need to contact people and speak to people about Christ.”

(The Training and the Practice of the Vital Groups, msg. 12)

An overcomer is a vital person

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“A proper Christian should be vital. To be vital means to be living and active. Since I am a man, I must believe into Christ. If I am a Christian, I must be in the recovery. If I am in the recovery, I must be vital. If we are not vital, we may be in the church, but we are not among the overcomers. An overcomer is a vital person.”

(Introductory Word from The Training and the Practice of the Vital Groups)

Shepherding works.

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“Shepherding works. We should not desire to be giant speakers to make a name for ourselves. People may be attracted to come to listen to us, but who will take care of them afterward? The way of having large gospel campaigns does not work. In some places this has been tested out. We may have big gospel meetings with many people, but eventually not many of them are added to the church. Also, we should not use famous or well-known people to testify in our meetings. This will not save people to be added to the church. Even if someone is the president of the country, he should be in the meeting just as anyone else. The way that can save people effectively must be by small vital groups, and everyone in this small vital group must be a shepherd. After a short time the church will be revived. No other way is more prevailing than this shepherding way.”

(Crystallization-study of the Gospel of John, ch. 13)

If we are not vital, we are finished

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“In light of the present situation that we are in, what shall we do? I have studied our situation thoroughly, and I feel that nothing can attract and move the present middle-aged American Caucasians unless they see the vitality among us. To be vital means to be living and active. If a group of people are meeting together and are a real vital group—living and active—whoever comes in and sees this will be convinced. If we are so vital, and some seeking ones come in among us, they will be caught by the Lord. Vitality is the most convincing factor.

If we do not have vital groups, we will have no prevailing way to gain the middle-class Caucasians. If we are vital, sooner or later, in our neighborhood and among our relatives, colleagues, classmates, and friends, we will meet some seeking ones. The seeking ones care for our vitality, for our being living and active.

The truth has an amount of influence with people, but it depends upon who passes on the truth. If you are a vital person, the truth will be effective. If you are not a vital person, others will not be convinced. They will think that you just have some good talk but are really no different than they are. If we bring some new ones to our meeting, and our meeting is dormant, we will not convince them.

This is the reason that we are stressing the vital groups. If we do not have the vital groups, we will still survive as the Lord’s recovery. We will still exist, but there will not be much hope of getting the typical American increase. The only convincing factor we could have is the vital groups. If we are not vital, we are finished.

Since we love the Lord and we are for the Lord’s recovery, what shall we do? We have to be vital at any cost. We have no choice. We must learn diligently and practice absolutely to be vital; then there is much possibility for us to gain a good number of the seeking ones. These seeking ones caught by us will spread the news. They will say, “I am now meeting in a group full of vitality. Come and see.” This kind of news will not be appreciated by the general Christians, but some real seeking ones will be attracted. Through this fellowship I hope that we realize where we are and what we need to be.”

(Fellowship Concerning the Urgent Need of the Vital Groups, ch. 25)

How do we attract new ones into the church?

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“We have to make our group meetings so interesting. If our vital group meetings are full of truth, are living, and if we intimately love one another in the group, this will be a big attraction. We must have a living, active vital group. Then we should do our best to bring in the middle-aged ones.

Brother Watchman Nee stressed that the priesthood in the New Testament is universal, so he encouraged all the saints to serve, to be priests. We have not yet had a complete success in this matter. After I came to the United States, the Lord showed us that we need to pray-read His Word and call upon His name. We also began to practice having a time in the meeting for the saints to share after a message was given. This helped to bring the saints into more functioning. But the most prevailing way to bring all the saints into function is for them to enter into the group meetings in a living and active way.

Our groups should not be dormant, lifeless, and cold. If our groups are like this, no one will want to attend them. We have to keep our group meetings so interesting, so living, and so attractive. People need a proper social life, but to be social in a worldly way leads to sin. The church social life in the recovery leads to light, to the deeper and higher truths, and to the divine life. I believe that if we could get our practice exposed to others, they will be attracted. The group meetings that are living, attractive, and full of activities will be used by the Lord to gain others for the increase and building up of the church.

Everyone should bear a burden for the vital groups. Do not despise your burden and your portion. If a new one comes into a group meeting, and all the members of the group meeting speak, he will be surprised and attracted. Our group meetings must be living and active, with all the members in the group speaking.

According to my experience, the most attractive thing is the thorough fellowship. In your vital groups you must always practice the thorough, intimate fellowship. This brings in the mutual care in love. If a new one comes to our group and sees this kind of intimate, open, thorough fellowship and mutual care, he will be inspired. He would say that he has never seen people who are so one and who love, open to, and care for one another so much. He would say, “This is the place where I should be. I have to be among these people.” This kind of intimate fellowship and care for one another attracts people, so we have to practice this.

We must do everything we can to strengthen the vital groups. We should spend every drop of our blood, every bit of our strength, and every minute of our time to strengthen the vital groups, making the vital groups so beautiful, so high, and so attractive. This is the only thing we should stress to get people. A number of things can attract people but not so effectively as the vital groups.”

(Fellowship Concerning the Urgent Need of the Vital Groups, ch. 24)