At the end of my last post, I mentioned that there were other complaints regarding the authority of Lee that were also mentioned from the Taiwan church split.
I am going to share
some of them now. These anecdotal examples will go to further solidify the fact that Lee's behavior was not appropriate back in Taiwan. Currently, I am specifically bringing forward information to shine light on one important issue:
Many have indicated that they felt that everything was good in the "glory days" of the US version of the LC. They believe that over time it became corrupted. Much of the credit for the "goodness" of the early days of the LC were the great teachings and depth of knowledge of Witness Lee.
Before Lee was solidified in writing by the LSM as the "Minister of the Age" and "God's Oracle" he was spoken about by many members as "Moses" and "a modern or current day Paul". These statements and others like them were not necessarily codified, but they were shared around by many individual participants. I've heard these references to Lee from multiple corners of the US.
Now, let's compare these
lift a man up comments which go all the way back into the 60's against Lee's behavior before he entered into the US. Why is this so important. It goes to the fact that many were willing participants in lifting a man up on high. Why did they do it? Because he had so much lofty (aka high-peak) knowledge? Because his ministry was so rich?
In response it's quite easy to say, "everyone has problems", but the real question is why does anyone feel any need to defend Witness Lee's bad behavior? What is it that we appreciate that causes us to defend him?
I am not denying the presence of our Lord Jesus Christ in the past. I continue to point to the fact that the mixture was present from the beginning. This is important.
From Morris Fred Paper: The exact text has been preserved, but the Example titles have been added by me.
Example #1: Medical Clinic (aka church involved in business venture)
In the early 1950s, a clinic was established by the church, headed by a Chinese within the church with the assistance of two Western doctors who belonged to the Local Church in Taipei. Disagreement arose regarding the participation of one of the latter. The ultimate result was that the clinic was closed and the structure built for its use became a living quarters for young brethren attending university in Taipei.
Example #2: Unauthorized Marriage
Another case metnioned was that of a marriage between two church co-workers. Without seeking Lee's approval these two individuals were married. This apparently angered Lee. Whether he opposed the marriage or was merely angry because they did not first consult him is unclear. The result was that although the two initially remained within the church, their stipend as co-workers was cut in half and this caused them great difficulty. The brother who had introduced the couple was sent to Hwalien (on the east coast of Taiwan) as punishment; later, after helping Lee with a manuscript, he was recalled to Taipei. Here it was noted that one of the methods used by Lee in maintaining the loyalty of his co-workers was his control over their residence and other rewards. His closest followers were given the more prestigious positions in Taipei. Moreover, in the training meetings led by Lee, everyone had a set place according to how well they had performed the previous year. It was noted Lee would sometimes move someone from the first to last row in one year, causing the individual to lose face in the eyes of his fellow workers. If an individual had done exceedingly well, he would be moved to the editorial room and placed in charge of church publications.
Example #3: Distribution of Money to Co-workers
Moreover, while the church claimed that stipends to co-workers were distributed according to anonymous contributions by the membership, these often were not enough to maintain the co-workers' livelihood. Therefore, unspecified funds were distributed among the workers. One informant noted that Lee himself would decide the amount, place it in an envelope to be given to the elder at the First Assembly Hall who serves as the church's accountant. The result is that Lee used his economic stranglehold over the co-workers to assure their loyalty.
Example #4: Decision Making
One of the prime targets of those who disagreed with Lee was the reality of decision-making within the church. It was repeatedly pointed out that the ideal picture painted was one in which the elders of a local church met to discuss problems, prayed together, and reached a consensus on action. However, it was maintained by these individuals that in actuality Lee and several elders and co-workers closest to him made the decisions and presented them to a group of elders who were expected to offer their "Amens." The effect was that one could not clearly perceive Lee's direct role in the process of decision-making for the announcements and innovations were made only by his representatives among the elders.
Example #5: The BIG MAMA
In 1960, Lee had gone to the United States where he began establishing churches with the main headquarters in Los Angeles.
It was during this period of 1960-1966 that much of the rebellion against his authority was taking place in Taiwan. His means of maintaining control over the development of the church in Taiwan was through close correspondence with top lieutenants who as elders could control the meetings (Shr, 1970, 8). These men also informed Lee regarding activities deemed rebellious.
Bibliographic Reference: Shr, Bai Cheng, et al. - 1970 - A Public Letter for God's Children Regarding the Basic Mistakes of Li Chang Shou (aka Witness Lee) - A Leaflet
Example #6a & #6b Preface:
The final aspect of church organization discussed by those who left the church was the ideal of independence of each local church under the authority of its elders. While the co-workers are considered to be under the authority of the apostle, the elders are in charge of the management of local church finances and activities. The spheres of responsibility were confused, however, by the fact that several individuals held positions both as co-workers and elders in various local churches. Two cases relate the nature of this contradiction.
Example #6a: Local Autonomy
Once the dispute began among members in the Taipei Church, the church in Tainan was confused and desired to maintain independence. In letters sent to church headquarters, they requested that no one be sent from Taipei. Nevertheless, one of Lee's lieutenants was sent to Tainan which led to dissension among the brethren there. This also tended to point out to the elders in Tainan that their independence from control by Lee was merely nominal.
Example #6b:
A further example involved a brother who before the split was considered by many to be second in command to Witness Lee. He described the situation in Taiwan and noted that he was bothered by the fact that he no longer felt he could follow Lee. I heard a tape made by this brother in 1970. In it he said that he had a premonition that Lee might kick them out of the church:
Quote:
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In 1965 therre was to be a special meeting in Taipei as Lee had returned again from the United States. (We) discussed what we would do if he kicked us out; what about our work and livelihood? Lee returned and pulled us to Taipei. I sat on the second row and felt all right, but Lee attacked me for doing bad things. I felt Lee misunderstood and wanted to talk to him about the problem, feeling that in personal matters we could compromise but not in spiritual matters. When I went to see Lee, he was very cold and didn't let me talk. Lee said I must leave but I didn't understand and thought perhaps he meant for me to leave the room. He can tell me not to be a co-worker but has no authority outside of my sinning for refusing to let me be an elder. But the Lord did not want me to argue. Lee siad that as a friend, he thought it would be better for me to go to another church for I did not follow him. For example, he said that I didn't sing the songs he wrote. (I didn't realize that these hymns were doctrine.) I asked Lee to state publicly that I would be leaving and that since the house in back of the church was my own to wait until I found another before forcing me to leave. Then I thanked Lee for past help and said good-bye. The second night of the meetings, he didn't allow me to attend. Later went south and told everyone so that I felt I could not return there although the brethren there wanted me to remain. At the time other brethren were also kicked out.
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(To be continued)
Do you hear these stories echoing into the US through the last 4-5 decades? I do.
Matt