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第四篇　调灵的祷告

祭司职分与神的建造

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　　读经：弗六18，犹20，亚十二10，提前二8。
　　本篇信息我们要交通到，服事者如何彼此调灵，以及如何带领弟兄姊妹一同在灵里交通相调。我们要分七点说明。
　
　　首先，我们必须领会，灵的操练完全在于祷告。这就如脚的操练在于走路，眼的操练在于观看事物一样。医生告诉我们，若是人的眼睛长久蒙起来不用，结果就会失明。我们身上每一种器官，都该有其基本的操练；操练得越多就越灵活，不操练就会失去功用。我们的灵也不例外，灵的操练在于祷告。我们的灵是为着接触神造的，而我们和神的接触，多半在于祷告；所以要操练灵，非祷告不可。我们若是要释放我们的灵，叫我们的灵高昂，灵能出来，与别人的灵相交相调，就必须操练一个基本的功课，就是多祷告。
　　若是我们一天不祷告，三天不祷告，一周不祷告，甚至长久不祷告，即使偶而有一点祷告，也是很微弱、很形式化的；结果我们的灵绝不会刚强，不会新鲜，不会高昂，也不会敏锐。因此，我们若要注意召会中灵的交通，灵的释放，灵的出来，和灵的相调相交，一个最基本必须操练的功课，就是要尽量祷告。若是我们在祷告上操练得少，就无法盼望我们的灵能出来，也无法盼望我们的灵能和别人的灵相交相调。
　　使徒们在五旬节以前十天，必定天天在一起祷告。他们祷告到一个时候，灵自然强了、活了、释放了、自由了、出来了。结果他们众人的灵，即使原来不交也交了，不调也调了。这好像两瓶水，甚至几十瓶水，统统倒出来，所倒出来的水自然彼此交流、相调在一起。圣经说，我们都是瓦器，里头有一个宝贝，就是神，而神就是灵（林后四7，约四24）。所以，我们每个人里头都已经有圣灵的活水（七38~39）。现在的问题是，怎样让这活水从我们里头流出来。没有别的路，只有多多操练祷告。祷告乃是让我们里头的灵流出来，一个最正当、最佳的途径。
　
　　其次，这里所说的祷告，并不重在为事物祈求，乃是重在灵的释放。基督徒的祷告，至少有两种功用。一种是向神要东西，求事物。比方，我们遇见困难了，就求神记念我们的难处。或者我们有什么需要了，求神赐给我们。或者我们正在进行什么事，求神成全。或者我们财物上有什么缺乏，求神供给。甚至我们为召会、为福音、为主的工作祷告，为同工、为长老、为服事者祷告等，都可以算作是为事物祷告。在这一切的祷告里，含着另一个基本的功用，就是我们的灵的操练。正如我们用脚走路，一面固然可以走到我们的目的地；另一面，当我们这样走路时，自然就把我们的脚操练得更有力、更灵活。我们祷告也有这两面，一面是我们向神要东西，求事物；另一面是在这样的祷告、祈求里，我们的灵自然受到了操练。
　　可惜，许多人虽然祷告了，但是灵的操练不多，因为他们不懂怎样在祷告里运用灵。他们祷告都是在思想里，在记忆里，在魂里，多是照着人所托付的，自己所记得的，或是祷告簿上所记录的祷告。这样的祷告，不能说在神面前一定不蒙悦纳；因为我们的神太大了，有时连外邦人的祷告，祂都垂听、眷顾；祂是眷顾人的神。然而请记得，这样单单凭着记忆、头脑、思想、或记录的祷告，无法操练灵。换句话说，正常的祷告是能操练灵的，而那一种凭头脑的祷告，并没有动用人的灵。这好像一个人不用脚走路，却用手爬，虽然也能勉强爬到目的地，但他的脚并没有受到该有的操练。他爬来爬去，脚却越过越不会走路了。好些圣徒在主面前的祷告也是这样。你不能说主没有听他的祷告，主是听了，但是他的灵没有受到操练，因为他在祷告中没有用灵。所以，这样的祷告只有一面的功用，没有两面的功用，只求得了事物，却没有使灵受到操练。
　　在一个正确的祷告里，事情的成全与事物的得着是附属的，灵的操练才是主体的。你每一次祷告神，都该叫你的灵得着操练。所以，你每一次到神面前，不该凭记忆、凭思想，也不该凭人的托付，乃该单纯的凭着灵。你要先把你的全人收回来，安静下来，回到你的最深处，摸里面的感觉，就是你灵里的感觉，而后照着这最深的感觉发表出来。比方，你最深处觉得有罪，你就认罪；觉得痛苦，你就流泪；觉得喜乐，你就赞美。你总要先摸着里头最深处的感觉，而后照这感觉祷告。
　　或许你会问：“这样，我可不可以为自己的事，或别人的托付祷告呢？”当然可以，但是不要一开始就为这些祷告，你要先和神商量一下。等你已经凭着灵里的感觉，发表了一些祷告，灵相当高昂，相当进入神的灵里，和神有了相当好的交通，你就可以在交通的灵里和神商量，问神说，“主，我可不可以为着受托付的事有一点祷告？我可不可以照着我所记录的有一点祷告？”你这样和神商量后，再摸摸里头的感觉；如果里头觉得可以祷告，你就祷告；如果里头没有响应，不动如山，你就知道神不要你为这事祷告，你也就不必祷告了。总归你要根据里头灵的感觉祷告。如果你是这样祷告，你祷告了五分钟，灵就操练了五分钟；祷告了十分钟，灵就操练了十分钟。我们每一天只要能有二十分钟这样的祷告，或者更好是三十分钟从灵里发出的祷告，不到一周，众人的灵一定新鲜、高昂，并且练达、灵活、释放。所以，要我们的灵能出去，与别人的灵相调，并且还能释放别人的灵，我们自己就必须操练这种在灵里的祷告。
　　我们与神之间的故事，大都发生在这种用灵的祷告上。神光照我们，检点我们，对付我们，责备我们，破碎我们，或者是有什么恩典临到我们，常常是在我们这样用灵祷告的时候。有的弟兄姊妹虽然在日常生活中，有些事务性的祷告，也曾蒙神垂听和成全，但他那个人却从未在神面前蒙到光照，受过对付，而有过什么改变。这个原因没有别的，只因他在祷告里不会用灵摸着神，很少在灵里真实地遇见神。所以，神只能凭着祂的怜悯，在外面的事物上眷顾恩待，却无法更深一步在他这个人身上作工。
　　然而，一个蒙神更深恩典的人，一个学习在灵里与神交通的人，当他在灵里祷告时，他的灵是出来的，他在灵里是摸着神的，也是让神在灵里摸着他的；所以，神的光自然光照他。那时，约壹一章的光景就来了。神的生命在他里头，他和神交通，而神就是光，所以他自然就碰到光，蒙了光照。这光照就在他里面作圣别的工作，对付的工作，剥夺的工作。神就对他有所要求，也有所带领。这种祷告才真是宝贵的，比单为着求事物的祷告，价值贵重多了。因为只有这种祷告，能叫我们摸着神，尝到神，丰满的得着神的成分，使我们里面的灵刚强、活泼、新鲜、自由，得着释放。
　
　　第三，祷告不应该受时地影响。你若是一个操练灵，一个在灵里祷告的人，就要操练不受时地影响。无论在什么地方，什么时候，都能一祷告灵就出来。已过我们众人在这一方面的操练是差了一点。虽然有许多弟兄姊妹知道要在灵里与神相交，要在灵里祷告，却没有看清楚，这样与神相交，向神祷告，不该因时地而有所不同。独自一人祷告是这样，与弟兄姊妹一起祷告也是这样；自己晨更祷告是这样，到聚会中祷告也是这样。因着我们忽略了祷告不该受时地影响，以致在许多场合中，我们都是定规把自己的灵关起来的。
　　比方，你我赴信息聚会，通常都抱持一种观念：这是讲信息聚会，在这个聚会里只有释放信息的弟兄，和带读经、带诗歌的弟兄需要祷告，我不过是来听信息的。所以，你一开始就把灵关了，定规好不祷告。有时，甚至祷告聚会也是如此。有些弟兄姊妹参加祷告聚会，都是准备好不祷告的。有人觉得：我才刚发过肉体，怎么好意思祷告？有人觉得：我是新蒙恩的，不太会祷告，圣经又不熟，还是不开口吧。有人觉得：我忙了一整天，身心俱疲，正好趁此休息，让别人祷告，我阿们就好了。有的姊妹觉得：我是姊妹，应该蒙头，还是少开口为是。结果弄得这个不开口，那个不出声，整个聚会死气沉沉。
　　我们必须翻转这种情形。从现在起要操练一个功课，就是随处祷告，不因地而异，也不因人而异。只要有机会就祷告，并且抓住机会祷告。一到聚会里，什么都不作，就是先祷告。不管来了几个人，也不管时间到了没有，就开始祷告。不一定要先唱诗，可以一直祷告，等到灵感来了，再选一首诗歌。如果是很熟的诗，甚至首数也不必喊，就直接唱出来，大家跟着唱。这样，聚会一定活。
　　现在我们的聚会实在太呆板，一定要等到聚会时间到了，先唱一首诗，结果唱得死沉沉的，毫无生气。然后，负责弟兄再应付性的祷告一下。大家一点也不用灵，聚会完全落到形式和套文里。坦白说，这种聚会中死沉的规律，真叫人厌烦。从现在起，我们必须厉害的改我们的聚会。这个改不重在改外面的作法，乃重在聚会中加强操练运用灵。我们必须操练到一个地步，随处祷告，灵能不分时地，随时出来。你来聚会，不管是信息聚会、擘饼聚会、或是祷告聚会，都要能运用你的灵，发出祷告。
　　有的弟兄问我：“我们调灵调了几周，差不多了罢？”我笑着说，“只调这一两周那里够？我们要一直调到主来。”这好像是说笑话，却是真的。我们一定要一直调灵，使弟兄姊妹都能不分时地，不因人而异，随处释放灵，而发出祷告。圣徒们必须有一种情形，不管参加什么聚会，一到聚会里就能用灵和神接触，向神敬拜。并且不是一个人单独敬拜，乃是和众圣徒共同在一个灵里敬拜。众人的灵都是出来的，一面能和别人的灵相调，一面也能点活别人的灵。若是到这地步，全召会必定大为改观。
　
　　第四，我们从前还有一个错误的观念，就是祷告要等灵感。所以，有的人来到聚会中，就一直在那里等灵感，甚至一直等到散会。你若在散会后，问一位不祷告的圣徒：“你怎么不开口？”他常常是回答说，“我没有受到感动。”这话乍听好像很属灵，但里面有一个基本的错误。如果一个足球队员在球场上一直不动脚踢球，却说他没有受到感动，你看这是不是笑话？球员不踢球，上场作什么？你既上了场，就要踢球，只要球到你面前，不管有没有感动，都该用脚踢。甚至球不来，还要主动去抢机会踢球。同样，你到聚会里是作什么？没有别的，就是专为运用你的灵敬拜神。所以你既来聚会，就要主动运用你的灵，找机会开口祷告。你不能来聚会却不动灵，不开口，就像上了场却不踢球一样。我们必须把等灵感的观念改正过来。
　
　　第五，既然你我在聚会中开口祷告，是要让我们的灵能出来，就千万不要拘泥于祷告的辞句。目前我们的祷告，无形中已经产生了一些“祷告八股”，许多人一开口都是成句成套的。这种辞句虽然好听，灵却受了限制，不容易发表里面的感觉。新蒙恩的人听见这些祷告，觉得学不来，就不敢开口。我们若要操练祷告，让灵出来，就必须丢开这些成句、套文，只简单地照着灵里的感觉来发表。
　
　　第六，祷告不要受限于题目。祷告既重在操练灵，就不要太管题目；有题目可以祷告，没有题目也可以祷告。实在说，祷告的题目很多。比方，召会的建造是题目，寒假学生聚会是题目，释放灵、调灵，大家在灵里相交也是题目。这些都需要，也都值得我们好好祷告。所以，不重在什么题目，乃在于灵能出来。你若操练纯熟了，不论祷告什么题目，都能借以调灵、释放灵。我们所以觉得没有题目可以祷告，或者没有负担，没有引导，都是因为我们的灵操练得不够。若是我们的灵操练得练达，无论什么事都是题目，无论在那一种聚会里都有题目。只要灵是活的，是殷勤的，不怕没有可祷告的。
　　一个人如果懒惰，无论到什么地方都看不见事情，都觉得无事可作；即使看见事情，也因为懒得动，就让它去。然而，一个殷勤的人，恰恰相反；他随处都觉得有事可作，并且事情一直作不完。同样的，我们的灵若是活的、殷勤的、练达的，也会觉得要祷告的事太多。比方，你参加一个信息聚会，你的灵如果是活的，是殷勤的，你立刻会感觉，需要为着主借祂的仆人释放信息，对我们说话，而有重的祷告。这就是一个很好的题目，你会很自然的找几位圣徒，为这个题目祷告。祷告到末了，你们的灵都出来了，也都相调为一了。这种调灵是多么自然。不仅在聚会中如此，即使你坐在公车上，如果你的灵是活而殷勤的，连你同车的人，也都能变作你祷告的题目。你看见他们尚未得救，你就为着他们的灵魂，深深仰望主拯救他们。你就再次借此操练了你的灵。所以，只要你愿意操练灵，肯操练灵，随处都有题目可以祷告。我们实在不必受到题目的拘束。如果一定要受限于什么题目，就会叫灵不得释放。
　
　　第七，你祷告的时候，要有一个信心，相信你的灵出去了，能释放别人的灵，开启别人的灵。你每次开口祷告，不只要相信你的祷告会上达于神，蒙神垂听；并且要有一个信心，相信你的灵借着祷告一出去，一同聚集的圣徒，灵也都会开了。每一个祷告操练灵的人，都该有这个信心。就像踢足球，只要你肯动脚踢，别人都会跟上来。同样的，我们只要一开口祷告，别人也会跟上来；我们的灵一开启，就会打动别人的灵，叫别人的灵也得开启。
　　以上七点，请弟兄姊妹好好操练。众人都要操练到一个地步，会在灵里祷告，并且不因时地而异，不因人而异，随时随处祷告。操练到一个地步，不拘泥于辞句，不受限于题目，一开口，灵就出来，并且能开启别人的灵。你我今天都必须操练这个功课，特别是负责带领的人，自己更是需要先操练。这些都是非常基本的，众人一定要多下功夫操练。
　
　
　　实行的时候要注意：第一，从少数作到多数，从中心调到圆周。不能一开始就召集全体圣徒来调灵，那是调不动的。必须要先有几位是调过的、调熟的，然后再调不熟的，慢慢的大家就都调起来了。所以，各会所必须先从负责的弟兄姊妹本身调起，调好了再找排负责来调，排负责调透了，再回到各排去调众弟兄姊妹。换句话说，先调有心的人，慢慢的再把无心的调进来，最后把那些久不聚会的也调进来。这样，全召会就都能调透了。
　
　　第二，根据经验，众人来在一起调灵时，要尽量避免谈论。每一个人都是来了就祷告，谁先来谁就先祷告，后来的也跟上去祷告。总归来一个，祷告一个。不要多谈论，一多谈，灵就被消杀了。等祷告透了，若是还有时间，可以再有一点话语交通；但千万不要一来就先谈论。
　
　　第三，敞开的意思乃是让灵出来，而不是彼此说直话，指摘对方。这些日子我们常说要敞开，但有的人领会得不太对，以为敞开就是说直话，指摘别人。好像平时觉得某人不对，但不敢说出来；现在敞开了，就放胆说出来。这不叫敞开，这乃是打开坟墓，散布死亡。这样的敞开，定规越敞开越充满死亡；这是作不得的。我们所说的敞开，是指让灵能出来。你不要关闭自己的灵，要尽量敞开让灵出来。当我们聚会的时候，你的灵是敞开的，我的灵也是敞开的，每一个人的灵都是敞开的，结果我们众人的灵自然就相调为一了。
　　希奇的事就在这里，当你和我这样敞开灵祷告时，不需要别人指摘，各人都会在神的光中看见自己的错，并且在一个灵里彼此接受改正。不只如此，开头的时候，可能大家对于一件事的意见分歧，但因着你祷告到灵出来，我也祷告到灵出来，祷告到最末了，意见就一致了。实在说，不是意见一致，乃是灵里一致。灵里通了，调成一个灵，自然就一致了，所有的难处也都消除了。如果大家不是这样祷告，反而去谈是非，你觉得你最对，我觉得我最对，彼此一直坚持，众人的灵就越离越远，到末了定规出问题。
　　我们都必须操练这种敞开灵的祷告。尤其是一同事奉的人，必须常在一起敞开灵共同祷告、交通。到末了，不同的意见就相同了，难处过去了，自己的弱点、缺点也都看见了，负担一致了，祝福也带下了。盼望弟兄姊妹今后在各种聚会里，都要尽力操练这事，让灵出来，达到相调；不但自己操练，也带别人操练。
　　原刊于一九六一年二至三月“话语职事”第一百十六与一百十七期合刊
　　读经：以弗所书六章十八节，犹大书二十节，撒迦利亚书十二章十节，提摩太前书二章八节。
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弗6:18  
时时在灵里祷告，并尽力坚持，在这事上儆醒，且为众圣徒祈求，
犹1:20  
亲爱的，你们却要在至圣的信仰上建造自己，在圣灵里祷告，
亚12:10  
我必将恩典和恳求的灵，浇灌大卫家和耶路撒冷的居民；他们必仰望我，就是他们所扎的；他们必为我哀号，如为丧独生子哀号，又为我痛哭，如为丧长子痛哭。
提前2:8  
所以，我愿男人无忿怒，无争论，举起虔圣的手，随处祷告。
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　　本篇信息我们要交通到，服事者如何彼此调灵，以及如何带领弟兄姊妹一同在灵里交通相调。我们要分七点说明。
　
　　首先，我们必须领会，灵的操练完全在于祷告。这就如脚的操练在于走路，眼的操练在于观看事物一样。医生告诉我们，若是人的眼睛长久蒙起来不用，结果就会失明。我们身上每一种器官，都该有其基本的操练；操练得越多就越灵活，不操练就会失去功用。我们的灵也不例外，灵的操练在于祷告。我们的灵是为着接触神造的，而我们和神的接触，多半在于祷告；所以要操练灵，非祷告不可。我们若是要释放我们的灵，叫我们的灵高昂，灵能出来，与别人的灵相交相调，就必须操练一个基本的功课，就是多祷告。　　若是我们一天不祷告，三天不祷告，一周不祷告，甚至长久不祷告，即使偶而有一点祷告，也是很微弱、很形式化的；结果我们的灵绝不会刚强，不会新鲜，不会高昂，也不会敏锐。因此，我们若要注意召会中灵的交通，灵的释放，灵的出来，和灵的相调相交，一个最基本必须操练的功课，就是要尽量祷告。若是我们在祷告上操练得少，就无法盼望我们的灵能出来，也无法盼望我们的灵能和别人的灵相交相调。　　使徒们在五旬节以前十天，必定天天在一起祷告。他们祷告到一个时候，灵自然强了、活了、释放了、自由了、出来了。结果他们众人的灵，即使原来不交也交了，不调也调了。这好像两瓶水，甚至几十瓶水，统统倒出来，所倒出来的水自然彼此交流、相调在一起。圣经说，我们都是瓦器，里头有一个宝贝，就是神，而神就是灵（林后四7，约四24）。所以，我们每个人里头都已经有圣灵的活水（七38~39）。现在的问题是，怎样让这活水从我们里头流出来。没有别的路，只有多多操练祷告。祷告乃是让我们里头的灵流出来，一个最正当、最佳的途径。
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林后4:7  
但我们有这宝贝在瓦器里，要显明这超越的能力，是属于神，不是出于我们；
约4:24  
神是灵；敬拜祂的，必须在灵和真实里敬拜。
约7:38  
信入我的人，就如经上所说，从他腹中要流出活水的江河来。
约7:39  
耶稣这话是指着信入祂的人将要受的那灵说的；那时还没有那灵，因为耶稣尚未得着荣耀。
约翰福音一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　其次，这里所说的祷告，并不重在为事物祈求，乃是重在灵的释放。基督徒的祷告，至少有两种功用。一种是向神要东西，求事物。比方，我们遇见困难了，就求神记念我们的难处。或者我们有什么需要了，求神赐给我们。或者我们正在进行什么事，求神成全。或者我们财物上有什么缺乏，求神供给。甚至我们为召会、为福音、为主的工作祷告，为同工、为长老、为服事者祷告等，都可以算作是为事物祷告。在这一切的祷告里，含着另一个基本的功用，就是我们的灵的操练。正如我们用脚走路，一面固然可以走到我们的目的地；另一面，当我们这样走路时，自然就把我们的脚操练得更有力、更灵活。我们祷告也有这两面，一面是我们向神要东西，求事物；另一面是在这样的祷告、祈求里，我们的灵自然受到了操练。　　可惜，许多人虽然祷告了，但是灵的操练不多，因为他们不懂怎样在祷告里运用灵。他们祷告都是在思想里，在记忆里，在魂里，多是照着人所托付的，自己所记得的，或是祷告簿上所记录的祷告。这样的祷告，不能说在神面前一定不蒙悦纳；因为我们的神太大了，有时连外邦人的祷告，祂都垂听、眷顾；祂是眷顾人的神。然而请记得，这样单单凭着记忆、头脑、思想、或记录的祷告，无法操练灵。换句话说，正常的祷告是能操练灵的，而那一种凭头脑的祷告，并没有动用人的灵。这好像一个人不用脚走路，却用手爬，虽然也能勉强爬到目的地，但他的脚并没有受到该有的操练。他爬来爬去，脚却越过越不会走路了。好些圣徒在主面前的祷告也是这样。你不能说主没有听他的祷告，主是听了，但是他的灵没有受到操练，因为他在祷告中没有用灵。所以，这样的祷告只有一面的功用，没有两面的功用，只求得了事物，却没有使灵受到操练。　　在一个正确的祷告里，事情的成全与事物的得着是附属的，灵的操练才是主体的。你每一次祷告神，都该叫你的灵得着操练。所以，你每一次到神面前，不该凭记忆、凭思想，也不该凭人的托付，乃该单纯的凭着灵。你要先把你的全人收回来，安静下来，回到你的最深处，摸里面的感觉，就是你灵里的感觉，而后照着这最深的感觉发表出来。比方，你最深处觉得有罪，你就认罪；觉得痛苦，你就流泪；觉得喜乐，你就赞美。你总要先摸着里头最深处的感觉，而后照这感觉祷告。　　或许你会问：“这样，我可不可以为自己的事，或别人的托付祷告呢？”当然可以，但是不要一开始就为这些祷告，你要先和神商量一下。等你已经凭着灵里的感觉，发表了一些祷告，灵相当高昂，相当进入神的灵里，和神有了相当好的交通，你就可以在交通的灵里和神商量，问神说，“主，我可不可以为着受托付的事有一点祷告？我可不可以照着我所记录的有一点祷告？”你这样和神商量后，再摸摸里头的感觉；如果里头觉得可以祷告，你就祷告；如果里头没有响应，不动如山，你就知道神不要你为这事祷告，你也就不必祷告了。总归你要根据里头灵的感觉祷告。如果你是这样祷告，你祷告了五分钟，灵就操练了五分钟；祷告了十分钟，灵就操练了十分钟。我们每一天只要能有二十分钟这样的祷告，或者更好是三十分钟从灵里发出的祷告，不到一周，众人的灵一定新鲜、高昂，并且练达、灵活、释放。所以，要我们的灵能出去，与别人的灵相调，并且还能释放别人的灵，我们自己就必须操练这种在灵里的祷告。　　我们与神之间的故事，大都发生在这种用灵的祷告上。神光照我们，检点我们，对付我们，责备我们，破碎我们，或者是有什么恩典临到我们，常常是在我们这样用灵祷告的时候。有的弟兄姊妹虽然在日常生活中，有些事务性的祷告，也曾蒙神垂听和成全，但他那个人却从未在神面前蒙到光照，受过对付，而有过什么改变。这个原因没有别的，只因他在祷告里不会用灵摸着神，很少在灵里真实地遇见神。所以，神只能凭着祂的怜悯，在外面的事物上眷顾恩待，却无法更深一步在他这个人身上作工。　　然而，一个蒙神更深恩典的人，一个学习在灵里与神交通的人，当他在灵里祷告时，他的灵是出来的，他在灵里是摸着神的，也是让神在灵里摸着他的；所以，神的光自然光照他。那时，约壹一章的光景就来了。神的生命在他里头，他和神交通，而神就是光，所以他自然就碰到光，蒙了光照。这光照就在他里面作圣别的工作，对付的工作，剥夺的工作。神就对他有所要求，也有所带领。这种祷告才真是宝贵的，比单为着求事物的祷告，价值贵重多了。因为只有这种祷告，能叫我们摸着神，尝到神，丰满的得着神的成分，使我们里面的灵刚强、活泼、新鲜、自由，得着释放。
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约翰一书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　第三，祷告不应该受时地影响。你若是一个操练灵，一个在灵里祷告的人，就要操练不受时地影响。无论在什么地方，什么时候，都能一祷告灵就出来。已过我们众人在这一方面的操练是差了一点。虽然有许多弟兄姊妹知道要在灵里与神相交，要在灵里祷告，却没有看清楚，这样与神相交，向神祷告，不该因时地而有所不同。独自一人祷告是这样，与弟兄姊妹一起祷告也是这样；自己晨更祷告是这样，到聚会中祷告也是这样。因着我们忽略了祷告不该受时地影响，以致在许多场合中，我们都是定规把自己的灵关起来的。　　比方，你我赴信息聚会，通常都抱持一种观念：这是讲信息聚会，在这个聚会里只有释放信息的弟兄，和带读经、带诗歌的弟兄需要祷告，我不过是来听信息的。所以，你一开始就把灵关了，定规好不祷告。有时，甚至祷告聚会也是如此。有些弟兄姊妹参加祷告聚会，都是准备好不祷告的。有人觉得：我才刚发过肉体，怎么好意思祷告？有人觉得：我是新蒙恩的，不太会祷告，圣经又不熟，还是不开口吧。有人觉得：我忙了一整天，身心俱疲，正好趁此休息，让别人祷告，我阿们就好了。有的姊妹觉得：我是姊妹，应该蒙头，还是少开口为是。结果弄得这个不开口，那个不出声，整个聚会死气沉沉。　　我们必须翻转这种情形。从现在起要操练一个功课，就是随处祷告，不因地而异，也不因人而异。只要有机会就祷告，并且抓住机会祷告。一到聚会里，什么都不作，就是先祷告。不管来了几个人，也不管时间到了没有，就开始祷告。不一定要先唱诗，可以一直祷告，等到灵感来了，再选一首诗歌。如果是很熟的诗，甚至首数也不必喊，就直接唱出来，大家跟着唱。这样，聚会一定活。　　现在我们的聚会实在太呆板，一定要等到聚会时间到了，先唱一首诗，结果唱得死沉沉的，毫无生气。然后，负责弟兄再应付性的祷告一下。大家一点也不用灵，聚会完全落到形式和套文里。坦白说，这种聚会中死沉的规律，真叫人厌烦。从现在起，我们必须厉害的改我们的聚会。这个改不重在改外面的作法，乃重在聚会中加强操练运用灵。我们必须操练到一个地步，随处祷告，灵能不分时地，随时出来。你来聚会，不管是信息聚会、擘饼聚会、或是祷告聚会，都要能运用你的灵，发出祷告。　　有的弟兄问我：“我们调灵调了几周，差不多了罢？”我笑着说，“只调这一两周那里够？我们要一直调到主来。”这好像是说笑话，却是真的。我们一定要一直调灵，使弟兄姊妹都能不分时地，不因人而异，随处释放灵，而发出祷告。圣徒们必须有一种情形，不管参加什么聚会，一到聚会里就能用灵和神接触，向神敬拜。并且不是一个人单独敬拜，乃是和众圣徒共同在一个灵里敬拜。众人的灵都是出来的，一面能和别人的灵相调，一面也能点活别人的灵。若是到这地步，全召会必定大为改观。
　
　　第四，我们从前还有一个错误的观念，就是祷告要等灵感。所以，有的人来到聚会中，就一直在那里等灵感，甚至一直等到散会。你若在散会后，问一位不祷告的圣徒：“你怎么不开口？”他常常是回答说，“我没有受到感动。”这话乍听好像很属灵，但里面有一个基本的错误。如果一个足球队员在球场上一直不动脚踢球，却说他没有受到感动，你看这是不是笑话？球员不踢球，上场作什么？你既上了场，就要踢球，只要球到你面前，不管有没有感动，都该用脚踢。甚至球不来，还要主动去抢机会踢球。同样，你到聚会里是作什么？没有别的，就是专为运用你的灵敬拜神。所以你既来聚会，就要主动运用你的灵，找机会开口祷告。你不能来聚会却不动灵，不开口，就像上了场却不踢球一样。我们必须把等灵感的观念改正过来。
　
　　第五，既然你我在聚会中开口祷告，是要让我们的灵能出来，就千万不要拘泥于祷告的辞句。目前我们的祷告，无形中已经产生了一些“祷告八股”，许多人一开口都是成句成套的。这种辞句虽然好听，灵却受了限制，不容易发表里面的感觉。新蒙恩的人听见这些祷告，觉得学不来，就不敢开口。我们若要操练祷告，让灵出来，就必须丢开这些成句、套文，只简单地照着灵里的感觉来发表。
　
　　第六，祷告不要受限于题目。祷告既重在操练灵，就不要太管题目；有题目可以祷告，没有题目也可以祷告。实在说，祷告的题目很多。比方，召会的建造是题目，寒假学生聚会是题目，释放灵、调灵，大家在灵里相交也是题目。这些都需要，也都值得我们好好祷告。所以，不重在什么题目，乃在于灵能出来。你若操练纯熟了，不论祷告什么题目，都能借以调灵、释放灵。我们所以觉得没有题目可以祷告，或者没有负担，没有引导，都是因为我们的灵操练得不够。若是我们的灵操练得练达，无论什么事都是题目，无论在那一种聚会里都有题目。只要灵是活的，是殷勤的，不怕没有可祷告的。　　一个人如果懒惰，无论到什么地方都看不见事情，都觉得无事可作；即使看见事情，也因为懒得动，就让它去。然而，一个殷勤的人，恰恰相反；他随处都觉得有事可作，并且事情一直作不完。同样的，我们的灵若是活的、殷勤的、练达的，也会觉得要祷告的事太多。比方，你参加一个信息聚会，你的灵如果是活的，是殷勤的，你立刻会感觉，需要为着主借祂的仆人释放信息，对我们说话，而有重的祷告。这就是一个很好的题目，你会很自然的找几位圣徒，为这个题目祷告。祷告到末了，你们的灵都出来了，也都相调为一了。这种调灵是多么自然。不仅在聚会中如此，即使你坐在公车上，如果你的灵是活而殷勤的，连你同车的人，也都能变作你祷告的题目。你看见他们尚未得救，你就为着他们的灵魂，深深仰望主拯救他们。你就再次借此操练了你的灵。所以，只要你愿意操练灵，肯操练灵，随处都有题目可以祷告。我们实在不必受到题目的拘束。如果一定要受限于什么题目，就会叫灵不得释放。
　
　　第七，你祷告的时候，要有一个信心，相信你的灵出去了，能释放别人的灵，开启别人的灵。你每次开口祷告，不只要相信你的祷告会上达于神，蒙神垂听；并且要有一个信心，相信你的灵借着祷告一出去，一同聚集的圣徒，灵也都会开了。每一个祷告操练灵的人，都该有这个信心。就像踢足球，只要你肯动脚踢，别人都会跟上来。同样的，我们只要一开口祷告，别人也会跟上来；我们的灵一开启，就会打动别人的灵，叫别人的灵也得开启。　　以上七点，请弟兄姊妹好好操练。众人都要操练到一个地步，会在灵里祷告，并且不因时地而异，不因人而异，随时随处祷告。操练到一个地步，不拘泥于辞句，不受限于题目，一开口，灵就出来，并且能开启别人的灵。你我今天都必须操练这个功课，特别是负责带领的人，自己更是需要先操练。这些都是非常基本的，众人一定要多下功夫操练。
　
　
　　实行的时候要注意：第一，从少数作到多数，从中心调到圆周。不能一开始就召集全体圣徒来调灵，那是调不动的。必须要先有几位是调过的、调熟的，然后再调不熟的，慢慢的大家就都调起来了。所以，各会所必须先从负责的弟兄姊妹本身调起，调好了再找排负责来调，排负责调透了，再回到各排去调众弟兄姊妹。换句话说，先调有心的人，慢慢的再把无心的调进来，最后把那些久不聚会的也调进来。这样，全召会就都能调透了。
　
　　第二，根据经验，众人来在一起调灵时，要尽量避免谈论。每一个人都是来了就祷告，谁先来谁就先祷告，后来的也跟上去祷告。总归来一个，祷告一个。不要多谈论，一多谈，灵就被消杀了。等祷告透了，若是还有时间，可以再有一点话语交通；但千万不要一来就先谈论。
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希伯来书一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　第三，敞开的意思乃是让灵出来，而不是彼此说直话，指摘对方。这些日子我们常说要敞开，但有的人领会得不太对，以为敞开就是说直话，指摘别人。好像平时觉得某人不对，但不敢说出来；现在敞开了，就放胆说出来。这不叫敞开，这乃是打开坟墓，散布死亡。这样的敞开，定规越敞开越充满死亡；这是作不得的。我们所说的敞开，是指让灵能出来。你不要关闭自己的灵，要尽量敞开让灵出来。当我们聚会的时候，你的灵是敞开的，我的灵也是敞开的，每一个人的灵都是敞开的，结果我们众人的灵自然就相调为一了。　　希奇的事就在这里，当你和我这样敞开灵祷告时，不需要别人指摘，各人都会在神的光中看见自己的错，并且在一个灵里彼此接受改正。不只如此，开头的时候，可能大家对于一件事的意见分歧，但因着你祷告到灵出来，我也祷告到灵出来，祷告到最末了，意见就一致了。实在说，不是意见一致，乃是灵里一致。灵里通了，调成一个灵，自然就一致了，所有的难处也都消除了。如果大家不是这样祷告，反而去谈是非，你觉得你最对，我觉得我最对，彼此一直坚持，众人的灵就越离越远，到末了定规出问题。　　我们都必须操练这种敞开灵的祷告。尤其是一同事奉的人，必须常在一起敞开灵共同祷告、交通。到末了，不同的意见就相同了，难处过去了，自己的弱点、缺点也都看见了，负担一致了，祝福也带下了。盼望弟兄姊妹今后在各种聚会里，都要尽力操练这事，让灵出来，达到相调；不但自己操练，也带别人操练。　　原刊于一九六一年二至三月“话语职事”第一百十六与一百十七期合刊
　Scripture Reading: Eph. 6:18; Jude 20; Zech. 12:10; 1 Tim. 2:8
　In this chapter we will fellowship concerning how the serving ones can blend in spirit with one another and how they can lead the brothers and sisters to fellowship and blend in spirit.
　
EXERCISING THE SPIRIT THROUGH PRAYER
　We must realize that prayer is the means by which we exercise our spirit. This can be likened to walking in order to exercise our legs or to looking at objects in order to exercise our eyes. If a person’s eyes are covered and not used for a long time, his eyes will eventually lose their function. Every organ in our body needs some form of basic exercise in order to function. The more exercise that an organ receives, the more skillful it will be in its function. If it is not exercised, it will lose its function. The function of our spirit is not an exception to this principle. Our spirit needs to be exercised through prayer. The human spirit was created so that man could contact God; this contact mainly involves prayer. Hence, if we want to exercise our spirit, we must pray. If we desire to release our spirit so that our spirit can be uplifted and come forth to fellowship and blend with others’ spirits, we must not neglect the basic exercise of prayer.
　If we do not pray for several days or a week, our prayers will become very feeble and formal because our spirit will not be strong, fresh, uplifted, or keen. If we want to pay attention to fellowshipping in spirit, releasing the spirit, and blending in the spirit, we must learn the basic lesson of praying consistently. If we do not have an adequate practice of prayer, we should not expect that our spirit would be released or able to blend and fellowship with the spirits of the saints.
　During the ten days prior to Pentecost the apostles prayed continually every day. As they prayed, their spirits became strong and living, and their spirits were released and manifested. Eventually, their spirits were blended and mingled together. This situation can be likened to pouring water from several bottles into one vessel. When the water is poured out, spontaneously the water is mingled and blended together. The Bible says that we have a treasure in our earthen vessel. This treasure is God as the Spirit (2 Cor. 4:7; John 4:24). Since we have the living water of the Holy Spirit in us (7:38-39), we need to focus on letting this living water flow out from within us. The best and most proper way to let the water flow is to pray.
　
RELEASING THE SPIRIT THROUGH PRAYER
　When we speak of prayer, our attention should be focused on the release of our spirit as much as on the matters that are the subject of our prayer. The prayers of a Christian typically involve two functions. Prayer often includes petitioning; that is, prayer involves asking God for something. For example, when we encounter a certain problem, we ask God to remember us in the midst of this problem. Similarly, if we have a certain need, we petition God to meet this need, whether the need relates to our work or our finances. Even prayers for the church, the gospel, the Lord’s work, the co-workers, the elders, or the serving ones involve the matter of petitioning. There is, however, a more fundamental aspect of prayer—the exercise of the spirit. Prayers of petition can be likened to walking to a destination by exercising our legs. On the one hand, we will reach our destination by exercising our legs, but on the other hand, our exercise will train our legs to become stronger and more agile. Prayer must involve not only petitioning but also exercising and releasing our spirit.
　Regrettably, many believers do not exercise their spirit when they pray, and thus, their spirit lacks the proper exercise that is needed in order for it to be released. Their prayers mainly reflect their thoughts and considerations. As such, their prayers are related mainly to the soul. They pray about matters that other people have entrusted them with, about matters that they remember, or about items listed in a prayer book. We cannot say that these kinds of prayer are not acceptable to God, because our God is too great. Sometimes He even listens to and takes care of the Gentiles. He is a God who cares for people. However, prayer related to our thoughts and memories do not result in our spirit being exercised. In other words, normal prayer involves the exercise of our spirit, whereas the prayer that involves only our mind does not touch our human spirit. This can be likened to a person who moves by pulling himself forward with his arms rather than walking with his legs. Although he may reach his destination in this way, his legs will not be properly exercised, and if he continues to use only his arms, his legs will gradually lose their ability to walk. The prayer of many saints mirrors this example. We cannot say that the Lord does not hear their prayer, because the Lord does, but their spirit is not exercised in their prayer. This kind of prayer only takes care of the function of petitioning, and even though some of their petitions are answered, their spirit has not been exercised.
　The main result of prayer should be the exercise of the spirit; praying for and obtaining things should be supplementary. Every time we pray, our spirit should be exercised. Hence, whenever we go before God, we should not rely on the thoughts in our mind or on matters that have been entrusted to us. We should rely on our spirit. We must turn to the depths of our being to touch the feeling in our spirit. Then our utterances will be according to this deep feeling. If we have a sense related to some sins, we should confess our sins; if we have a sense of joy, we should praise; and if we have a sense of sorrow, we should be willing to be sorrowful. We should always touch the feeling in the deepest part of our being and pray according to this feeling.
　This does not mean that we cannot pray for our affairs or for the requests that we have received from others. However, these items should not be the initial focus of our prayers. Instead, we should touch God in our spirit. After we utter some words according to the feeling in our spirit, our spirit will be uplifted, and we will enter into the Spirit of God and be able to bring these items to God in a spirit of fellowship. We can say, “Lord, I need Your leading in regard to praying for my affairs and for the requests that I have received.” After coming to the Lord in such a spirit of fellowship, we will have a further sense within as to the content of our prayer. If there is an inner sense to pray for these things, we should pray for them, but if there is no feeling within, there is no need to pray for them. In short, we must pray according to the feeling in our spirit. If we pray in this way for five minutes, our spirit will be exercised for five minutes. If we pray for ten minutes, our spirit will be exercised for ten minutes. If we pray in this way every day for a week, our spirit will be fresh, uplifted, skilled, living, and released. Hence, in order for our spirit to be released and to blend with the spirits of the other saints, we must practice to pray in the spirit.
　Every genuine spiritual transaction with God comes out of prayer involving the exercise of the spirit. When we exercise our spirit to pray, God is able to shine upon us, examine us, deal with us, rebuke us, break us, and come to us with a particular grace. Although it is possible to receive answers to prayers related to our affairs, this does not mean that we have received the shining and dealing that we need in order to grow. If we do not learn to touch God with our spirit in prayer, we will have little experience of touching God in a genuine way. Consequently, God will only be able to supply us with outward things, according to His mercy, but He will not be able to work on our person inwardly so that we can grow.
　As a person receives more of God’s grace and learns to fellowship with God through prayer in spirit, he will touch God more in spirit and will also let God touch him as he prays. He will be enlightened by God’s light, and he will experience the condition of fellowship described in 1 John 1:7. As he fellowships with God according to the life of God within him, God, as light, will enlighten him about his condition. This enlightening will do a work of sanctifying, dealing, and stripping, and God will be able to make demands and lead him in certain ways. This kind of prayer is precious; it is much more valuable than just asking for things. This kind of prayer will cause us to touch God, taste God, and fully receive God’s element, and this kind of prayer will cause our spirit to be strong, living, fresh, and released.
　
NOT LETTING CIRCUMSTANCES RELATED TO TIME OR PLACE AFFECT OUR PRAYER
　We should not allow circumstances related to time or place affect our prayer. As we learn to exercise our spirit and to pray in spirit, circumstances related to time or place should not hinder us from releasing our spirit in prayer. In the past we have allowed circumstances of time and place to influence our concepts and our willingness to pray. Although many brothers and sisters realize the need to fellowship with God by praying in spirit, they do not see that they allow their fellowship and prayer to be affected by considerations related to time or place. Our exercise should not change simply because we are by ourselves or because we are with other brothers and sisters. Our exercise in the prayer meeting should be the same as our exercise in our morning time with the Lord. If we allow circumstances of time and place to affect our prayers, we will encounter many situations in which our spirit is closed.
　For example, when we attend a message meeting, we often have a concept that only the brother who is giving the message and the brothers who are leading the Scripture reading and singing need to pray, because we are there only to listen to a message. Thus, from the very beginning our spirit is closed and our mind does not consider the matter of prayer. Sometimes we even behave in this way in the prayer meeting. Some brothers and sisters come to the prayer meeting determined not to pray. One brother may feel ashamed to pray because he did something in the flesh. Another brother may feel he should not pray because he is a new believer, who has little experience of praying and who is not familiar with the Bible. A sister may feel exhausted from her busy day and be willing to let others pray, while she only says Amen. Another sister may feel that it is not her place to pray. When many brothers and sisters do not open their mouths, the entire meeting is heavy and dead.
　We must turn this around. From this time forward, we must learn to pray at every time in spirit (Eph. 6:18), regardless of the situation. As long as there is an opportunity, we should pray; we should seize every opportunity to pray. Whenever we arrive at a meeting, we should begin to pray. We should begin to pray no matter how many people are present and whether or not it is time to begin the meeting. It is not necessary to begin with singing. We can pray until there is a sense to call a hymn. If it is a familiar hymn, we do not even have to call the number; we can simply begin to sing, and others will spontaneously follow. In this way the meeting will be very living.
　Presently, our meetings are very rigid. We wait until it is the meeting time before we begin. We sing a hymn first, but the singing often is without much life or dead. Then a responsible brother prays in a perfunctory manner. When no one uses his spirit, the meeting falls entirely into formality and ritual. Frankly, this dead formality in a meeting is tiresome. We must drastically change the way we meet. We should not focus on changing outward things; rather, we should focus on strengthening the exercise of the spirit in the meeting. We must exercise to the extent that our spirit can come forth at any time and at any place. When we go to a meeting, whether it is a message meeting, a bread-breaking meeting, or a prayer meeting, we should be able to use our spirit to pray.
　A brother recently said to me, “We have been blending in spirit for several weeks now. Is this enough?” I smiled and said, “We need to blend in spirit until the Lord comes back.” We must blend continually, until the brothers and sisters can release their spirits to pray regardless of time and place. We must be able to use our spirit to contact God and worship Him as soon as we arrive at a meeting. Furthermore, our worship should involve worshipping in one spirit with all the saints. All the saints should be released in spirit. We should blend in spirit with others, and we should enliven the spirit of others. If we practice these matters, the whole church will advance.
　
ACTIVELY EXERCISING THE SPIRIT TO PRAY
　We have also been influenced by the erroneous concept that we need to wait for inspiration before praying. Hence, some who come to the meeting are waiting for inspiration from the beginning until the end of the meeting. If someone asks a saint why he did not pray, he will say, “I was not inspired to pray.” This word may sound very spiritual, but it is not practical. If a soccer player does not kick the ball when he is on the field, claiming a lack of inspiration, his explanation will not be taken seriously. What is the purpose of a player being on the field if not to kick the ball? If he is on the field, he should kick the ball. When the ball comes to him, “inspiration” should not even be a consideration. Similarly, if the ball does not come to him, he should actively seek an opportunity to kick the ball. When we come to a meeting, we should be focused on worshipping God in spirit. Hence, when we come to a meeting, we should use our spirit and actively look for opportunities to pray. We should not come to a meeting and keep our mouth closed because we have a lack of “inspiration.” Just as a soccer player should kick the ball when he is on the field, we should exercise our spirit in the meeting.
　
PRAYER NOT BEING LIMITED TO STEREOTYPICAL PHRASES
　Since the purpose of opening our mouth and praying in the meeting is to release our spirit, we should not be limited to the use of stereotypical phrases. Over the years we have unconsciously generated many stereotypical phrases in our prayers. As soon as we open our mouth, these phrases come forth. These phrases may sound nice, but they restrict the spirit. Hence, it is not easy for people to utter the feeling within them. Also, when new believers hear these prayers, they feel that they cannot match them. Thus, they become too timid to open their mouth. If we want to learn to pray and release our spirit, we must discard these phrases and simply follow the sense in our spirit when we utter our prayers.
　
PRAYER NOT BEING LIMITED BY TOPIC
　We should not limit our prayer to a specific topic. Since the emphasis of prayer is on the exercise of the spirit, the topic is not the most important item. We can pray when there is a specific topic, and we can also pray when there is not a specific topic. Actually, there are many matters that can be the focus of our prayer. For example, the building of the church, the gathering of students during winter break, the release of the spirit, the blending of the spirit, and the fellowship in the spirit are all worthwhile matters for our prayer. Hence, it does not matter whether we have a particular topic but whether our spirit is released. If we are skilled in our exercise, we can always release our spirit and blend in spirit, no matter what the topic is. Often we feel that there is no topic, burden, or leading in regard to our prayer simply because we have not exercised our spirit. As we exercise our spirit, we will become more skillful in sensing a topic of prayer, and there will be opportunities for prayer in every meeting. As long as our spirit is living and we are diligent, we should not be concerned about a topic for prayer.
　A lazy person sees little need to do anything, and even if he sees a need, his laziness keeps him from acting on the need. A diligent person, however, is altogether different. Wherever he goes, he will have a sense that many things need to be done. Similarly, if our spirit is living and we are diligent, we will feel that there are many things that need to be covered in our prayer. For example, when we go to a message meeting, we will feel the need to pray for the Lord’s servant so that the Lord may release His word to the saints. This is a very good topic for prayer. Being diligent, we will look for a few saints with whom to pray. At the end of such prayer, our spirits will be released and blended as one. This kind of blending is so spontaneous. This can be practiced not only in a meeting but even when we are riding on a bus. If our spirit is living and diligent, those who ride with us on the bus will become a topic for our prayer. When we see those who are not saved, we will pray for their souls, looking to the Lord to save them. Thus, even riding the bus is an opportunity to exercise our spirit. As long as we are willing to practice and exercise our spirit, there will be an unending list of items for prayer. We should not be limited by prescribed topics. If we limit ourselves to a certain topic, our spirit will not be released.
　
BELIEVING THAT WE CAN RELEASE OTHERS’ SPIRITS
　When we pray, we must have the faith that our released spirit will touch and open up the spirits of others. Each time we open our mouth to pray, we should believe not only that our prayer will be heard by God but also that it will touch the spirits of the saints. Every person who exercises his spirit in prayer must have such faith. This again can be compared to playing soccer. As long as we are willing to put the ball in motion, others will follow. As soon as we open our mouth to pray, others will follow. Once our spirit is opened and released, the spirits of the saints will be stirred up.
　I would ask the brothers and sisters to exercise diligently related to the points outlined above. We should all exercise to the extent that we know how to pray in spirit so that we can pray at any time and in any place with any person. We should exercise to the extent that we are not bound by stereotypical phrases or limited by prescribed topics. As soon as we open our mouth, our spirit will come forth and touch the spirit of others. We must learn this lesson. This is especially true for the responsible ones who need to take the lead to exercise. This is a basic exercise. We must make an effort to exercise.
　
THE WAY OF PRACTICE
　
Working First with a Few and Then Including Many
　When we practice, we must blend from the “center to the circumference.” We should not call all the saints together to practice blending in the spirit, because it will not work. We must begin with a few saints who have been blended and who are skilled in the release of the spirit, and then we can include some who have less experience in this matter. Gradually, everyone will be blended. Hence, the responsible brothers and sisters must first be blended together. After they are blended, they can include responsible ones from the small groups. After these are blended, they can return to the small groups and blend with the other brothers and sisters. Blending should begin with those who have a heart to blend and then gradually include others. Eventually, even those who have not been meeting for a long time will be included in this blending. In this way the whole church will be blended.
　
Having More Prayer and Less Talk
　When we come together to blend in spirit, we should try our best to avoid unnecessary talk. Everyone should come for the purpose of praying. Whoever arrives first should begin to pray, and those who arrive later can join in the prayer. In short, as soon as a person comes, he should pray. There is no need for talk, because talking often kills the Spirit. If there is still time after we have prayed, perhaps there can be some fellowship in the ministry of the word.
　
Being Open to Let the Spirit Come Forth
　Being open means to let our spirit come forth; it does not mean to speak frankly with others and to point out their wrongdoings. In these days we often speak of being open. However, some saints think that this means to speak forthrightly and to be willing to point out wrongdoings. This kind of “openness” only opens up a tomb and spreads death. The more that one speaks in this way, the more he is filled with death. We should never practice this. The openness that we speak of involves the release of the spirit. We should not close our spirit; rather, we should try our best to let our spirit come forth. When we are meeting together, our spirit should be open; when everyone’s spirit is open, the saints will be blended spontaneously.
　This is wonderful. When we pray with an open spirit, there is no need to point out the wrongdoings of others because everyone will see their own wrongdoings in God’s light and receive correction from one another in spirit. When we begin to pray, we may have different opinions concerning a matter, but as we pray and our spirits are released, we will become of one mind. Actually, it is not that our opinions will automatically become the same but that we will become one in spirit. When our spirits are in one flow and fully blended, spontaneously we will be one, and we will not be governed by different opinions. If we do not pray in this way and instead spend time talking about this and that, we will end up insisting on our respective views. Thus, our spirits will be further and further apart, and problems will definitely rise up.
　We must exercise to pray with an open spirit. Saints who serve together should regularly pray and fellowship with an open spirit. Eventually, differences in opinion will be harmonized, problems will be eliminated, weaknesses and shortcomings will be exposed, and there will be a mutual burden and blessing. I hope that from this time forward, we will exercise in this matter in every meeting, releasing our spirit until we are blended. We should pursue this kind of exercise ourselves and lead others into this exercise as well.
 
　　读经：以弗所书六章十八节，犹大书二十节，撒迦利亚书十二章十节，提摩太前书二章八节。

　　本篇信息我们要交通到，服事者如何彼此调灵，以及如何带领弟兄姊妹一同在灵里交通相调。我们要分七点说明。
 
　Scripture Reading: Eph. 6:18; Jude 20; Zech. 12:10; 1 Tim. 2:8

　In this chapter we will fellowship concerning how the serving ones can blend in spirit with one another and how they can lead the brothers and sisters to fellowship and blend in spirit.
　　首先，我们必须领会，灵的操练完全在于祷告。这就如脚的操练在于走路，眼的操练在于观看事物一样。医生告诉我们，若是人的眼睛长久蒙起来不用，结果就会失明。我们身上每一种器官，都该有其基本的操练；操练得越多就越灵活，不操练就会失去功用。我们的灵也不例外，灵的操练在于祷告。我们的灵是为着接触神造的，而我们和神的接触，多半在于祷告；所以要操练灵，非祷告不可。我们若是要释放我们的灵，叫我们的灵高昂，灵能出来，与别人的灵相交相调，就必须操练一个基本的功课，就是多祷告。

　　若是我们一天不祷告，三天不祷告，一周不祷告，甚至长久不祷告，即使偶而有一点祷告，也是很微弱、很形式化的；结果我们的灵绝不会刚强，不会新鲜，不会高昂，也不会敏锐。因此，我们若要注意召会中灵的交通，灵的释放，灵的出来，和灵的相调相交，一个最基本必须操练的功课，就是要尽量祷告。若是我们在祷告上操练得少，就无法盼望我们的灵能出来，也无法盼望我们的灵能和别人的灵相交相调。

　　使徒们在五旬节以前十天，必定天天在一起祷告。他们祷告到一个时候，灵自然强了、活了、释放了、自由了、出来了。结果他们众人的灵，即使原来不交也交了，不调也调了。这好像两瓶水，甚至几十瓶水，统统倒出来，所倒出来的水自然彼此交流、相调在一起。圣经说，我们都是瓦器，里头有一个宝贝，就是神，而神就是灵（林后四7，约四24）。所以，我们每个人里头都已经有圣灵的活水（七38~39）。现在的问题是，怎样让这活水从我们里头流出来。没有别的路，只有多多操练祷告。祷告乃是让我们里头的灵流出来，一个最正当、最佳的途径。
 
　We must realize that prayer is the means by which we exercise our spirit. This can be likened to walking in order to exercise our legs or to looking at objects in order to exercise our eyes. If a person’s eyes are covered and not used for a long time, his eyes will eventually lose their function. Every organ in our body needs some form of basic exercise in order to function. The more exercise that an organ receives, the more skillful it will be in its function. If it is not exercised, it will lose its function. The function of our spirit is not an exception to this principle. Our spirit needs to be exercised through prayer. The human spirit was created so that man could contact God; this contact mainly involves prayer. Hence, if we want to exercise our spirit, we must pray. If we desire to release our spirit so that our spirit can be uplifted and come forth to fellowship and blend with others’ spirits, we must not neglect the basic exercise of prayer.

　If we do not pray for several days or a week, our prayers will become very feeble and formal because our spirit will not be strong, fresh, uplifted, or keen. If we want to pay attention to fellowshipping in spirit, releasing the spirit, and blending in the spirit, we must learn the basic lesson of praying consistently. If we do not have an adequate practice of prayer, we should not expect that our spirit would be released or able to blend and fellowship with the spirits of the saints.

　During the ten days prior to Pentecost the apostles prayed continually every day. As they prayed, their spirits became strong and living, and their spirits were released and manifested. Eventually, their spirits were blended and mingled together. This situation can be likened to pouring water from several bottles into one vessel. When the water is poured out, spontaneously the water is mingled and blended together. The Bible says that we have a treasure in our earthen vessel. This treasure is God as the Spirit (2 Cor. 4:7; John 4:24). Since we have the living water of the Holy Spirit in us (7:38-39), we need to focus on letting this living water flow out from within us. The best and most proper way to let the water flow is to pray.
　　其次，这里所说的祷告，并不重在为事物祈求，乃是重在灵的释放。基督徒的祷告，至少有两种功用。一种是向神要东西，求事物。比方，我们遇见困难了，就求神记念我们的难处。或者我们有什么需要了，求神赐给我们。或者我们正在进行什么事，求神成全。或者我们财物上有什么缺乏，求神供给。甚至我们为召会、为福音、为主的工作祷告，为同工、为长老、为服事者祷告等，都可以算作是为事物祷告。在这一切的祷告里，含着另一个基本的功用，就是我们的灵的操练。正如我们用脚走路，一面固然可以走到我们的目的地；另一面，当我们这样走路时，自然就把我们的脚操练得更有力、更灵活。我们祷告也有这两面，一面是我们向神要东西，求事物；另一面是在这样的祷告、祈求里，我们的灵自然受到了操练。

　　可惜，许多人虽然祷告了，但是灵的操练不多，因为他们不懂怎样在祷告里运用灵。他们祷告都是在思想里，在记忆里，在魂里，多是照着人所托付的，自己所记得的，或是祷告簿上所记录的祷告。这样的祷告，不能说在神面前一定不蒙悦纳；因为我们的神太大了，有时连外邦人的祷告，祂都垂听、眷顾；祂是眷顾人的神。然而请记得，这样单单凭着记忆、头脑、思想、或记录的祷告，无法操练灵。换句话说，正常的祷告是能操练灵的，而那一种凭头脑的祷告，并没有动用人的灵。这好像一个人不用脚走路，却用手爬，虽然也能勉强爬到目的地，但他的脚并没有受到该有的操练。他爬来爬去，脚却越过越不会走路了。好些圣徒在主面前的祷告也是这样。你不能说主没有听他的祷告，主是听了，但是他的灵没有受到操练，因为他在祷告中没有用灵。所以，这样的祷告只有一面的功用，没有两面的功用，只求得了事物，却没有使灵受到操练。

　　在一个正确的祷告里，事情的成全与事物的得着是附属的，灵的操练才是主体的。你每一次祷告神，都该叫你的灵得着操练。所以，你每一次到神面前，不该凭记忆、凭思想，也不该凭人的托付，乃该单纯的凭着灵。你要先把你的全人收回来，安静下来，回到你的最深处，摸里面的感觉，就是你灵里的感觉，而后照着这最深的感觉发表出来。比方，你最深处觉得有罪，你就认罪；觉得痛苦，你就流泪；觉得喜乐，你就赞美。你总要先摸着里头最深处的感觉，而后照这感觉祷告。

　　或许你会问：“这样，我可不可以为自己的事，或别人的托付祷告呢？”当然可以，但是不要一开始就为这些祷告，你要先和神商量一下。等你已经凭着灵里的感觉，发表了一些祷告，灵相当高昂，相当进入神的灵里，和神有了相当好的交通，你就可以在交通的灵里和神商量，问神说，“主，我可不可以为着受托付的事有一点祷告？我可不可以照着我所记录的有一点祷告？”你这样和神商量后，再摸摸里头的感觉；如果里头觉得可以祷告，你就祷告；如果里头没有响应，不动如山，你就知道神不要你为这事祷告，你也就不必祷告了。总归你要根据里头灵的感觉祷告。如果你是这样祷告，你祷告了五分钟，灵就操练了五分钟；祷告了十分钟，灵就操练了十分钟。我们每一天只要能有二十分钟这样的祷告，或者更好是三十分钟从灵里发出的祷告，不到一周，众人的灵一定新鲜、高昂，并且练达、灵活、释放。所以，要我们的灵能出去，与别人的灵相调，并且还能释放别人的灵，我们自己就必须操练这种在灵里的祷告。

　　我们与神之间的故事，大都发生在这种用灵的祷告上。神光照我们，检点我们，对付我们，责备我们，破碎我们，或者是有什么恩典临到我们，常常是在我们这样用灵祷告的时候。有的弟兄姊妹虽然在日常生活中，有些事务性的祷告，也曾蒙神垂听和成全，但他那个人却从未在神面前蒙到光照，受过对付，而有过什么改变。这个原因没有别的，只因他在祷告里不会用灵摸着神，很少在灵里真实地遇见神。所以，神只能凭着祂的怜悯，在外面的事物上眷顾恩待，却无法更深一步在他这个人身上作工。

　　然而，一个蒙神更深恩典的人，一个学习在灵里与神交通的人，当他在灵里祷告时，他的灵是出来的，他在灵里是摸着神的，也是让神在灵里摸着他的；所以，神的光自然光照他。那时，约壹一章的光景就来了。神的生命在他里头，他和神交通，而神就是光，所以他自然就碰到光，蒙了光照。这光照就在他里面作圣别的工作，对付的工作，剥夺的工作。神就对他有所要求，也有所带领。这种祷告才真是宝贵的，比单为着求事物的祷告，价值贵重多了。因为只有这种祷告，能叫我们摸着神，尝到神，丰满的得着神的成分，使我们里面的灵刚强、活泼、新鲜、自由，得着释放。
 
　When we speak of prayer, our attention should be focused on the release of our spirit as much as on the matters that are the subject of our prayer. The prayers of a Christian typically involve two functions. Prayer often includes petitioning; that is, prayer involves asking God for something. For example, when we encounter a certain problem, we ask God to remember us in the midst of this problem. Similarly, if we have a certain need, we petition God to meet this need, whether the need relates to our work or our finances. Even prayers for the church, the gospel, the Lord’s work, the co-workers, the elders, or the serving ones involve the matter of petitioning. There is, however, a more fundamental aspect of prayer—the exercise of the spirit. Prayers of petition can be likened to walking to a destination by exercising our legs. On the one hand, we will reach our destination by exercising our legs, but on the other hand, our exercise will train our legs to become stronger and more agile. Prayer must involve not only petitioning but also exercising and releasing our spirit.

　Regrettably, many believers do not exercise their spirit when they pray, and thus, their spirit lacks the proper exercise that is needed in order for it to be released. Their prayers mainly reflect their thoughts and considerations. As such, their prayers are related mainly to the soul. They pray about matters that other people have entrusted them with, about matters that they remember, or about items listed in a prayer book. We cannot say that these kinds of prayer are not acceptable to God, because our God is too great. Sometimes He even listens to and takes care of the Gentiles. He is a God who cares for people. However, prayer related to our thoughts and memories do not result in our spirit being exercised. In other words, normal prayer involves the exercise of our spirit, whereas the prayer that involves only our mind does not touch our human spirit. This can be likened to a person who moves by pulling himself forward with his arms rather than walking with his legs. Although he may reach his destination in this way, his legs will not be properly exercised, and if he continues to use only his arms, his legs will gradually lose their ability to walk. The prayer of many saints mirrors this example. We cannot say that the Lord does not hear their prayer, because the Lord does, but their spirit is not exercised in their prayer. This kind of prayer only takes care of the function of petitioning, and even though some of their petitions are answered, their spirit has not been exercised.

　The main result of prayer should be the exercise of the spirit; praying for and obtaining things should be supplementary. Every time we pray, our spirit should be exercised. Hence, whenever we go before God, we should not rely on the thoughts in our mind or on matters that have been entrusted to us. We should rely on our spirit. We must turn to the depths of our being to touch the feeling in our spirit. Then our utterances will be according to this deep feeling. If we have a sense related to some sins, we should confess our sins; if we have a sense of joy, we should praise; and if we have a sense of sorrow, we should be willing to be sorrowful. We should always touch the feeling in the deepest part of our being and pray according to this feeling.

　This does not mean that we cannot pray for our affairs or for the requests that we have received from others. However, these items should not be the initial focus of our prayers. Instead, we should touch God in our spirit. After we utter some words according to the feeling in our spirit, our spirit will be uplifted, and we will enter into the Spirit of God and be able to bring these items to God in a spirit of fellowship. We can say, “Lord, I need Your leading in regard to praying for my affairs and for the requests that I have received.” After coming to the Lord in such a spirit of fellowship, we will have a further sense within as to the content of our prayer. If there is an inner sense to pray for these things, we should pray for them, but if there is no feeling within, there is no need to pray for them. In short, we must pray according to the feeling in our spirit. If we pray in this way for five minutes, our spirit will be exercised for five minutes. If we pray for ten minutes, our spirit will be exercised for ten minutes. If we pray in this way every day for a week, our spirit will be fresh, uplifted, skilled, living, and released. Hence, in order for our spirit to be released and to blend with the spirits of the other saints, we must practice to pray in the spirit.

　Every genuine spiritual transaction with God comes out of prayer involving the exercise of the spirit. When we exercise our spirit to pray, God is able to shine upon us, examine us, deal with us, rebuke us, break us, and come to us with a particular grace. Although it is possible to receive answers to prayers related to our affairs, this does not mean that we have received the shining and dealing that we need in order to grow. If we do not learn to touch God with our spirit in prayer, we will have little experience of touching God in a genuine way. Consequently, God will only be able to supply us with outward things, according to His mercy, but He will not be able to work on our person inwardly so that we can grow.

　As a person receives more of God’s grace and learns to fellowship with God through prayer in spirit, he will touch God more in spirit and will also let God touch him as he prays. He will be enlightened by God’s light, and he will experience the condition of fellowship described in 1 John 1:7. As he fellowships with God according to the life of God within him, God, as light, will enlighten him about his condition. This enlightening will do a work of sanctifying, dealing, and stripping, and God will be able to make demands and lead him in certain ways. This kind of prayer is precious; it is much more valuable than just asking for things. This kind of prayer will cause us to touch God, taste God, and fully receive God’s element, and this kind of prayer will cause our spirit to be strong, living, fresh, and released.
　　第三，祷告不应该受时地影响。你若是一个操练灵，一个在灵里祷告的人，就要操练不受时地影响。无论在什么地方，什么时候，都能一祷告灵就出来。已过我们众人在这一方面的操练是差了一点。虽然有许多弟兄姊妹知道要在灵里与神相交，要在灵里祷告，却没有看清楚，这样与神相交，向神祷告，不该因时地而有所不同。独自一人祷告是这样，与弟兄姊妹一起祷告也是这样；自己晨更祷告是这样，到聚会中祷告也是这样。因着我们忽略了祷告不该受时地影响，以致在许多场合中，我们都是定规把自己的灵关起来的。

　　比方，你我赴信息聚会，通常都抱持一种观念：这是讲信息聚会，在这个聚会里只有释放信息的弟兄，和带读经、带诗歌的弟兄需要祷告，我不过是来听信息的。所以，你一开始就把灵关了，定规好不祷告。有时，甚至祷告聚会也是如此。有些弟兄姊妹参加祷告聚会，都是准备好不祷告的。有人觉得：我才刚发过肉体，怎么好意思祷告？有人觉得：我是新蒙恩的，不太会祷告，圣经又不熟，还是不开口吧。有人觉得：我忙了一整天，身心俱疲，正好趁此休息，让别人祷告，我阿们就好了。有的姊妹觉得：我是姊妹，应该蒙头，还是少开口为是。结果弄得这个不开口，那个不出声，整个聚会死气沉沉。

　　我们必须翻转这种情形。从现在起要操练一个功课，就是随处祷告，不因地而异，也不因人而异。只要有机会就祷告，并且抓住机会祷告。一到聚会里，什么都不作，就是先祷告。不管来了几个人，也不管时间到了没有，就开始祷告。不一定要先唱诗，可以一直祷告，等到灵感来了，再选一首诗歌。如果是很熟的诗，甚至首数也不必喊，就直接唱出来，大家跟着唱。这样，聚会一定活。

　　现在我们的聚会实在太呆板，一定要等到聚会时间到了，先唱一首诗，结果唱得死沉沉的，毫无生气。然后，负责弟兄再应付性的祷告一下。大家一点也不用灵，聚会完全落到形式和套文里。坦白说，这种聚会中死沉的规律，真叫人厌烦。从现在起，我们必须厉害的改我们的聚会。这个改不重在改外面的作法，乃重在聚会中加强操练运用灵。我们必须操练到一个地步，随处祷告，灵能不分时地，随时出来。你来聚会，不管是信息聚会、擘饼聚会、或是祷告聚会，都要能运用你的灵，发出祷告。

　　有的弟兄问我：“我们调灵调了几周，差不多了罢？”我笑着说，“只调这一两周那里够？我们要一直调到主来。”这好像是说笑话，却是真的。我们一定要一直调灵，使弟兄姊妹都能不分时地，不因人而异，随处释放灵，而发出祷告。圣徒们必须有一种情形，不管参加什么聚会，一到聚会里就能用灵和神接触，向神敬拜。并且不是一个人单独敬拜，乃是和众圣徒共同在一个灵里敬拜。众人的灵都是出来的，一面能和别人的灵相调，一面也能点活别人的灵。若是到这地步，全召会必定大为改观。
 
　We should not allow circumstances related to time or place affect our prayer. As we learn to exercise our spirit and to pray in spirit, circumstances related to time or place should not hinder us from releasing our spirit in prayer. In the past we have allowed circumstances of time and place to influence our concepts and our willingness to pray. Although many brothers and sisters realize the need to fellowship with God by praying in spirit, they do not see that they allow their fellowship and prayer to be affected by considerations related to time or place. Our exercise should not change simply because we are by ourselves or because we are with other brothers and sisters. Our exercise in the prayer meeting should be the same as our exercise in our morning time with the Lord. If we allow circumstances of time and place to affect our prayers, we will encounter many situations in which our spirit is closed.

　For example, when we attend a message meeting, we often have a concept that only the brother who is giving the message and the brothers who are leading the Scripture reading and singing need to pray, because we are there only to listen to a message. Thus, from the very beginning our spirit is closed and our mind does not consider the matter of prayer. Sometimes we even behave in this way in the prayer meeting. Some brothers and sisters come to the prayer meeting determined not to pray. One brother may feel ashamed to pray because he did something in the flesh. Another brother may feel he should not pray because he is a new believer, who has little experience of praying and who is not familiar with the Bible. A sister may feel exhausted from her busy day and be willing to let others pray, while she only says Amen. Another sister may feel that it is not her place to pray. When many brothers and sisters do not open their mouths, the entire meeting is heavy and dead.

　We must turn this around. From this time forward, we must learn to pray at every time in spirit (Eph. 6:18), regardless of the situation. As long as there is an opportunity, we should pray; we should seize every opportunity to pray. Whenever we arrive at a meeting, we should begin to pray. We should begin to pray no matter how many people are present and whether or not it is time to begin the meeting. It is not necessary to begin with singing. We can pray until there is a sense to call a hymn. If it is a familiar hymn, we do not even have to call the number; we can simply begin to sing, and others will spontaneously follow. In this way the meeting will be very living.

　Presently, our meetings are very rigid. We wait until it is the meeting time before we begin. We sing a hymn first, but the singing often is without much life or dead. Then a responsible brother prays in a perfunctory manner. When no one uses his spirit, the meeting falls entirely into formality and ritual. Frankly, this dead formality in a meeting is tiresome. We must drastically change the way we meet. We should not focus on changing outward things; rather, we should focus on strengthening the exercise of the spirit in the meeting. We must exercise to the extent that our spirit can come forth at any time and at any place. When we go to a meeting, whether it is a message meeting, a bread-breaking meeting, or a prayer meeting, we should be able to use our spirit to pray.

　A brother recently said to me, “We have been blending in spirit for several weeks now. Is this enough?” I smiled and said, “We need to blend in spirit until the Lord comes back.” We must blend continually, until the brothers and sisters can release their spirits to pray regardless of time and place. We must be able to use our spirit to contact God and worship Him as soon as we arrive at a meeting. Furthermore, our worship should involve worshipping in one spirit with all the saints. All the saints should be released in spirit. We should blend in spirit with others, and we should enliven the spirit of others. If we practice these matters, the whole church will advance.
　　第四，我们从前还有一个错误的观念，就是祷告要等灵感。所以，有的人来到聚会中，就一直在那里等灵感，甚至一直等到散会。你若在散会后，问一位不祷告的圣徒：“你怎么不开口？”他常常是回答说，“我没有受到感动。”这话乍听好像很属灵，但里面有一个基本的错误。如果一个足球队员在球场上一直不动脚踢球，却说他没有受到感动，你看这是不是笑话？球员不踢球，上场作什么？你既上了场，就要踢球，只要球到你面前，不管有没有感动，都该用脚踢。甚至球不来，还要主动去抢机会踢球。同样，你到聚会里是作什么？没有别的，就是专为运用你的灵敬拜神。所以你既来聚会，就要主动运用你的灵，找机会开口祷告。你不能来聚会却不动灵，不开口，就像上了场却不踢球一样。我们必须把等灵感的观念改正过来。
 
　We have also been influenced by the erroneous concept that we need to wait for inspiration before praying. Hence, some who come to the meeting are waiting for inspiration from the beginning until the end of the meeting. If someone asks a saint why he did not pray, he will say, “I was not inspired to pray.” This word may sound very spiritual, but it is not practical. If a soccer player does not kick the ball when he is on the field, claiming a lack of inspiration, his explanation will not be taken seriously. What is the purpose of a player being on the field if not to kick the ball? If he is on the field, he should kick the ball. When the ball comes to him, “inspiration” should not even be a consideration. Similarly, if the ball does not come to him, he should actively seek an opportunity to kick the ball. When we come to a meeting, we should be focused on worshipping God in spirit. Hence, when we come to a meeting, we should use our spirit and actively look for opportunities to pray. We should not come to a meeting and keep our mouth closed because we have a lack of “inspiration.” Just as a soccer player should kick the ball when he is on the field, we should exercise our spirit in the meeting.
　　第五，既然你我在聚会中开口祷告，是要让我们的灵能出来，就千万不要拘泥于祷告的辞句。目前我们的祷告，无形中已经产生了一些“祷告八股”，许多人一开口都是成句成套的。这种辞句虽然好听，灵却受了限制，不容易发表里面的感觉。新蒙恩的人听见这些祷告，觉得学不来，就不敢开口。我们若要操练祷告，让灵出来，就必须丢开这些成句、套文，只简单地照着灵里的感觉来发表。
 
　Since the purpose of opening our mouth and praying in the meeting is to release our spirit, we should not be limited to the use of stereotypical phrases. Over the years we have unconsciously generated many stereotypical phrases in our prayers. As soon as we open our mouth, these phrases come forth. These phrases may sound nice, but they restrict the spirit. Hence, it is not easy for people to utter the feeling within them. Also, when new believers hear these prayers, they feel that they cannot match them. Thus, they become too timid to open their mouth. If we want to learn to pray and release our spirit, we must discard these phrases and simply follow the sense in our spirit when we utter our prayers.
　　第六，祷告不要受限于题目。祷告既重在操练灵，就不要太管题目；有题目可以祷告，没有题目也可以祷告。实在说，祷告的题目很多。比方，召会的建造是题目，寒假学生聚会是题目，释放灵、调灵，大家在灵里相交也是题目。这些都需要，也都值得我们好好祷告。所以，不重在什么题目，乃在于灵能出来。你若操练纯熟了，不论祷告什么题目，都能借以调灵、释放灵。我们所以觉得没有题目可以祷告，或者没有负担，没有引导，都是因为我们的灵操练得不够。若是我们的灵操练得练达，无论什么事都是题目，无论在那一种聚会里都有题目。只要灵是活的，是殷勤的，不怕没有可祷告的。

　　一个人如果懒惰，无论到什么地方都看不见事情，都觉得无事可作；即使看见事情，也因为懒得动，就让它去。然而，一个殷勤的人，恰恰相反；他随处都觉得有事可作，并且事情一直作不完。同样的，我们的灵若是活的、殷勤的、练达的，也会觉得要祷告的事太多。比方，你参加一个信息聚会，你的灵如果是活的，是殷勤的，你立刻会感觉，需要为着主借祂的仆人释放信息，对我们说话，而有重的祷告。这就是一个很好的题目，你会很自然的找几位圣徒，为这个题目祷告。祷告到末了，你们的灵都出来了，也都相调为一了。这种调灵是多么自然。不仅在聚会中如此，即使你坐在公车上，如果你的灵是活而殷勤的，连你同车的人，也都能变作你祷告的题目。你看见他们尚未得救，你就为着他们的灵魂，深深仰望主拯救他们。你就再次借此操练了你的灵。所以，只要你愿意操练灵，肯操练灵，随处都有题目可以祷告。我们实在不必受到题目的拘束。如果一定要受限于什么题目，就会叫灵不得释放。
 
　We should not limit our prayer to a specific topic. Since the emphasis of prayer is on the exercise of the spirit, the topic is not the most important item. We can pray when there is a specific topic, and we can also pray when there is not a specific topic. Actually, there are many matters that can be the focus of our prayer. For example, the building of the church, the gathering of students during winter break, the release of the spirit, the blending of the spirit, and the fellowship in the spirit are all worthwhile matters for our prayer. Hence, it does not matter whether we have a particular topic but whether our spirit is released. If we are skilled in our exercise, we can always release our spirit and blend in spirit, no matter what the topic is. Often we feel that there is no topic, burden, or leading in regard to our prayer simply because we have not exercised our spirit. As we exercise our spirit, we will become more skillful in sensing a topic of prayer, and there will be opportunities for prayer in every meeting. As long as our spirit is living and we are diligent, we should not be concerned about a topic for prayer.

　A lazy person sees little need to do anything, and even if he sees a need, his laziness keeps him from acting on the need. A diligent person, however, is altogether different. Wherever he goes, he will have a sense that many things need to be done. Similarly, if our spirit is living and we are diligent, we will feel that there are many things that need to be covered in our prayer. For example, when we go to a message meeting, we will feel the need to pray for the Lord’s servant so that the Lord may release His word to the saints. This is a very good topic for prayer. Being diligent, we will look for a few saints with whom to pray. At the end of such prayer, our spirits will be released and blended as one. This kind of blending is so spontaneous. This can be practiced not only in a meeting but even when we are riding on a bus. If our spirit is living and diligent, those who ride with us on the bus will become a topic for our prayer. When we see those who are not saved, we will pray for their souls, looking to the Lord to save them. Thus, even riding the bus is an opportunity to exercise our spirit. As long as we are willing to practice and exercise our spirit, there will be an unending list of items for prayer. We should not be limited by prescribed topics. If we limit ourselves to a certain topic, our spirit will not be released.
　　第七，你祷告的时候，要有一个信心，相信你的灵出去了，能释放别人的灵，开启别人的灵。你每次开口祷告，不只要相信你的祷告会上达于神，蒙神垂听；并且要有一个信心，相信你的灵借着祷告一出去，一同聚集的圣徒，灵也都会开了。每一个祷告操练灵的人，都该有这个信心。就像踢足球，只要你肯动脚踢，别人都会跟上来。同样的，我们只要一开口祷告，别人也会跟上来；我们的灵一开启，就会打动别人的灵，叫别人的灵也得开启。

　　以上七点，请弟兄姊妹好好操练。众人都要操练到一个地步，会在灵里祷告，并且不因时地而异，不因人而异，随时随处祷告。操练到一个地步，不拘泥于辞句，不受限于题目，一开口，灵就出来，并且能开启别人的灵。你我今天都必须操练这个功课，特别是负责带领的人，自己更是需要先操练。这些都是非常基本的，众人一定要多下功夫操练。
 
　When we pray, we must have the faith that our released spirit will touch and open up the spirits of others. Each time we open our mouth to pray, we should believe not only that our prayer will be heard by God but also that it will touch the spirits of the saints. Every person who exercises his spirit in prayer must have such faith. This again can be compared to playing soccer. As long as we are willing to put the ball in motion, others will follow. As soon as we open our mouth to pray, others will follow. Once our spirit is opened and released, the spirits of the saints will be stirred up.

　I would ask the brothers and sisters to exercise diligently related to the points outlined above. We should all exercise to the extent that we know how to pray in spirit so that we can pray at any time and in any place with any person. We should exercise to the extent that we are not bound by stereotypical phrases or limited by prescribed topics. As soon as we open our mouth, our spirit will come forth and touch the spirit of others. We must learn this lesson. This is especially true for the responsible ones who need to take the lead to exercise. This is a basic exercise. We must make an effort to exercise.
　　实行的时候要注意：第一，从少数作到多数，从中心调到圆周。不能一开始就召集全体圣徒来调灵，那是调不动的。必须要先有几位是调过的、调熟的，然后再调不熟的，慢慢的大家就都调起来了。所以，各会所必须先从负责的弟兄姊妹本身调起，调好了再找排负责来调，排负责调透了，再回到各排去调众弟兄姊妹。换句话说，先调有心的人，慢慢的再把无心的调进来，最后把那些久不聚会的也调进来。这样，全召会就都能调透了。
 
　When we practice, we must blend from the “center to the circumference.” We should not call all the saints together to practice blending in the spirit, because it will not work. We must begin with a few saints who have been blended and who are skilled in the release of the spirit, and then we can include some who have less experience in this matter. Gradually, everyone will be blended. Hence, the responsible brothers and sisters must first be blended together. After they are blended, they can include responsible ones from the small groups. After these are blended, they can return to the small groups and blend with the other brothers and sisters. Blending should begin with those who have a heart to blend and then gradually include others. Eventually, even those who have not been meeting for a long time will be included in this blending. In this way the whole church will be blended.
　　第二，根据经验，众人来在一起调灵时，要尽量避免谈论。每一个人都是来了就祷告，谁先来谁就先祷告，后来的也跟上去祷告。总归来一个，祷告一个。不要多谈论，一多谈，灵就被消杀了。等祷告透了，若是还有时间，可以再有一点话语交通；但千万不要一来就先谈论。
 
　When we come together to blend in spirit, we should try our best to avoid unnecessary talk. Everyone should come for the purpose of praying. Whoever arrives first should begin to pray, and those who arrive later can join in the prayer. In short, as soon as a person comes, he should pray. There is no need for talk, because talking often kills the Spirit. If there is still time after we have prayed, perhaps there can be some fellowship in the ministry of the word.
　　第三，敞开的意思乃是让灵出来，而不是彼此说直话，指摘对方。这些日子我们常说要敞开，但有的人领会得不太对，以为敞开就是说直话，指摘别人。好像平时觉得某人不对，但不敢说出来；现在敞开了，就放胆说出来。这不叫敞开，这乃是打开坟墓，散布死亡。这样的敞开，定规越敞开越充满死亡；这是作不得的。我们所说的敞开，是指让灵能出来。你不要关闭自己的灵，要尽量敞开让灵出来。当我们聚会的时候，你的灵是敞开的，我的灵也是敞开的，每一个人的灵都是敞开的，结果我们众人的灵自然就相调为一了。

　　希奇的事就在这里，当你和我这样敞开灵祷告时，不需要别人指摘，各人都会在神的光中看见自己的错，并且在一个灵里彼此接受改正。不只如此，开头的时候，可能大家对于一件事的意见分歧，但因着你祷告到灵出来，我也祷告到灵出来，祷告到最末了，意见就一致了。实在说，不是意见一致，乃是灵里一致。灵里通了，调成一个灵，自然就一致了，所有的难处也都消除了。如果大家不是这样祷告，反而去谈是非，你觉得你最对，我觉得我最对，彼此一直坚持，众人的灵就越离越远，到末了定规出问题。

　　我们都必须操练这种敞开灵的祷告。尤其是一同事奉的人，必须常在一起敞开灵共同祷告、交通。到末了，不同的意见就相同了，难处过去了，自己的弱点、缺点也都看见了，负担一致了，祝福也带下了。盼望弟兄姊妹今后在各种聚会里，都要尽力操练这事，让灵出来，达到相调；不但自己操练，也带别人操练。

　　原刊于一九六一年二至三月“话语职事”第一百十六与一百十七期合刊
 
　Being open means to let our spirit come forth; it does not mean to speak frankly with others and to point out their wrongdoings. In these days we often speak of being open. However, some saints think that this means to speak forthrightly and to be willing to point out wrongdoings. This kind of “openness” only opens up a tomb and spreads death. The more that one speaks in this way, the more he is filled with death. We should never practice this. The openness that we speak of involves the release of the spirit. We should not close our spirit; rather, we should try our best to let our spirit come forth. When we are meeting together, our spirit should be open; when everyone’s spirit is open, the saints will be blended spontaneously.

　This is wonderful. When we pray with an open spirit, there is no need to point out the wrongdoings of others because everyone will see their own wrongdoings in God’s light and receive correction from one another in spirit. When we begin to pray, we may have different opinions concerning a matter, but as we pray and our spirits are released, we will become of one mind. Actually, it is not that our opinions will automatically become the same but that we will become one in spirit. When our spirits are in one flow and fully blended, spontaneously we will be one, and we will not be governed by different opinions. If we do not pray in this way and instead spend time talking about this and that, we will end up insisting on our respective views. Thus, our spirits will be further and further apart, and problems will definitely rise up.

　We must exercise to pray with an open spirit. Saints who serve together should regularly pray and fellowship with an open spirit. Eventually, differences in opinion will be harmonized, problems will be eliminated, weaknesses and shortcomings will be exposed, and there will be a mutual burden and blessing. I hope that from this time forward, we will exercise in this matter in every meeting, releasing our spirit until we are blended. We should pursue this kind of exercise ourselves and lead others into this exercise as well.

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