Incarnation
Incarnation (Latin: in carne, “in the flesh”) refers to the incarnation of the eternal Son: the second Person of the Trinity took human nature and was born as Jesus of Nazareth (John 1:14; Phil. 2:7-8). The classical formulation (Council of Chalcedon, 451 AD) states that Christ is truly God and truly human in two natures, unconfused, unchanged, undivided, and inseparable.
Watchman Nee & Witness Lee (KOL)
Nee/Lee place incarnation not juridically or forensically, but vitally: incarnation is the necessary prerequisite through which God’s life (zoe) becomes experienceable and implantable in humans.
Incarnation as enabling of God-life:
He must have our human nature. His divine life must be mingled with human nature so that it can be united with us who possess human nature, and can be our life. Therefore He came down from heaven, became flesh, and mingled Himself with human nature.
This distinguishes Nee/Lee from forensic-juridical approaches. Incarnation is not merely juridical reconstruction, but vital mingling so divine life can operate.
Incarnation as God’s embodiment among humans:
Nee/Lee see incarnation as moment when God makes himself reachable and operative:
God became Christ and becomes our life in human nature so that we can experience Him.
This is practically revelatory. God’s life cannot work abstractly; it must manifest in human form so we can touch and receive it.
Incarnation in Triune schema:
In Nee/Lee’s doctrine:
- Father — source of life (invisible)
- Son — manifestation among humans (visible, experienceable)
- Spirit — indwelling in believers (operative from within)
Incarnation is the midpoint: without incarnation, God’s life would remain unreached; without resurrection, it could not be implanted.
Source: Watchman Nee & Witness Lee, The Knowledge of Life (Living Stream Ministry, 1973), chapters 1, 14.