倪柝聲最受爭議並引起討論的，即是他所提出的「靈、魂、體」三元論的人觀，在他兩本最重要的著作《人的破碎與靈的出來和《屬靈人》中，極富創意地表達了他對人性的理解，以及通過一種「治死」（否定）的工夫對付「魂」與「體」，以便讓「靈」出來，他稱之作「聖經心理學」。倪柝聲的思想，一方面吸收了美國敬虔派的靈修思想，同時更重要的、也是學界沒有留意到的，即他的思想如何在漢語思想傳統的道家土壤中滋養，正是因為後者使倪柝聲的「本色化」思想表現於神學人類學方面突出了「道家化基督徒」的思想特色，並廣泛地影響著華人基督徒否棄現世的世界觀。本文從漢語傳統思想的反智論和身體觀來理解倪柝聲的神學人類學，藉此認識到他的思想如何契合本土的思想傳統，其人觀即是一種徹頭徹尾的本色化神學，只是這種本色化的思想是在「不知不覺」或自然而然中形成而不是刻意作成的。

Watchman Nee's highly controversial view that caused much debate is his theoretical division of man into spirit, body, and soul. In two of his most important works The Release of the Spirit and The Spiritual Man, he expressed his creative understanding of human nature. He proposed a ”biblical psychology” that ”mortifies” (negates) the ”soul” and the ”body,” so that the ”spirit” could be released. Watchman Nee has adopted some ideas from the tradition of American Pietism. More importantly, which academia has to a large extent failed to notice, is the way his thought had been cultivated in the Taoist tradition, which is a tradition of Chinese language and culture. It is precisely because of this that the ”indigenization” of Watchman Nee features the unique characteristics of ”Taoist Christianity” in the perspective of theological anthropology, which has an extensive impact on the Chinese Christians' negative attitude towards this world. This article gives an analysis of the theological anthropology of Watchman Nee regarding the anti-intellectualism and his view of man in the Chinese language tradition. By this effort we shall see how his thought is in accordance with the native philosophical tradition. His view of man is a total indigenized theology, although formed ”unconsciously” or naturally instead of forcedly.