3. Teach with sensitivity to the receptivity of the other person. Select the right level for your hearer (1016L). Do not overteach (750.1-2; 1016.8; 1535.6). Give advanced teachings only to those whom you find to be ready. It is good to first see that the other person is in the temple before attempting to reveal the beauties of the temple—advanced teachings (1592.4,6). This implies that it would normally be inappropriate to use The URANTIA Book in the early phase of ministry.
Those, however, who are seeking those who are
receptive to
the book might well discern receptivity by observing how the individual
responds to gospel truth. It
requires patience to reject the temptation to take short cuts (840.2; 846.4;
1011.L; 1047#5). Jesus might speak
with a person on twenty occasions, gradually preparing the person for a
revelation of truth that would arrive only years later (1472.1).
4.
Get to know all sorts of people
well. Jesus gained “an
intimate knowledge of all races and classes of men” and sought to learn
“their reactions to the life they were living in the flesh” (1460.5).
He made “close personal contacts” and “intimate associations”
(1427.5) and said, "In the experience of finding the Father in heaven you
discover that all men are your brothers, and does it seems strange that one
should enjoy the exhilaration of meeting a newly discovered brother? To become acquainted with one’s brothers and sisters, to
know their problems and to learn to love them, is the supreme experience of
living” (1431.1).
5. Be on the lookout for people in special need. Divine love reaches out more where the need is greater. Jesus asked his followers to minister to the downhearted, the anxious, the afflicted. Once the apostles “began more specifically to carry out Jesus’ instructions to minister to the sick,” visiting every house in Jericho and seeking to comfort every afflicted person, they “made the discovery that the good news of the kingdom was very comforting to the sick; that their message carried healing for the afflicted” (1595.2-3; cf. 1758.4; 1805.12; 1813.2). Learn to detect unexpressed needs. Sometimes the Master answered an unexpressed request for help, for example, from Fortune (1437#6). Artfully refusing to be put off by Fortune’s superficial words, the Master observed, “To one who loves his fellows there is an eloquent appeal for help in your countenance of discouragement and despair.”
6. Interpret mercifully what you observe. Consider the effect of taking the broad perspective on the snarling cave man (1098.1-3), as demonstrated by Jesus’ attitude toward the prostitutes whom Ganid repulsed (1472L). Note that an attitude of mercy does not imply being blind to error and evil. Jesus “pondered the bondage of ignorance in which these Romans were held as he beheld this magnificent temple dedicated to Jupiter, Juno, and Minerva” (1455.2).
7.
”Ever be wise in your choice of methods for presenting the good news
to the different races and tribes of mankind” (2042.1).
8.
Whet appetites (556.16).
9.
Relate to the other person’s experience.
10.
Promote discovery.
11.
Be artistic. Be patient, not
rushed: time is one of the important media in this art. Awaken
attention by appealing to the emotions or the imagination.
Then address the mind as the gateway to your final appeal to the spirit
(1705.3-4; 1765.4; 1672.6). “As the days pass, every true believer becomes
more skillful in alluring his fellows into the love of eternal truth.
Are you more resourceful in revealing goodness to humanity today than you
were yesterday? Are you a better righteousness recommender this year than you
were last year? Are you becoming
increasingly artistic in your technique of leading hungry souls into the
spiritual kingdom?” (1740.2)
Be flexible in your language.
You may need to make a conscious effort to use colloquial words, expressions
and metaphors that your listener(s) can understand. Be vivid, e.g., by using parables. Vivid does not mean
flashy.
“In all his teaching Jesus unfailingly avoided distracting details.
He shunned flowery language and avoided the mere poetic imagery of a play
upon words. He habitually put large
meanings into small expressions. For
the purposes of illustration Jesus reversed the current meanings of many terms,
such as salt, leaven, fishing, and little children.
He most effectively employed the antithesis, comparing the minute to the
infinite and so on. His pictures
were striking, such as 'The blind leading the blind.'
But the greatest strength to be found in his illustrative teaching was
its naturalness. Jesus brought the
philosophy of religion from heaven down to earth. He portrayed the elemental needs of the soul with a new
insight and a new bestowal of affection" (1771.1). Religion needs new
slogans (2077.6); come up with a
few you can use.
12.
Trust in God and the Spirit of
Truth. "In the gospel of
the kingdom there resides the mighty Spirit of Truth . . . .
The fruits of the spirit, your sincere and loving service, are the mighty
social lever to uplift the races of darkness, and this Spirit of Truth will
become your power-multiplying fulcrum" (1930.3).
13.
Be wise as serpents and harmless
as doves (1580.8). Be ready for struggles on account of the enmity of the world,
the appeal of sophistries, and attitudes deriving from the rebellion (2039.2;
1946#3; 1544.2). Neither should you
respond as though you were essentially threatened; said Jesus, "I am absolutely
assured that the entire universe is friendly to me--this all-powerful truth I
insist on believing with a wholehearted trust in spite of all appearances to the
contrary" (133:1; 1470.0). Make wise compromises. One
of the great questions in teaching is what compromises to be prepared to make
and what compromises to avoid? Some
continuity with previous tradition is normal (1626.2; 1769.9).
The need to compromise with hearers’ limits is inevitable (1057.3;
1058.3-4; 1718.1. Jesus instructed
his followers to adapt their methods to the different races and tribes of human
beings (2042.1). Moses got high
marks for his ability to compromise (1056.4-5); and Jesus made significant
compromises, too (1532.1; 1748.2).
14.
Mobilize progressive attitudes
toward challenges (291.3; 1002#9; 2064.3-4).
Dynamic service "demands initiative, necessitates vigorous, active,
and courageous expression of the believer's personality."
Jesus exhorted his followers "with energy and enthusiasm to live up
to the full measure of their human responsibilities and divine privileges in the
kingdom of God" (1770.1-2). The
dynamism of true religion, the religion of the spirit (1728-33), is not the
timid politeness that sometimes passes for religion today.
Dynamism can be achieved without
fanaticism. "The
all-consuming and indomitable spiritual faith of Jesus never became fanatical,
for it never attempted to run away with his well-balanced intellectual judgments
concerning the proportional values of practical and commonplace social,
economic, and moral life situations" (2088.2).
15.
In general, when relating with members of other
religions, emphasize truths held in
common (1010.4). Future phases
of this project of striking step with the gospel movement involve the study of
particular religions—Christianity, Hinduism, Buddhism, and eventually every
religion. For example, there is a
balance to strike in the attitude to Christianity, characterized as both cocoon
and as the larval stage of the kingdom destined to emerge as a beautiful
butterfly, both as an obstacle and as a tradition that Jesus has fostered
(1866.1; 2085.0-1).
16.
Make judicious use of the sources familiar to your audience.
Observe how Jesus made discriminating use of the scriptures in teaching
and training (1428.2; 1440.2). In
his initial four months of training with the apostles, they studied and
discussed the scriptures diligently (1532#7).
Jesus was an artist at selecting and sequencing readings when he taught
in the synagogue (1399L).
He never gave advanced, critical teaching about the scriptures in public
(1767#4; 1769#5). One question to
ponder is whether it is appropriate with
some people to depart from that example, since criticism of the scriptures
is so widespread in some quarters today.
17.
We teach, ideally, by revelatory living. As a
teacher, Jesus was centered, focused,
positive, vivid, responsive, courageous, and trusting.
(See the section “As Jesus Passed By,” 1874#7).
Jesus was not a systematic teacher
but taught as the occasion served (1672#4).
To follow him, the branch must
abide in the vine (1945#2). “Jesus
endeavored to make clear that he desired his disciples, having tasted of the
good spirit realities of the kingdom, so to
live in the world that men, by seeing their lives, would become kingdom
conscious and hence be led to inquire of believers concerning the ways of
the kingdom” (1593.4). “The world needs to see Jesus living again on earth in the experience of
spirit-born mortals who effectively reveal the Master to all men”
(2084.1). “You can cultivate
gracefulness, but graciousness is the
aroma of friendliness which emanates from a love-saturated soul” (1874.5).
The supreme motive in teaching is to “allow
the overflow of the welling-up of eternal goodness within his soul to refresh
and ennoble his fellows” (1121L). Even
your gestures, bearing, and expression
manifest your quality of dignity and love. The emperor Tiberius remarked of
Jesus, “If I had that fellow’s kingly bearing and gracious manner, I would
be a real emperor, eh?” (1455.1) To
what extent is this the sort of thing that we can deliberately do or cultivate?
18.
Ask questions and listen.
From the section on Jesus personal ministry (1460#4) come the following
points. “Jesus’ usual technique
of social contact was to draw people out and into talking with him by asking
them questions.” His usual
practice was to enlist the person “in conversation which would naturally lead
up to the discussion of spiritual questions.”
What are the advantages of beginning with questions?
Can you recall hearing someone draw another person out well by asking
questions? Jesus listened
to overburdened, anxious, and dejected people—the very ones who derived most
benefit from his personal ministry. Jesus
gave them “the opportunity to unburden their souls to a sympathetic and
understanding listener.” “As a
rule, to those he taught the most, he said the least.”
It has been observed that many people come to the crux of what they have
in mind only at the end of what they say. The
authors of Part IV notice when someone interrupts Jesus.
While Jesus was talking with someone, it seemed as if that person was the
most important person to him in all the world.
What is it about mortal personality that is of such worth?
19. Say three kinds of helpful things (1460L). “When these maladjusted human beings had told Jesus about their troubles, always was he able to offer
(a)
“practical
and immediately helpful suggestions looking toward the correction of their real
difficulties” (How does this
differ from unasked-for advice?)
(b)
“words
of present comfort and immediate consolation” (Practice creating
your own examples, perhaps adapting a thought similar to those of the
beatitudes [1573#5].)
(c)
“And
invariably would he tell these distressed mortals about the love of God and impart the
information, by various and sundry methods, that they were the children of this
loving Father in heaven.” “Always
the burden of his message was: the fact of the heavenly Father’s love and the
truth of his mercy, coupled with the good news that man is a faith-son of this
same God of love.” What growth do
we need in order to experience the love of God—receiving God’s love, loving
God in return, and sensing God’s love for the other person—in such a way
that we can express it to the other? What
“various and sundry ways” can we imagine, ranging from direct proclamation
to indirect ways?
20.
Answer questions.
Jesus “was equally adept at teaching by either asking or answering
questions.” “The interview would usually begin by his asking them
questions and end by their asking him questions” (1460L). Be ready for questions about evil (1429; 1430.2; 1457#2;
1435.3-36.1). With contentious
questioners in public, Jesus' answers were always “dignified, enlightening,
and final” (1674.1). It is acceptable and responsible to avoid commenting on certain topics.
Jesus avoided commenting on Buddhism—until Gonod asked him a direct
question (1466.3-67.1)—and he avoided commenting on the relations between the
sexes.
21.
Build on the truth in what the other person says.
Jesus, when conversing with the most advanced Roman teachers, used this
method: “Never once did he attack their errors or even mention the flaws in
their teachings. In each case he would select
the truth in what they taught and then proceed so to embellish and illuminate
this truth in their minds that in a very short time this enhancement of the
truth effectively crowded out the associated error” (1456.0).
To embellish suggests expanding
on what has been said by adding attractive detail.
To illuminate suggests placing the other's best ideas in the context
of spiritual truth. Exercise: Think
of some ideas of other people that you might on, and think of how you could you do
it.
22.
Do not try to take something out
of the other's heart. Jesus
explained Simon Zelotes’ failure to impart the gospel to a Persian whose
religion he had misunderstood. “When
Simon Zelotes and Jesus were alone, Simon asked the Master: “Why is it that I
could not persuade him? Why did he
so resist me and so readily lend an ear to you?”
Jesus answered: “Simon, Simon, how many times have I instructed you to
refrain from all efforts to take something out
of the hearts of those who seek salvation?
How often have I told you to labor only to put something into
these hungry souls? Lead men into
the kingdom, and the great and living truths of the kingdom will presently drive
out all serious error" (1592.4).
In particular,
do not undermine a person's trust in the scripture that motivates their life.
When Jesus responded to Gadiah’s question about Jonah, he was able to
use the story of Jonah as a parable expressing spiritual truth (1428.2).
This episode demonstrates the value of sympathetic and thoughtful study
of scripture, seeking the spiritual potentials even in stories that in some ways
we would reject.
Model attitudes
of openness in discussion. Ganid
was “mightily moved in his own mind by Jesus’ broadmindedness, fairness, and
tolerance. In all their discussions
of philosophy and religion this youth never experienced feelings of resentment
or reactions of antagonism” (1467.4).
23.
Respond with unconventional words
in conventional situations. Jesus,
who had a fine sense of tact and social appropriateness, did not allow
convention to block truth. He would
drop words at work to whet the truth appetites of his fellow workers
(1430.2). Consider Jesus’ parting remark to the boy selling fruit (1440.3).
Exercise: Think of conventional situations and unconventional remarks
that you could try.
24.
Develop the capacity for advanced
responses. Some of Jesus’
victories in conversation were the result of the bold exercise of spiritual
power. Should we say that we could
never—or should never—attempt such things ourselves?
If you are ready to let the Spirit of Truth speak for you and through
you, prepare wisely to grow to a level where you can exhort
directly, as Jesus did to the Roman soldier (1461.4) and to challenge,
as Jesus did to the speaker at the forum (1461.5). In what sort of situation might it be wise to risk such a
challenge?
25.
Minister as you pass by (1874#7).
"Jesus was very fond of doing things—even little things—for all
sorts of people” (1461.2). How
can we, just by the way we do something, impart a thought of spiritual
ennoblement? “When Ganid inquired
what one could do to make friends, having noticed that the majority of persons
whom they chanced to meet were attracted to Jesus, his teacher said: “Become
interested in your fellows; learn how to love them and watch for the opportunity
to do something for them which you are sure they want done” (1438L).
Salvation from spiritual blindness involves the realization of the
universal family—“the service-discovery
of spiritual reality and the ministry-revelation
of the goodness of spirit values” (1112L; 2043.1; 1037.3; 1032.2).
To the mistress of the Greek inn he said: "Minister your hospitality
as one who entertains the children of the Most High. Elevate the drudgery of
your daily toil to the high levels of a fine art through the increasing
realization that you minister to God in the persons whom he indwells by his
spirit which has descended to live within the hearts of men, thereby seeking to
transform their minds and lead their souls to the knowledge of the Paradise
Father of all these bestowed gifts of the divine spirit" (1475.1).
Consider some of the things Jesus did and extend this list by recalling
what you have done and imagining what you could do.
29.
Smile.
Jesus, the "calm and happy laborer" (1509.1), highlighted the
proverb that "A merry heart makes a cheerful countenance and is a continual
feast" (1445.3; 1674.4). "When
Jesus smiled on a man, that mortal experienced increased capacity for solving
his manifold problems" (1875.1; cf. 1395.6; 1470.2; 1834.2; 1874.1;
1009.0). Smiling was something that others could learn from the
Master. Jesus and Ganid while in
Naples “thoroughly canvassed the city and spread good cheer with many smiles
upon hundreds of men, women, and children (1441.1).
What attitude must have been expressed in such a smile?
Maintain a sense of humor
(1736.5; 1616.5). What truths about
God, what attitudes toward challenges, and what perspectives on the past,
present, and future (547L-546.2) nurture a sense of humor?
30.
Shall we ask the Master to help us
become better teachers?
Jeffrey Wattles, revised August 2005