Principles of teaching
As members in our Father's family, it is a great privilege to be able to teach truth by what we say and do. In gratitude, we pray for guidance, for the people with whom we interact, for fellow teachers, and for the extension of the realization of the family of God.
The following principles mostly derive from a study of revealed patterns of teaching. This document includes comments and page references and questions and exercises to help the reader gain fresh and additional insight from the study of the Eternal Son, the Infinite Spirit, and other universe beings, including Jesus of Nazareth (86.1; 94#4; 98.2; 224.2; 362.1; 385.4; 386.0; 386.1; 430.3; 576.0). To be sure, the study of patterns raises the question of when to imitate patterns as far as possible and when to adapt patterns.
I. What to teach
1. Be clear about your project, the context of your teaching�for example, if you are bringing a gospel message, minimize remarks about social, economic, and political topics. There are topics for gospel teachers to avoid: the visible church and the second coming of Jesus as well as entangling controversies about genetics, society, economics, and politics, and epochal revelation (1866.2).
2. Avoid being overly intellectual (1091.8; 1078.4; 1079.2). To be free of dogmatism, teaching should come from the soul more than from the intellect (1012.4-5). The gospel is not a cosmological, philosophical, or theological discourse.
3. Do not let your teaching become scripture directed (1079.4--enjoy the irony of citing a scripture to support this point).
4. Point to God and to Jesus rather than to yourself. We do not share our spiritual experience to evangelize, but for mutual satisfaction with and edification of other believers (30.5; cf. 91.5; 1423L; 1257.5).
II. The people whom you aspire to teach
5. 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).
6. 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."
7. 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).
8. Select the right level for your hearer (1016L). Give advanced teachings 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 using 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).
III. The manner of teaching
9. Whet appetites (556.16).
10. Relate to the other person�s experience.
11. Promote discovery.
12. Be artistic. 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. 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.
13. 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).
14. Do not overteach (750.1-2; 1016.8; 1535.6).
15. 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). 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).
16. 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).
17. 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).
18. 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 today with some groups to depart from that example, since criticism of the scriptures is so widespread in some quarters today.
19. 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?
IV. Techniques of teaching
Readiness for either alternative--saying or doing--marks the Jesusonian teacher. The Master was "minded to say or do something to make [the other's] life richer and more worth while" (1460.5). He would impart "some thought of spiritual ennoblement by well-chosen words or by some obliging service" (1461.2).
SAYING
20. 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?
21. Say three kinds of helpful things (1460L). "When these maladjusted human beings had told Jesus about their troubles, always was he able to offer
- "practical and immediately helpful suggestions looking toward the correction of their real difficulties" (How does this differ from unasked-for advice?)
- "words of present comfort and immediate consolation" (Practice creating your own examples, perhaps adapting a thought similar to those of the beatitudes [1573#5].)
- "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?
22. 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.
23. 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 might you build on and how you could you do it.
24. 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).
25. 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 could be tried.
26. 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?
DOING
"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).
27. Engage in social service as needed. Jesus� gospel of the fatherhood of God and the sonship and consequent brotherhood of all men "is personally realized in loving ministry and social service" (1032.2). "Brotherhood and service are the cornerstones of the gospel of the kingdom. . . . [The] material-minded sons in darkness will never know of your spiritual light of truth unless you draw very near them with that unselfish social service which is the natural outgrowth of the bearing of the fruits of the spirit in the life experience of each individual believer" (1930.2). A gospel is weak that does not "produce a religion of social service" (1937.3).
Consider some of the things Jesus did and extend this list by recalling what you have done and imagining what you could do.
- Restoring lost children to their parents (1465.5)
- Visiting the lonely (as Jesus visited the woman whose husband had just died--1465.6)
- Giving alms and in other ways assisting the poor (1440.4)
- Helping the unemployed find work (1465.6)
- Helping those on the wrong path (e.g., prostitutes) find a new life (1471#3)
(f) Intervening to defend someone being attacked (1462.1; 146831; 1470#2). Study the example of Jesus� response to the man beating his wife. Ponder Jesus� gentle and considerate approach in his description of what the man was doing and his expression of appreciation for the man before asking his question, giving a kindly look and a sympathetic smile . . . and a parting discourse.
There are exceptions. Jesus did not attempt to minister to a man who did not have a normal mind (1440L; 1468.3) nor to a man who had no hunger for spiritual truth (1466.2). Jesus was not outgoing when his mind was filled with much to ponder, e.g., at the end of the Roman tour, in Antioch, nearing Palestine (1480L). Jesus did not go to places of promiscuity (1461.3; 1480.6).
28. Be ready to pray with and for the other person. In Jesus� friendship with Gadiah, after a long talk one evening, the two "prayed together and for each other" (1438.3). Exercise: Take a half-hour to pray for someone with whom you interact. Jesus spent whole nights in prayer for the apostles--averaging, one might say, at least a half-hour per apostle.
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?
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