© 1999 Jeffrey Wattles
© 1999 Association Internationale Urantia (IUA)
Jeffrey Wattles
Ohio, United States
As members of our Father’s family, it is a great privilege to be able to teach the truth through what we say and do. We thankfully pray for guidance, for those with whom we associate, for our teaching colleagues, and for the furtherance of the family of God.
The fundamental principles set forth below are derived, for the most part, from a study of revealed teaching models. This paper includes commentary and page references, as well as questions and exercises to help the reader gain new and original insight from the study of the Eternal Son, the Infinite Spirit, and other universe beings, including Jesus of Nazareth (LU 7:4.7, LU 8:4.1—LU 8:4.8, LU 9:0.2, LU 20:1.12, LU 32:3.12, LU 35:1.2, LU 35:2.3, LU 39:2.7, LU 50:4.11). Of course, the study of models raises the question of knowing when to imitate the models as much as possible and when to adapt them.
Certainly, the study of models opens the question of when to imitate the models, to the extent possible, and when to adapt them.
Stimulate the appetites (UB 48:7.16).
Relate to the other person’s experiences.
Promote discovery.
Be artistic. Arouse attention by appealing to the emotions or the imagination. Then appeal to the mind as the gateway to the final appeal to the spirit (UB 152:6.3-4, UB 159:3.2, UB 149:3.3). 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? [UB 156:5.15] Be flexible in your language. Be lively, e.g., in your use of parables. Lively does not mean showy. 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 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. [UB 159:5.17]. Religion Needs New Slogans (UB 195:6.10) ; suggest some that may be used.
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. [UB 178:1.6]
Don’t show too much. (UB 66:6.6-7, UB 93:3.6, [UB 137:7.14](/en/The_Urantia_Book/137 #p7_14))
Be as wise as a serpent and as harmless as a dove. (UB 140:8.13). Be prepared for struggles because of the enmity of the world, the allure of sophistry, and attitudes that spring from rebellion (UB 191:1.2, UB 180:3.1, UB 180:3.10, UB 138:7.3). Make wise compromises. One of the big questions in teaching is what compromises am I willing to make, and which should I avoid? Some continuity with previous tradition is normal (UB 144:7.1, UB 159:5.7). The need to compromise within the limits of the listener is inevitable (UB 96:4.7, UB 96:5.5-6, UB 154:1.3). Jesus instructed his disciples to adapt their methods to the different races and tribes of mankind (UB 191:4.4). Moses was notably distinguished for his ability to compromise (UB 96:1.14-15); and Jesus also made significant compromises (UB 137:5.3, UB 157:5.2).
Set into motion progressive attitudes in response to challenges (UB 26:5.3, UB 91:9.1-8, UB 194:3.11-12). Dynamic service _calls for initiative, requiring vigorous, active, and courageous expression of the believer’s personality. [UB 159:5.9]. Jesus exhorted his disciples to assume the full measure of their human responsibility and divine privileges with energy and enthusiasm in the kingdom of God [UB 159:5.10]. The dynamism of true religion, the religion of the spirit (UB 155:4.1), is not the timid politeness that sometimes passes for religion today. Dynamism can be realized without fanaticism. Jesus’ indomitable and passionate spiritual faith never verged on fanaticism because his faith never affected his balanced intellectual judgment as to the proportionate values of the current social, economic, and moral practices of life [UB 196:0.7].
In general, when associating with members of other religions, emphasize the truths you have in common (UB 92:5.16). Future phases of this project of keeping pace with the evangelical movement include the study of the particular religions—Christianity, Hinduism, Buddhism, and all other religions. For example, a balance must be achieved in the attitude toward Christianity, which is defined at the same time as a cocoon and a larva of the kingdom destined to emerge as a beautiful butterfly, and as a hindrance and a tradition that Jesus has fostered (UB 170:5.18, UB 195:10.9-10).
Make judicious use of resources that are familiar to your audience. Notice how Jesus judiciously used the scriptures in His teaching and training (UB 130:1.2, UB 130:8.2). In His first four months of training with the apostles, they carefully studied and discussed the scriptures (UB 137:7.1, UB 137:7.14). Jesus was an artist at selecting and sequencing the readings when teaching in the synagogue (UB 127:3.8). He never gave advanced, critical teachings on the scriptures in public (UB 159:4.1, UB 159:5.17). One question to consider is whether it would be appropriate to build on that example today with some groups, since scriptural criticism is widespread in many places today.
We teach, ideally, by living revelation. As a teacher, Jesus was focused, attentive, positive, alive, sensitive, courageous, and confident. See section 7, “As Jesus Passed By” on page (UB 171:6.2). Jesus was not a systematic teacher, but rather taught as occasion arose** (UB 149:4.1-UB 149:4.6). To follow Him, the branch must remain on the vine (UB 180:2.1, UB 180:2.6). 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 [UB 141:7.3]. 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. [UB 195:10.1]. You can cultivate gracefulness, but graciousness is the aroma of friendliness which emanates from a love-saturated soul. [UB 171:7.1]. The supreme motive in teaching is to let the overflow of eternal goodness that overflows your own soul refresh and ennoble your fellowmen [UB 102:3.4]. Even your gestures, behavior, and expression manifest your quality of dignity and love. The Emperor Tiberius commented of Jesus, “If I had that fellow’s royal bearing and elegant manner, I should be quite an emperor, wouldn’t I?” [UB 132:0.1]. To what extent is this one of the things we can deliberately do or cultivate?
The readiness to adopt either alternative—the saying or the doing—is the mark of a Jesuit teacher. The Master had in mind to say or do something that would enrich their lives, make them more worth living. [UB 132:4.1]. He would impart some spiritually ennobling teaching, in well-chosen words or in accommodating service. [UB 132:4.4].
Ask Questions and Listen. In the section on Jesus’ personal ministry (UB 132:4.1-UB 132:4.8) the following points are made: Jesus’ usual technique of social contact was to draw people out and into talking with him by asking them questions. [UB 132:4.2]. His usual practice was to approach a person in a conversation that would lead naturally to a discussion of spiritual matters (UB 132:7.1). What are the advantages of beginning with questions? Can you recall ever hearing someone draw out another person’s answers well when asking questions? Jesus listened to the overburdened, anxious, and discouraged people—the very people who derived the most benefit from his personal service. Jesus gave them the opportunity to unburden their souls to a sympathetic, understanding listener. As a rule, those he taught the most, he said the least [UB 132:4.2]. It has been observed that many people get to the heart of what they have in mind only at the end of what they say. The authors of Part IV note what happened when someone interrupted the Master: While Jesus was talking to someone, it seemed as if that particular person mattered more to him than any other person in the world. What is there in human personality that is worth so much?
Say three kinds of helpful things. [UB 132:4.2]. When these misfit humans told Jesus their problems [UB 132:4.2], he could always offer:
Answer the Questions. Jesus was equally adept at teaching by asking questions himself or by answering them. [UB 132:4.2]. The conversation began with Jesus asking the questions, and ended with the interlocutors asking Jesus questions. [UB 132:4.2]. Be ready for questions concerning evil (UB 130:1.5, UB 130:2.4, UB 132:2.1-UB 132:2.10, UB 130:4.11-UB 130:4.15). With contentious questioners in public, Jesus’ answers were always enlightening, dignified, and definitive [UB 149:4.5]. It is acceptable and responsible to avoid comment on certain subjects. Jesus avoided commenting on Buddhism — until Gonod asked him a direct question (UB 132:7.3-UB 132:7.5) — and he avoided discussing the relations between the sexes.
Build upon the truth contained in what the other person says. Jesus, when conversing with the more 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. [UB 132:0.4]. To embellish means to expand what has been said by adding attractive details. To illuminate suggests to place the best ideas of another in the context of spiritual truth. Exercise: Think of some ideas of another person that you can build upon, and how to do so.
Do not try to take something out of another’s heart.** Jesus explained Simon Zealot’s failure to impart the gospel to a Persian whose religion he had misunderstood. When Simon Zealot 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” [UB 141:6.2]
Particularly, do not undermine that person’s faith in the scriptures that motivate his life. When Jesus answered Gadiah’s question about Jonah, he could use the story of Jonah as a parable expressing spiritual truth (UB 130:1.2). This episode demonstrates the value of thoughtful, comprehensive study of the scriptures, seeking spiritual possibilities even in those stories that we might otherwise reject.
Take as your model an attitude of openness in discussions. Ganid in his mind was deeply touched by Jesus’ liberality, fairness, and tolerance. In all their conversations on philosophy and religion this young man never experienced feelings of resentment or reactions of antagonism. [UB 132:7.8]
Respond with unconventional words in conventional situations. Jesus, who had a keen social sense of tact and appropriateness, did not allow convention to block truth. He would drop words in the shop to whet the appetites of his fellow workers (UB 130:2.4). Consider Jesus’ comment to the young fruit seller as he was leaving (UB 130:8.3). Exercise: Think of conventional situations and unconventional comments that can be rehearsed.
Develop the ability to make advanced responses. Some of Jesus’ victories in conversation were the result of bold exercises of spiritual power. Are we to say that we could never—or should never—attempt such things on our own? If you are ready to let the Spirit of Truth speak for and through you, prepare wisely to grow to a level where you can directly exhort, as Jesus did the Roman soldier (UB 132:4.6), and challenge, as Jesus did the speaker in the Forum (UB 132:4.7). In what type of situation might it be wise to risk such a challenge?
Jesus was loving in doing things—even small things—for all kinds of people [UB 132:4.4]. How can we, merely by the manner in which we do anything, impart a spiritually ennobling thought? 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,” [UB 130:7.2]. Salvation from spiritual blindness involves the awareness of the existence of the universal family—the discovery of spiritual reality through service and the revelation of the goodness of spiritual values through ministry (UB 101:6.11 ; cf. UB 191:5.3, UB 94:8.19, UB 94:4.10). To the landlady of the Greek inn He said: “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.” [UB 133:4.8]
Consider some of the things Jesus did and expand the list by remembering what you have already done, and imagining what you could do.
Returning lost children to their parents (UB 132:6.1).
Visiting the lonely (as Jesus visited the woman whose husband recently died UB 132:6.2)
Giving alms and otherwise helping the poor (UB 130:8.4)
Assisting the unemployed in finding work (UB 132:6.2).
Helping those who are going astray (e.g., prostitutes) to find a new life (UB 133:2.5).
Intervening to defend someone who is being attacked (UB 132:4.8, UB 133:1.1 — UB 133:2.5). Study the example of Jesus’ response to the man who was beating his wife. Ponder His gentle, considerate approach to the description of what the man was doing, as well as His expression of appreciation before questioning him, offering a kind look, a sympathetic smile . . . and a parting speech.
There are exceptions. Jesus did not attempt to minister to a man who did not have a normal mind (UB 130:8.4, 1468.9), nor to the man who did not hunger for spiritual truth (UB 132:7.2). Jesus was not sociable when his mind was full of things to meditate on, e.g., at the end of the tour in Rome, in Antioch, approaching Palestine (UB 133:8.2). Jesus did not go to places of promiscuity (UB 132:4.5, UB 133:8.1).
Be ready to pray with and for the other person. In Jesus’ friendship with Gadiah, after a long evening discourse, the two prayed together and for each other. [UB 130:6.6]. Exercise: Take a half hour to pray for someone with whom you are in a relationship. Jesus spent entire nights praying for the apostles—on the average, he prayed at least a half hour for each apostle.
Smile. Jesus, the gentle and joyful worker [UB 136:0.1], emphasized the proverb, “a merry heart beautifies the countenance and is a constant celebration” [UB 149:5.2]. When Jesus smiled at a man, that man experienced an increased ability to solve his various problems [UB 171:7.6, e.g. UB 127:1.2, 14701.2, UB 167:1.4, UB 171:6.2, UB 92:5.7]. Smiling was something others could learn from the Master. Jesus and Ganid, while in Neapolis, went throughout the city, distributing good wishes and smiles to hundreds of men, women, and children [UB 156:2.8, UB 143:7.3]. What attitude must have been expressed in such a smile? A sense of humor must be maintained (1736:5, 1616:5). What truths about God, what attitudes toward challenges, and what perspectives on the past, present, and future (UB 138:10.8, UB 48:3.9) foster a sense of humor?
Will we ask the Master to help us become better teachers?