Theocratic Aid to Kingdom Publishers (1945)

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Theocratic Aid to Kingdom Publishers Theocratic Aid to Kingdom Publishers

"Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the holy spirit: teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto the end of the world."

Matthew 28:19, 20, Am. Stan. Ver.

PUBLISHERS WATCHTOWER BIBLE AND TRACT SOCIETY, INC. International Bible Students Association Brooklyn, New York, U. S. A.

COPYRIGHT, 1945

WATCHTOWER BIBLE AND TRACT SOCIETY, INC. Made in the United States of America

CONTENTS

ATTENTION, KINGDOM PUBLISHER!

CLASSROOM PROCEDURE II

ENROLLMENT

REVIEW

INSTRUCTION TALK

STUDENT TALKS

COUNSEL

TIME OF STUDY

SCHOOL SERVANT

LESSON

GENERAL

INDEX OF “THEOCRATIC AID TO KINGDOM PUBLISHERS” 1

HOW TO STUDY AND REMEMBER 2

“UNLEARNED AND IGNORANT MEN” 3

BIBLE CHARACTERS 4

CONDENSING 5

DELIVERY

THE MOST EFFECTIVE MANNER OF SPEAKING 6

BASIC PRINCIPLES OF GOOD SPEECH 7

EXTEMPORANEOUS SPEAKING 8

IMPROMPTU SPEAKING AND OTHER METHODS OF DELIVERY 9

HOW TO OVERCOME AUDIENCE FEAR 10

ORAL EMPHASIS 11

MODULATION 12

CONFIDENCE AND POISE 13

THE SPEAKING BODY 14

VOICE IMPROVEMENT 15

EFFECTIVE PUBLIC READING (Part 1) 16

PLATFORM CONDUCT 18

SPEAKING UNDER ADVERSE CONDITIONS 19

HOW TO SPEAK WELL EVERY DAY 20

COMPOSITION

GOOD SPEECH 21

VALUE OF PARTS OF SPEECH 22

NOUNS AND ADJECTIVES 23

PRONOUNS 24

VERBS AND ADVERBS 25

PREPOSITIONS, CONJUNCTIONS, AND INTERJECTIONS 26

VOCABULARY BUILDING 27

CONSULT YOUR DICTIONARY! 28

SPELLING 29

PUNCTUATION MARKS 30

GATHERING MATERIAL 31

NEED OF AN OUTLINE 32

THE INTRODUCTION OF A TALK 33

THE BODY OF A TALK 34

THE CONCLUSION OF A TALK 35

CONSTRUCTION OF A TALK 36

CHOICE OF WORDS IN COMPOSITION 37

SENTENCE STRUCTURE 38 CONTENTS

EMPHATIC SENTENCES (Part 1) . . . . .

Theocratic Aid to Kingdom Publishers

CHAPTER I

ATTENTION, KINGDOM PUBLISHER!

THE attention of Jehovah's Kingdom publishers was arrested nineteen centuries ago by the rousing command: "Go, disciple all the nations, . . . teaching them to observe all things which I have enjoined upon you." (Matt. 28:19,20, Diaglott) The words were uttered by the Leader and Commander of all Christians, Christ Jesus. What were the 'things which he had enjoined' upon those early Christians? Relative to the twelve apostles, Jesus commanded: "Go, preach, saying, The kingdom of heaven is at hand." To seventy others he later gave similar command and sent them forth to preach "The kingdom of God is come". (Matt. 10:5-7; Luke 10:1,9) The army of Kingdom publishers grew, and they all preached. That was what was enjoined upon them. Hence that is what new disciples as well as older ones were to be taught to observe and do. Thereafter they did go into all the nations round about and did teach others to observe the same command of Kingdom announcement enjoined upon them. All were attentive and responsive to the commission to make disciples.

But what of this day? This same command comes down through the centuries of time and reaches to Kingdom publishers now upon the earth.

That this is true is shown by Christ Jesus' own words concerning the last days for which he foretold this work of discipling as one of the signs of his second coming: "This gospel of the kingdom shall be preached in the whole inhabited earth for a testimony unto all the nations; and then shall the end come." (Matt. 24:14, Am. Stan. Ver., margin) As they preach "this gospel" and make disciples of all the nations the Kingdom publishers do a work of teaching, teaching others to observe the same commands they obey.

They themselves are and must continue to be taught. (Rom. 2:21) They are disciples themselves. "Disciple" means a "learner". Hence both veteran publishers and newly gathered "other sheep" learn to worship and serve their Creator. Spiritual Israelites and good-will "strangers" are under the same law. (Num. 15:15,16) All of the assembled ones, whether anointed or Jonadabs, obey the "one ordinance", namely, to preach the gospel as a Kingdom publisher. Both groups rightfully point to the same commission as their authority, which is recorded at Isaiah 61:1,2, and which is the commission of their Leader and Commander. It is discretionary with an individual as to whether he will serve the Lord, but, once having made a consecration to do God's will, obedience to Jehovah's commands becomes mandatory. It is a matter of life or death. Hence any provision that will aid in fulfilling the commission has the serious attention of the Kingdom publisher.

As its name indicates, that is the purpose of this book. It is provided by the Watchtower Society in the line of duty. The commission placed upon Timothy by Paul now rests upon the Society, namely: "The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." (2 Tim. 2:2) This course of study is provided that others may be well-trained teachers, teaching still others to observe and do the words and commands of Christ Jesus. A careful study of its contents by the Kingdom publisher will make him more efficient in meeting the exacting demands of the Christian's commission.

It will aid him as he publishes from door to door, on the streets, at back-calls, book studies, and public meetings. It will enable the receptive Kingdom publisher to gird up the loins of his mind and wield with more telling effect than heretofore the "sword of the spirit" as he pushes forward in the work of 'discipling the nations'.

The book is well named. It gives aid, and that aid is Theocratic because from the Lord through his organization. His spirit or active force was at work in its production. It is passed to his people through the "faithful and wise servant" as "meat in due season" to strengthen them in the work of gospel-preaching. The principles set forth are in harmony with the logical mind, which Jehovah created. It follows the principles exemplified in the most sterling specimen of composition ever produced, God's Word, the Bible. Inasmuch as Jehovah inspired the Bible writers, all its good qualities as to choice of words and beauty of language and power of argument are attributable to him. Also, his holy prophets not only wrote but spoke as moved by his holy spirit, and this active force moved them to make an effective delivery of God's message. Logical thinking and writing and effective speaking originate with him. The principles relayed to the students of this publication are the same as those exemplified in God's Word. Hence it is Theocratic.

In what practical ways does the book offer aid? The Lord's Word admonishes all Christians to study. This publication contains lessons showing how to do it. The Bible speaks against babbling and wordiness. (2 Tim. 2:16; Job 38:2; Eccl. 5:3; Matt. 6:7) These pitfalls are side-stepped by the Kingdom publisher through a knowledge of how to gather material and outline it for logical presentation. The book goes farther than this. The material in the mind does not make itself felt in gospel-preaching until it comes out of the mouth. This training course will enable the Kingdom publisher to present these ideas in correct and pleasing language with a minimum of words and maximum of thought content.

It will train one to speak out the truth correctly on all occasions. "The Lord God has given me a tongue [a well-trained tongue, Moffatt] for teaching, that I may know how to succor the weary with a word." Isa. 50:4, Smith-Goodspeed.

Instruction is given in the conduct of book studies, in street witnessing, in door-to-door work, in congregational meetings, and how to perform all this with Theocratic tact. Thorough discussion is given concerning Bible helps, and much information concerning the Bible itself and the use of its various translations further aids the Kingdom publisher. Finally, a section appears on the subject of religion. Concerning Satan the Devil the apostle Paul wrote to Christians at Corinth: "We are not ignorant of his devices." Certainly religion is Satan's original and main device in seeking to gain advantage over Jehovah's worshipers. All of this material will be of aid to the Kingdom publisher because it is especially adapted to his needs in gospel-preaching. It deserves his attention.

To gain the Theocratic aid offered, the Kingdom publisher must study this book. You cannot expect to read straight through this book and retain all it contains. To really grasp and retain its wide range of knowledge, you must go slowly, and patiently make each individual lesson the subject of your study and practice during the week for which it is scheduled. In the pursuit of this course, as in other Theocratic activities, the divine rule applies, 'As you sow, so shall you reap.' If you sow sparingly, then you will reap sparingly. (Gal. 6:7; 2 Cor. 9:6) The converse is true. If the Kingdom publisher sows bountifully, then he will reap manifold benefits. In view of the crucial times and the intensive campaign of education that is to be carried on by the Lord's servants, the importance of their training as efficient Theocratic educators cannot be overstressed.

The Kingdom work is increasing and expanding and calls for greater and more efficient activity on the part of its doers. Armageddon comes on apace, yet the completion of the Kingdom's announcement must beat out the breaking of Armageddon's storm. Alongside the avalanche of the Devil's propaganda to sweep all peoples into his "new world order" orbit, the announcement of Jehovah's everabiding new world is proclaimed with growing volume. If there was reason to disciple all nations and preach the Kingdom as at hand nineteen centuries ago, at the time of the King's earthly sojourn, with how much greater reason and urgency does the Christian's commission press for fulfillment in these days when the King reigns enthroned in heaven's heights!

An efficient presentation of the Kingdom message is the need of the hour. This is no time to fight as one who beats the air. Concerning God's anointed Kingdom publishers his Word states: "Ye are an elect race, a royal priesthood, a holy nation, a people for God's own possession [a people for a purpose, Diaglott]; that ye may show forth the excellencies of him who called you out of darkness into his marvellous light." (1 Pet. 2:9, Am. Stan. Ver.) And with that "holy nation" the Lord's "other sheep" are associated as companions, subject to the "one ordinance". God's purpose is to use his "possession" that the nations shall be discipled and the Kingdom gospel preached. (1 Cor. 6:20) That purpose will not fail, nor will those commissioned to fulfill that purpose fail. There is no reason or excuse for failure, because Jehovah God and Christ Jesus are their Teachers and through the Theocratic organization they send forth the necessary training to make the Kingdom publishers succeed as 'people for God's purpose' of gospel preaching. (Acts 15:14) This book, Theocratic Aid to Kingdom Publishers, is a vital provision to this end. Therefore it deserves the attention of every Kingdom publisher. Use it well!

CHAPTER II

CLASSROOM PROCEDURE

EACH company and unit of Jehovah's Kingdom publishers will find it to their profit to pursue this course of study as one of their group activities. The majority of those attending the meetings at the Kingdom Hall are active in field service. They have made a consecration to do God's will, and hence come under the terms of the Christian's commission. It being mandatory upon them to fulfill this commission, meek publishers who trust fully in the Lord and lean upon him for guidance and direction and strengthening help will desire to avail themselves of this provision of Theocratic aid. They will not wish to be found rejecting any provision of Jehovah and thus come within the class of persons who say by their course of action, "The table of the LORD is contemptible." (Mal. 1:7) In eagerness and with appetites whetted for Kingdom instruction, all will assemble at the classroom and partake of the course as it is spread before them.

ENROLLMENT

Any brother, young or old, in the company or unit who will show appreciation for the course by attending regularly and studying diligently the outlined material and who will participate in the speaking assignments may enroll. Roll will be called at the beginning of each study meeting, that a record of attendance may be kept. Any who voluntarily and continually fail to attend will be dropped from the enrollment. Each one enrolled will be held responsible for presenting before the class the student talks that may be assigned. Small companies composed entirely of sisters who desire to avail themselves of the Theocratic aid offered in this book may assemble each week and read and discuss the lesson for that week.

Before the reading they may conduct the review on the lesson read the week previous. In this way they will have a profitable group study of the provisions of the course. There will not, however, be any enrollment or roll call, nor will any give student talks.

REVIEW

After roll call a ten-minute review will be held on the instruction talk of the preceding week. In this book the review is placed immediately following the instruction talk upon which it is based. One week after this instruction talk has been presented the review will be held. All students enrolled should come prepared to participate. Examples, when requested by the review, should be looked up ahead of time and be ready for quick presentation. These examples should be different from those used in the instruction talk. If they are original it shows that the student has made the material his own and is able to make practical application of knowledge gained.

Not only those enrolled, but those sitting in on the course are invited and urged to participate in the reviews. Though sisters, due to Scriptural limitations, may not enroll in the course, they should be very much interested in it, in attending its sessions, in gaining knowledge from the instruction talks and student talks, and then in coming to the reviews prepared to share therein. It is as much a provision for them as it is for the brothers; for they, too, are Kingdom publishers, and under the same commission. They must fulfill it. And they, too, need Theocratic aid in the Kingdom publishing work. All those, in fact, who are anxious to do God's will and preach the gospel will not be absent as the local company assembles for its course of "Theocratic Aid to Kingdom Publishers". Let each one, male or female, participate to the full extent of the Lord's provision for him; and, in the case of the reviews, everyone may share therein.

The review will be conducted by the one who gave the instruction talk on that material the week previous.

INSTRUCTION TALK

This feature will follow the review and occupy fifteen minutes. The speaker will cover the material of his assigned lesson as contained in this book. It is essential that the outlined points of the lesson be covered, so that the review the following week will be applicable. The one giving the instruction talk, however, is not to merely read the material presented in the book. He should study it carefully, make it his own, and then present it to the group by the method of delivery known as extemporaneous speaking. If time permits the working in of additional examples or illustrations, then the speaker should do this. The school servant will present some of the instruction talks and assign others to qualified enrolled brethren.

STUDENT TALKS

Following the instruction talk will come the student talks. Each one enrolled in the course will from time to time present before the class these six-minute talks. Speaking subjects will be designated by the Society, and the local school servant will make a specific assignment to those locally enrolled. This assignment will be made at least two weeks in advance. It will be the responsibility of the student to make diligent preparation by carefully gathering his material, outlining it, practicing its delivery in advance, and then to be on hand at the assigned time to present it by the extemporaneous speaking method. The school servant should see to it that a speaking schedule is so made up that all those enrolled are given an equal opportunity to speak.

The student should look upon the opportunity to give his six-minute talk as an occasion to put into practice all that he has learned in the course. He should realize that it is only through application that theory and expounded principle becomes of practical value.

In addition to making use of all the suggestions as to gathering material and outlining and presenting it, the student should give attention to the timing of his talk. The subject upon which he is to speak is important. There is much to be said upon it. He should use his six minutes to the fullest advantage, weighing his gathered material and eliminating that which is less important. There is enough important material on these speaking topics to talk much longer than six minutes, but the shortness of time allotted will dictate the amount to be used and will train the student in selecting the strongest and most relevant points. It will train him to spare words and speak to the point.

Also, timing the delivery of a speech is a part of the student's training. For this reason it is advised that no warning signal be given before the time is up. If the speaker has his delivery well timed, such a signal is only disconcerting and annoying. If it is not well timed, it causes the speaker to make a last-minute dash for the finish line, and an effective conclusion is lost. The school servant should have someone time the student speakers, and when a full six minutes has elapsed a signal indicating "Time's up" should be given, and the speaker, after he finishes that sentence, should be seated. If he fails to make his conclusion, he has missed a very important part of his talk, and in his next assignment he will be more careful of his timing, so that this important finale may not be chopped off by the six-minute signal.

COUNSEL

Counsel by the school servant will follow each student talk, and is not to exceed three minutes. In presenting the counsel the counselor should always be kind and considerate. His points should be well taken and not picking at minor matters. The counsel should be constructive. If a student's oral emphasis in a certain place was poor, the counselor should not merely state that the speaker failed to use proper oral emphasis.

He should repeat the phrase or sentence himself, giving the correct emphasis and explaining why it is preferable. He might even have the student repeat it after him. If principles of outlining have not been followed the school servant should not tear down the student's presentation by saying he had no outline or his coherence was faulty or the introduction or conclusion was inadequate, but the instructor should point out the specific fault in the student's talk and show how the proper application of outlining principles already learned would correct the difficulty. If coherence was lacking, let the instructor show what transitional words or phrases might have been used to bridge the gap. In this way the instructor renders real constructive aid, and not only the student speaker but also the other students and those sitting in on the course are edified by such counsel.

Another point the school servant should watch in counseling: Do not pick out all the faults, all the mistakes of a speaker, small or large, and discuss them all. If the student's errors have been many, such a thorough going over of them will tend to discourage. Rather than be exhaustive in this respect, the wise counselor will pick out one or perhaps two of the outstanding faults of the speaker and draw these to the student's attention and instruct him to work on these points in his next talk. Let both student and instructor jot down this point or two. Then, when the student comes up again for a six-minute talk, both can watch these previous shortcomings. In other words, let the student work on one or two things at a time, and, as these shortcomings are erased, then the counselor should bring other points of less offense to the student speaker's attention.

It is also well for the school servant to give an encouraging word along with his constructive criticism. If a speaker has used good modulation or perhaps followed a very logical outline, let the school servant comment on these points.

But here again the counselor should be specific, showing the whys and wherefores for his commendation.

The counselor should not exceed his time allotment. If he picks out only one or, at the most, two points on which to counsel he will never exceed his three minutes. It is not his duty to give a rehash of the student's talk. It is not necessary for him to go over the points of the student's introduction or body or conclusion. If the counselor does this not only will he exceed his own time limit and thus set a poor example, but he will bury in a multitude of pointless words what good counsel he does give. The counselor should also remember that the purpose is not to make over any individual to conform to one person's ideas or to what may appeal to one person. If a student wishes to present and develop a subject in a certain way, then let the student do it according to his personality. If he has chosen to develop the body of his talk by reasoning from cause to effect, then the counselor should view it from the student's approach and should counsel from that standpoint, rather than to say the talk should have been constructed from effect to cause or by topical arrangement or some other method. If the student has followed a definite order in his presentation and followed it well, then the counselor should not criticize because another method that appeals more to him personally was not used. If, however, the student speaker did not properly adhere to the method or combination of methods of outlining which he used, then it is the counselor's responsibility to show him wherein he fell short and to suggest the remedy.

Minor errors in pronunciation or grammatical construction are not the big things for the counselor to watch. Rather the general effect of the presentation should be noticed. Is the delivery sincere and earnest and convincing? Does the speaker maintain audience contact by proper use of the extemporaneous speaking method? Do his facial gestures show that he believes what he is saying and that his mind is absorbed in the presentation of Kingdom truth rather than filled with concern over the impression that he may be making?

Is the material of worth and informative and well organized, easy to follow? and does the speaker give it the emphasis and force required for the thought content? These are big things that make an impression upon the audience; and if these big, important matters as to speech material and its organization and delivery are effectively accomplished, then a mispronunciation or two or a grammatical error will, if noticed, be readily overlooked by the audience. The counselor has a key duty in the course. Let him look well to it.

TIME OF STUDY

The time of meeting and the duration of each meeting will be flexible, to meet local conditions. The time for the meeting is suggested as following the weekly service meeting, a fifteen-minute intermission being allowed for publishers to get literature and make other necessary field-service arrangements. The length of study will likewise vary with the local groups, depending upon the size of enrollment. Each student enrolled should speak once every three months, and oftener if possible. In small companies the student speakers will be able to have a turn at least this often and still have only one student talk an evening. In such circumstances the meeting would be 35 minutes in length, as follows: roll call and closing prayer,1 minute; review,10 minutes; instruction talk,15 minutes; student talk,6 minutes; counsel,3 minutes: total,35 minutes. Even in large enrollments no more than three student talks should be scheduled for one meeting. Where three student talks are given, the course could easily be conducted in 50-minute sessions,as follows:roll call and closing prayer, 1 minute; review and instruction talk,25 minutes; three student talks with 2 minutes' counsel on each,24 minutes: total,50 minutes. If the course is conducted after the service meeting, then it is not necessary that it be opened with prayer.

Both the service meeting and the school session, however, should be closed with prayer.

SCHOOL SERVANT

This servant, in due Theocratic order, is appointed by the Society. Those recommended for this position of service by the local company committee of three brethren should be those who speak good English and who seem to be best qualified to administer this course of study. It will be the duty of the school servant to act as chairman of the session, call the roll, and give the counsel at the conclusion of each student talk. He will arrange for the assignment of student talks to those enrolled. It will not be necessary for him to handle all the instruction talks himself, but it is recommended that he assign the majority of them to competent enrolled brethren. It shall be his duty to see that all matters pertaining to the course are carried out.

Let all Jehovah's servants perform their part in the above-outlined classroom procedure. And as they partake fully of the Theocratic aid offered let none lose sight of the divine purpose, namely, to make His consecrated and commissioned ones more proficient Kingdom publishers.

GENERAL

The ninety lessons of this book are grouped under eight large section divisions, according to material. In this section are five lessons of a miscellaneous nature, in that they do not fall within the specific scopes of the other sections. Also, they are particularly appropriate as opening lessons. The first one clarifies the use of the index of this book, by which the student may tap the storehouse of information in these pages. The remaining four start the student off on the right foot in study methods, and advance points that will aid toward vivid and pointed student talks.

Lesson 1

INDEX OF "THEOCRATIC AID TO KINGDOM PUBLISHERS"

Nineteen centuries ago Christians were admonished to 'redeem the time'. (Eph. 5:16) If such a time-saving course was important then, how much more so is it now in these days of climax in gospel-preaching. Time once squandered in the vanities of this passing old world of Satan is now to be tenaciously held by the Kingdom publisher and wisely used in fulfillment of the divine commission to preach and teach. But to do this the publisher must be qualified by preparation, by diligent study, that he may be an approved workman, trained to handle aright the "sword of the spirit". (2 Tim. 2:15) And this takes precious time. Even in this God-approved use of redeemed time, however, the Kingdom publisher will strive to get the most from every minute spent in study.

This book is provided as a textbook of instruction for ministers, to aid in qualifying them for fulfillment of their commission. A study of its contents will take precious time. But even so, this book recognizes the high value placed upon the time of the gospel-preacher by a time-saving provision within its covers.

That provision is a very comprehensive index. The instruction offered within these pages is to enable the soldier of Christ to fight efficiently, and not as one that 'beats the air'. The index provided in the back of this book is to keep him from 'beating the air' during his study activity. If he desires information on a specific point, he does not have to flounder aimlessly through these pages till he finally runs across the bit of instruction. He needs only to turn to the alphabetical listing of topical words in the index and look up the point as expressed in a key word, and there he will find given the page and paragraph numbers that immediately open up to the searcher the material the book has to offer on the point.

The use of the index can best be shown by illustration. Suppose one enrolled in this course of study is assigned a student talk on some religious false doctrine. He must gather his material, organize it, and finally present it before the school group. In the table of contents he has noted the titles of the 90 listed lessons, and remembers one on gathering material. He may review its suggestions. That may not be sufficient. The instruction offered there is of a general nature. It refers to sources in a general way without being very explicit as to how to tap these sources for information. However, if he looks up "Gathering Material" in the index he will find many references given there that are outside this lesson on "Gathering Material". These many references will give him detailed and specific instructions on how to gather material from many different sources. Also, this book itself might have information that could be used in the talk. Under such index references as "Religion", "Reformation," "Roman Catholic Church," "Trinity," and many others, the searcher would find much material around which to build-his talk. The lesson titles indicate the general material that is considered therein, but the index divides up into its many individual points the material presented, and refers to occurrences of those points throughout the entire book, and not just to the three or four pages of a single lesson.

Assume that the material has been gathered, and that it has been outlined in accord with the principles contained in this book, which the student has searched out by means of the index references on outlining. Preparation for delivery comes next. Of course, there is page after page and lesson after lesson telling about delivery; but the student cannot spend precious time reading all this material just for this one six-minute talk. So he turns to "Delivery" in the index, and finds that broad subject broken up into more than twenty-five specific reference-cues on the matter of delivery. One of these points to several references on preparation for delivery. Thereby he quickly traces down the information he has needed on this occasion.

He has given the talk. The counselor has commended him on a point or two, and he feels encouraged. But the counselor also pointed out two weaknesses: the conversational quality was missing in his delivery and his composition was somewhat wordy. Some constructive counsel was given, but limited time did not allow for thorough discussion of the remedies. So once again the student goes to the index, knowing that these are the two things he will be particularly responsible for in the next student talk. Under "Delivery" he finds several helpful references on "conversational quality", and a word of caution on the "extreme of conversational manner". He knows the definite steps he should take to remedy his weakness. His practice sessions will be profitable. He likewise gains knowledge that will help overcome his other weakness, wordiness. By such references in the index as "Wordiness", "Words," and "Brevity" he is edified.

The index will serve the counselor to good advantage. He is to give constructive counsel. Carrying along the same illustration, when this student speaker talks again the instructor knows he was told to work on these two points. He should use the index to become well informed on these weaknesses, and if the student does not overcome them the counselor is prepared to offer constructive comment.

The usefulness of this index, however, is not limited to the student speaker and the counselor. Neither is it limited to the conduct of the course of study at the Kingdom Hall of the local company or unit. Rather, its usefulness spreads out to every Kingdom publisher and opens for ready access the fund of information contained in the book Theocratic Aid to Kingdom Publishers. Neither this book nor the use of its index is hemmed into the narrow confines of the classroom. It contains more than seventy-five pages on religion directly. Much of this information can be used to advantage in the field work of preaching. The section on Bible translations may present points that would be helpful on a back-call. The index will tap that reservoir of factual material without loss of time. Also, index references on "Book Studies", "Street Witnessing," and "Door-to-Door Preaching" may give quick aid to the Theocratic publisher intent upon improving his presentation of "this gospel of the Kingdom".

The foregoing serves to show the possessor of this book that he does not need to wait till a lesson is studied in the classroom before he can draw benefit from it. Neither is it necessary for him to read through the entire book consecutively before he can begin drawing upon its Theocratic aid. This lesson on the index is presented at the outset for the very reason of stirring the Kingdom publisher to use this time-saving provision from the very start. The index is provided for your constant use.

Lesson 2

HOW TO STUDY AND REMEMBER

"Study to shew thyself approved unto God." (2 Tim. 2:15) Many times Jehovah admonishes his servants to study. This lesson aims to aid in ways of studying and remembering. To study is to set the mind upon a subject to learn it for future use. It means diligent mental application, mental absorption, profound thought; it means to ponder, to meditate, to dwell upon. It is the weighing of new ideas against old ones. Such leads to the rejection of the erroneous and the acceptance of the true.

Study piles up information in the mind; but some of it slips out. Learning is valuable only if remembered. The mind is the seat of memory, a remarkable storehouse of countless impressions, associations, colorful pictures, vivid imaginations, brilliant ideas, beautiful meditations, pleasant tastes, fragrant odors, lovely touches, in fact, recollections good and bad as faithfully relayed to the brain by the five senses. Messages are received through the senses of smell, touch, sight, hearing, and taste, and the mind draws its conclusions and ideas therefrom. How may they be retained and made available for use when needed?

A child first learns by pictures and imitation, requiring use of the several senses (it always wants to touch things and put them in its mouth). Likewise adults learn most readily by illustration and visual aids. Everyone can recall vivid childhood memories. One can visualize the incidents as though they had occurred only yesterday. Therefore the secret is to get a clear mental picture of the subject, that the impression may be vivid. Authors try to aid in this connection by descriptive, picture-forming language.

Much of the Bible comprises historical scenes, prophetic pictures, parables and illustrations. Therefore, when applying one's mind to a study of the Scriptures, use imagination and the several senses to vividly picture the subject. Even exaggerate the picture in the mind's eye, so that it will be vivid and strong.

For example, consider the scene of Jehu's meeting with Jonadab (2 Ki. 10:15,16). Do not just read words, but visualize! See Jehu driving furiously, legs spread and braced, the reins wound around his hands. See the fast steeds as they approach and slide to a sudden stop in a cloud of dust. Taste the dust? Smell the sweating horses? Touch their heaving sides as you overhear Jehu's conversation with Jonadab, just as a moment before you heard the rumble of the chariot wheels and the pounding horses' hoofs. See the facial expressions, the extended hand, Jonadab springing up, the lurching start, and the trail of dust raised in the wake of the disappearing chariot. Hear the noise dying away in the distance? Thus one has responded emotionally. One has seen more than a pantomime. And the picture has more than sound effects. The senses of touching and smelling and tasting have contributed their part. One has lived the scene. The vision will stick. And if one ties it in with events preceding and following, a chain of events is formed and much history remembered. Stories or narratives (which are easily remembered) are nothing but the association of a series of visualized scenes or events, one leading to the next. And this leads us into the next memory aid—association.

Lectures are remembered better when illustrated. Hearing is backed by seeing, and the points are established in the mind by two witnesses. The Lord's people made use of this in the photodrama. To a lesser degree they make use of it today by speech gestures. Add to hearing and seeing the factor of association, and one has a third witness to fix the points. A point of argument is difficult to visualize, but it can be remembered by association, and the lesson on outlining the body of a talk advises this. Note not only the association of points in new material, but also the association they might have with information already in the mind. Tie new ideas to old ones. When the easily-remembered old one is recalled, it brings forth the new one with it. Everyone knows how thinking of or seeing one thing oftentimes makes him remember other things.

For example, the sight of a lion might make one think of a king, justice, the "Lion of the tribe of Juda", Samson's exploits, Daniel's peril, etc. That is the result of association.

In studying do not memorize words, but grasp ideas. Memorizing is laborious and artificial. Whenever it becomes necessary to reproduce a previous thought, one should not be burdened with recalling exact words, but should recall the thought or idea through association and mental pictures made at the time of learning it. Then put it in words suitable to the occasion. In memorizing one links one word to another and has to recall many words to reproduce one complete thought. Rather, get the idea in the mental grasp and let the linking and the association together be of thought units rather than of words. Thus more is remembered, and more easily.

For effective reading sit down comfortably and relax. Dismiss outside thoughts and focus the mind upon the one subject. Be keenly interested. Visualize as you read. Let the unfolding subject form a chain of thought by linking the main points and thus holding the development of the central theme in mind. Associate previous thoughts and ideas with those under consideration. Grapple with ideas, not individual words. One might underscore the principal point in each paragraph, if the publication is his own. Upon completion of the whole chapter see whether you can reconstruct the whole argument from the points underscored. As one progresses in reading he should pause occasionally and ask himself questions to see whether he has grasped the full thought. Let the mind toy with the new thought and become used to it. Then it will stick.

Review and more review is another vital requirement. One can review in ways other than just study at a desk (though this should be done). When alone and at leisure let the mind recall and dwell upon recently learned truths. Review by discussing things with others. God's Word stresses the need of repetition:"To repeat . . . is the safe course for you."

(Phil. 3:1, Twentieth Century) "I seek to revive in your sincere minds certain memories, so that you may recall the words spoken beforehand." "You are filled with knowledge. . . Still, by way of refreshing your memory, I have written to you." (2 Pet. 3:1,2, Weymouth; Rom. 15:14,15, Moffatt) The imperfect human creature is prone to forget; to be, as it were, a 'leaky vessel'. Hence things must be reviewed, lest they slip from mind. (Heb. 2:1) That is why these lessons have reviews.

Study is a great joy but it is also a weariness of the flesh. For many concentration is a battle. Break periods of concentrated study by some physical chore or a short walk in the fresh air. The mind thus relaxed and refreshed, it will work with renewed energy, vigor and efficiency. A tense mind, like tense muscles, does not work well. The relaxed mind is the thinking and remembering mind.

Hence, as you add to your mental storehouse file away new thought treasures by mental pictures, well visualized, recorded by as many of the five senses as possible. Strengthen them by review. Group them with associated subjects. Though our minds be leaky vessels, having studied as above suggested and thus done our best, the Lord through his spirit will make up for our feeble memories.John 14:26.

Lesson 3

"UNLEARNED AND IGNORANT MEN"

This subject is based on the scripture of Acts 4:13: "Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus."

Does this mean education for Theocratic ministers is of no value? or what is the sense of "unlearned" and "ignorant" as above used?

The Pharisees knew that Peter and John's ministerial vocation was not obtained because of study in the seat of higher learning such as they occupied. Peter and John took a course of action altogether different from that of the Pharisees. They practiced what they preached. They were not like professional theologians. Peter and John had gone to no college of higher learning, but as fishermen they knew the simple truths that lead to Christ. Therefore they forsook their fishing profession and took up a new vocation, that of preaching the gospel of the Kingdom.

In Parkhurst's Greek and English Lexicon it is shown that the Greek word for "unlearned" is agrámmatos, which literally means illiterate or unlearned and is applied to mean they were ignorant of the Hebrew Scriptures. Peter and John had been fishermen. Undoubtedly they could read and write, and they spoke the Aramaic language well, which was the common language of that day. They were unlearned, however, in the Hebrew tongue. But this would not mean that they were ignorant of the Word of God. One recalls that Andrew, Peter's brother, who would probably have the same education as Peter and John, said: "We have found the Messias [Messiah]." (John 1:41) This shows that he must have been sufficiently acquainted with the prophecies to recognize Jesus as the Messiah, even though unlearned in the Hebrew tongue. Those scribes and Pharisees who had the learning of Hebrew and were professional theologians did not recognize the Messiah. It is not the worldly-wise that are chosen: "God hath chosen the foolish things of the world to confound the wise."—1 Cor. 1:27.

In John 7:15, the record states, "The Jews marvelled, saying, How knoweth this man letters, having never learned?" Here Jesus had been preaching to the Jews and he showed his familiarity with the Hebrew Scriptures, but they knew that he had not taken a course under the Pharisees; he was a carpenter's son.

Luke 4:16,17 clearly shows that Jesus was fully acquainted with the Hebrew language, but there is no record that he went to a school of higher learning to gain this knowledge.

As to the expression "ignorant" in Acts 4:13. This word comes from the Greek word idiótes. The English word "idiot" comes from this Greek word, but in the apostles' day the word idiótes had a meaning very different from "idiot" in the English language of today. The real meaning of the word, according to Parkhurst, is "a common man" as opposed to a man either of power or of education or learning; "a person in a private station." It has the meaning further of "being uninstructed, unskilled, unlearned". The apostle Paul admits that he may not have used the very best of speech in his expression of the Lord's Word, although he was not an "ignorant" man. "But though I be rude [idiotes] in speech, yet not in knowledge." (2 Cor. 11:6) Here it is shown that Paul's speech may not have been the classical Greek, and therefore to those of much higher learning in the Greek it may have appeared rude, but he does say that he was not ignorant in knowledge, for this he had from God.

Hence Peter and John, though unlearned in Hebrew and classical Greek and just ordinary "common men", did know the prophecies, recognized their fulfillment by the Messiah, and walked with Jesus and learned from him. In their talks among the people they accurately quoted the prophets and the words of Jesus. Because Peter and John did this the scribes and Pharisees marveled.

The obligation to preach the gospel of the Kingdom falls upon all creatures who have made a covenant to serve God. These are not the learned men, the all-wise, and men of high station, but the poor of this world, the "common man". It makes no difference whether the individual speaks English, Greek or Spanish well; it is his knowledge of God's Word that is all important. He can improve his language if he will try, and he should, but one who is well versed in the Scriptures can fulfill his covenant with Jehovah God and comfort those that mourn.

One should not be ashamed to represent the Lord because he does not have a better education, which education the world offers. Rather he should now study and improve his speech, and let his light shine. It will not be the gracious words that flow from one's lips or the smooth speech that will attract the people of good-will, but it will be his knowledge of the Scriptures, not his knowledge of the things of this world, for in all the latter one may be ignorant, unlearned, just the common man. One may be classed as an "idiot" because of his ignorance in mathematics, science and many other things of higher learning. But it will be noted of the Theocratic minister in the courts, in house-to-house witnessing, and in the home book studies, that he has walked with Jesus, in that he knows God's Word and follows in Jesus' footsteps. The wise of this world marvel, even as they speak of Jehovah's witnesses as "unlearned and ignorant men".

Lesson 4

BIBLE CHARACTERS

James in his general epistle said: "Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience." After a lengthy discussion of many different Bible characters, the apostle Paul declared: "Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us."

This shows the purpose of considering Bible characters. Faithful ones furnish good examples to be followed; unfaithful characters stand as a strong warning turning Christians away from an evil course. Things written beforehand are typical, and many of the characters playing their parts are typical. Hence, discussion of them is doubly instructive.

Study all the information available on the character. By use of the concordance locate all Bible discussion on him. Then go to the Watchtower publications and search out additional information by use of the indexes. Get a clear picture of the character, his disposition and traits, and the events of his life. Then make him come to life before the audience. Make the hearers see him clearly, so clearly that they will wish to follow his course if a faithful character or turn from him in disgust if an unfaithful one.

There may be many events in which the character figures, but if one main event can be chosen and made outstanding it should be done. Some characters have only one or two events related concerning them. Others have many. Try to organize the talk so that incidental events will lead up to a main one which will serve as a climax. If one event is not highlighted, but several are given equal importance, then an effective climax is difficult. A good example of making outstanding one event is the Bible character article on Boaz. (December 15, 1944, Watchtower)

The opening of this article also illustrates a form of construction to be used, namely, description. Generally, Theocratic ministers use exposition and argumentation. As a rule they have little need for narration and description. But the Bible-character talks are the exception to the rule. Vivid description adds to the mental picture. It catches the mood, gives the impression; in short, it makes the character live.

The article on Sisera in the April 15, 1944, Watchtower, page 127, the second paragraph, paints a sharp picture. Not only make description give mental pictures to the mind, but also cause it to play upon the senses of the audience. For example, the October 1, 1944, Watchtower says, on page 303: "Blind to everything but the prospects of getting her hands onto the tinkling pieces of silver, mercenary Delilah is revealed in the very next verse of the divine record as importuning Samson to confide in her the secret of his strength." Can't you hear the shekels tinkling? If one chooses words that affect the senses, his audience will be much more able to feel with the character and be affected by the character.

One must show the chief traits of the character. Doesn't the above-quoted sentence cause Delilah's mercenary trait to stand out? Determine the characteristics as disclosed by events or surrounding circumstances. An example of determining the trait of a person is shown in the article on Rahab, wherein it states: "The Divine Record discloses that she was no idler, but industrious, as evidenced by her roof top's being covered by flax and a stock of crimson thread in her house." Many times such incidentals provide a key that unlocks the character's disposition. And as events related in the narrative disclose the characteristics of that person, draw out such information.

Now as to narration. All are acquainted with the need of close continuity and connecting links in argument, how one must advance from one point to the next and also keep the argument progressing. In narration, instead of going from one point to another step by step the speaker goes from scene to scene, from event to event. And just as one cannot let the development of an argument drag, he must certainly not allow the story to slow down. Move quickly from scene to scene. Relate the events, give vivid description, and move on. If the occasional use of brief dialogue will give warmth and life to the character, use it; but do not stop for explanations or prophetic applications.

Keep the action rolling from one scene to the next. It is action rather than logic that one wants; so don't interrupt the story. Let it move on unhindered to its climax. Short, pithy sentences will quickly bridge a gap of years in the character's life, if that be desired. Note the speed and scope of events in verses 33 to 38 of Hebrews 11. One picture hardly flashes to mind before it is crowded out by the next, and the scenes race by. The language is stripped for action, no descriptive adjectives, no gloss, each word and phrase telling volumes. Such choppy, clipped phrase is the way to cover ground. It strongly affects the senses and rouses excitement, and plays its part in Bible-character talks. Then when main events loom up that are to be highlighted slow down to describe them and let the hearer's mind fix itself upon them.

In the conclusion, however, give point to the relation of these events and the traits of this character by giving the prophetic application if the Lord has revealed it. However, do not try to interpret the Scriptures. God is the Interpreter; the Watchtower Society is the channel. If the character has been explained, then at the end of the talk give the application. The application should be very brief, else it will detract from the character presentation. Let the character picture remain standing as the dominant thing. After the climax arrives, the end should not be far behind. Know when to stop.

How might the introduction be framed? If the application is known, the introduction might call attention to it. If the character has an outstanding trait, this trait might be embodied in the introduction. The apostle Paul emphasized a particular trait in his discussion on Bible characters (Hebrews 11). He wove into his one chapter many different characters, and he cited their activities, but it was all to establish one quality commonly possessed by all of them, namely, faith. He introduced the discussion by defining that term. Or one might frame the introduction according to the main event to be stressed, as in the article on Boaz, previously mentioned.

Thus one should introduce, develop, and conclude talks on Bible characters.

REVIEW: 1. Why is a consideration of Bible characters doubly instructive? 2. What should one do by way of preparation for such talks? 3. (a) When a character is involved in many different events, what should one try to do in the discussion, and why? (b) Illustrate how to do this in the case of some prominent Bible character. 4. (a) What form of construction will be needed in these talks, and why? (b) Give an illustration of its effective use. 5. (a) By what means may one discover the traits of a Bible character? (b) Give an illustration. 6. What suggestions are given with respect to the use of narration? 7. (a) What should be avoided in the body of the talk but if possible given in the conclusion? (b) Why should its coverage then be very brief? 8. (a) How might the introduction be framed? (b) Give examples.

Lesson 5

CONDENSING

"Let thy words be few." (Eccl. 5:2) To condense or sum up in a few words was an art which Jesus used to good effect: "You must always treat other people as you would like to have them treat you, for this sums up the Law and the Prophets." Wordiness He condemned, saying, "Do not repeat empty phrases as the heathen do, for they imagine that their prayers will be heard if they use words enough. You must not be like them." (Matt. 7:12; 6:7,8, Goodspeed) At times extreme condensation is desired. It sharpens the vital points and makes them stand out. To this day God's ministers have use for the art of condensing.

Several words denote a condensation or summary, such as abridgment, abstract, brief, synopsis, conspectus, epitome; but, of all these, epitome denotes the briefest possible condensation. An epitome gives the main ideas and follows the outline of the original, but strips from it much detail and descriptive and illustrative material, leaving the bare skeleton. But the parts of that skeleton-like epitome must be held intact by connecting and binding words acting as joints and sinew.

The main problem in epitomizing is, What are the main thoughts? And even in expressing these, epitomizing is most miserly with words.

God's servants do not wish to 'darken counsel by words'. (Job 38:2) They have need for epitomizing daily in gospelpreaching. Few words, yes, but how to put one's thoughts in pithy phrase is the problem. Practice is essential, and this course will open opportunities for it. But to realize the most therefrom one's efforts must be directed by constructive counsel. Certain portions of the Bible are to be epitomized, to supply the practice; the following suggestions are offered, to supply the counsel.

(1) GIVE NOTHING IN THE EPITOME THAT IS NOT IN THE ORIGINAL. If one is to epitomize Exodus, he should not go to Deuteronomy for information. Stick to the portion assigned. Condense; do not enlarge upon. The very nature of epitome rules out going into fulfillment or interpretation. Such would be going outside the original. Just condense what is there; that is all.

(2) DISCOVER THE AUTHOR'S OUTLINE AND FOLLOW IT CLOSELY IN THE EPITOME. One might do this by condensing every paragraph to one sentence and then writing it down. Not all such one-sentence condensations will be main headings. Sometimes two or three paragraphs can be grouped together and condensed into a single sentence. Finally, do not rearrange the ideas. If one does, he will not be following the outline of the original. Remember, condensing, not reshuffling the material, is the aim; so follow the same order that the original does.

(3) GIVE ONLY THE MAIN EVENTS AND IDEAS. Omit or condense unmercifully all illustrations, repetitions, descriptions and explanations. Sometimes a paragraph may be largely descriptive gloss or incidental detail; it might be eliminated entirely. So doing, only the author's treatment and his conclusions will remain standing, sharp and clear. The epitome must not be weighed down with excess baggage.

(4) OBSERVE THE LAW OF PROPORTION. Condense all parts of the original on the same scale. All of the scriptures are important. Just because one understands one part and not another of his assignment is no excuse for him to squander time to discuss the part understood and slight the other. He is not to interpret, anyway. A warning: There is an inclination to reproduce too many details in the early part of the epitome and, when the fleeing time is noted, skim over the rest. Only by rigidly allotting in advance the time to be devoted to each point of the outlined material can one hold himself to the law of proportion.

(5) Do NOT USE ARCHAIC ENGLISH. The author's language may be used somewhat, but it should be avoided when his thought can be precisely expressed in other words. Jehovah is the author of the Bible; he used various men as writers. They spoke in the language of their day, not some dead tongue. Just because the King James Version is in archaic English does not mean that epitomes thereon must be in archaic speech. Nothing out of date expresses to moderns the language of the original. The original was not written in English, but in the everyday speech of the people of that time, that they might understand. Therefore, in Bible epitomes do not use archaic English.

(6) MAKE COMPLETE AND CONNECTED SENTENCES AND AIM AT A UNITED WHOLE. First one should read his assignment for epitomizing in the American Standard Version (or the English Revised Version), and grasp its contents. Fix firmly in mind the essence of that whole book of the Bible and especially of the assigned portion. Thus knowing the general trend of the book, the epitomizer will keep it in mind as he seeks out the author's outline within his assigned portion. In that way, all epitomes on one book will tie in together and will make a united whole. Go through the assignment paragraph by paragraph, summarizing in a sentence the gist of each, having in mind always the predominating theme of the book. That part of the Bible which is written in prose the American Standard Version divides into paragraphs.

But poetry is more difficult to epitomize, for it is not written in paragraphs, and is already very condensed. But even in this case a careful analysis of the material will disclose the theme-developing points to be stressed. Assuming that the one-sentence summaries of the paragraphs have been made, then skillfully and with continuity blend and connect them together into a logical whole. The briefest possible condensation will be the result.

(7) FAVOR SENTENCE CONSTRUCTION THAT IS SHORT AND VIGOROUS, PARTICULARLY IN NARRATING EVENTS. Sentence style is of vital importance in epitomizing. This is doubly true where time limitations must be considered. The fewer the words, the shorter the time required to speak them, and the better the epitome. Hence aim for sentence construction that is short and pithy, that snaps out the ideas with flashing rapidity. Prefer short Anglo-Saxon words. Strip the speech of redundancy. Make each word do a maximum of work. Each sentence tersely expresses its thought, and hard on its heels comes another, and another. Ground is covered fast, and the audience's mind races over the assigned material with the speaker.

If the student follows the suggestions made herein, he will find epitomizing much easier, and 'his words will be few', filled with meaning and force.

DELIVERY

The term "delivery", as here used, means the act of utterance; also, the mode or style of utterance in speaking. This section offers general counsel on how to present material effectively, whether on the speaking platform or in everyday conversation. Such essentials to good delivery as poise, gestures, and the development and proper use of the voice are considered. That difficult task of good, expressive reading aloud comes in for treatment. All the instruction of this section aims toward the amplification of the material being spoken, and not the exhibition of the speaker.

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