Qualified To Be Ministers (1955)
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QUALIFIED TO BE MINISTERS
QUALIFIED
TO BE MINISTERS
“Our being adequately qualified issues from God, who has indeed adequately qualified us to be ministers of a new covenant.”
—2 Corinthians 3:5,6, WetV World Translation.
PUBLISHERS
Watchtower Bible and Tract Society, Inc. International Bible Students Association Brooklyn, New York, U. S. A.
♦--—*
copyright, 1955 by
Watch Tower Bible & Tract Society
Made in the United States of America
CONTENTS
STUDY PAGE
QUALIFIED TO BE MINISTERS
SPEECH PREPARATION
Searching Out Good Material...... 1
Planning an Outline......... 2
The Introduction........... 3
The Body of a Talk.......... 4
The Conclusion........... 5
DELIVERY
No Audience Fear........... 6
The Best Manner of Public Speaking ... 7
Essential Qualities of Effective Speech . . 8
Public Reading............ 9
Bodily Expressions..........10
Sense Stress.............11
Modulation.............12
Speaking Extemporaneously......13
Speaking Impromptu and Otherwise ... 14
Microphone Speaking.........15
Voice Improvement..........16
Conduct Before an Audience......17
A Poised and Confident Speaker.....18
Overcoming Disturbances...... . 19
Good Everyday Speech....... . 20
STUDY
MEETINGS..............
How to Be a Chairman
Public Meetings
Instructive Service Meetings ...... 23
“Watchtower” Study Meetings ..... 24
Congregation Book Studies..... .
The Theocratic Ministry School
Radio and Television Presentations ... 27
COMPOSITION.............
Condensing
The Art of Writing
Building Your Composition
Writing Before the Flood
Writing After the Flood ...
Hebrew Bible Composition
Greek Bible Composition
Good Word Choice ....
Letters
PRIVATE STUDY............
Reading
How to Study
Studying “The Watchtower”
Use of Watch Tower Bible Helps
Use of Concordances
Bible Dictionaries......... .
Other Study Helps
PAGE
STUDY
OUR MINISTRY............
House-to-House Ministry
Presentations
Witnessing with Magazines
Other Witnessing
“Tactful Toward All”
Approaching Persons of Varied Faiths ... 49
Argumentation
Refutation
Answering Objections
Return Visits
Home Bible Studies
Directing Interest to the Organization . . 55
Training New Ministers
Organizing New Congregations
CONGREGATION ACTIVITIES......
Servants’ Relations with the Brothers . . 58
Congregation Overseers
Assistant Ministerial Servants
The “Watchtower” Study Servant .... 61
Ministry School Servant
The Congregation Book Study Conductor . . 63
The Congregation Publisher
Women Ministers
Child Ministers
The Full-Time Minister
The Missionary
WORSHIP—CLEAN AND UNCLEAN ....
Evidences of Preflood Unclean Worship . . 69
Postflood Babylonish Religious Thinking . 70
Early Christianity and Rome
Testimonials from Those Outside .... 72
Falling Away from Christianity .... 73
Development of the “Man of Lawlessness” . 74
The Reformation No Restoration .... 75
PAGE
STUDY PAGE
MODERN HISTORY OF JEHOVAH’S WITNESSES
Early Voices (1870-1878)........ 76
Small Beginnings (1879-1889) 77
Jehovah’s Witnesses on the Offensive (1890-1908)............. 78
International Growth (1909-1916) .... 79
Years of Crisis (1917-1919)....... 80
Vigorous Restoration of True Worship (1919-1928)............. 81
Champions of Freedom of Worship (1929-1938) 82
Jehovah’s Witnesses and World War II (1939-1945)............. 83
Educating for the Ministry (1942-1955) . . 84
Global Expansion (1945-1955) ...... 85
International Assemblies (1946-1955) ... 86
THEOCRATIC SOCIETY
The Universal and the Kingdom Organization ..... 87
Government of the Early Congregation . . 88
Government of the Modern Congregation . 89
The New World Society........ 90
QUALIFIED TO BE MINISTERS
NOT all ministers of religion qualify as ministers of Jehovah God. They may come up to the requirements of their religion yet fall short of the requirements of God. Their graduation from a theological seminary does not qualify them, any more than does the failure of others to graduate from a seminary disqualify them. Jesus qualified as Jehovah’s minister and Messiah without attending the formal religious schools of his day, whereas the religiously educated scribes and Pharisees and Sadducees were disqualified by their false teachings and hypocritical actions. To them Jesus applied the words of the prophet Isaiah: “This people honors me with their lips, yet their hearts are far removed from me. It is in vain that they keep paying respect to me, because they teach commands of men as doctrines.” Many ministers today render lip service to God, but it is all in vain, because the doctrines they teach are the commands of men rather than the truths of Jehovah. —Matt. 15:8, 9, NW.
When the apostle Paul’s qualifications as a minister were challenged he said: “Thanks be to God who always leads us in a triumphal procession in company with the Christ and makes the odor of the knowledge of him perceptible through us in every place! For to God we are a sweet odor of Christ among those who are being saved and among those who are perishing; to the latter ones an odor issuing from death to death, to the former ones an odor issuing from life to life. And who is adequately qualified for these things? We are;
for we are not peddlers of the word of God as many men are, but as out of sincerity, yes, as sent from God, under God’s view, in company with Christ, we are speaking.” —2 Cor. 2:14-17, NW.
Just as a military victor rode in a triumphal procession in a chariot with his family and sweet incense was burned all along the route, so the King Christ Jesus is joined in his triumphal procession by his faithful anointed ministers and through them the sweet odor of the knowledge of Christ is made perceptible everywhere. True ministers do not declare the knowledge of men, rather they spread abroad the knowledge of Jehovah and Christ and the wonderful Biblical truths concerning the promised new world of righteousness. To meek, honest, God-loving persons the knowledge diffused by true ministers of Jehovah has the smell of health and life, and these righteously disposed ones delight to breathe in the atmosphere of Kingdom truth that is to them an odor of life that leads to life. But the truth of God’s Word is a stench in the nostrils of those whose smelling powers have been perverted by inhaling the doctrines and creeds of men. To them it smells like a deadly thing, and to inhale it would mean their death, they think.
And who is qualified for these things? Paul asks. That is, Who is qualified to act as a true minister and make this sweet knowledge perceptible everywhere? We are! he declares. And how so? He explains: “For we are not peddlers of the word of God as many men are.” Peddlers were commercial, were in things for what they could get out of them. Paul seemed to have in mind dishonest wine merchants that adulterated or added water to the wine to make it go farther and bring in more money, for he later referred to crafty ones “adulterating the word of God.” He meant false ministers that added human philosophies and traditions and paganisms to Jehovah’s Word, thereby watering it down and weakening it and spoiling its fragrance and taste and power to impart joy. Many ministers today mix in with a little Bible truth a great deal of human tradition and pagan doctrine and scientific philosophy, broadening out their message so it will go farther, take in more people, appeal to a wider section of humanity, and thus attract many more persons to their religious organization to enhance its power and prestige and finances. The true minister qualified by God will not adulterate Jehovah’s Word, will not peddle it, will not commercialize it, and will not bring reproach and doubts upon it. —2 Cor. 4:2, NW.
Paul did not point to some diploma from one of the theological schools of his time or to any other human authorization when his status as a minister was challenged. He referred to something far more practical than some such written recommendation, saying: “Are we starting again to recommend ourselves? Or do we, perhaps, like some men, need letters of recommendation to you or from you? You yourselves are our letter, inscribed on our hearts and known and being read by all mankind. For you are shown to be a letter of Christ written by us as ministers, inscribed not with ink but with spirit of the living God, not on stone tablets, but on fleshly tablets, on hearts. Now through the Christ we have this kind of confidence toward God. Not that we of ourselves are adequately qualified to reckon anything as issuing from ourselves, but our being adequately qualified issues from God, who has indeed adequately qualified us to be ministers of a new covenant.” —2 Cor. 3:1-6, NW.
Jesus said that men will be known by the fruits they bear. This is true of those claiming to be ministers. Their works, their fruitage, rather than their verbal claims or printed diplomas, will identify them as either false ministers of religion or qualified ministers of Jehovah. So when Paul’s ministry was called into question he did not rely on his mere unsupported claim or on any letters or documents from other men, but he pointed to the fruitage of his ministerial work, to those persons he had preached to and on whose hearts he had caused to be inscribed the truths concerning God and Christ and the new covenant. Paul let his work speak for him, recommend him, prove him to be an active minister blessed by Jehovah. He offered in evidence live human recommendations as his letter proving his ministerial qualifications. When false religious leaders challenged Jesus’ position as Messiah he did not flash on them some human authorization or diploma, but relied on the same evidence that Paul later did: “If I am not doing the works of my Father, do not believe me. But if I am doing them, even though you do not believe me, believe the works.”—John 10:37, 38, NW.
Regardless of what a person may claim, he is the servant of the one he obeys: “Do you not know that if you keep presenting yourselves to anyone as slaves to obey him, you are slaves of him because you obey him?” The religious leaders of Jesus’ time said they were serving Jehovah, but he told them that they were from the Devil, that the Devil was their father, because they did the desires of the Devil. The Devil has ministers also, and some who say they are God’s prove by their works that they are actually Satan’s. If they are teaching Satan’s lies they are his servants, regardless of contrary claim, despite the deceptive appearance of outward godliness they may don. As Paul said concerning such ones: “Satan himself keeps transforming himself into an angel of light. It is therefore nothing great if his ministers also keep transforming themselves into ministers of righteousness. But their end shall be according to their works.”—Rom. 6:16; 2 Cor. 11:14, 15, NW.
Works speak. Jesus pointed to his works and said they should be believed. Paul called notice to the fruitage of his work, and used it as evidence of his ministerial status. Jehovah’s witnesses today have fruitage to point to as proof of their qualifications as ministers of Jehovah. For example, each year they place with the people scores of millions of books and magazines that aid in the understanding of the Bible, and this they do at no financial profit to themselves. They follow up these placements by calling back on interested persons, making more than 25,000,000 such calls during their service year of 1954 alone, and during that same period conducting in the homes of good-will persons more than 290,000 weekly Bible studies. At expense to themselves rather than profit, they devoted more than 80,000,000 hours to this ministerial work during 1954. They delivered millions of oral sermons, either at the doors or in the homes or from a publicspeaking place.
And what was the result for the year’s work? What evidence is there that it was of such quality as to be effective? Was there an increase in their numbers to testify to the effectiveness of their preaching, to demonstrate their qualifications for the ministry? Nearly 60,000 new ministers who dedicated themselves to Jehovah’s service were added to their ranks during 1954! Since 1920 they have distributed more than 600,000,000 Bibles and Bible helps in more than a hundred languages, and during those years the some thousands of witnesses at the start soared in numbers until in 1954 there were more than 580,000! To a comparative handful, more than 550,000 active ministers were added in just thirty-four years! Let those who question the qualifications of Jehovah’s witnesses as ministers look at all these hundreds of thousands of live human recommendations! How much more practical and powerful and overwhelming is this ministerial proof than some dead scrap of paper from a theological seminary!
But to accomplish such results one must be qualified. He must study Jehovah’s Word, attend congregational meetings and be trained in the various features of ministerial service. Jehovah’s witnesses see to this work, training themselves to be qualified before they try to teach others. And after they start preaching, they never stop their own training. They try to improve, to advance to greater maturity, to increase their own qualifications. This book is just another of the many provisions toward that end. It contains material on how to prepare and deliver sermons, how to conduct instructive congregational meetings, how to organize a congregation of ministers and direct unified activity in field missionary work, and reviews six thousand years of religious history, with special attention given to the modern history of Jehovah’s witnesses. This book is provided for study in the congregational theocratic ministry school conducted weekly by Jehovah’s witnesses all over the earth. The school procedure is discussed in Studies 26 and 62 of this book, and also on pages 41 and 46 of the booklet Preaching Together in Unity. Those who faithfully follow through with this course of study will greatly increase their qualifications as ministers, and more fruitage in field service will be the happy result.
However, Jehovah’s witnesses never lose sight of this fact: The greatest factor in qualifying them as ministers is the spirit of Jehovah God. They must study. They must train. They must work. But it is Jehovah that causes the increase or growth. “Neither is he that plants anything nor is he that waters, but God who makes it grow.” “Not by might, nor by power, but by my Spirit, saith Jehovah of hosts.” (1 Cor. 3:7, NW; Zech. 4:6, AS) It is the active force of Jehovah’s spirit upon his ministers that makes it possible for them to qualify as such. It is his spirit that causes his truth to be written on human hearts. By the spiritual activity of Jehovah’s witnesses those in spiritual need are comforted and converted and are themselves eventually qualified to be ministers to comfort and convert still other spiritually hungry ones. So the planting and the watering of the implanted Word continue, and Jehovah keeps on making it grow. Jehovah’s witnesses are not sufficient or competent in themselves; their qualifications do not spring from themselves. They look, not to themselves, but to Jehovah to qualify them adequately for the ministry. Their confidence is in God and through Christ. In humbleness they pray that Jehovah will pour out upon them more and more of his spirit to qualify them more and more for the ministry, that their work will become better and the increase greater.
They take as their own the wonderful words of the apostle Paul: “Our being adequately qualified issues from God, who has indeed adequately qualified us to be ministers.”
SPEECH PREPARATION
Study 1
SEARCHING OUT GOOD MATERIAL
1 Your work as a Christian today is that of talking. In one sense the God-given medium of speech is one of the most precious assets a human has. It enables him to “always offer to God a sacrifice of praise, that is, the fruit of lips which make public declaration to his name.” (Heb. 13:15, NW) A daily offering or sacrifice requires much talking. Such kind of talking or sacrifice should be of the very best. Anything short of the best would amount to robbing God of what is justly due him. (Mal. 3:8, 11) Are you prepared, then, to offer your best sacrifice to Jehovah God? Do you know how to go about preparing your offering? If not, with all diligence and attention lend your good will toward learning how to search out good material for speaking and teaching Jehovah’s fame every day.—Rom. 2:21.
2 Many times daily our ministry shows us that more than a general knowledge is necessary to do as Paul told Timothy, ‘to teach, to reprove, to set things straight and to discipline.’ (2 Tim. 3:16, 2VW) To do these things right the Christian minister realizes he must be able to bring together material suitable for each occasion. Is it a three- to eight-minute door-to-door presentation he wants to give? Could it be his fifteenminute sermon on his back-call? Does he have a one-hour talk to deliver? Or, perhaps he must bring together twenty minutes of forceful, clear counsel for a service meeting. Whatever the length, be assured that often just general information will not suffice to do the sacrifice justice. Many listeners to whom you speak will have the same general information that you have. To reach them, to motivate them to action, requires research on your part, much digging, and molding of thought. How?
3 To do effective research three points now take our attention. They are thinking, reading and assimilating. First of all, we shall concern ourselves with thinking on our subject. Please note that it is required that you think first, not read. Do not substitute reading for thinking, otherwise you may merely
have, as a result, the rehash of the thoughts of others. You have the general knowledge of the subject. So, now, think about it. Meditate on it. From your storehouse of knowledge bring to the surface the gems of wisdom already laid up there. Ask yourself questions from every point of view. Who ? How? When? What? Why? Where? As thoughts begin to flow, do not trust to memory to retain them, for they may be lost. Jot them down, make notes. This cannot be overemphasized, as it plays a large part in efficient searching. After you have exhausted your own ideas, go to others, the theocratic ministry school servant or any mature brothers, and ask them about their views on the matter. This process of thinking leads right into the next logical step, that of reading.
4 Your thinking has enabled you to determine more or less the course your talk is going to take. This eliminates what could result in an aimless looking through an exhaustive supply of books. After thinking, know what you want to look for; have certain kinds of material in mind. You are now ready to search by reading. Go to the library. If it is strictly a Bible subject, the theocratic ministry library should properly suffice for all your research. It has been put together for that very purpose. If other material is required it may be necessary to go to the city library, where there is a greater variety of reference books, encyclopedias and study helps. Learn to use the card indexes of a library, as these can immediately put you on the track of the book you want.
5 How can you get the most out of a book referred to? Look at its table of contents first. Then examine the index. Do you see a chapter heading pertinent to what you are looking for? Turn to it. Check the topic and clincher sentences of each paragraph, as they contain the key thoughts. As you skim over the pages watch for key words that line up with your objective. Become efficient in the skillful spotting and selecting of material. Do not let yourself become sidetracked or bogged down by reading something else that strikes your fancy and that has nothing to do with your subject. Avoid this danger.
6 As during your thinking, so while doing your reading you are constantly taking notes. It is recommended that small cards be used, or a small loose-leaf notebook. If you have limited your talk to the questions, Why? When? and Who? you might head your cards with those questions and, as material comes to light, put it under the question it answers. If your material is longer and more involved, use one card or page lor each main point so that later you will be able to reshuffle them and put them into ready, logical sequence of order. Experience will enable you to select only the best of material, rejecting minor points not vital to the central theme. If the talk requires it, you do well to keep a bibliography of all source material. At times you are called upon to prove your statement or provide the origin of your information.
7 Having carried on sufficient research you are now ready for the third required step, that of making the material your own. You assimilate it. You have gathered much material on small cards. Spread them out in front of you on a table, any way at first. Study them. Then proceed to arrange them in some form of order, some points being good for your introduction, others for the body and still others that will fit into your conclusion. After careful arranging you may find a card that does not seem to fit anywhere. Do not try to force it into where it will not fit. It may be best to omit that point or thought. If it adds nothing to the talk, do not use it. After putting the cards in order you are ready to proceed to begin your written outline on paper, following your card order, and adding points here and there for coherence and unity so that you will have a well-rounded-out presentation. Thus, note taking goes right into outlining, with scarcely a break.
8 Not to be left out of our discussion on searching out good material is the time element. Good material can be ineffective or ruined by our not considering the amount of time in which to deliver it. If you are preparing a ten-minute talk for a service meeting, why gather and write down an outline that you know will take you twenty minutes to present? Where time shows you must, do not be afraid to discard minor points or detailed arguments. Yes, the material may be good and you may have spent many hours on research, but if a program assignment gives you fifteen minutes do not take thirty minutes. If you have that much material, and only fifteen minutes to deliver it in, it will be effective only if you cut it down to the allotted time. Where the time element can be flexible, such as a three- to eight-minute door-to-door presentation, you can develop and add to or drop material, as is desired under the circumstances.
9 Now what about your audience? What is the purpose of your speaking to them? What do you want to get across to them? For some audiences it is just as important to select the right material as it is to use good word-choice to be understood. The caliber of your audience should be considered even before you settle the direction that your talk will take. As Christian ministers we want our material to be easily understood, plain and down to earth. Some audiences require just that and no more. Other audiences can assimilate more technical and detailed or involved discussions, and appreciate such material. If you know that, then prepare accordingly, to fit them. If you want the audience to be motivated to action as a result of your talk, gather material that will stimulate; if you wish to convince them, have good illustrations and strong arguments; if you desire only to explain, select expository material. With all of these things taken into consideration, it still remains that you can only present a really good sacrifice of praise if you have searched out material. If you have not, then your offering will lack salt. It will be flat to the listeners and will fall short of its real purpose.
10 A word of caution about searching out material. Do not copy down word for word what someone else says and try to present it in your way. Rather, be original. In your research learn to paraphrase thoughts of others, that is, when you come across an article you want information from, read it carefully, discover the key thought, and then, in your own words, enlarge upon that idea. This gives it originality of expression. It will have your flavor of composition. It will and should be you speaking, not an imitation. Here again you can do this only if you have studied, and this suggests the importance of continual study, making the gathering of material and assimilating it a habit, not just an occasional affair.
11 In order to give a sacrifice of praise that excels, store up knowledge to draw from for future use. The opportunity for blessing Jehovah’s name will never be lacking now before Armageddon’s battle. So give your sacrifice daily to Jehovah God. Sacrifice, yes, and give it your best.
Review: 1. What questions regarding our daily sacrifice to Jehovah are asked here? 2. Explain why general information is often not sufficient for good presentations or talks. 3. Why does individual thinking come first? 4. (a) What should you definitely have in mind before you begin on the second step, reading? (b) Where does one go for reading material? 5. (a) How can one get the most out of a book referred to? (b) What is one main danger to be guarded against while reading? 6. How should notes be taken while you do research? 7. Show how proper notes written down can lead into a convenient outline. 8. How does the time element enter into gathering material? 9. How should the audience and your purpose in speaking influence your gathering of material? 10, 11. (a) What does it mean to paraphrase? (t>) What suggestions are made toward that end ?
Study 2
PLANNING AN OUTLINE
1 In order to prepare an understandable and instructive presentation of any Bible topic a plan or outline is needed. Usually an outline consists of three parts, namely, (1) an introduction or opening, in which immediate interest in the subject should be aroused, (2) the body or discussion, in which the facts and arguments are presented to make the subject clear and convincing, and (3) the conclusion or ending of the speech, which drives home the main idea and moves the audience to serious thought and action.
2 In order to make an outline or blueprint that will aid in building up a talk, you must first get acquainted with your subject. To this end you gather material for your talk. In doing this, do not devote too much time and space to any one point. However, some points should be given more attention in your talk than others; therefore the speaker must decide which main points he wants to emphasize most. Do not attempt to use all the material gathered for any one talk, but use the clearest and most convincing material possible. When you have finished outlining a point, go on to another. Do not return to the same point because you may have thought of something else to add. Doing so will likely confuse the audience. Then when you have finished arranging your facts, arguments and illustrations, go on to your conclusion, and when this is planned, stop! Many good talks are spoiled by overshooting the mark, that is, by the speaker’s continuing after he has finished.
3 If you are preparing a talk, say, on the topic “Death,” with the theme “Hope of Deliverance from Death,” your introduction might be as follows: “Human creatures have been dying on this earth for approximately six thousand years, according to Bible records. Some people think this condition will continue forever, or as long as the world endures. However, the Bible shows that in the near future death will be destroyed and that you may live in peace and health on this earth forever.”
4 All will be able to agree with the first statement in this introduction, and will also be personally interested in listening to a discourse from the Bible that will prove death will end and that man will be delivered from its tragedy.
5 Then proceed with the body of the talk. First, consider what death is. Secondly, why man dies, and thirdly, what is the condition of the dead. Finally, present the hope held out in the Bible for the dead. Rather than starting by discussing the condition of the dead or what caused death, one might show what death really is. Proceed to show that death is the opposite of life. Man was made a living soul and could continue living as long as he remained obedient to his Creator. Then show that the Bible contrasts life and death as the future of mankind, and not heaven and hell. Notice the words of Moses on this point, as found at Deuteronomy 30:19 (NW): “I do take the heavens and the earth as witnesses against you today, that I have put life and death before you, . . . and you must choose life in order that you may keep alive.” Notice that Moses said nothing about heaven or hell, as preachers of false religion do in their sermons.
6 Next you show what causes death, namely, disobedience to the commands of Jehovah, who gave life to all who have it: “As for the tree of the knowledge of good and bad you must not eat from it, for in the day you eat from it you will positively die.” (Gen. 2:17, NW) Then draw from the words of the apostle Paul found at Romans 5:12, which read: “Through one man sin entered into the world and death through sin, and thus death spread to all men because they had all sinned.” Finally, Romans 6:23: “The wages sin pays is death.”—NW.
7 Now you have the cause of death established from God’s Word. Next, proceed to show the condition of the dead. They are not in torment nor in a heaven of bliss. They do not know anything. Ecclesiastes 9:5 (RS): “The living know that they will die, but the dead know nothing.” Then verse 10 says: “Whatever your hand finds to do, do it with your might; for there is no work or thought or knowledge or wisdom in Sheol, to which you are going.” Again, you will find Psalm 104:29 (RS) a good text to quote in order to show the true condition of the dead. It reads: “When thou takest away their breath, they die and return to their dust.” This text is in perfect contrast with the Biblical account of man’s creation, which reads: “Jehovah God proceeded to form the man out of dust from the ground and to blow into his nostrils the breath of life, and the man came to be a living soul.” (Gen. 2:7, NW) There again we see life and death contrasted, and not heaven and hell.
8 The next point to be discussed in the body of the talk is the hope of deliverance from death. There are many passages that can be used to prove that there is hope for man in a resurrection. 1 Corinthians 15:21, 22 (NW) is very much to the point, where we read: “Since death is through a man, resurrection of the dead is also through a man. For just as in Adam all are dying, so also in the Christ all will be made alive.” Then the need for a redeemer could be briefly discussed. “We behold Jesus, . . . that he by God’s undeserved kindness might taste death for every man.” (Heb. 2:9, NW) He “gave himself a corresponding ransom for all kinds of people.” (1 Tim. 2:6, NW, margin) Because he was about to redeem mankind he could say: “All those in the memorial tombs will hear his voice and come out, those who did good things to a resurrection of life, those who practiced vile things to a resurrection of judgment.” (John 5:28, 29, NW) Briefly show what resurrection means, and the body of your talk is finished.
9 Now comes the conclusion, and it might be done simply by making a brief summary as follows: “In our discussion we have learned what death really is, and how it came about, also the condition of the dead and the hope for those of the dead who are of good will to live happily forever, as Jehovah purposed in the beginning.”
10 In a public talk we should not forget that many in our audience are not familiar with the Bible; therefore we should read Bible texts unhurriedly, clearly and expressively so that the listeners may hear and understand and be impressed by the reading of God’s Word. Do not try to tell all you know about the Bible in one talk; save some for your next one. What counts is, not quantity, but quality of material presented by planned, outlined order or right sequence and coherence.
11 There are two types of outlines, namely, a sentence outline and a topical outline. A beginner in the art of public speaking would do well by at first using sentence outlines and, after having gained speaking experience, a topical outline. When you use the first method, each point of the outline is set forth by a complete sentence, in which key words are underlined. A glance at the underscored thought-conveying words will usually suggest the rest of the sentence. This will enable the speaker to keep his eyes more on his audience than on his outline. Brief scripture texts might be copied out and embodied in the outline. This will prevent frequent breaks in the delivery by searching for the texts in the Bible.
12 More practical is the topical outline. In this each main point only is set forth by one or more key words or by a brief phrase, that is, a mere portion of a sentence forming a complete thought expression. Either will suffice for instantly conveying to the speaker the next thought group to be discussed.
13 The Society provides detailed printed outlines for longer discourses for the use of public speakers of Jehovah’s witnesses all over the world. These are a great help and a timesaver, and they should be adhered to closely for logical, coherent and persuasive public presentation of God’s truth.
Review : 1. Name the main parts of an outline and state the chief purpose of each. 2. Indicate the progressive steps of outlining. 3, 4. Give an example of an effective beginning of a talk, showing why it is effective. 5-8. Now briefly develop the body of the same theme. 9. Finally conclude impressively. 10. How should Bible quotations be read? 11-13. Name and explain the usefulness of the two types of outlines.
Study 3
THE INTRODUCTION
xThe first task confronting a speaker is to awaken his audience to instant attention and to arouse their immediate interest in his subject by his opening words. His very first sentence must be arresting, even electrifying. This is unlike the conventional formal introduction that serves no other purpose than to give hearers time to get settled. Few listen to it, and nobody remembers it afterward. But a good and effective introduction should serve as a magnifying glass to catch the scattered interests and thoughts of an audience and bring them to a common focus, that is, the theme of the subject to be discussed.
2 This can be made doubly sure by first arousing general, common interest in the subject and then showing that each listener’s personal life interest is involved in it.
3 The word “introduction,” a synonym for the beginning or opening of an address, is borrowed from Latin, meaning “leading to the inside.” Inside of what? Of the confined area of a specific subject. It should pave the way for the following detailed discussion and plow the field for the sowing of truth.
4 An introduction should always be spoken with confidence in order to instill confidence. It should make a pleasant contact with listeners. Clubbing them over the head with a controversial statement at the outset makes contact too, but it is a rather unpleasant one and closes the mind to what is to follow. Therefore avoid such openings. Never arouse antagonism by your introductory words, by making assertions, that is, unproved statements, or by making dogmatic, that is, overly positive, claims. Rather, say something to which they will readily agree as true, thus making them open their minds for further discussion.
5 Of course, a subject can be introduced in different ways, as seen in model speeches recorded in the Bible and elsewhere. The most effective ones are:
6 The Historical Introduction gives an interesting historical background of a subject. For instance, when talking about Jehovah’s witnesses of today one might first point to the dramatic history of the godly men of older times, Jehovah’s first witnesses, then to Christ Jesus, his faithful and true Chief Witness.
7 An Illustrative Introduction, vividly appealing to the imagination or senses of listeners, shows vividly and impressively the importance, necessity or urgency of considering the subject to be discussed. If events are used to illustrate they may be actual or merely imaginative, as, for instance, the striking parables of Jesus.
8 Examples: Noah’s preaching as an illustration of our present witness work. The sounding of an alarm when a ship is sinking, the ensuing darkness, confusion and hysteria on the ship; but coolheaded and warmhearted ones of the crew assisting those who accept help to the lifeboats. The broadcasting of an urgent warning by the government when a destructive storm is approaching.
9 An Introduction by Quotation of a familiar proverb, weighty maxim or widely accepted principle as keynote of the discussion to follow will be readily accepted by the audience.
10 An Introduction by Partitioning, if made attractive, serves as a menu or promise of good and tasty things to come. This is done by interestingly informing the hearers at the outset of the main points to be discussed so they will know what to expect and what to look for as the discourse progresses.
11 A Barrage of Questions makes a rousing introduction if the questions are pertinent to the subject, pointed, stirring and propounded by pausing after each question, which permits it to sink in. Thus their interest will be aroused and they will watch with interest and alertness for the speaker’s answers to those questions as the speech unfolds.
12 Confronting with a Problem at the beginning will likewise arouse intense interest if the problem is both of common and of personal interest and concern.
13 A few other suggestions: Open your speech in normal, rather low placement of pitch. This enables a speaker to control his initial nervousness and tension, and he will not sound excited but relaxed. Deliver the introduction unhurried and with good pausing. This will enable the listeners to become acquainted with the speaker and at the same time to listen attentively to his opening statements.
14 The introduction should always be brief and in proportion to the length of the talk. It acts as a funnel to guide the scattered thoughts of the audience into the body of the subject. Using a large funnel to fill a small bottle will make the liquid spill all over the bottle and the surroundings. By an introduction a speaker merely gains a mental beachhead on the mind of the audience. The conquest is not completed yet. From this vantage point the body of the address marches on and conquers the mind of the audience.
15 To sum up: If the introduction has been well planned, after its delivery the audience will be in an attitude of mental expectance; they will have been prepared for the body of the talk. By this introduction you will have gained the undivided attention of your listeners and the introduction will have been a success. From then on it is up to the body of the talk to hold this interest and attention and fulfill its purpose.
Review : 1, 2. Tell how the speaker should arouse immediate attention and interest for his subject. 3. Define the meaning of the designation "introduction.” 4. Point out how a confident, wise and tactful speaker introduces his subject. 5-12. Suggest various kinds of interesting speech openings. 13. State how an introduction should always be spoken, and give reasons why. 14. How long should it be? 15. In what mental attitude should It put the audience?
Study 4
THE BODY OF A TALK
1 The body of a talk is the main, central or principal part of the talk. It is that part of a talk to which the introduction leads and upon which the conclusion is based. It is the “meat” of the talk. Just as “the [human] body without breath is dead,” so a spiritless, disjointed, incoherent, irrelevant body of a talk is also lifeless. Just as our human bodies are presented “a sacrifice living,” so also must the body of the talk be alive. How can this be accomplished? In addition to impressive illustrations and concrete instances, what arrangement of our material will make the talk live and be remembered longer and by more persons?
2 Three things govern this. They are, first, those to whom you are talking; second, what you are talking about; and third, what you desire to accomplish by the talk. If, for instance, the talk is a service talk to Jehovah’s witnesses, who are familiar with the subject, then you could use information, terms and illustrations familiar to the brothers. If it is a public lecture before a mixed audience, then necessarily your proofs would be more detailed and your illustrations somewhat different, and you would also arrange them in a different order. Presume that you have your material gathered and roughly outlined; consequently, now that you know what you want to use, which of the following methods will best present your information? Let us see.
3 An arrangement according to importance places the things of lesser importance first, then the talk advances on to more important items, momentum and interest continue to mount, and finally it reaches a climax. In fact, all talks after an arresting introduction should strive to hold interest and attention and to cause these to grow until the listener wants to do something with the knowledge gained and take the course of action suggested. In using this method of giving a lecture on a doctrinal subject, you might first give false religion’s teachings on the matter and then go on to build up the Scriptural side of the issue, listing the most powerful and clinching scriptural and factual arguments last. There may be one circumstance under this arrangement where you will give the most important point first. That is only where you know of a strong objection lodged in the mind of the audience that must be removed before you can proceed to give the rest of your talk and have their attention without prejudice.
4 Arrangement according to logic. This method calls for keen argumentation and reasoning. Proof must be presented for each point, and step by step the subject pressed to its climax. Each point must be made clear to the audience. If one point is not understandable, or is left doubtful, evaded or missed, then only the speaker reaches the climax. An example of clear logic or reasoning is found in the reply of the once-blind man whom Jesus cured. The account is in John 9 (NW). Speaking of the Pharisees, it says: “They reviled him and said: ‘. . . as for this man [Jesus] we do not know where he is from.’ In answer the man said to them: ‘This certainly is a marvel, that you do not know where he is from, and yet he opened my eyes. We know that God does not listen to sinners, but if anyone is God-fearing and does his will, he listens to this one. From of old it has never been heard that anyone opened the eyes of one born blind. If this man were not from God, he could do nothing at all.’ ” You can just feel the weight of his argument! Another excellent illustration of logical development is Paul’s argument proving that there is a resurrection, which record is given in 1 Corinthians, chapter 15. The booklet Basis for Belief in a New World is an outstanding example of this style of composition, making a constant appeal to the reasoning mind.
5 The chronological arrangement is according to time or order of occurrence. It is present in all narration and history. In most cases where the time element exists, events should be presented chronologically. In giving a talk on world government one could list the previous seven world powers in their respective order and define them. An example of this style of development is found in the July 15, 1953, issue of The Watchtower under the heading “World Powers.” Beginning with Egypt it lists and describes each successive power on down to our day. This makes for coherence and easy remembering. Other instances of this type of arrangement are Stephen’s stirring defense in Acts, chapter seven, and Paul’s account of faithful men, as given in Hebrews, chapter eleven. The account of creation in Genesis is likewise given in chronological order.
6 The body might take a topical arrangement. Whenever you have several topics bearing on the main subject, and yet they are not connected in themselves, this arrangement is used. Coherence among the accumulated points must be maintained by transitional words and phrases linking each topic to the central theme. This very discussion of the different methods of developing the material in the body of a talk is an example of a topical arrangement. The record of the messages to the seven congregations given in Revelation, chapters two and three, is along this pattern, listing seven individual letters to different congregations and tying them in to the over-all account of John’s vision.
7 Then, too, one might arrange the body by going from problem to solution. A talk on how world peace can be attained could present the crying need for peace as the problem, then show man’s suggested remedies and various efforts to attain peace, and conclude with the one and only solution, Jehovah’s new world after the battle of Armageddon.
8 Arrangement of cause and effect is another way. Existing conditions or effects are the result of specific causes. For instance, the people’s lack of spiritual knowledge is the result of the clergy’s substituting tradition and worldly wisdom for the truth of God’s Word. An example of this method is the account at James 4:1-3 (NW), where the cause of wars is discussed: “From what source are there wars and from what source are there fights among you? Are they not from this source, namely, from your cravings for sensual pleasure which carry on a conflict in your members?” War is the effect; cravings for the satisfaction of selfish lusts, the cause. Another: the refusal and hardheartedness of Pharaoh resulted in the coming of ten disastrous plagues upon Egypt and the forcing of Pharaoh to let the Israelites go. One is the cause, the other the effect.
9 Division into classes or natural groups. By this arrangement existing classes or divisions of peoples or things are considered. For instance, a talk on New World living would cover instructions for all of us. An example of this arrangement is found in Ephesians, chapters five and six. There Paul gives first in order general instructions on clean living for the whole congregation, then specially advises wives, husbands, children and finally slaves on their personal conduct and service to God and on all getting along together in unity. A talk using this style of arrangement one could build on Jesus’ illustration of dividing the people into two classes, namely, “sheep” and “goats.” The “rich man” and “beggar” classes, the “little flock” and “other sheep,” etc., are other existing groups that may be separately discussed.
10 A talk of any great length is seldom developed in only one of the foregoing manners. Usually several methods are combined to make a most effective talk. In choosing the best methods you have to consider the subject, the purpose of the speech and who is to be spoken to. Generally, most talks will go from points of lesser importance to those of greater weight and will certainly use logic in order to convince the reasonable hearer. They will discuss cause and effect, go from problem to solution, and use chronological order whenever history or time comes into focus.
11 Whatever method you use for the arrangement of the material in the body of a speech, do not indulge in vague and pale generalities. Make your points live by illustrations and specific examples or instances. In Jesus we see a perfect pattern of a colorful speaker. Take his sermon on the mount. It abounds with illustrative examples. “All these things Jesus spoke to the crowds by illustrations. Indeed, without an illustration he would not speak to them; that it might be fulfilled what was spoken through the prophet who said: ‘I will open my mouth with illustrations, I will publish things hidden since the foundation.’” (Matt. 13:34, 35, NW) Paul used examples impressively in Romans, chapter eleven, where he counsels non-Jewish believers not to become proud and ungrateful like the Jewish nation. He uses the illustration of grafting wild olive branches into the garden olive tree and explains how this pictures Gentiles’ being accepted at the expense of unfaithful Israel. Then he reminds them that they, too, can be lopped off and discarded if ungrateful. Paul’s often-used illustration of the human body is another classic example. If the examples used in a talk are concrete and to the point, they will hold attention and interest. They make the ideas impressive and easy to remember. They season speech, allow for parallels to be drawn and consequences to be enforced.
12 If the speaker applies the foregoing principles in developing the body of his talk, it will be coherent, instructive, easily understood, interesting, impressive and, best of all, remembered. Then his verbal “sacrifice of praise” will not be dead, but, instead, will be “a sacrifice living” to Jehovah’s glory. —Heb. 13:15; Rom. 12:1, NW.
Review : 1. Explain the nature of the body of a talk. 2. For what reasons is the arrangement of the body material important? 3-9. Define and illustrate seven of the various practical arrangements. 10. How are most talks developed? 11. What will make any order of material alive and Interesting? 12. Point out the practical value of applying this information on arrangement.
Study 5
THE CONCLUSION
1 By a well-planned introduction a speaker gains his audience’s immediate attention, by the informative body of the lecture he holds their interest, and by a weak conclusion he spoils the whole thing. Therefore no one may be called a “finished speaker” unless he has effectively finished his speech.
2 Though the conclusion is where the very purpose and theme of the entire talk are to be driven home, it often suffers more from lack of careful planning than any other part of a speech outline. This is the more regrettable since the last things said are remembered first and stay in the mind of the listeners longest. Last words determine to a large degree the impression and opinion of the whole speech.
3 The “conclusion” means the last part, the summing up, the end of a talk. It rounds it out, gives it a note of finality, and brings the matter to rest. Without a conclusion listeners are left in mid-air. Instead of reaching the goal and concluding the thought journey by a happy landing, the pilot bails out and deserts his passengers.
4 The main purpose of a speech conclusion is to show the listeners what they are expected to do about the information received. There are various effective ways of how to do this, and they may be used effectively in combination.
5 A summarising conclusion is advisable if the proofs in the body were numerous or involved. Some listeners may be lost in the maze of material. Minor ideas may have smothered or crowded out the major ones. If this is likely the case, then the conclusion must isolate the main points for them and give them, so to speak, a bird’s-eye view of the whole discussion. This kind of intellectual conclusion is the simplest but also the driest and dullest of all types of conclusion, unless it is mated with an emotional appeal by adding a stirring call for action or works of faith.
6 For instance, when visiting again some truth-hungry persons, their searching questions of a previous visit might be answered by a well-planned short talk. They propounded a barrage of questions regarding immortality, condition of the dead, heaven, hell and purgatory, and other related subjects. The qualified theocratic minister, after submitting enlightening Scriptural information on all these points, would do well, in concluding, to summarize them briefly, in order to leave a clear and lasting impression on the minds of his listeners. He might say: “From the scriptures I read to you it is evident: (1) that the dead are not conscious, but are out of existence, (2) that hell means gravedom, (3) that no such places as a fiery hell, purgatory and limbo exist, (4) that Jehovah God alone has immortality, and only Christ and his 144,000 associate Kingdom rulers share this immortality or ‘crown of life,’ and (5) the dead in general have the wonderful prospect of resurrection to endless earthly life in the paradisaical new world. (6) Living now at the dawn of this promised new world of truth and righteousness we must worship Jehovah with spirit and truth. His word is truth. Study it, and it will set you free from slavish dependence on ‘blind guides,’ who are leading the blind people to the deep plunge into destruction.”
7 A conclusion of application shows hearers that the information applies to each one of them and what they are expected to do in response to the information received. Thus the main thought is brought home to them. The arguments and facts in the body of the talk may have convinced them of their truthfulness; they might be willing to do something about it. A conclusion of application shows them how they can practically apply the information. An illustrious example of such a conclusion is the ending of Christ’s sermon on the mount, at Matthew 7:24-27.
8 Conclusion of motivation or stirring to action appeals to works of faith as evidence of living faith. A summary conclusion alone cannot move listeners to action; after a conclusion of application they have to bestir themselves. Such an ending has shown them what they ought to do but might not have enough impelling force. A conclusion of motivation appealing to the emotions would give the needed impulse or incentive to action. Such conclusion, in order to be effective, should be brief. Avoid trite appeals like “let us do this” and “let us do that.” They have become senile and weak by long ecclesiastical overuse. Examples of stirring conclusions of motivation are found at Genesis 44:30-34, Deuteronomy 30:19, 20 and Daniel 4:27.
9 Another is the climactic conclusion. It also motivates to action and is especially effective in stirring speeches. It calls for skillful composition and delivery. In this method the speaker saves his best and most striking point for a climax and abrupt finale. He begins his talk low, advances slowly, rises higher, strikes fire and then quits and retires to his seat. No summary, no application, no further appeal. Listeners may have been favorably impressed by the minor points brought out by the speaker, but may still waver as to what to do. The final climactic point will by its weight and power sweep aside any hesitancy to act. It is a forceful and abrupt ending and is used when immediate action is desired. A Biblical example of such a conclusion is found at Daniel 2:44, 45.
10 Though conclusions will generally fall within one of the four foregoing main classifications given, there are a few other varieties used alone or as support to one of these.
11 The illustrative conclusion presents the burden of a speech in a nutshell by comparison with striking simile, a familiar prophetic picture or drama, a historical event, an incident or an experience. Such apt illustrations should hit the point of the speech on the head. Jesus used a combination of application and illustration impressively in his famous sermon on the mount.
12 Concluding with a quotation from the Word of God motivating to action is another useful way.
13 Concluding with a condition stresses the urgency of making a decision necessitated by the increased responsibility laid upon the audience by the message from Jehovah that they just heard. Such an ending points out what courses are open and which one should be chosen. Such was Joshua’s conclusion in his farewell speech to all Israel.—Josh. 24:14,15.
14 A conclusion should have the following general qualities: It should be short. “Do not let the tail wag the dog.” Let the sentences be brief. Prepare the ending well, and you will not uncertainly and annoyingly circle round and round for a safe landing. Do not boringly end several times; one talk should have but one ending. Deliver it with conviction, deliberation and conclusive finality like the driving in of a nail, hitting it on the head.
Review : 1-3. Submit reasons why each talk must have a definite and well-planned conclusion. 4. State the main purpose of a speech conclusion. 5. When Is a summarizing conclusion advisable? 6. Illustrate an instance when summarizing is particularly helpful. 7. What kind of conclusion is necessary to “bring the talk home" to the listeners? 8. By what type of conclusion is an audience stirred to action? 9. Explain the climactic conclusion. 10-13. In addition to these four main ways of how to conclude, what other varieties are there? 14. What general qualities should distinguish a good conclusion?
DELIVERY
Study 6
NO AUDIENCE FEAR
1 How would you feel if you were called upon to address, at a joint session of Congress, the American president and his cabinet, the House of Representatives and the Senate, and a full gallery of the public? What if you had never given a public speech and you were faced with speaking before any parliament? Or suppose you were called upon to make a radio and television broadcast to an entire nation? If you can imagine how you might feel, perhaps you can sympathize with Moses, who was sent by Jehovah into the royal court of Egypt to speak to the mighty Pharaoh and his counselors. What feelings Jeremiah must have had when he was faced with the responsibility of delivering God’s message to the people of Jerusalem, before the princes and the king! The Bible leaves no doubt about it: Moses and Jeremiah were gripped by audience fear.
2 But they did not let that fear silence them, did they? Once their faith in Jehovah to help them was strengthened and they had gained some experience in faith-proving works, this enabled them to overcome this speaking hazard. Jehovah had commanded them to speak; their public speaking had become an obligation and a necessity. Now Jehovah commands it again, and it is even more imperative and urgent to deliver his message today. Jehovah helped his ministers in the days gone by, so we have assurance that he will faithfully help and train his ministers now. But his spokesmen must, like men of old, show faith by trying to carry out their divine mission and thus gain ability to overcome fear through speaking experience.
3 Why does an intelligent person often forget the most important ideas, when it comes to public speaking? Why does the fine conversationalist suddenly stammer, hesitate, become repetitious? What causes a bodily tenseness, a sinking sensation, weakness of the knees, trembling of hands, shortness of breath and palpitation of the heart? Why do throat and lips suddenly dry up and eyes see only a blurred
and menacing mass of people? Audience fear makes one cease to be himself, so that one’s mind cannot function properly. But is it a permanent barrier to successful speaking? Knowledge of the causes and the remedies for audience fear will be a long step toward removing that obstacle.
4 Some causes are physical. Moses seemed to have some impediment of speech. (Ex. 4:10-12; 6:12) But many speech defects, such as stammering, stuttering and lisping, can be overcome by conscious, studied effort. One must force himself to speak deliberately, with exaggerated slowness. Much practice in reading out loud is good, for when the mind is freed of the task of remembering material it can concentrate on operating the tongue correctly. Breathing is important, too, and if one learns to breath properly, it will relax and calm him.
5 Usually the cause can be traced to a mental or nervous disorder rather than physical deformity. And if one knows of it and is conscious that such defect exists, this often increases his nervousness and his fear. A speaker can test himself by reading aloud to himself. Under such conditions many read quite normally, which shows that the real reason for their speech impediment is nervousness, produced by audience fright. If this is found true, then much reading aloud should be practiced, because reading will develop confidence; one sees he really has no incurable defect at all. But if one discovers that even when reading he has a tendency to stammer and stutter, he can try to correct it by purposely prolonging considerably the long vowel sounds. In time the effort put forth will bring rewards.
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