Every Christian Citizen a Teacher

Every Christian Citizen a Teacher EVERY CHRISTIAN CITIZEN A TEACHER
By Byron Fullerton
Brethren and Friends:

I esteem the invitation to appear on this program as a great honor, and I am deeply grateful to all concerned for opportunity that is afforded. I am also pleased with the subject which has been assigned me. That subject is: '‘Every Christian Citizen A Teacher.”

Statements from the word of God, together with considerable experience in the teaching field have given me some insight into the importance of teaching the word of the Lord. Let us look at some of what the Bible says about its importance. As Matthew records the great commission, Jesus told his disciples to go teach all the world, baptize those that were taught, and then to further teach those who were baptized. This command is the basic one that mnkes and develops Christians. It is the fundamental command of Christianity. Paul tells us in Romans 10:17 that faith comes as a result of learning the word of God. In John 6:44-45, Jesus tells us that no man can come to him except he be taught. It is impossible for any human being to be saved without this teaching.

Let us look at the matter in another way. When men are taught anything they have the power to listen with the intention of understanding, or to give a very lax attention to the matter with the idea of neither understanding or believing what they hear. When they give a listening ear they consciously or unconsciously weigh the matter and decide whether to believe, or to disbelieve the thing taught. If genuine faith in that which is taught is produced action based on the faith then follows. Action depends then on the thing taught and not on something else. If action is in harmony with the teaching and that which is believed, the conscience approves. The approving is dependent on the teaching and the believing. The order then is
```````````````1. Teaching;
2. Listening Ear;
3. Believing Heart;
4. Obedient Life;
5. Approving Conscience.

Let us look at some familiar examples of how this works. The mother of India is taught that if she throws her babe to the sacred crocodiles, and the baby is caught and eagerly swallowed, the wrath of her God is appeased. She listens to this teaching, she believes it, she acts on it, and her conscience approves. Mine and yours would revolt, because we have been taught to the contrary. In ancient times certain people were taught that Moloch was a god that demanded a sacrifice of children thrown into a fiery furnace. They lent a listening ear to this leaching, they believed, acted and their conscience approved. The approving conscience was in harmony with the teaching. You and I have been taught the truths of God’s eternal word, we have listened with an open heart, we have believed, we have acted according to the teaching, and the faith that it produced, and our consciences have approved. We have been taught that we should not forsake the assembly, of the necessity of partaking of the Lord's Supper. We have listened to this teaching, we have believed it, and when we act accordingly our conscience approves. When we fail to do it our conscience disapproves. I am sure that we can see that teaching is the basis of all of our ideas, of our ideals, of our convictions and of our actions in harmony with these convictions. Of course I am using the term “teaching” in its broad sense to include all that we are taught in every way, and not just what we receive in a formal way in the class room. From these scriptures and this reasoning we can see that the basic work of the Christian citizen is the teach-ing of the word of God, which produces the faith that in turn produces children of God. As an organization the church is responsible for this work of teaching. In Ephesians 3:10 Paul tells us that it is through the church that the manifold wisdom of God is to be made known. In 1 Timothy 3:15 he says that the church is the pillar and the ground of the truth. As a body the church is the Lord’s institution for doing this work. But, since the church is made up of individiual Christians that places the responsibility squarely on the shoulders of each Christian citizen. In the para~ ble of the talents Jesus teaches us the lesson of personal responsibility according to our ability. The five talent man was not held responsible for having five talents but for the use he made of them. The one talent man was not held responsible for having one, but for the use that he made of it. He was not condemned because of having only one, but because he went in cringing fear and hid that which was entrusted to him. God says in Ephesians 4:16, “From whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, malceth increase of the body unto the edifying of itself in love.” Notice that it is by that which every joint supplies, and the work that each part does that the body is increased and edified. The body cannot be stronger, or more effective in its work than each part. In John 15 Jesus gives us the lesson of the vine and the branches. He tells us that each and every branch is to bear fruit, and that all that fail to bear fruit will be cut off and cast into the fire. The responsibility of teaching then, falls on each and every citizen of the kingdom.

Let us go back to the church for a moment, and con-sider further its part in this teaching. Since it is through the church that God has ordained that his manifold wisdom is to be made known, it is the work of the church to get the gospel to the people of this world. He has ordained that this shall be done by preaching and teaching. The church is local in its nature so far as this teaching is concerned. The directors of the work of the local church are its elders. The first responsibility for this teaching then rests on those godly, consecrated men who are the elders of the various congregations. They sometimes make the mistake of leaving this directing to the preacher, but they cannot thus shift their responsibility. When they accepted the work of an elder they took upon themselves this great responsibility of taking the lead in giving the life-giving word of God to the world.

These men should carefully supervise the teaching program of the church over which they are the over-seers. They should choose the teachers of the various classes, and see that the teaching is properly done. They should instruct each individual in the work that he as an individual may do at some other place than the meeting house, and at some other time than when the church has assembled together. It is also the work of the elders to see that each member of the church has an opportunity for training in how to go about the part of the teaching he should do. There is no more important part of God’s plan than the great body of elders who direct the teaching program of the church throughout the world. Honor to them. In preparing the individual for teaching, the first duty of the church is to furnish him with the knowledge that he shall in turn impart to others. That is God’s order, as it is given unto us by Paul as he wrote to Timothy. He has to teach to other good men that which he had received, and they, in turn, were to teach others. The first responsibility of the church in its teaching program is to furnish each person who will come, especially each Christian, with the opportunity to learn from the Bible, under the very best situation possible. Of course the primary factor in getting this done is the group of men and women who make up the teaching staff of the local congregation. The elders have the re-sponsibility of seeing that the very best men and women available are chosen to do this work. These teachers should have the very best opportunities possible for training in the art of teaching. Each state in the union spends millions of dollars training those who are to teach our children the secular subjects in the public schools. We all recognize the wisdom of this if we are to continue our system of popular education in this country. It is an absolute essential under the present system. Yet, when we think about teaching the word of eternal life, some among us have the idea that just anybody that knows a little about the Bible can teach it as it should be. Some even have the idea that if a person is popular with the members of the class, that they are qualified to teach people the Bible, the knowledge of which is essential to their eternal salvation.

I once held a meeting for a church that had a mem- her of a denominational church teaching the young people's class, just because he was a teacher in the public schools, and popular. The very first requirement for a teacher of the word is that he or she must be a Christian, for how can he teach another to be something that he refuses to be. Then the example of having the leaders of the church allow such people to teach weakens the position of the church in the minds of all. They get the idea that after all denomi- nationalism is not so bad, or living unchristian lives is not to be severely condemned. We teach too much by the life that we live to think of allowing any but a faithful Christian to teach a class. The ability of the elders to do their work would be questioned if they allowed such a thing to happen. I cannot be too emphatic about this matter of allowing worldly people to teach the Bible to our children. Such people cannot teach it as it is, and be true to their convictions. The next requirement of a teacher is that he have a wide general knowledge of the Bible, and a detailed knowledge of the lesson that he may be teaching at any particular time. Some would remind us that character is the object of our teaching, and that a knowledge of these facts is of minor importance, but I am reminded that Jesus said we must know the truth in order to be free. I am also sure that the greatest pro-tection we have against false doctrine is a real knowl-edge of the truth. It is certainly true that the building of Christian character is the purpose of our teaching, but it is equally true that stable character is built on truth that is known. This body of facts from the Bible is the framework on which we build the character that is the objective of Christian teaching. Teachers in our public schools are required to know much more of the subject than they will ever teach. This is supposed to give them an insight into causes and effects that are an advantage in making facts clear to the pupils who are being taught. Teachers of the Bible need to be equally well prepared, so that they may make clear the teachings of God’s word.

Some people have a natural ability that will help them in developing into good teachers, but this, like musical ability, must be developed, A persou may have some natural ability as a mechanic but, unless he has some training in using and developing this ability he will never be a mechanic. The same thing is true with those who have some natural ability as teachers. This ability can be increased and developed by proper training. The state recognizes this and spends the money spoken of before. An untrained teacher can do a lot of good teaching the word, but a trained teacher can do much more. It is the responsibility of the church under the leadership of the elders to see that this ability is developed. Too much depends on this teaching of the Bible to let the matter of developing our fine men and women into really capable teachers go neglected. We are dealing with eternal destinies and the souls of men. Our teachers need not only a knowledge of the word that they are to teach, but they also need to know those they teach. There is much difference in the nature of a four year old child, and one twelve years of age. Their ability to comprehend that which is taught is entirely different. A different method of teaching is needed. Yet in many places we still send not only an untrained teacher in to teach these beginners, but even one who has made no preparation for this particular lesson, and often knows nothing of the facts of the lesson. If it is at all possible to do better it is criminal neglect of the opportunities not to do better. Not only are facts being learned by the child, but attitudes are being formed that will help to lead to heaven or hell. A teacher needs then to know the age characteristics of the group she is to teach, their capacities, their ability to comprehend, and the method of teaching that is best suited to all of these. The next thing a teacher needs to know is the method of teaching that will get the best results considering all the conditions under which she has to work. To do , this she needs to know a variety of methods, because different situations will probably demand different methods, or at least some variation of the method. It is the duty of the church under the ledership of the elders to provide this training for the teacher. If the teacher has had training for teaching in the public school she should be able to apply these methods to the teaching of the Bible, but most are not able to do so. There needs to be special training in applying methods to the Bible teaching. There ought to be training schools conducted by every church.

Some think we ought to spend all of our time and money on preaching, and little or none on class room teaching of the Bible. Surely, no one would seriously propose that we do less preaching. It ought to be in-creased. No one would question the method of gospel meetings, evangelistic efforts which have been the main reliance of the church for growth. These meetings are our principal means of getting the gospel to the unsaved. The church that ceases to be evangelistic in its efforts will die. The Lord meant for his word to be preached. But, the basis of all gospel preaching is teaching. About the only difference that I can find between preaching and teaching is the exhortation and rebuking that is done in the preaching. Teaching, rebuking and exhortation make up our preaching, but teaching is always basic.

People do not attend gospel meetings in crowds as they once did. The automobile has enabled them to go to so many more places that these meetings are no longer the social affairs that they once were. Ordinarily we have a very few in our audience who are not members of the church, or children of members. The Lord has told us to teach, but has not told us that there is a definite time, or a specific place or method to be used. He has given us examples of different times and different methods. Jesus used the method best adapted to the circumstances. That is what we should do. If we cannot teach the unsaved in our gospel meetings, because they will not come, we certainly ought to de-vise other means. A successful teaching program is no doubt one of the best ways of doing this tiling that the Lord has told us is so vital to his work. This teaching program cannot be successfully carried out unless we are willing to provide the means of doing it. Rooms must be provided. Certain materials are necessary if the teaching is to be done effectively. But, the main factor is the teacher. It will always be the teacher. The personality of the teacher colors everything taught. This brings us back to the statement made previously that these teachers need to have special training for their great task. Our children, and all who come to us for instruction are accustomed to the trained teachers and the facilities of the public schools. How can we expect our children and others to be very interested when we bring them to our classes in the Bible and have not made provision for them to be successfully taught? We are saying to them that we do not regard the Bible teaching very highly, or we would make greater provisions for teaching it. They will get the idea that we, who are the followers of the Christ, regard the matter lightly. They will naturally get the idea that it is not of very great importance. This is the natural conclusion, and we are responsible for their reaching it.

I have not forgotten my subject, “Every Christian Citizen A Teacher.” These things have been said about the class room teacher of the Bible to emphasize the point that the individual must have training in order to do the individual teaching that is our subject. He has the right to this training so that he may successfully do his part in the Lord’s plan of using each and every Christian in teaching the word.

Thus far we have studied the work of the elders and the teachers of our Sunday morning Bible classes. There is another vital factor in the teaching program of the local church, and that is the preacher. As pointed out above, he is primarily a teacher. A sermon that does not have some teaching in it is not substantial. It does not give the proper foundation for the exhorting or the rebuking that may be done. In this teaching the preacher presents facts that are logically arranged. He is using the lecture method of teaching. The facts that he presents are the basis of the action that he hopes will be the results of his preaching. In addition to his work of teaching the preacher is generally looked to for a certain amount of leadership. In many places he is the leader. The elders either forsake their task, or the preacher just takes it over. This is not as it should be. The elders have their work to do, and ought not to try to shift it to some one else. The preacher has plenty to do without taking the work of the elders. But, as pointed out, he is a vital factor in the program of the church outside of the pulpit work he is to do. His ambition should be to not only prepare people for obedience to the gospel, but to assist in the preparation of every member to be a teacher. By his preaching, his leadership and his attitude toward the matter he exercises much influence over the teaching program of the church. He should recognize that his work is much more effective if he has the cooperation of all in this matter of teaching. He ought to be enthusiastic about teacher training, and about the elders taking the lead in getting the whole congregation to teach.

After the individual has the necessary infonnation as to what he is to teach, and some knowledge of how to present it to those whom he may have the opportunity to teach, he is in need of still further instruction. He may know the subject matter, and how to present it in the class room, but he probably lacks information on how to get the opportunities to teach others individ-ually. Shall he just go calling on his neighbors and tell them he wishes to talk to them about the matter of their salvation? He may get results that he does not want if he just goes bluntly about it. Some one who knows how to do what we sometimes call personal evangelism should give him instruction in methods of doing this. The elders and the preacher should cooperate in doing this work. The Federal Council of Churches has substituted a program of intense personal evangelism for the old fashioned revival meetings. Failing to get audiences and to increase their membership by the old methods they have turned to another. Just another illustration of the failure of denominationalism. The church of the Lord can never afford to forget the Lord's command to go and preach his gospel. This command ought to ring in our ears continually. We need to be still further awakened to the need of evangelism, or missionary efforts. We cannot afford to follow the methods that have failed with the denominations. They have failed and we ought to learn by their failures.

But, personal evangelism is one of the Lord’s methods of getting the gospel to the unsaved. There were other teachers in the early church besides those who taught publicly. In Acts 8:1-4, Luke records for us the fact that the disciples were scattered abroad from Jerusalem, except the apostles, and that those who were thus scattered went everywhere preaching the word. These were not what we today call preachers. The apostles were not among them. Most of them were just good citizens of the kingdom. Later we have the account, of the work of Aquilla and Priscilla. John tells us that Andrew went and brought his brother to Jesus. This kind of personal evangelism should go along with the public proclamation of the word. Neither should be substituted for the other. They should rather supplement each other. The Lord intends for us to use all scriptural means at our command for the extension of his kingdom. Personal evangelism is the personal contact method, it is using the sword of the Spirit hand to hand. It uses all of the army of the Lord instead of just the preacher. It means work and responsibility for all. There is nothing like responsibility, that can be carried, for developing interest, character and ability. It uses every Christian citizen where he can do the greatest amount of good. It strengthens each and every one who engages in it. If one asks another to be a Christian he feels a personal responsibility for setting the right kind of an example before him.

Another thing the teacher who is going to do this personal teaching needs to know is the attitude he should take as he goes out to teach.

We hear a lot these days about “hard" and “soft” preaching. I confess that I do not always know what is meant by these terms. I am sure there would be no controversy if we were willing to take all the Bible teaching on the matter. Paul told Timothy that the servant of the Lord should not strive, but be kind and longsuffering. Paul writing to the Thessalonians told them that he was gentle as a nurse among them. In chapter five, verse fourteen, he tells them to warn them that are unruly, and to be patient toward all men. In 1 Timothy 6:11, he told Timothy to follow love, patience and meekness. In chapter two, verse twenty-five, he told him to meekly instruct them that oppose themselves. Writing to Titus he gave instructions to be gentle, showing all meekness toward all men. Christ set the example in the use of these traits. If a person showed a disposition to learn what he was teaching he was not severe. Usually he took the attitude of a teacher toward his pupil. This instruction from Christ and Paul cannot be ignored. It is there and it is correct. But, some would remember only these truths and ignore others. They would think only of the kindness and longsuffering we are to manifest in our attitude toward others. These ought to characterize what we do, but we need to get all the teaching on the subject.

Let us look at the other side of the issue. Paul in-structed Timothy to use the word to rebuke, reprove and correct. In 1 Timothy 5:20, he said, “Them that sin rebuke before all.” In writing to Titus he gave instructions that certain persons should be rebuked. God tells us in 2 Timothy 3:16 that his word is profitable for reproof and correction. In 2 Timothy 4:2, he told Timothy to reprove and rebuke with all longsuffering and doctrine. In writing to Titus he gave instruction to rebuke them sharply that they may be sound in the faith. We find there were times when Jesus rebuked severely. No more stinging rebukes were ever delivered than some that Jesus gave. On Pentecost the apostle Peter told the Jews plainly that they had wickedly slain the Christ. He did not mince words. They knew that he was talking about them and to them. We cannot ignore these instructions any more than we can ignore those that seem to be of the other type. If we will just remember that the Bible talks about both of them we will have our problem solved. On Pentecost Peter first taught those assembled there. He reasoned with them on the prophecies and the facts that proved Jesus to be the long-1 ooked-for Messiah. He taught them carefully and logically. After teaching came the stem rebuke for their sin. He did not hold back. He did not equivocate. He was blunt in telling them that they were the guilty parties. They could not doubt what he meant. He caused them to cry out and want to know what they could do about the matter. Then he proceeded with his instructions. The rebuke based on the teaching accomplished its purpose. Later before the Sanhedrin court Peter was severe in his rebuke of those who were in a position to know better, those who showed no disposition to learn. When Stephen was before the council, he first preached to them long and carefully. After the teaching, he was severe. Like Peter he did not mince words. They knew that he was talking about them. If we follow the account in Acts we will find this was the rule generally followed. First was the teaching. Sometimes there was rebuke, sometimes not, depending on the conditions. Always the instruction preceded the rebuke. Some are inclined to reverse this order. They want to rebuke first, then argue, and then try to teach. The rebuke coming before the teaching, and the attitude of arguing the proposition usually causes the person whom we would convert to turn away the listening ear. It is no trouble for one who knows the truth to win an argument with some one who is in error. But, if we go about the matter in such a way as to win the argument and lose the soul of our pupil we have lost. Please do not get the idea that I am talking about public debates. If these are carried on properly they are fine. The whole matter resolves itself into this; if we are going to teach we ought to have the attitude of the teacher. This takes a lot more patience than many of us manifest. If a person is not inclined to give heed to what we tell him right from the very first we are inclined to rebuke. The rebuke might be in order, if we are sure that the person is a wilful sinner. Usually a person thinks he is right in what he is doing. He is just in error concerning what he has been taught. He would like to do what is right, and thinks he is. To such a person we should say, “Let us sit down and study this matter. I will listen to what you have to say, and then you listen to me.” This is the attitude of students. Here we have the proper setting for reaching the heart of the one we would like to reach. In this we will have to expose the error, and present the truth. If we get the other to seriously studying we have opened up the way for his conversion, for the gospel is the power, and the truth will have its way in a good and honest heart.

Suppose we find one who is unwilling to learn ? What should be our attitude then? First, we should be careful not to let him get the idea that we think he is hopeless. It is a trait of human nature that people try to be about what others think they are. If we take the attitude that he is wrong because he wants to be wrong, he may think we are right. Then we can do nothing to help him. If we are sure the person is hopeless, and will continue in error, the only thing is to rebuke him, and then try to see that he does as little harm to others as possible. But, many of those who seem unwilling to learn are not hopeless. I have known some who seemed like this who afterward made fine, useful Christians. We should never forget that the gospel is the power, and that it is really powerful. We may give up hope, but does the Lord give up? Perhaps the person who seems like this is merely trying to cover up his true feelings. He is too proud to give up without a fight. Perhaps he is only waiting for some excuse to start in the other direction. Perhaps a stern rebuke will wake him up. If we feel sure that this is the thing needed we should not hesitate to give it. Still we should let him know that the rebuke is not administered because we are angry, or just because our feelings are aroused. A rebuke administered when emotions are aroused is apt to arouse anger and resentment on the part of the other. Let us remember love, meekness, patience and longsuffering. In endeavoring to teach those who disagree with us we ought not to assume the attitude that we are right and they are wrong, and we are glad they are wrong. We realize that they are wrong, but we ought to let them realize that we are sorry that they are wrong. A friendly, helpful attitude is the correct one. We are certainly not glad that any person is in error. We are not glad that false teaching has been done, that people have listened to it and their conscience has approved of their acting on this false teaching. God tells us through the apostle Paul as recorded in 1 Corinthians 13, that love does not rejoice in that which is evil. It is human nature to rejoice that we are right and the other person wrong. It gives us a feeling of superiority, but it is unchristian to rejoice that another is wrong. It is right for us to be thankful that we have, by the grace of God, found the truth. But it is not right for us to rejoice that another is in error just in order to give us a feeling- of superiority. The attitude of bigotry is the attitude of the Pharisees which was so severely condemned by our Lord. It is one a Christian should not have. Our attitude ought not to be that we are right, but that the Lord is right. Whatever he has said in his word is bound to be right. We then are primarily interested in what the Lord has to say about any proposition. We should approach those whom we would teach with this in mind. We should say, “Let us see what the Lord has had to say.” It then becomes a cooperative search for the truth with you doing the leading, because you have the knowledge of where to go to find the truth as the Lord has revealed it. For, while we are teaching we are still students. The true Christian will always be a student. He is continually searching the word for the deeper truths that God has revealed. This attitude will do much to open up the way for us to present the truth to those whom we would assist in becoming children of God.

Some seem to be afraid that if we present the whole truth to a person we are liable to turn him away. We are afraid to tell the whole truth for fear we will fail to convert him. We need to remember that anything the Lord has said, and that is needed by the person, should be presented. It is our duty to present the truth. The Lord has revealed it and it is truth. Our duty is to present, to teach as the Lord has revealed, and it is the Lord's part to give the increase. This fear of the consequences of the truth is entirely ungrounded. It is human nature that the best in us shall be aroused by that which is difficult. It is the evil side that is aroused by that which is easy. There is a strong appeal in that which arouses the best within us. In the Reader’s Digest recently there was a statement that people are atti*acted most to that which stays most closely to the difficult and challenging teaching of Christ. Our secular writers recognize the psychological truth behind this statement. In religion we look for the truth. We desire to be just as secure in this as it is possible to be. We want to be lifted up and set on a higher plane by the religion we profess. If it does not do this we do not desire it. We need not be afraid of teaching just that which God has given us, so long as we do it in the spirit of humility, and have the right attitude toward those we would teach. The individual, as well as the public teacher or preacher of the word will find that it is a hindrance if he holds bitterness in his heart toward any person. Bitterness in the heart will be manifested in what we say, and the general attitude we take. The only thing to do with bitterness is to root it out. A spirit of bitterness is the opposite of the spirit of Christ. The Jews persecuted Paul, severely and yet he said that the great desire of his heart was for their salvation.

He even went so far as to say that he could wish himself accursed for their sake. This is the proper spirit to be shown if we are to make the right impression on those we would teach. Bitterness manifested turns the person away from us. He will naturally think that there is something lacking in the religion of the person who shows this spirit, and he will be correct. Hatred and bitterness do not go with Christianity. However, we should not confuse plainness of speech, boldness in declaring the truth, with bitterness. Some are so afraid of offending those outside of the church that they tremble when a preacher speaks plainly. On the other hand it is not necessary for any one to get the idea that we are bitter just because we speak plainly, if we remember the golden rule, and exhibit the spirit of fairness in what we say and do. The spirit of fairness is one that goes a long way with the people of America. If people get the idea that we are unfair they are apt to sympathize with the one who teaches error. He becomes something of a martyr in their eyes. This personal sympathy will probably mean sympathy with the erroneous teaching and this is the opposite of what we want. The spirit of fairness is a manifestation of the spirit of Christ. Christ and Paul took no unfair advantage of their opponents. Neither should we.

We can be militant in our teaching and preaching without sincere people getting the idea that we are just naturally belligerent, and that we are just looking for a dispute. Plain, positive teaching and humility go together, although some seem never to have found it out. The early church prayed that they might speak with boldness, and we ought to pray the same thing. The use of personal evangelism is one that we have allowed the sects to take away from us entirely too long. God did not intend that the generals, and com-missioned officers in his army should be the only ones to do the fighting. He intended that his whole army should carry on the fight. That is the reason we find so much said about personal responsibility. Each and every Christian should realize that he is indeed and in truth his brother’s keeper. It is the very essence of Christianity that we should be interested in the welfare, especially the eternal welfare, of others. Every Christian citizens a teacher means that the whole army, is being used against sin and unrighteousness. This is what the Lord intended his church should do. A realization of our neglect of this vital matter in the past ought to arouse us to our duty. It ought to cause us to repent, and that means that we will begin at once to make use of all the forces of righteousness in the warfare against sin and error. Perliaps it is, after all because of the habit into which we have fallen of allowing the preachers to do all of the evangelizing. Perhaps we have copied too much from those around us. Our greatest hindrance is the fact that most of usUpreachers do not know much about personal evange-lism, I am ashamed to say that I do not know what I should about the practical side of it. This part of my training has been somewhat neglected. But I realize the importance of it, and am working to overcome my neglect of it in the past. We all ought to awaken to repentance in the matter. Elders ought to be aroused to where they would get away from the idea that our evangelistic program begins and ends with the public services at the meeting house. Each of us ought to pray for the strength to prepare ourselves for the doing of this teaching that is absolutely essential to the salvation of those for whom Christ died. Of course it ought to be impressed on all of us in this connection that we all are teaching very forcefully by the lives that we live. We probably have no idea of just who is looking at us, and seeing just how we interpret to them the doctrine of Christ in the things that we do. Paul told the Corinthians that they were his epistles, and so are we today. We are the interpreters of the Christ to all with whom we come in contact, and especially to those who know little of Bible teaching. We write in every heart the things that we do. This is an advantage for us. It is really the most effective teaching that we do. To do this individual teaching effectively we need to be definite. We need to concentrate our efforts. Choose some certain individual, and plan how to make the contact with him. Then using the word, and the principles that have been set forth previously, be per-sistent in our efforts to teach him. Our persistency must not cause us to become obnoxious to the person whom we are teaching. If we do we shut ourselves out from the opportunity of being of help to him. Being persistent without being a nuisance is an art that is not easy to learn.' It means using a great deal of skill. But it can be done, if we exercise patience. It may be that we will have to do some teaching, and then wait a while for another favorable opportunity to begin again. It takes time for teaching to be assimilated. We need to sense when this time has come. Here patience and persistence are our watchwords. Of course this concentrating of our efforts does not mean that we are to work on just one person at a time. If we do not concentrate we are apt to do nothing at all. “Just anybody” usually means “nobody.” We also need to set aside the time when we will do this teaching. If we do not we will never have the time. None of us can say that we do not have the time for this is just a matter of planning our work. The busiest people are those who can find time for still more work. Those who cannot find the time are those who do little or nothing.

Another point that might be mentioned as being practicable is the idea of cooperation in this teaching. If we find that we are not getting along as we should in our teaching efforts we should select some other Christian whom we think should be suited for the task of helping us. We are not after personal glory. We are working for the salvation of souls. Sometimes it might be better for two to work together on the same person. This personal evangelism campaign of the Federal Council uses the method of sending people in pairs. Jesus used it during his work on earth. We also need to know all we can about the person whom we are trying to teach, his habits, his likes and dislikes, his hobbies, his occupation, and his religious convictions or lack of them. All of these help in teaching him. You say all of this is a lot of effort and trouble. I agree that it is, but it is certainly worth it. Can anything be more useful in the kingdom of God than getting all the Lord’s army into the fight against sin and error, using the sword of the Spirit, which is the word of God? Can anything bring us a greater thrill than leading souls to Christ? Seeing someone walk forward to accept Christ as a result of teaching that we have done wiU more than repay for all the work we may do in this field. Of course, the great difficulty in getting this work done is arousing the desire to do this personal teaching in the hearts of all Christian citizens. This is the work of the preachers and elders of the local congregations, It can be done by teaching along this line, by raising the spirituality of the children of God, by increasing their love for the souls of men, and by persistent preaching on the subject. This is the way we have increased the power of the church to give. It has taken years to build it up to where it now is, and there yet remains much to be done. We are far from reaching the peak in giving. Carrying out this plan of the Lord for all of his citizens to carry their part of the teaching load will take a lot of work, and it cannot be done in a short time. Like everything the Lord has commanded, it can be done with intense work and patience. Preachers, elders and all others making a concentrated effort will do the job. Let us arise and do it!