The following year, the president authorized the Preservation of Public Security Order, which outlawed the door-to-door preaching work. In the face of this virtual ban, the brothers needed to restructure the ministry, with informal witnessing taking on greater importance. Our Kingdom Ministry became Our Monthly Letter, and the section “Presenting the Good News” took on the title “Our Internal Ministry.” This helped us to avoid attracting the attention of government censors. A peak of almost 48,000 home Bible studies was reported in April of 1971, giving clear indication that the efforts to restrict the work did little to discourage the brothers.

Clive Mountford, who now lives in England, associated with many missionaries. He recalls: “One way we would witness was to give people lifts in our cars and then to discuss the truth with them. We always kept magazines in the car, in full view of any to whom we gave a ride.”

Although not outlawing Bible discussions, restrictions demanded that consent be obtained beforehand for a call to be made. Sometimes this was simply a case of calling on the homes of relatives, former schoolmates, workmates, or others. During a social call, conversation could be tactfully directed to Scriptural matters. Since extended families were large, contact could be made with a chain of unbelieving relatives and members of the community.

By 1975 the branch reported: “Several thousand publishers in our field have never engaged in preaching from house to house. However, new disciples have been made, and a tremendous witness has been given.” In view of the restrictions placed on their door-to-door activity, the brothers used other ways to give a witness. Typical is the example of one brother who was a recordkeeper in a government department. His work involved recording names and details of members of the public. He took particular interest in those having Bible names and asked them what they knew of the Bible character by the same name. This provided many opportunities to witness. When one mother and her daughter called, the brother noticed that the girl’s name was Eden. When asked if she knew what “Eden” meant, the mother admitted that she did not. The brother briefly explained, pointing out that in the near future, the earth would become like that original Paradise in Eden. Intrigued, the woman gave him her home address. Her husband too became interested, the family began attending the meetings, and eventually some were baptized.

Other publishers took advantage of their secular work to give a witness. Royd, who was employed by a mining company, used his lunch break to ask workmates for their thoughts on various texts. “Who do you think is the ‘rock-mass’ mentioned at Matthew 16:18?” Or, “Who is the ‘stone of stumbling’ at Romans 9:32?” Large groups of miners would often gather to hear the explanations from the Scriptures. Because of these informal discussions, several of Royd’s workmates progressed to dedication and baptism.

The determined stand taken by our young ones at school also provided opportunities for others to hear the truth. When one group of children refused to participate in singing patriotic songs, their teacher became angry and ordered the class to stand outside. One of the group recalled: “The teacher must have thought that we couldn’t sing even our own religious songs. It seems that he saw it as an opportunity to subject us to mockery. He ordered the pupils to separate themselves according to religious denomination. Each group was directed to sing one or two of their church songs. When two groups failed to recall any songs, the teacher turned his attention to us. We began with the song ‘This Is Jehovah’s Day!’ It seems that we sang well​—local people passing by the school stopped to listen. We followed with ‘Jehovah Has Become King!’ Everyone, including the teacher, burst into applause. We returned to class. Many of our classmates were moved to ask where we learned such beautiful songs, and some accompanied us to the meetings, later becoming active Witnesses themselves.”

“Those Who Drop Books”

Throughout this period the brothers showed themselves to be as “cautious as serpents and yet innocent as doves.” (Matt. 10:16) Because of their distinctive literature and enthusiastic use of study aids, Jehovah’s Witnesses were nicknamed Abaponya Ifitabo meaning “Those Who Drop (or, Place) Books.” Despite determined efforts by opposers to silence the brothers, the Kingdom-preaching work continued unabated. Though sporadic and violent opposition continued for years, by the early 1980’s, opposition had lessened.

March 1963 was one of several occasions when I met with Dr. Kenneth Kaunda, who was soon to become president of Zambia. I explained why we refused to join political parties or to purchase party cards. We requested his assistance in ending intimidation from political opposers, and he requested more information. Some years later, Dr. Kaunda invited us to the State House where we were privileged to speak to the president and his principal ministers. The meeting lasted late into the evening. While not objecting to Jehovah’s Witnesses as a religious group, the president asked if we could just meet like other religions, without preaching. “How can we stop preaching?” we replied. “Jesus preached. He did not simply build a temple alongside the Pharisees.”

Despite our appeals, a ban was imposed on features of our ministry. Nevertheless, as always we found ways to give credit and honor to Jehovah, who uses his servants to accomplish his purpose.