CHAPTER 7 Defining Evangelizing - Evangelism Unlimited

386 Evangelizology
24) diale,gomai (13 NT uses; Eng. dialogue) - “reason” (1560 English Geneva Bible, “dispute”):
Introduction: This word is used 10 times in Acts, and primarily for evangelism; but it is also
used for follow-up discipleship (Acts 19:9), and to explain that Paul did not seem to
evangelize during his last visit to Jerusalem (Acts 24:12)
Jerome’s Latin Vulgate translated this Greek term by three Latin verbs:
disputo [11 times] meaning to weigh, examine, investigate, treat, discuss, explain; 501
dissero [1 time, Acts 17:2!] meaning to examine, argue, discuss, speak, harangue,
discourse, treat; 502
dico [1 time, Heb 12:5] meaning to say, speak, utter, tell, mention, relate, affirm,
declare, state, assert503 The student of church history recognizes the use of this word by way of the numerous
“disputations” that have taken place between people of differing points of view, the
most famous of these may be the Ninety-Five Theses of Martin Luther as he called
for a “disputation” on the concepts enumerated in 1517. 504
Today the term could be confused with the modern missiological concept of “dialogue”, as
used by the World Council of Churches, 505 a term which has taken on the meaning of the
Greek sumba,llw (Acts 17:18, meaning to converse, confer; consider, ponder) or perhaps
the Greek word dialogi,zomai [see below under “Words NOT Used for Evangelizing”];
“dialogue” was then used in a missiological sense in 1964 by Rome506 and then in 1974
by Evangelicals in the Lausanne Covenant. 507
501 “dis-putō āvī, ātus, āre, to weigh, examine, investigate, treat, discuss, explain: de singulis sententiis
breviter: ad id: multa de sideribus, Cs.: de omni re in contrarias partes: esse in utramque partem disputatum, Cs. — To
argue, maintain, insist: palam: copiose: non ita disputo, such is not my argument: qui contra disputant, opponents: pro
omnibus et contra omnia: isti in eo disputant, Contaminari non decere fabulas, T.: nihil contra: contra te: quod
disputari contra nullo pacto potest, cannot be disputed: quid desiderem, non quid viderim, the question is, etc.”
(Charlton T. Lewis, An Elementary Latin Dictionary [1890]).
502 “dis-serō ruī, rtus, ere, to examine, argue, discuss, speak, harangue, discourse, treat: mecum: pluribus verbis
sit disserendum: philosophiae pars, quae est disserendi: de omnibus rebus in contrarias partīs: pro legibus, L.: contra
ista: permulta de eloquentiā cum Antonio: haec subtilins: alquae in contione huiuscemodi verbis, S.: libertatis bona,
Ta.: nihil esse in auspiciis” (ibid.).
503 Ibid.
504 “In the desire and with the purpose of elucidating the truth, a disputation will be held on the underwritten
propositions at Wittemberg, under the presidency of the Reverend Father Martin Luther, Monk of the Order of St.
Augustine, Master of Arts and of Sacred Theology, and ordinary Reader of the same in that place. He therefore asks
those who cannot be present and discuss the subject with us orally, to do so by letter in their absence. In the name of our
Lord Jesus Christ. Amen” (Martin Luther, “Preamble: Ninety Five Theses”; available at:
http://www.ccel.org/ccel/luther/first_prin.iv.i.ii.html [online]; accessed: 9 Oct 2006; Internet).
505 “It was not until the 1950s that the relationship of Christianity to other faiths again became a vital concern.
A theologian from Asia, D. T. Niles, again raised the issue at the Evanston Assembly [of the World Council of
Churches] in 1954. The Report on Evangelism spoke of the renascent non-Christian religions which ‘necessitate a new
approach in our evangelizing task.’ This led to a long-term study on ‘The Word of God and the Living Faiths of Men,’
endorsed by both the Central Committee of the WCC in 1956 and the Ghana Assembly of the IMC [International
Missionary Council] in 1958. A meeting in Nagpur, India in 1961 evaluated the work done in a number of
consultations, and indicated points of agreement and those requiring further discussion. These included the realization
that religions are living faiths; an awareness of human solidarity in common humanity; the need for a re-evaluation of
the relationship of the gospel to other religions; and the need for a fresh approach to the task of Christian witness. The
New Delhi Assembly of the WCC in 1961 voted to continue the study, ‘The Word of God and the Living Faiths of
Men,’ through work at local study centers. It also encouraged dialogue in order to witness effectively. ...
“The Mexico City statement [1963] affirmed that dialogue is a serious endeavor. Through dialogue Christians
seek to be open to hearing the other partner, yet without denying the finality of the Christian revelation since both
partners are open to the dialogue of God with humanity” (Rodger C. Bassham, Mission Theology: 1948-1975 Years of
Worldwide Creative Tension Ecumenical, Evangelical, and Roman Catholic (Pasadena: William Carey Library, 1979),
84-85). 506Part III, the final portion of the 1964 encyclical Ecclesiam Suam of Paul VI is titled, “The Dialogue,”
comprising of sections 58-118. In this portion Paul VI explained: “we think it [mission] can be described as consisting
of a series of concentric circles around the central point in which God has placed us” (Paul VI, Ecclesiam Suam: On the