The communication theory of David Krieger enables us to recognize different levels of discourse in the interreligious dialogue setting. Argumentation, proclamation, and disclosure can be seen as complementary if the affective dimension of dialogue (a dimension that includes respect, goodwill, sincerity, honesty) is emphasized. These aspects of the affective dimension cannot be "manufactured" on the human level but must be referenced to a transcendent realm. It is frightening for me to talk about evangelism and interreligious dialogue, more particularly the relationship between the two. I don't mean it is just frightening to me personally, threatening to me as a person, although I will admit to a certain tentativeness about the topic: I don't like to be misunderstood, and this topic is easily misunderstood. No, it is frightening because it is such an important issue and one so vulnerable to abuse. The all or nothing advocates on both sides of the issue (Evangelism is the one and only way and Interreligious dialogue is the one and only way) sometimes close off conversation about the topic in an unhealthy way. Yet we must talk about it. It is such an important topic because we are in essence talking about the ways different religious groups relate to one an3. For definit ons of kergyma, preaching, and catechesis, see Joseph A. Komonhak et al., eds., The New Dictionary of Theology (Wilmingt n, DE.: Michael Glazier, 987). 4. Andrew M. Greeley, "The Catholics in e World of America," World Religions Buddhist-Christian Studies 17 (1997). ? by University of Hawai'i Press. All rights reserved. 139 This content downloaded from 157.55.39.246 on Tue, 27 Sep 2016 05:20:57 UTC All use subject to http://about.jstor.org/terms