Nicholas Hvidt: You said that the definitiveness - which does not have the same meaning as conclusion - of the Revelation in Christ is not definitiveness in terms of
propositions. This affirmation is of great interest to the theme of Christian prophecy. One might legitimately ask to what degree the prophets might have something radically new to say in the history of the Church and as regards theology itself. It seems that most of the last great dogmas may be placed in proven direct relation to the revelations of the great prophet saints, such as those of Catherine Labouré as far as the dogma of the Immaculate Conception is concerned. This is a rather little explored theme in the books of theology ...
Joseph Ratzinger: Yes, these theme has still to be addressed to any real depth. It seems to me that von Balthasar highlighted how, behind every great theologian, there has always been a prophet first. Augustine is unthinkable without the encounter with monacheism, especially with Anthony Abbot. The same holds for Athanasius. Thomas Aquinas would not be conceivable without Dominic, without the charism of the evangelization proper to him. Reading his writings, one notes how important this theme was for him. This theme played an important role in his dispute with the secular clergy and with the University of Paris where he was summoned to reflect on the motivations for the way he lived. He said that the true rule of his Order was found in the Sacred Scriptures and that it is constituted by the fourth chapter of the Acts of the Apostles ('the whole group was united heart and soul') and by the tenth chapter of the Gospel of Matthew (proclaim the Gospel without claiming anything for yourself). For Thomas this is the rule of all rules. Any monastic form can but be the realization of this original model which naturally is of an apostolic nature but which the prophetic figure of Dominic made him re-discover in a new way. From the basis of this initial model, Thomas develops his theology as evangelization, that is, as going around with and for the Gospel, being rooted for a start in the unity 'heart and soul' of the community of believers. The same could be said of Bonaventura and Francis of Assisi; the same holds for Hans Urs von Balthasar who is unthinkable without Adrienne von Speyr. I believe that it can be proven that for all the great theologians any new theological elaboration is only possible if the prophetic element has first paved the way. While one proceeds with the mind only, nothing new will ever happen. Increasingly more definite systems may well be construed, increasingly subtle questions raised but the true and proper way from which great theology may again flow is not generated by the rational side of theological work but by a charismatic and prophetic thrust. And it is in this sense, I believe, that prophecy and theology go hand in glove. Theology, as theological science in the strict sense, is not prophetic but may only truly become living theology under the thrust and illumination of a prophetic impulse.
Ratzinger, Joseph. “Christianity Always Carries within It a Structure of Hope: The Problem of Christian Prophecy.” 30 Giorni, January 1999, 72–83. Originally published in German as “Das Problem der Christlichen Prophetie: Niels Christian Hvidt im Gespräch mit Joseph Kardinal Ratzinger.” Communio 2 (1999): 181.