More fundamental to and preceding the participation by Christian Theologians in a common task of sense making (see Conradie 1), is an understanding of Christian Theology's role as being a "conversation specialist" (Will Storrar) in the context of the science-religion / theology discourses and as being a "conversation partner" on the genesis of knowledge (that is, on models of rationality). As "conversation partner", Christian Theology must listen to the dialogue partners, participate in and engagingly contribute to the science of philosophy's discourses on models of rationality in formulating criteria for making knowledge claims. On these knowledge claims, Christian Theology has no monopoly. It can neither prematurely accept an (self-introduced) designation such as "a particular school of thought" (see Conradie 2 and 11) as vantage point nor prematurely introduce "revelational claims" (see Conradie 3 and 10) as immunisation strategy. Christian theologians indeed may be asked to explain what they bring to the table that is distinctive (see rightly so Conradie 4) for them as"conversation specialists". Let me formulate and substantiate my argument in response to Conradie only with specific reference to two issues.