“[W]hat can perhaps be most fruitfully taken from his work is not so much a set of doctrinal positions as an example of the integration of theological reflection with the life of faith. The Dominican theologian Cornelius Ernst once remarked that theology is, properly understood, ‘engaged contemplation’ (Multiple Echo (London, 1979) 151). Part of the persuasiveness of von Balthasar’s theological writing lies in the fact that it is not primarily critical but contemplative. To describe his work in these terms is not to suggest that it is the fruit of private mystical experience rather than the public self-manifestation of God; nor is it to envisage the theologian’s task as necessitating withdrawal. What is meant is rather that as contemplative theology it is born of a fundamentally receptive attitude of spirit and mind towards God’s self-disclosure. Its origin is not critical inquiry but rapture; its most characteristic attitude is that of being utterly overwhelmed by the splendour of God. It is for these reasons that there is for von Balthasar the closest possible correlation between theological reflection and the life of prayer, and that he has called for more ‘kneeling theologians’ (Verbum Caro (Einsiedeln, 1960) 224). If orthodox theology is not infrequently both unintelligent and unimaginative, it may well be that the fault lies not so much in a defective grasp of the truth as in a defective spirituality.”John Webster, here, via Ken Myers, “Why Theologians Should Be on Their Knees“
I like this idea. But I am among those who believe that the work of theology is first a work of prayer and second a task of service. Theologians do not firstly serve the academy, though they are found there in official capacities, but rather theologians dedicate themselves to a discipline of inquiry that is intended for service to the Lord and, by extension, to the people of God, the church.
Not all understand the discipline in this way.