The paper starts by comparing the historical (Acts 28) and suprahistorical (Revelation) endings of the New Testament, noting that the historical ending shows Paul, living in Rome, meeting and talking with his visitors. This provides a point of reference for seeing conversation as a of theological method, albeit in tension with the eschatological perspective of Revelation. The history of theology shows many works that literally take the form of conversations, from Justin Martyr onwards. As method, however, conversation must have a focus, a certain ‘about’. Referencing the author’s own work Conversations with Dostoevsky [2024], the paper extends the model of conversation to theology’s dialogue with the past, involving an attempt to hear the voices of those who speak to us from the past. The example of Dostoevsky reminds us that (according to Bakhtin) a conversation may have many voices (polyphony) and there may be no final harmony (unfinalizability). Nevertheless, this is only a true conversation if it keeps a defining thematic focus. For theology the conversational model also means that each of the theological sub-disciplines (dogmatics, biblical studies, church history, philosophical theology, etc.) needs to remain in dialogue with the others as well as with the human and natural sciences. This makes the task of theology almost infinitely open-ended, and it is only in the eschatological moment of judgment that the conversation ends.