known as meeting facilitation, had an important influence (Doyle 2007:xiii). According to Doyle (2007:xiii) facilitation shares the philosophy, mind-set, and skills of people from nonviolent, and other movements over the centuries. Examples that are provided include the women's consciousness-raising movements, civil rights movement, and people such as Gandhi, and Martin Luther King, Jr.From the aforementioned nebulas social milieu, task-oriented group facilitation developed over thirty years and can especially be linked to industrial and information-rich societies (Doyle 2007:xiii). Facilitation found very concrete expression in the corporate or business sector. Hunter et al. (2007:20) indicate that facilitation first became associated with this context, during the 1980s and 1990s, through the 'total quality movement' (TQM): a step by step improvement with a focus on teamwork as a means of dealing adequately with rapid change, complexity and advances in technology, and by considering organisational processes, as for example, strategic planning, performance management and public consultation.All of these examples, right from the earliest times, involve a person who stands in relation to the collective, be it, for example, a tribe, movement, or institution. Conventional practitioner facilitation has us believe that this person, the facilitator, can be neutral. This is a contested topic (Thomas 2010:240), one that we contest on epistemological grounds.In the broader discussion, neutrality is a crucial theme for the practical theologian especially, when he or she might want to take up a facilitative role or frame of reference. It is one of the important reasons why we underline the narrative dimension of the individual life in relation to our theologies. In this, a facilitative approach takes a very different point of departure than what one might encounter with theologian's motivations for public theology. Our motivation aligns with Ralph Waldo Emerson (2003:153) asserting that 'there is properly no history; only biography.' Storied practical theologyFacilitator Michael Doyle (2007) believes that society is starting to come full circle: from the circle of the tribe around the fire, to the pyramidal structures of the last 3 000 years, back to the ecology of the circle, flat pyramids, and networks of today's organizations. (p. xiii)This is also true of theological development and therefore the growing importance of the role of life stories in theology. In his book Biography as Theology: How life stories can remake today's theology, James McClendon uses the concept of 'story theology' (1974:188-201).Stories are not only the means through which we give expression to our experiences; they are first and foremost the means through which we construct our experiences and our realities (Day Sclater 2003:317). Through the process of languaging we form our stories, but in the same process we are formed by our stories. It is a never-ending process of storying and becoming, becoming and storying. We story our theology and in the same process we are theologically storied.Day Sclater (2003:321) refers to the 'three crucial aspects of narrative as identity', which make it clear why theology, story, and identity are so inseparable and integrated: Firstly there is a moral aspect. To share a personal story is to position oneself in terms of morality. Human morality