is deeply narrative in character (cf. Barbieri 1998). There is also a social and cultural dimension, and therefore a story is a social, or interpersonal construct:To narrate is to assume or imagine an audience but it is also more than that - it is to engage as a self, as an active, interpretive human agent, with others and with the world. (Day Sclater 2003:321)In this ongoing identity work we are dependent on the potential or transitional space in which aspects of the self can be created and transformed in relationships with others and within the matrices of culture (Day Sclater 2003:326). It is through the process of storying that we are challenged to take up responsibility. We are embodied human beings and therefore embedded in our stories. Yet, it is through the process of storying that we can take ownership of our stories (wherein our acts and moral self are inseparable) (cf. Barbieri 1998:373).This transitional space, which Day Sclater (2003:326) refers to, is a key concept for the understanding of theology as biography: To tell one's story is to occupy such a transitional space ... The story provides an intermediate or transitional area of experience in which the self continually negotiates its position in the world, inscribes itself in relation to the available cultural scripts, integrates past, present and future through acts of remembering and telling. (Day Sclater 2003:327)This transitional space, created in and through the narrative process, is also related to the safe, but fragile public space which, according to Van Huyssteen (2006b:148) is the result of an interdisciplinary discourse. Van Huyssteen uses the term wide reflective equilibrium to point to the optimal, but fragile communal understanding we are capable of at any given moment in time. A postfoundationalist notion of reality enables us to communicate across boundaries and move transversally from context to context, from one tradition to another, from one discipline to another. He continues that in this wide reflective equilibrium, we finally find the safe but fragile public space we have been searching for, a space for shuttling back and forth between deep personal convictions and the principles that finally result from interpersonal judgements.This process of shuttling back and forth can also be described with narrative terminology. It refers to the social-constructionist process of the telling and retelling of stories. It consists of the sharing of one's own story and the listening to others' stories, with the possibility of a retelling and therefore re-authoring of stories.The paradoxical concept of 'safe but fragile' indeed becomes an inviting, but dangerous territory in trying to find a balance between the personal and the public for the theologian. The transitional space of storying can be understood in both a negative and positive way. In the all too familiar world of theological certainty and domination, it might be a very unsafe space for the sharing of personal theological stories.We agree with Jacobs (2003:25) that narrative theology has the potential, but is also challenged to create a bridge between the meta-narratives of church and theology on the one side, and individual lifestories on the