dimension, particularly so from a narrative point of view and with specific reference to practical theology.The last section, that is, 'The inscribed facilitator', serves to relate the ideas of the middle section on practical theology back into the framework of facilitation.Whilst some of the concepts are only referred to explicitly later in the article they are embedded in the disciplines and particular traditions we rely on. We refer to them shortly. To be inscribed asks of us as facilitators and/ or practical theologians to realise that we are not bringing a clean slate to our engagement with people, and indeed that it is not possible to wipe that slate. The reason being that our participation is informed by familial, religio-cultural and other influences, might they be perceived as positive or negative. As researchers, counsellors, coaches, facilitators we are sensitive to power discourses and what we, as the so called professionals, might represent. So although we cannot be without influence, we opt for a decentred position that still affords us the opportunity to share or offer our stories in the transitional space of facilitation.Thus, the concepts of decentred, having unavoidable influence, being informed or inscribed are expressed in the meaning of what the role of facilitation or storied practical theology stands for. Consequently this article is as much about these concepts as they are about asking questions about the theory and practice of practical theology. An important contribution however lies in bringing these concepts to dialogue across disciplines. Out of the blocks with facilitation The fact that different people have different experiential situations because they come from different traditions, and in addition commit themselves to different research traditions, makes it normal, natural, and rational that they should proceed differently in cognitive, evaluative and practical matters. (Van Huyssteen 2000:437)Given this diversity, how do these people collaborate or live life together, or partake in conversation in a way that is sensible, meaningful, ethical in all aspects, and make worthwhile decisions en route to achieve what they initially set out or hope to achieve? This is the task of the facilitator.For Bens (2005), who is a professional practitioner facilitator (not a theologian), a facilitator is a person who: contributes structure and process to interactions so groups are able to function effectively and make high-quality decisions. A helper and enabler whose goal is to support others as they pursue their objectives. (p. 5)The way that we employ the notion of facilitation, and later that of rationality is wider than for both Bens' (2005) and Van Huyssteen's (1999, 2006a)1 use thereof: apart from widening the scope of these concepts we also differentiate between semi-formal and formal ways of appropriating facilitation. Let us explain.Firstly, we use the word facilitation as both a metaphor and a role that loosely corresponds with a semi-formal and formal understanding of facilitation. For the purpose of this article we will not adhere strictly to keeping such a distinction but note that this differentiation widens the scope already. It is wider in that it can be used to distinguish between facilitative practical theology (a predominantly