practical theologies such as political oriented approaches. Even more significantly is that Tracy (1994:134) ties it together with a redefinition of hermeneutics, where the emphasis changes from text to discourse and from historical context to social location (with reference to gender, class, and race). Discourse and social location resonate strongly in turn with facilitation and as such this new hermeneutics (but also the earlier understanding thereof) is relevant to the dialogue between facilitation and practical theology.The issues concerning practical philosophy are, for example, related to notions of freedom (will, autonomy), matters of practical reason (with respect to Kant this entails categorical imperatives, maxims, and laws), moral obligation (such as rights, duties, and virtues), and political obligation (such as property, trade, peace) (Westphal 2011). In our time, after World War II, matters of life and death (of practice), have turned philosophy's focus towards the practical (Toulmin 1988:343). After 1945, these matters related to nuclear war, medical technology, and the environment (Toulmin 1988:343). The surface questions to these relate to the significance of human life and our responsibilities to both humanity and nature (Toulmin 1988:343). With such topics and their deliberation, the reasoning is practical both in view of the subject matter - being action - but also practical in its consequence in that reflection moves people to act (Wallace 2009).Browning (1991:3) implies that the rebirth of the practical philosophies signified that the epistemological climate has changed. The foremost contribution of this 'rebirth' to the larger climate change - and Tracy refers specially to theology (1994:75) - found expression in an interpretive turn. Not only, therefore, did the interlocution with the social sciences and practical philosophy underscore an agenda of practice, but it endowed us with an interpretive turn that reframed our epistemological awareness. This epistemological shift lies also at the heart of the kind of facilitative approach that we present. We certainly have our doubts about a kind of practical theological facilitation that might be pursued, which does not account for the epistemological climate change.It is important to note that this epistemological change is not only an evolution of systems theory, but indeed a discontinuous paradigm, a different language (Freedman & Combs 1996:14). To Freedman and Combs (1996:14), the interpretive turn and other concepts that relate to the epistemological climate change, such as post-structuralism, deconstructionism, and the new hermeneutics are encapsulated in the broad movement and/or consciousness of postmodernism.The epistemological reframing happened to such an extent that, with for instance Clifford Geertz (the foremost anthropologist of his generation, 1936-2006), a major rethinking took shape on the boundaries between the social sciences and the humanities (White 2007:1187). In addition to Geertz (who was a key figure relating to the interpretive turn in the social sciences), Paul Ricoeur was also instrumental in 'finding a model of interpretation that links the hermeneutical perspective of the human sciences with the empirical perspective of the social sciences' (Anderson 2001:26). Something that cannot be described other than by saying it was a monumental shift to interpretation and the humanities, can also be seen in philosophy. Richard Rorty's development is