In a memorable metaphor in this book, Rick Osmer describes the traditional organisation of theology in the academy as akin to a ‘relay race’ in which each branch of the sub-disciplines – systematic, historical and biblical scholarship – runs its leg of the race, passing on the baton of knowledge until it goes to practical or pastoral theology in the anchor position, with the task of ‘bringing the baton across the finishing line to the church’ (p. 238). Whilst this model still endures, it has also been significantly dismantled over the past generation. Practical theology has been transformed from a collection of ‘hints and helps’ for clergy, a kind of applied theology, towards a more sophisticated, theologically rooted discipline, informed by traditions of action-research, educational theory and theological hermeneutics. It is a respectable academic discipline in its own right and is generating rich and exciting literature and research.

Whilst the wave of reorientation and renewal of identity has been exhilarating, there is still a need for comprehensive and accessible work that maps the territory and equips the next generation for the journey ahead. Whilst many of the elements contained here are already familiar – such as the fourfold pattern of reflection, the use of case studies, a taxonomy of qualitative research methods and a survey of some of the key voices in the literature – Osmer has succeeded in weaving these many strands together in an accessible and comprehensive overview. Through his own skilful handling of the bricolage of pastoral experience, biblical and theological exegesis and social analysis, Osmer models an excellent example of how practical theology should look in practice, whilst also demonstrating how theory underpins his method throughout.

Osmer begins with the conviction that the practice of everyday life prompts theological and ethical questions. The sources and resources of Christian tradition, in constant dialogue with empirical and theoretical analysis of the situation, form the terrain in which practical theological reflection takes place. Yet this ground requires careful cultivation, and Osmer argues that it is this specialist task – which is at root, one of education – that is at the heart of pastoral ministry. The minister – ordained or lay – emerges as the facilitator or ‘intepretative guide’ for their communities, helping them to make sense of experience by bringing theological concepts, narratives and values to bear upon significant ‘episodes, situations and contexts’ (p. 8). It is thus a question of hermeneutics, except the texts in question are ‘living human documents’, or the narratives of lived experience.

However, Osmer also astutely incorporates the observation that such an educational and interpretative vocation is more than simply a matter of conducting empirical research or biblical exegesis. It is, profoundly, also a question of virtue and Christian formation: a greater theological fluency is nurtured in order to effect a deeper phronesis, or practical wisdom, of faith; a church's presence in a community is to be judged not just in terms of service delivery but in the way that congregation embodies gospel imperatives of justice, mutual care and reconciliation. Similarly, leadership of any kind draws its strength from integrity of character as much as technique.

Practical theology is still delicately poised between pastoral art and interpretative science, insisting that the messiness of human situations requires flexibility, humility and improvisation, whilst nevertheless striving for a rigour and clarity that stimulates pastorally and intellectually in equal measure. This book is a master-class in holding the two in creative tension and deserves to become a standard text for students, teachers and practitioners.