This book tells the story of Good Samaritan Methodist Church (GSM), situated in East Durham, NC, which embraced all people regardless of class, race and ‘ability’. Fulkerson, following Browning, Poling and others, frames this story within a practical theology rooted in a dialogical relationship between context and theory (p. 9). She pursues a postmodern understanding of place, habitus, as what joins enculturated bodies to a larger social reality (p. 26) which shapes faith communities. Her methodology employs cultural anthropology with ethnographic research to analyse how GSM's theology confronted ‘racism and able-ism in the U.S.’, since 80 per cent of mainline church membership is of the same race and excludes persons with disabilities (p. 16).

The book is divided into three parts. Part I spells out the author's own theology and framework, which is somewhat weighted down in methodology. Part II is most helpful for those congregations who want to learn how to incorporate those with special needs by acceptance and redemption of ‘ordinary folks’. Part III discusses the habitus which constructs the redemptive and political dimensions of Samaritan's ministry.

Fulkerson helpfully describes GSM ministry by grouping it in the following areas:

• Formation was captured in a metaphor of evangelism as the original ten members were reborn by the image of the Ethiopian eunuch (p. 65), that is, looking for people different from the remnant group of whites.

• Worship services were more Afrikaaner than Methodist in style, marked by the informality of Pastor Dan. Monthly ‘special needs’ services highlighted personal greeting, conversational dynamics and use of pictures, movement, sounds and music. New ways of defining communication and faithful practices developed where squeals and noises of the autistic or Down's Syndrome children were also valued. The bulletin says it all: ‘This is a place for people with . . . hurts as well as hopes . . . doubts as well as beliefs . . . questions as well as answers . . . as we all celebrate and share God's love together’ (p. 89).

• Homemaking refers to money-raising, storytelling, mutual support, maintenance/janitorial tasks, women's groups and liveability. Many activities centred on cooking, selling and eating food.

• Interpretative Practices: the Bible was central to GSM (p. 160) through communal interpretation of the text, including the feminist recreation of the text. The goal was to understand God's will for individuals through personal insights and experiences.

Fulkerson believes, at the end of the day, GSM is a place of inclusion. Its unity was dependent upon several ‘discourses’: creating a welcoming place of inclusion and non-judgemental love; following beliefs based on self-scrutiny, discomfort and attention to difference; seeking God's guidance for daily living.

After ten years numbers continued to shrink so they had to join with Wesley Avenue Methodist Church, a predominantly black church. The church's crisis was over the issue of homosexuality (p. 210). Six key leaders left, arguing scripturally against its acceptance even as they reaffirmed inclusivity as their hallmark. Some thought, as Fulkerson agrees, that the real reason was because the new minister, Gerald, was black (p. 245).

The conclusion provides ‘A Theological Reading of Place’, where practical theology is a reality through the practices which made GSM an inclusive church. However, the irony of its demise over inclusivity begs for a richer analysis. Why Samaritan's bold experiment first succeeded, then ultimately failed, or why there was a change in pastors halfway through this experiment, is not fully explained.

In summary, this is a very insightful and creative book which sometimes gets bogged down in social science jargon. Fulkerson's in-depth field research is enriched by scholars from Kant to Niebuhr, with Jean Vanier and John Swinton giving texture to our understanding of persons with disabilities. She argues persuasively that practical theology's emphasis on place and context and theology growing out of life is key; this provides a model for how congregations can address the twin prejudices of racism and able-ism.