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1 1 See, for example, Māori Marsden, The Woven Universe: Selected Readings of Rev. Māori Marsden (Ōtaki, New Zealand: The Estate of Rev. Māori Marsden, 2003).

2 2 Aotearoa is now often used as the Māori name for the entirety of New Zealand. Alternatively, Aotearoa refers to the North Island and Te Waipounamu to the South Island. Readers who are not familiar with te reo Māori (the Māori language) may wish to consult the online Māori dictionary for the pronunciation of Māori words: https://maoridictionary.co.nz. As a mark of respect, and for consistency, macrons have been added to Māori in older works.

3 3 The Woolley family, from Somerset and Wiltshire, must have arrived during the 1840s also. Subsequently the Hunter family from Scotland arrived in the Port of Lyttelton on The Sir George Pollock in 1851. The Tindills arrived from Gravesend into Auckland in 1865 on The Ulcoats. The Marples arrived from Derbyshire into Nelson on Mataura in 1875. Margaret McMullen from Ireland arrived on The Ionic into Wellington in 1884 along with her mother; it is possible that Jean Baptiste Grondin from the Reunion Islands was a mariner on the same ship. James Brown arrived in 1860 from the United States on The Blue Jacket, apparently in search of gold. Thus far, I have not been able to ascertain when the Fawcett or Merriman families arrived from Yorkshire, Durham, and Ireland, nor when John Maindonald emigrated from Guernsey, his future daughter-in-law from Denmark, and George McDonald from parts currently unknown.

4 4 Locations included: St. Michael’s Anglican Church and Marae, Te Papa-i-Oea (Palmerston North), with speakers including Sam Chapman, Muri Thompson, and Norman Tawhio; Ngā Tapuwae College Marae, Tāmaki Makaurau (Auckland), two weeks in a supportive leadership role for a multicultural youth dance and drama team; Ōrongomai Marae, Te Awa Kairangi ki Uta (Upper Hutt), with Monte and Linda Ohia; Koraunui Marae, Koraunui (Stokes Valley), with the school Kapahaka team; Hongoeka Marae, Porirua, bicultural education, with Dick Grace. It was also a privilege to participate in the Inaugural World Christian Indigenous Peoples Hui (Rotorua), organized by Dr. Monte Ohia, in 1996, and to learn from storytelling by and conversations with Sir Kim Workman.

5 5 The gift of friendship and collaboration with Dana Maniapoto has been particularly enriching. With encouragement from a number of us, Dana initiated the development of a small team to facilitate bicultural understandings within our faith community. I was asked by Dana to be a participant, and also to assist her with the planning and facilitating of these small team meetings, trialling a process that could then be facilitated with the wider faith community. We initially undertook activities to facilitate a greater understanding of our own cultures, before covering Treaty issues. This was a rich learning experience for all of us. On a more personal level, I remember being particularly struck with the encouragement Dana received from her whānau (extended family) to pursue her vocation on behalf of her people.

6 6 Department of Health and Human Services, “Updated restrictions – 11.59pm Wednesday 22 July 2020,” Victoria State Government, https://www.dhhs.vic.gov.au/updates/coronavirus-covid-19/updated-restrictions-1159pm-wednesday-22-july-2020. Accessed 22 September 2020.

7 7 Linda Besner, “Friendship is Magic. But is it Legally Protected? In the Postpandemic World, We Need a Clearer Answer,” Globe and Mail, https://www.theglobeandmail.com/opinion/article-friendship-is-magic-but-is-it-legally-protected-in-the-postpandemic. Accessed 23 January 2021.

8 8 “Health Equity Considerations and Racial and Ethnic Minority Groups,” Centers for Disease Control and Prevention, https://www.cdc.gov/coronavirus/2019-ncov/community/health-equity/race-ethnicity.html. Accessed 22 September 2020.

9 9 Elisabeth Moltmann-Wendel, Rediscovering Friendship: Awakening to the Power and Promise of Women’s Friendships, trans. John Bowden (Minneapolis: Fortress, 2001), 34.

10 10 See Brian Patrick McGuire, Friendship and Community: The Monastic Experience, 350–1250, 2nd ed. (Ithaca: Cornell University Press, 2010), 339.

11 11 McGuire, Friendship and Community, 427.

12 12 Guido de Graaff, Politics in Friendship: A Theological Account (London: T&T Clark, 2014), 4.

13 13 Bonnie J. Miller-McLemore, Christian Theology in Practice: Discovering a Discipline (Grand Rapids: Eerdmans, 2012), 2. Italics original.

14 14 John H. Perkins, “Practical Theology: What Will it Become?” The Christian Century, 1 February 1984, 116.

15 15 Bonnie J. Miller-McLemore, “Introduction: The Contributions of Practical Theology,” in The Wiley Blackwell Companion to Practical Theology, ed. Bonnie J. Miller-McLemore (Malden: Wiley-Blackwell, 2012), 5.

16 16 Richard R. Osmer, Practical Theology: An Introduction (Grand Rapids: Eerdmans, 2008), ix–x. As practical theology experienced a resurgence in the 1980s, various developments in liberation theologies (European and Latin American) contributed to “a strong turn to a more public, church-world focus.” Claire Wolfteich, “Time Poverty, Women’s Labor and Catholic Social Teaching: A Practical Theological Exploration,” Journal of Moral Theology 2, no. 2 (2013): 42.

17 17 Eschatology is concerned with questions of ultimate destiny.

18 18 Miller-McLemore, Christian Theology in Practice, 103.

19 19 Terry A. Veling, Practical Theology: On Earth as it is in Heaven (Maryknoll, NY: Orbis Books, 2005), 3.

20 20 Gerben Heitink, Practical Theology: History, Theory, Action Domains, trans. Reinder Bruinsma (Grand Rapids: Eerdmans, 1999), 4–5.

21 21 Miller-McLemore, Christian Theology in Practice, 103–104.

22 22 Don S. Browning, Equality and the Family: A Fundamental, Practical Theology of Children, Mothers, and Fathers in Modern Societies (Grand Rapids: Eerdmans, 2007), 3.

23 23 See, for example, Robert L. Smith, “Black Phronēsis as Theological Resource: Recovering the Practical Wisdom of Black Faith Communities,” Black Theology: An International Journal 6, no. 2 (2008): 179, 180.

24 24 Hans-Georg Gadamer, Truth and Method, trans. Joel Weinsheimer and Donald Marshall, 2nd rev. ed. (New York: Continuum, 2004), 289.

25 25 Browning, Equality and the Family, 8.

26 26 See Pierre Bourdieu, Outline of a Theory of Practice (Cambridge: Cambridge University Press, 1977).

27 27 Etienne Wenger, Communities of Practice: Learning, Meaning, and Identity (Cambridge: Cambridge University Press, 1998), 47.

28 28 Alasdair MacIntyre, After Virtue, 3rd ed. (Notre Dame: University of Notre Dame Press, 2007), 187–188.

29 29 David Smith and James K.A. Smith, “Introduction: Practices, Faith, and Pedagogy,” in Teaching and Christian Practices: Reshaping Faith and Learning, ed. David Smith and James K.A. Smith (Grand Rapids: Eerdmans, 2011), 9.

30 30 Smith and Smith, “Introduction: Practices, Faith, and Pedagogy,” 8–9.

31 31 Craig Dykstra and Dorothy C. Bass, “A Theological Understanding of Christian Practices,” in Practicing Theology: Beliefs and Practices in Christian Life, ed. Miroslav Volf and Dorothy C. Bass (Grand Rapids: Eerdmans, 2002), 18.

32 32 Miroslav Volf and Dorothy C. Bass, eds., Practicing Theology: Beliefs and Practices in Christian Life (Grand Rapids: Eerdmans, 2002), 21.

33 33 Dykstra and Bass, “A Theological Understanding of Christian Practices,” 27–28.

34 34 Charles Taylor, Modern Social Imaginaries (Durham: Duke University Press, 2004), 23. The term imaginary is used to talk about shared life, although used in slightly different ways by different scholars. For Cornelius Castoriadis, “the imaginary is a culture’s ethos”; for Jacques Lacan, it is a “fantasy”; for Benedict Anderson and Charles Taylor, it is a shared implicit “cognitive schema.” See Claudia Strauss, “The Imaginary,” Anthropological Theory 6, no. 3 (2006): 323.

35 35 Taylor, Modern Social Imaginaries, 23.

36 36 James K.A. Smith, Desiring the Kingdom: Worship, Worldview, and Cultural Formation (Grand Rapids: Baker, 2009), 66.

37 37 Charles Taylor, A Secular Age (Cambridge: Harvard University Press, 2007), 172.

38 38 Contrast for example, the few, yet deeply loyal, life-long German friends with a relatively open, loose, and fluid approach to friendship in the United States. See Greg Nees, Germany: Unraveling an Enigma (Yarmouth, ME: Intercultural Press, 2000), 66–68. Variations in the experience of friendship between North American and African settings also reflect variations in social reality and social understandings. See, for example, Glenn Adams and Victoria C. Plaut, “The Cultural Grounding of Personal Relationship: Friendship in North American and West African Worlds,” Personal Relationships 10, no. 3 (2003): 346.

39 39 Willie James Jennings, The Christian Imagination: Theology and the Origins of Race (New Haven: Yale University Press, 2010), 4.

40 40 Jennings, The Christian Imagination, 6.

41 41 See Richard Rorty, “Philosophy as Science, as Metaphor, and as Politics,” in Essays on Heidegger and Others (Cambridge: Cambridge University Press, 1991), 13.

42 42 Taylor, Modern Social Imaginaries, 6.

43 43 Taylor, Modern Social Imaginaries, 6.

44 44 Strauss, “The Imaginary,” 323.

45 45 Strauss, “The Imaginary,” 323.

46 46 Taylor, Secular Age, 175. Italics original.

47 47 Taylor, Secular Age, 175.

48 48 James K.A. Smith, to the contrary, asserts that despite a dynamic and dialectical relationship between the two, practices precede and carry the understanding. See Smith, Desiring the Kingdom, 67 n.53.

49 49 Wenger, Communities of Practice, 83. See also Kent Eilers, “New Monastic Social Imagination: Theological Retrieval For Ecclesial Renewal,” American Theological Inquiry: A Biannual Journal of Theology, Culture & History 6, no. 2 (2013): 54–55.

50 50 Smith and Smith, “Introduction: Practices, Faith, and Pedagogy,” 13.

51 51 James K.A. Smith, Imagining the Kingdom: How Worship Works (Grand Rapids: Baker, 2013), 148.

52 52 Stephen Pattison, The Challenge of Practical Theology: Selected Essays (London: Jessica Kingsley, 2007), 284.

53 53 Elaine Graham, Heather Walton, and Frances Ward, Theological Reflection: Methods (London: SCM, 2005), 138.

54 54 In an appendix at the end of this book, I trace the development of critical correlation, followed by a consideration of objections to, challenges with, and strengths of this methodology.

55 55 David Tracy, Blessed Rage for Order: The New Pluralism in Theology, Reprint ed. (Chicago: University of Chicago Press, 1975), 32.

56 56 James K.A. Smith, Who’s Afraid of Postmodernism? Taking Derrida, Lyotard, and Foucault to Church (Grand Rapids: Baker, 2006), 126. See also Witi Ihimaera, The Whale Rider (Auckland: Mandarin, 1992). The movie is inspired by the book, but differs from it in emphasis, narration, and detail.

57 57 Witi Ihimaera, The Parihaka Woman (Auckland: Random House, 2011).

58 58 Hirini Kaa, “He Ngākau Hou: Te Hāhi Mihinare and the Renegotiation of Mātauranga, c.1800–1992” (PhD thesis, University of Auckland, 2014), 14.

59 59 Kaa, “He Ngākau Hou,” 257.

60 60 Kaa, “He Ngākau Hou,” 257.

61 61 See also Claire Wolfteich, “Animating Questions: Spirituality and Practical Theology,” International Journal of Practical Theology 13, no. 1 (2009): 123.

62 62 Neil Darragh, At Home in the Earth: Seeking an Earth-Centred Spirituality (Auckland: Accent, 2000), 2.

63 63 Smith, Who’s Afraid, 127.

64 64 Smith, Who’s Afraid, 127.

65 65 Linda Tuhiwai Smith, “Kaupapa Māori Research- Some Kaupapa Māori Principles,” in Kaupapa Rangahau A Reader: A Collection of Readings from the Kaupapa Māori Research Workshop Series Led, ed. L. Pihama and K. South (Te Kotahi Research Institute), 52.

66 66 Wayne Manaaki Rihari Te Kaawa, “Re-visioning Christology through a Māori Lens” (PhD thesis, University of Otago, 2020), 19.

67 67 Te Kaawa, “Re-visioning Christology,” 19.

68 68 Richard R. Osmer, “Toward a New Story of Practical Theology,” International Journal of Practical Theology 16, no. 1 (2012): 72.

69 69 Osmer, “Toward a New Story,” 72.

70 70 David Tracy, “A Correlational Model of Practical Theology Revisited,” in Religion, Diversity and Conflict, ed. Edward Foley (Munster: LIT Verlag, 2011), 50.

71 71 Don S. Browning, A Fundamental Practical Theology (Minneapolis: Fortress, 1996), 8.

72 72 Browning, A Fundamental Practical Theology, 130.

73 73 Browning, A Fundamental Practical Theology, 48–49.

74 74 See Don S. Browning, “Toward a Fundamental and Strategic Practical Theology,” in Equality and the Family: A Fundamental, Practical Theology of Children, Mothers, and Fathers in Modern Societies (Grand Rapids: Eerdmans, 2007), 13. Also Don S. Browning, “The Relation of Practical Theology to Theological Ethics,” in Equality and the Family: A Fundamental, Practical Theology of Children, Mothers, and Fathers in Modern Societies (Grand Rapids: Eerdmans, 2007), 396.

75 75 Browning, A Fundamental Practical Theology, 49.

76 76 Browning, “Toward,” 41.

77 77 Tara K. Soughers, “Friendship with the Saints: A Practical Theological Reading of Teresa of Avila as a Spiritual Companion” (PhD diss., Boston University School of Theology, 2013), 34. See Browning, A Fundamental Practical Theology, 230–231.

78 78 Browning, A Fundamental Practical Theology, 139.

79 79 I have chosen to use the labels of First and Second Testament in my discussion of the Scriptures. The terminology of First Testament is inclusive of the Hebrew biblical texts, along with the Septuagint. The terminology of Second Testament seeks to avoid implications of in-group presuppositions or replacement theology. Yet I still make some use of the more common labels, particularly when using abbreviations.

80 80 Browning, “Theological Ethics,” 396.

81 81 Browning, “Toward,” 14. Browning draws on Gadamer’s approach to hermeneutics.

82 82 See Charles Ringma, Gadamer’s Dialogical Hermeneutic: The Hermeneutics of Bultmann, of the New Testament Sociologists and of the Social Theologians in Dialogue with Gadamer’s Hermeneutic (Heidelberg: Universitätsverlag C. Winter, 1999), 23.

83 83 Ringma, Gadamer’s Dialogical Hermeneutic, 49.

84 84 Gadamer, Truth and Method, 305.

85 85 Gadamer, Truth and Method, 305.

86 86 Gadamer, Truth and Method, 361.

87 87 Miller-McLemore, Christian Theology in Practice, 199.

88 88 Browning, “Theological Ethics,” 396.

89 89 In articulating ideal praxis, strategic practical theology “builds on the accomplishments of the first three movements of fundamental practical theology.” Browning, A Fundamental Practical Theology, 55–56, 69.

90 90 A critical correlational practical theology “must support its implicit validity claims if it takes part in the discourse of a free society aimed at shaping the common good.” Browning, A Fundamental Practical Theology, 71.

91 91 Browning, A Fundamental Practical Theology, 8.