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matrix’ in which minority perspectives are suppressed. Having established this, Goto calls practical theologians to work through the ignorance of their own ‘collusion with the paradigm’ (p. 53), and to challenge power and oppression by adopting ‘prophetic tactics’. She demonstrates how prophetic imagination can shed light on these blind spots and allow practical theologians to be ‘an insider and an outsider to multiple groups in order to challenge oppression’ (p. 59). Goto undertakes reflexive work on her own research, highlighting the importance of critical awareness. The latter chapters of the book consider how ‘idols’ in theological teaching may be identified and revised, allowing for critical and communal discernment that is ultimately at the heart of practical theology’s ‘prophetic tradition’ (p. 189). Given Goto’s background in practical theology and her strong commitment to improving its construction, this book will undoubtedly appeal to those working immediately within the field. Her work assumes a degree of familiarity with practical theology, but this should not dissuade those from other disciplines; indeed, there is much here that is worthy of their attention. Goto’s critiques of the discipline are applicable to the task of theological dialogue and knowledge construction more widely, making this a vital text within practical theology and beyond.