training and economic security. Parental energy and time constrains are transformed into pedagogical and wellness spaces. Parental energies can thus focus on creating atmospheres of support for their children in developing a basic sense of trust and security (Wimberley 1979:93).The pastoral ministry models of Louw, Coene and Wimberley could inform a missional approach to transform disempowered ecclesial systems. The empowerment of pastoral ministry within and outside the church becomes crucial in addressing pathologies. Keifert's (2006:48-50) diffusion-of-innovation methodology in transforming the culture of maintenance churches provides a possible solution (future research should attend to this aspect). The objective in this article is to arrive at an appropriate innovation for missional pastoral and ecclesial systemic transformation. Empowerment for meaningful, soulful life care and total liberation is urgently required for suffering families and communities. A TRANSVERSAL MODEL OF CROSS-DISCIPLINARITY: TOWARDS A PASTORAL PEDAGOGY FOR EMPOWERMENTThis article embodies an 'interacting network' of different scientific and reflective practices. It 'presupposes a more fluid and dynamic understanding of the relationship between the [different] dissiplines' (Osmer 2008:172). Ploeger (1995) represents a bipolar 'interacting network' between theology and the general sciences. He applies a reciprocal and circular pedagogical methodology in analysing philosophical foundations and relations between social sciences. The dynamic interaction between religious and social pedagogy characterises his methodology (Dames 1989:169-172). Ploeger's (1995:59, 150) 'three plus one' spiritual-diaconal methodology is an example of a transversal rationality model intersecting with missional pastoral ministry for liberation (cf. Osmer 2008:170-173). Ploeger's objective is the emancipation of citizens, the poor and wealthy (old and young) within psychosocial relationships (Heitink 1993:258). Freire's (1973:57-66) hermeneutics of conscientisation in promoting the well-being of oppressed and suffering people towards a praxis of total liberation corresponds with Ploeger's objective. Transversal hermeneutics converges epistomology (the Bible, Christian tradition, pastoral ministry and faith experience), social life (social behaviour and socio-economic praxis) and personal formation and existential experiences and needs (Ploeger 1995:111, 117). 'Plus one' focuses on action learning and critical reflection on that action (Lanser-van der Velde 1995:4).Struggling families and communities need to be guided to a better comprehension, liberating action and appropriate ethical discernment regarding existential socio-economic and systemic pathologies (cf. Ploeger 1995:62). The spiritual-diaconal methodology fosters ethical values such as solidarity, independence, responsibility and self-suffiency. Reciprocal socio-economic and political learning fosters the formation of new meaning and engenders liberating practices in transforming pathologies (cf. Ploeger 1995:59, 216-220). Reciprocal hermeneutics, according to Freire (1973:54-55, 72ff), informs an emancipation methodology towards a praxis of freedom. Critical hermeneutical and communicative action (Ploeger 1995:333-339) undergirds eco-theology (Boff 1986),18 which is crucial to discern and inform the authentic existential experiences of poor families and communities in relation to God's praxis (Dingemans 1996:90). Schrage (1988:83) underlines the fact that '[t]he neighbour in need is the only place where we find God in the world'. Ploeger's methodology could be instrumental for missional pastoral ministry, especially in contemporary local and national contexts, by empowering families and communities in their socio-economic distress (Moila 1989:198). Missional pastoral ministry from a pedagogical perspective forms empowered, liberated, well-integrated and functioning families or communities (Wimberley 1979:78-79; cf. Conyne 2004).Muller (2005:73) holds that