scenario) and cultures. This public missional witness, however, has lost its momentum, leaving the church in South Africa in the same disposition as Christendom worldwide ['collapsing into modernity', cf. Smit 2007]. A key answer to this dilemma for the church today lies in her 'being' missional and in attending to the lives and conditions of the vulnerable, less fortunate and poor on the periphery of society (Dames 2008:60).9. Suffice it to say that there are many churches that want to do something about it, but that they do not always know what to do or how to go about it (Taylor 1984:228).10. 'Telic is derived from the Greek term teleion which, in Scripture, denotes the task of preparing one to appear before, and to live in, God's presence. The term teleison also encompasses the idea of a mature faith and spirituality' (Louw 2004:7).11. 'Ontology is taken to mean a hermeneutical endeavour ... to link God to human life in order to deal with the spiritual dimension of significance and the question of the ultimate meaning of life in the face of evil and suffering' (Louw 2008:18).12. 'Fortology represents a movement away from pathology to constructive enforcement and encouragement' (Louw 2008:31) [see Strumpfer 2002].13 'The missional model has the potential to turn the churches inside out rather than allowing them to focus inward thereby overlooking the human situation' (Johnson 2004:477).14. Compare Bosch (2005:370).15. 'Many persons may have the impression that pastoral care does not exist in the Black church [in South Africa] because very little has been written about it. ... [I]t can be concluded that pastoral care has always existed in the Black church because the needs of persons are ministered to by others all the time' (Wimberley 1979:17-18).16. Compare Heitink's (1979:375) pastoral care model 'in fellowship with the Church of Christ'.17. '... healing could become a tradition in the mainline Protestant white churches because there were economic resources to provide clinical training for pastors, whereas the Black church had to rely upon a tradition of sustaining and guiding fashioned in response to oppression' (Wimberley 1979:22-23).18. Boff (1986) introduced a new theological methodology, namely eco-theology, in an attempt to bring the 'experiences of people' in relation with the official theological discourse of the church (Dingemans 1988:90).19 'With all the emphasis, and justly so, on the scientific quality of [pastoral theology], a disregard has developed for the many levels and various forms of the practice of [pastoral theology] on the local as well as informal level' (Muller 2005:73).20. A postfoundationalist or poststructuralist approach departs from a predominantly maintenance (structuralist or foundationalist) paradigm. 'This perspective takes seriously the challenges of postmodern thinking to all totalizing, modernist attempts to secure true knowledge through foundationalist strategies. It acknowledges that knowledge is constructed on the basis of social practices, language, and values that are local and contextual' (Osmer 2008:308ff).21. 'The basic church communities are helping the whole church in the process of declericalization, by restoring to the People of God, the faithful, the rights of which they have been deprived in the linear structure' (Boff 1986:32).22. Neuhaus