counsellors should come to 'die as a privileged class' in learning with and from families and communities within their pathological conditions. Contextual practical theology for social transformation is yet again of paramount importance (Cochrane, De Gruchy & Petersen 1991).Two different pastoral approaches are now viewed to reflect on how contemporary pastoral challenges are met. PASTORAL THEOLOGY IN THE (WHITE) DUTCH REFORMED CHURCH IN SOUTH AFRICACura animarum, the care of human souls, informed and shaped pastoral theology in the Dutch Reformed Church of South Africa (DRCSA) in recent decades (Louw 2004:1). Dingemans (1996:86) rightly locates Louw, as representative of the DRCSA's pastoral theology, within the individual paradigm. Louw (2008), however, may have shifted recently to include a 'wider community' focus. He focuses on the human search for meaning and spirituality in a postmodern society. However, contemporary socio-economic and ecclesial challenges pose critical questions to scientific and epistemological attempts in defining and informing pastoral praxes. A hermeneutical approach in facilitating only an interpretation for and about human existence within the 21st century context could prove to be insufficient. Freire (1978:24) argued for a hermeneutical reading within social contexts. Louw (2004:1) applies four movements in pastoral theology, namely the specific hermeneutical process that takes place in the pastoral encounter; the implications of salvation for individuals in their social context; the methods used in pastoral counselling; and the ultimate healing or therapeutic effect of pastoral intervention. A fifth aspect should be added, namely a methodology for the deconstruction of pathological socio-economic, cultural, political and maintenance ecclesiological systems. The application of such a deconstruction methodology should function as an empowering process in the liberation from such pathological systems. A social contextual hermeneutical (critical action-reflection-action) approach by poor families and communities in pastoral ministry should be applied.Socio-economic pathologies engender and perpetuate poverty, violence, alcohol and drug abuse and oppression. These crises pull the church from its traditional and sometimes privileged position to the margins of disempowerment and even systemic dysfunctionalities (Dames 2007, 2008). However, the dynamic between existential realties and God's praxis lies at the heart of the quest for a relevant pastoral theology. Pastoral theology could therefore be defined as an existential action and reflection encounter between God, human beings and the environment (cf. Freire 1978:57).It is not only individuals but whole communities that have to deal with challenging life issues (cf. Louw 2004:3, 2008:63). The existential reality of dysfunctional systems exacerbates these threats. A pastoral hermeneutical and cura vitae methodology may fall short in addressing the harsh realities of poor families and communities (Louw 2004:3-4, 2008).A theology 'from below' and an 'existential locus of God-language' (Braaten 1989:19, cited in Louw 2004:4) should operate within 'the overall plan for the society' (Freire 1978:89). Liberation and especially transformation are of crucial importance for tangible change. Pastoral ministry as action-reflection-action science mediates the Christian faith in the praxis of society towards the transformation of these praxes (Heitink 1993:18).Pastoral hermeneutics is a critical action-reflection-action process on how to shape faith practices in transforming life-threatening contexts (Louw 2004:5). Meaning making and identity formation cannot only focus on a mature faith, but