pastoral theology 'happens whenever and wherever there is a reflection on practice, from the perspective of the experience of the presence of God'. The moment of praxis is 'always local, embodied and situated' (Muller 2005:73).19 The 'local and informal levels' in pastoral theology refers to a rediscovery of the basic forms of pastoral theology as being reinvented as postfoundationalist20 (Muller 2005:74; cf. Boff 1986). However, in the context of this article, a new praxis,21 namely missional contextual pastoral theology for liberation, is preferred (cf. Boff 1986:32). Missional pastoral-pedagogical ministry requires ethical leadership that transforms individualised needs and institutional agendas (cf. Botman 1993:5). It focuses intentionally on the collective responsibility for the common good of entire communities (Freire 1978:8). Missional pastoral ministry within communities should co-exist in a 'delicate tension' within appropriate ethical principles and practices in fostering the spiritual and civic virtue of authentic transformational leadership: 'We have a responsibility to contribute to the "common good" in our contexts ...' (Dreyer 2010:3). Missional pastoral-ethical leadership should become a prerequisite in pastoral theology (cf. Bellah et al. 1988, cited in Bass & Steidlmeier 1999). Maintenance pastoral ministry is called to repentance and total obedience 'grounded in a spirituality of servant leadership', embodying its mission as a sign and witness of God's grace and self-giving love (Osmer 2008:29). This is a crucial ethical question, specifically in the light of the pathological conditions that poor and vulnerable families and communities have to endure. Such obedience implies a responsibility and demands a comprehensive new attitude of repentance, conversion, a change of course and a new orientation (Botman 1993:102ff; Schrage 1988:40-41).Coene's work is, therefore, a fascinating and inspiring example of how a clinical methodology could be transformed to fit the needs within pathological contexts (Coene 1983:90, 92). Her being with poor people and listening to their needs was her way of allowing [her]self to enter deeply into their lives (pains, joy)', making herself vulnerable by reaching them in 'situating [her]self among them with an attitude of openness, listening, empathy and compassion ... to read below, deep below the surface of the reality of a people living in a depressed area, wrapped in a "culture of silence ... I learned to enter into the mystery of incarnation and understand the poverty-stricken people from within.(Coene 1983:92, 95-96, 97)The Diatesda model was founded as a pastoral response to pathological socio-economic challenges. It fostered a communal pastoral ministry for church members and more importantly for the broader community. Diatesda became an integrated, multifaceted and cross-disciplinary pedagogical and missional pastoral ministry. It could be concurred that it became 'involved in the Black community's fight for economic and political lobbying, community organization around selected issues, [the Reconstruction and Development Programme], sponsorship of economic ventures, and other means' (Wimberley 1979:94). Diatesda initiated and continues to create an environment vital for growth in a community facing recurring and persisting existential socio-economic pathologies. It has become a missional communal place and space of soul care, life healing, liberation and transformation - without the church!Spendthrift generosity (the giver's own blood) brought fruition to the oppressed people of