In the Old Testament, God was seen as the one who could remove suffering, and thus it was normal to bring pain to God. Similarly, when the community experienced a crisis (e.g. the destruction of Jerusalem), they united their sorrow in communal laments (e.g. Ps 79), which were passed on from one generation to the next. Even those who had not been present at the time of the remembered disaster continued to use these laments when they experienced other disasters. There was an ongoing expression of pain to God as people tried to understand how their covenant God could allow certain things to happen.The Book of Psalms has many laments, both personal and communal. Indeed, one-third of the psalms are laments (O'Connor 2002:9), being more in number than psalms of praise. Apart from psalms, there are many other laments in the Bible. The Book of Lamentations is a very pertinent example of lament, and has much to teach us. So too the Book of Job, with Job's honest interaction Lament is little understood or practised in most contemporary church communities. However, in today's world of increasing trauma, this means of grace is much needed. In this article, after providing a biblical basis for lament, focus is given to practical applications of lament in various communities. The studies included refugees from the Democratic Republic of Congo and Burundi living in Cape Town, 'discipleship groups' in two townships of Cape Town and an AIDS-support group near Pietermaritzburg. The empirical studies use biblical literature (mainly psalms of lament) either to provide a voice for those who battle to express their pain or to provide a model for sufferers to compose their own laments. Results show that biblical lament can help the individual find healing (social, physiological and spiritual), promote a more socially aware community and help church members gain a better understanding of the nature of the Christian life and the character of God. Consequently, it is highly recommended that those who seek to help trauma-sufferers consider the importance of lament in their ministries. As they then put the theory into practice, those who for so long have felt isolated or misunderstood in the Church will find solace and find healing for their pain. Intradisciplinary and/or interdisciplinary implications:This study challenges current practices in the Church and provides practical applications of the notion of lament, which over the last 20 years has gained much traction in practical theology and biblical studies. Proven empirical studies show how lament can help individuals and the community to find healing.

Biblical texts were performed in Israel and current research shows many gains from performing biblical text today. This article, based on empirical studies, highlights four benefits. Firstly, multisensory communication engages the attention of the audience and enables them to remember the texts. This has an impact on evangelism/discipleship, reaching an audience not interested in reading. Secondly, as the actors study the text carefully, they discover its richness, resulting in enhanced discipleship. Thirdly, acting out a text requires one to make decisions about ambiguities in the text (e.g. concerning the emotional state of characters) and highlights to translators and Bible students where unintentional ambiguities might result in misunderstanding and where clarification is needed. Fourthly, performing biblical texts has great potential in the area of trauma healing.Intradisciplinary and/or interdisciplinary implications: Through acting out a story (which includes traumas with which the audience will resonate) and by having a jester interrupt with questions, audience members have opportunity to engage with the situations. This can be helpful in promoting healing, in line with Herman’s three steps of trauma recovery. Thus, performance can support not only better biblical understanding but also pastoral ministry.

A study of biblical lament psalms can help present-day sufferers express their own pain to God, and this can result in personal, social, and biological healing. In this empirical study, Zulu "pain-bearers" first studied Psalms 3 and 13 and then wrote and performed their own laments, using the biblical laments as a model. The use of poetic form is shown to have advantages over narrative therapy approaches. The empirical compositions and performances fit with the insights gained from cognitive psychotherapy approaches as well as the therapeutic steps proposed by Judith Herman. Moreover, apart from facilitating healing of the soul and interpersonal relations, the research insights of Cozolino and others suggest that lament can stimulate the biological healing of the brain, allowing for the healthy processing of the trauma memories.

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In many churches, a group of people with a particular identity may often feel like "outsiders" and battle to fit into the community; yet "insiders" rarely recognise their difficulties. One such group in South Africa are refugees, particularly those coming from francophone Africa. This empirical study attempts to waken South African members of a local church to the heavy concerns carried by fellow Christians who have had to flee their homelands. The study intends to not only highlight refugees, but also any group within a church that may feel "excluded". The aim is to show that a more supportive community can be fostered through an application of principles from many disciplines (studies relating to community-building, lament, empathy, and rituals). It is hoped that other churches can benefit from this example, thus promoting unity and incorporating the "excluded", and enabling the establishment of healthier communities. 1. introduCtion This interdisciplinary study draws on the biblical concept of church members caring for one another, without showing preference for one group over another. It is based on principles such as "In Christ there is neither Jew nor Greek … [but] all are one in Christ Jesus" (Gal. 3:28) and "You are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God" (Eph. 2:19). The notion of drawing on various disciplines such as, for instance, theology, psychology, and ethics is a growing phenomenon in current research. For example, theology may engage with