When I came to faith in Christ in Asia many years ago, suffering was mentioned in almost every church service. The reason was simply that suffering was the daily experience for most people. Poverty, social isolation, lack of hope, despair, and oppression where commonplace. But in the West today, I find that suffering is not something that Christians want to talk about too much.
In an article written in 2013, Soong-Chan Rah insightfully speaks of the necessity of lament, especially in the urban context.
Rah points out that prayers of lament can be found in about 40 percent of the Psalms (out of 150). But popular Christian songs often do not include lament. Rah says,
Christian Copyright Licensing International (CCLI) licenses local churches in the use of contemporary worship songs. CCLI tracks the songs that are consistently sung in local churches. CCLIs list of the top 100 worship songs in August of 2012 reveals that only five of the songs would even remotely qualify as a lament. (page 61; emphasis added)
Rah goes on to say,
The American church avoids lament. The power of lament is minimized, and the underlying narrative of suffering that requires lament is lost . . . We forget the necessity of lamenting over suffering and pain. We forget the reality of suffering and pain. (page 61; emphasis added)
True reconciliation, justice, and shalom require a remembering of suffering, an unearthing of a shameful history, and a willingness to enter into lament. Lament calls for an authentic encounter with the truth. Lament must not be ignored for the sake of uplifting praiseworthy stories of success. Lament reintroduces necessary narratives of suffering. (page 62; emphasis added)
Praise seeks to maintain the status quo, while lament cries out against existing injustices. Christian communities arising from celebration do not want their lives changed because their lives are in a good place. (page 62)
Lament recognizes the struggles of life. The status quo is not to be celebrated but instead must be challenged . . . American Christians that flourish under the existing system seek to maintain the status quo and remain in the theology of celebration over and against the theology of suffering. (page 62; emphasis added)
To only have a theology of celebration at the cost of the theology of suffering is incomplete. The intersection of the two threads provides the opportunity to engage in the fullness of the gospel message. Lament and praise must go hand in hand. (page 63)
[A] triumphalistic theology of celebration and privilege rooted in a praise-only narrative is perpetuated by the absence of lament and the underlying narrative of suffering that informs lament. (page 63; emphasis added)
Rah then talks about an integration of lament in urban ministry.
The belief that the cities are places of need, devoid of the gospel, is linked to the success-oriented narrative shaped by suburban models of ministry. (page 67)
[U]rban ministry must embrace the theology of suffering in the face of great pressure to adopt exclusively the theology of celebration . . . our approach to urban ministry must acknowledge the painful story of the church’s dysfunctional relationship with the city. (page 67)
No longer should urban ministry be defined by the transplant who journeys to the city to save it. Instead, the relocator may find their redemption in intersecting with the city. Urban missionaries are not the saviors of the city. Rather, the churches in the city may provide redemption for those whose theology of celebration excludes the essential element of the theology of suffering. (pages 67–68; emphasis added)
The urban church becomes the place where the fullness of suffering is expressed in a safe environment. The church has the power to bring healing. That power is not found in an emphasis on strength but in suffering and weakness. (page 68; emphasis added)
A theological reading of Lamentations calls the church to make room for the stories of suffering. Space is created for healing to arise from the power of stories, particularly stories of suffering. (page 68; emphasis added)
Source: Soong-Chan Rah “The Necessity of Lament for Ministry in the Urban Context,” Ex Auditu 29 (2013): 54–69.