Chapter 1 introduces the dissertation’s thesis and highlights its methodology. This dissertation argues that the divine design for suffering in Christ-followers is to decrease self-rule through mortification, increase God’s rule through engendering spiritual maturity, with both of these functions serving the ultimate purpose of God glorifying himself in the individual lives of his covenant people. This chapter also sets the argument within the contemporary context of biblical counseling. Chapter 2 explores the first major element of the thesis, that God designs suffering to decrease self-rule in his covenant people through mortification. This theme is traced through the lamenting psalmists, the Suffering King’s attack on self-rule via the cross, and Jesus’ imperative to self-denial. Chapter 3 argues the second major element of the thesis, that God designs suffering to increase his rule in his covenant people by engendering the blessings consistent with spiritual maturity. This thought is developed by examining the spiritual maturity suffering produced in the lamenting psalmists and Jesus. Six New Testament passages are examined which indicate suffering is instrumental in engendering spiritual maturity in the Christ-follower. Chapter 4 demonstrates the third major thesis element that suffering that the ultimate purpose of suffering in Christ-followers is to glorify God. This conclusion is reached by examining the lamenting psalmists glorification of God, Jesus glorifying the Father in his sufferings, Christ-followers’ glorification of Christ through suffering, and how God glorifies himself when suffering ceases. Chapter 5 defends the dissertation thesis against the challenges forwarded by open theism. The main arguments focus on open theism’s contention that no divine design for suffering exists and suffering is purposeless. The last section critiques the implications open theistic beliefs has on trusting God, Christ and the gospel, prayer, and eternal hope. Chapter 6 proposes that the cognitions, affections, and volitions of the heart are each mortified of their unchristlikenesses, conformed to Christlikeness, both for the glory of God through suffering. The last section is directed to biblical counselors to give indicators of self-rule in sufferers and to suggest how they may minister to all the suffering heart’s functions. Chapter 7 concludes the dissertation by giving a summary of its arguments, suggestions for further research, and some concluding thoughts.

Miroslav Volf argues traumatic memories are a temporal and eschatological stain on divine-human relations, making non-remembrance a mandatory component of reconciliation. Yet I contend the ‘problem of traumatic memories' is more convincingly addressed through remembrance, exemplified in the continuity of the divine and human embodiment of scars. The investigation begins temporally, in Part I, with consensus neuroscientific data arguing remembrance is the human brain's autonomic response to trauma and cognitive embodiment is how the brain best reconciles that remembrance of scars. Congruent with this biological reality, scripture records how the incarnate Son embodies his scars without attempts ‘to let go of such memories'. Then, eschatologically, because of the forerunning way of redemption how the Father accepts the Son's embodiment of scars is eternally perfect – without having to be erased, uncreated, or non-remembered – so will humanity's embodied remembrance of scars be accepted as eternally perfect in their elevation. Yet this conclusion is highly problematic for Volf because any form of eschatological remembrance of trauma is a perpetuation of evil (sin) poisoning God's eternal perfections. In direct response to Volf's concern, Part II offers a doctrinal construction of the paradox of Triune (im)possibility detailing how divine kenosis creates a bridge from the temporal possibility of traumatic memories to the Godhead's impassable nature without poisoning the eternal perfections. I argue all divine kenotic suffering in the world, including, prominently, the cross event, was already eternally conditioned in the united will (in difference) of the Trinity. Therefore eschatological remembrance of trauma cannot poison the eternal perfections because its temporal possibility has already been perfectly qualified by a divine continuity of victorious elevation. Just like the eschatological remembrance of the cross's trauma, all other remembrance of trauma continues only in a perfected state wholly unconnected from the nature of sin permeating the memories' temporal iterations. This is how remembrance better answers the problem of traumatic memories – by forging temporal-to-eschatological continuity of the divine and human embodiment of scars, no temporal suffering is done in vain because it is perfectly redeemed in the eschatological victory of divine-human remembrance.

This dissertation argues that the comparative method in the academic study of religion can be a valuable missiological tool for Christians. Chapter 1 explains the need for Christians to have an in-depth understanding of the Sunni worldview in order to better contextualize the gospel. Chapter 2 provides a history of the comparative method in the academic study of religion, and discusses the seven most common objections to the approach. Chapter 3 responds to the seven most common objections to the comparative approach, proposes a method of comparison, and presents this dissertation's case study. Chapter 4 begins with an overview of the Reformed worldview, and presents the themes found in the OT and NT concerning God's purposes behind the suffering of his people, and how his people should respond. Chapter 5 includes an overview of the Sunni worldview, and presents the themes found in the Qur' an and Sahih Al-Bukhiiri concerning God's purposes behind the suffering of his people, and how his people should respond. Chapter 6 compares the themes found in the Sunni and Reformed texts, and ends with a brief discussion of some missiological implications from the study. Chapter 7 summarizes the overall arguments and findings of the dissertation.

by Chan Chi Kin. / Thesis (M.Div.)--Chinese University of Hong Kong, 1988. / Bibliography: leaves 166-177.

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Lee Shui Man Murine. / Thesis (M.Div.)--Chinese University of Hong Kong, 2009. / Includes bibliographical references (leaves 95-97). / ACKNOWLEDGEMENT --- p.vi / ABBREVIATIONS --- p.vii / INTRODUCTION --- p.viii / Chapter I. --- What does suffering mean? --- p.viii / Chapter II. --- Saint Therese of Lisieux: Her Spirituality and Suffering --- p.ix / Chapter III. --- Thesis Statement --- p.xii / Chapter IV. --- Methodology --- p.xii / Chapter V. --- Contents --- p.xiv / Chapter CHAPTER 1 : --- Core Essence of Therese's Spirituality: The Little Way of Spiritual Childhood --- p.1 / Chapter I. --- Spiritual Formation --- p.2 / Chapter II. --- Essence of the Little Way of Spiritual Childhood --- p.7 / Chapter III. --- Practice of the Little Way --- p.18 / Chapter IV. --- Assessment of the Little Way --- p.22 / Chapter V. --- The Little Way: A Life Journey to Seek and Experience the Loving Presence of God --- p.26 / Chapter CHAPTER 2 : --- Experience of Suffering --- p.29 / Chapter I. --- Major Experiences of Suffering --- p.30 / Chapter 1. --- Before Entering Carmel (1873 - 1888) --- p.30 / Chapter 2. --- After Entering Carmel (1888 - 1897) --- p.35 / Chapter II. --- Essential Elements of Therese's Response to Suffering --- p.44 / Chapter III. --- Suffering in Her Little Way --- p.48 / Chapter CHAPTER 3 : --- Theological Meaning of Suffering and Its Relationship to the Little Way --- p.49 / Chapter I. --- Theological Meaning of Suffering --- p.50 / Chapter II. --- Relationship between Suffering and the Little Way --- p.63 / Chapter III. --- Suffering : A Loving Presence of God --- p.66 / Chapter CHAPTER 4 : --- Key Contributions and Limitations --- p.69 / Chapter I. --- Key Contributions --- p.70 / Chapter II. --- Limitations and Challenges --- p.81 / Chapter III. --- Suffering : Further Areas to Address --- p.86 / CONCLUSIONS --- p.88 / Chapter I. --- Theological Meaning and Practice of Suffering: An Interpretation --- p.88 / Chapter II. --- Limitations of This Study --- p.92 / Chapter III. --- Suffering : A Mystery to be Explored and Lived Out --- p.93 / BIBLIOGRAPHY --- p.95

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Thesis (Ph.D.)--University of Melbourne, Dept. of English, 2006. / Typescript. Includes bibliographical references (leaves 323-367).

In 1999, aged eighteen, I read 'The Brothers Karamazov' by Dostoevsky. I read this novel in Burundi, where I witnessed the suffering of others. The country's basic problem was civil war, which is best described in this terse note: "Rwanda, the sequel. Same story, different location. Nobody cares." The well-publicised problems in Rwanda in 1994 didn't end, they went next-door. The only thing separating the problems of those two countries was the most heavily landmined stretch of road on the planet. It was on this road, which was littered with the remains of vehicles and people, that I experienced the immediacy of 'the problem of evil'.I had hoped that the book I held in my hands on those lifetime-long hours on the road would resonate with my experience. Ivan Karamazov's accusation of the God who creates a world of atrocities seemed fuelled by an unflinching look at senseless, disteleological suffering. I had hoped that Ivan, with his face turned against God, could countenance the horror I saw. Karamazov's stance has been seen as the antithesis of theodicy, which is the attempt to reconcile faith in God with the existence of evil. This antithesis seems to overcome the distance between the experience of real suffering and the account of that suffering given by academic theodicy. Ultimately, however, that distance remains. Dostoevsky's protagonist in his railing against God connects no more with the victims in this world than a writer of theodicy does with her defence of God.

ABSTRACT “WHEN THE WIND BLOWS COLD”: THE SPIRITUALITY OF SUFFERING AND DEPRESSION IN THE LIFE AND MINISTRY OF CHARLES SPURGEON William Brian Albert, Ph.D. The Southern Baptist Theological Seminary, 2015 Chair: Dr. Donald S. Whitney This dissertation examines the spirituality of suffering and depression in the life and ministry of Charles Spurgeon. Chapter one frames the dissertation by presenting general facts concerning Spurgeon’s depression and the relationship that his depression has to his spirituality. Chapter 2 emphasizes particular facts and features of Spurgeon’s life and ministry that demonstrate his depression. This section places Spurgeon within the historical context of the nineteenth century, and especially within significant movements and events that established the setting for his depression. Chapter 3 features specific aspects of Spurgeon’s personality that influenced his depression and further document that he was in fact a depressed man. This section highlights certain dangers based on Spurgeon’s proclivity toward despondency. Chapter 4 highlights specific causes in Spurgeon’s depression. Specific focus is on physical, mental, circumstantial, ministerial, and other elements that contributed to his depression. A section on Spurgeon’s theological tension within this depression is also discussed. Chapter 5 discusses Spurgeon’s theology as it relates to his suffering and depression. For Spurgeon, a Trinitarian and Calvinistic doctrine was paramount in dealing with depression. These teachings would frame his understanding of man and human conduct both in life of the believer and unbeliever. The chapter also demonstrates Spurgeon’s understanding of church history within the context of a suffering faith. Chapter 6 examines the cures for Spurgeon’s physical and mental depression. Spurgeon had no aversion to medicine and doctors in assisting his physical maladies and depression. Diet, rest, exercise, the weather and the sea were all factors that aided in temporary recovery of Spurgeon when depressed. Chapter 7 explores the range of spiritual disciplines that Spurgeon practiced himself and which he encouraged other Christians to perform to maintain a vital experience of communion with God during times of depression. Spurgeon believed that means such as meditation of Scripture, prayer, service and the sacraments were essential practices for maintaining genuine Christian piety. Chapter 8 summarizes answers given to the research question and related questions. This section also provides concluding reflections and recommended further research on this topic.