Thesis (doctoral)--Ludwig-Maximilians-Universität zu München. / Includes bibliographical references (p. 337-342).

Thesis. / Bibliography: p. 31.

Thesis (Th.M.)--Dallas Theological Seminary, 2007. / Description based on print version record. Includes bibliographical references (leaves [53]-56). Issued also in microform.

Thesis (Th. M.)--Dallas Theological Seminary, 2000. / Includes bibliographical references (leaves 54-56).

Thesis (Th. M.)--Regent College, 1999. / Abstract and vita. Includes bibliographical references (leaves 87-90).

I argue in this dissertation that Nietzsche’s struggle to free himself from Schopenhauer and Wagner’s influence interferes with his understanding of Buddhism, which he tends to tar with the same brush that he used on his mentors. I claim that Nietzsche has more in common with Mahayana Buddhism than he realizes, and suggest that he would have had more sympathy for Buddhist strategies for confronting suffering if his conception of such strategies had been more adequate. I offer a reading of the eternal recurrence according to which it promotes an existential reorientation towards the present moment that is very much in the spirit of Zen. I contend that the apparently irresoluble differences between the Nietzschean and Buddhist positions on questions relating to a karmic “moral world order” can be overcome on a careful interpretation, and that there are more than superficial parallels between the way that both Nietzsche and Zen thinkers ascribe spiritual significance to a certain kind of spontaneous action. / text

No description available.

This dissertation interprets the poems of the book of Lamentations through the study of their imagery and of the themes expressed through that imagery. The introduction places the study in the context of literary studies of biblical texts and of recent scholarship on Lamentations. The book is read in its canonical order, identifying the images and patterns of imagery which occur in each poem. Major images are compared with similar images in other biblical poetry and interpreted as to the themes which they express. Comparison of imagery which appears in several poems illustrates how the experience of the fall of Jerusalem is variously understood and expressed within the book as a whole. The poems depict the suffering and losses of the community during the siege and its aftermath, while attempting to understand what these events mean for the community's relationship with its god. The speaker of Lam 3, however, reflects on human suffering from the perspective of an individual man. The poems and the book as a whole express vividly the experience of loss and suffering. The religious meaning of the disaster remains unanswered throughout the book, with the possible exception of the first chapter, where the balance of imagery of sin and suffering suggests that the sufferers receive what they have deserved for their sins. The book as a whole both expresses loss and suffering and inquires without final resolution as to the religious meaning of the communal disaster.

From 1908 to 1955, readers of conservative Protestant journals (Moody publications and The Sunday School Times) and more mainline journals (Zion’s Herald and Christian Herald), both asked questions about God’s role in suffering. In turn, writers for each of the journals responded by asserting that even if suffering did not seem to make immediate sense that it would one day make sense. While both conservatives and more mainline journals described suffering as being ultimately beneficial, views of why humans suffered were relayed in the most punitive terms in conservative journals. However, with regard to how one was to suffer, it was mainline writers who appeared a great deal harsher. Further, mainline views of how one was to suffer were gendered and made men the model for suffering. / Graduate / 0320 / 0337

Thesis (M.C.S.)--Regent College, 1986. / Abstract. Vita. Includes bibliographical references (leaves 178-185).