To help contemporary couples successfully navigate the 21st Century’s individualistic, diverse, multicultural, global, postmodern relationship environment, individual, couple, and family counselors, marriage therapists, couple therapists, family psychologists, relationship coaches, marriage educators, counselor educators, and other helping professionals need to understand and promote the positive, strengths-based, holistic, and wellbeing development of couple relationships to help them succeed and flourish in the long- term. This qualitative, narrative, visual autoethnography explores the researcher’s own experience of the culture of her 27-year long soul mate relationship with her partner through the lens of Positive and Holistic Couple Relationship Development Theory (PHRDT), its 7- phase Soul Mates Model, including encounter and dating, commitment, intimacy, building a life, shadow and adversity, renewal, and completion, resulting in the metaphorical development of the philosopher’s stone or gold of the philosophers, and its 12 positive relationship development principles. The study also explores the meanings derived from 8 alchemical pictograms associated with the Soul Mates Model’s 7 phases, which of the 12 positive principles played out in her relationship, and the effectiveness of her and her partner’s deliberate efforts at positive relationship building, as well as how these experiences may inform her teaching and practice. Based on the findings, which include the recall of fourteen years of spiritual, psychic, and visionary encounters with her partner before they met, the researcher concludes that she and her partner are not only soul mates engaged in the soul mating process, but also twin souls, linked together by an unfathomable bond that has helped them develop intimacy, remain bonded through adversity, and flourish as a couple in the long-term. Additionally, the researcher concludes that the Soul Mates Model and 8 alchemical pictograms are useful mythopoeic tools to explore the positive and holistic development of the couple relationship, that all 12 positive principles played out in her relationship, and that the process of soul mating may be taught to others with help of strategic positive, holistic, and mythopoeic interventions, yet that twin- soulship cannot be taught. She thus concludes that soul mates can be grown, yet twin souls must be born.

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2006. / Vita. Includes bibliographical references (leaves 50-51).

Thesis (M.A.)--University of Missouri-Columbia, 2004. / Typescript. Includes bibliographical references (leaves 127-134). Also available on the Internet.

Thesis (M.A.)--University of Missouri-Columbia, 2004. / Typescript. Includes bibliographical references (leaves 127-134). Also available on the Internet.

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2006. / Vita. Includes bibliographical references (leaves 50-51).

Community expressions-specifically, annual events manifested by groups other than official organizations-can be sites for transmission of crucial understandings of the past that have not achieved representation in formal archives. In this dissertation, to locate the minor narratives of history I analyze a community expression with my focus honed on the ephemeral matter used within it, to imitate and question the reliance in archives on evidence, and explore ephemera as important focus points for the transmission of collective memory. The ephemerally embodied event I studied as an "archive" was the All Souls Procession, a grassroots annual celebration and parade in honor of the dead in Tucson, Arizona. To convey and interpret perspectives from the community enacting and participating in this event through engagement with ephemera, I have used three questions as my guide: How are ephemera used in All Souls Procession events as commemorative community expressions? How has the history of the All Souls Procession been shaped around the commemorative use of ephemera in relationship with recorded documents? And, What are the implications for archives of this case of commemoration through ephemeral community expression? Through qualitative methods of data collection including participant observation, document analysis, and unstructured interviews with thirteen current and former All Souls Procession organizers, I have found two overarching themes in the discourse around ephemeral commemoration in this event: processing the past and softening community boundaries. I found that through these themes of use, ephemera in the All Souls Procession anchor collective memory while constituting community boundaries, meeting a growing need to define and connect "members" of a rapidly expanding "community." With community membership defined as volunteerism in ASP events, ephemera function as iconic draws toward this event, attracting people to a unified theme and then engaging them in constructing it anew, as its ephemeral building blocks must be regularly recreated. Ephemera in this study were also found to help claim ownership and authority for the All Souls community, through occupation of space and memory. Concluding this work are three propositions: First, that in such community expressions, competing "archives" may face off against one another in the online arena, which is both ephemeral and enduring; Second, the use of ephemera as commemorative matter may give a community leverage in controlling records about the past, yet in increasingly transparent ways. Third, as they adapt to the model of participatory archives seen increasingly in the digital archival landscape, users can deploy strategies-forging alliances and "communities" that result in effacements and master narratives, the latter of which are then celebrated as community histories through new cycles of ephemeral commemoration. I ultimately retheorize the archive as collective action to construct, efface, and build community around history, supporting the notion that the more collective, or massive, or spectacular the telling of a story, the better it competes to become a history.

This study explores how the design of women’s social space of action is presented in Hagar Olsson’s play S.O.S: Save our souls (1928). The focus of the study is on the female main character of the play, Maria. The analysis model consists of close reading with the play's melodramatic elements as a starting point. The theoretical framework for the study is the epic theater tradition where Bertolt Brecht has an important influence. The study shows that there is an existing deficiency condition regarding women´s social space of action. This design interprets as a space where women´s happiness and freedom experiences as difficult to access. There is also a critique towards this design through Maria and her actions. The critique is targeted towards long-standing social constructions. However, it should be pointed out that the play takes plays in a bourgeoise environment. Therefore, the design of the space as well as the critique targets towards this environment. The study also shows that Maria´s actions combined with the play opens up for a possible new space where contemporary bourgeoise women allows to act beyond their expectations. This design creates a possibility for women to follow their own way to happiness.

Dynamics of spiritual thirst is an expression of the exchange of love between God and human being, which is the basic motivation for any Christian ministry. When a man encounters Jesus' thirst for the salvation of men, a desire to respond to this love is enkindled in his heart, most of all by taking part in collaborating in the salvation of souls. The deeper is the unity of the soul with Christ, the more she takes part in His salvific thirst, i. e. she is consumed by the desire to calm His thirst working at the salvation of souls. Both the intercessory prayer of Theresa of Lisieux, who lived hidden cloistered life, and Mother Theresa's worldwide mission of merciful love came out of the same source. It means that the dynamics of spiritual thirst is the deepest motivation of any Christian apostolic work and ministry. Key words Spiritual thirst, merciful love, Holy Spirit, salvation of souls, apostolic work

This research deals with the pain and rejection a woman suffered after having gone to her priest for counseling. She only wanted him to stop the abuse form her husband and to re-build her marriage through proper counseling. The priest promised to visit her but failed to do so. Instead, one Sunday during the Eucharistic service, she heard him preached about her situation. In his sermon, she was judged and condemned. This traumatized the woman immensely and as a result, she walked out of the church and has never returned. This research will propose a model for healing to all Caregivers in journeying with troubled souls. Copyright / Dissertation (MA(Theol))--University of Pretoria, 2012. / Practical Theology / Unrestricted

The purpose of the study was to get a better understanding of how players’ engagement is affected by the narrative techniques which are used in the game Dark Souls II. The four most prominent narrative techniques that were analyzed in Dark souls II were cutscenes, item descriptions, NPC’s and environmental storytelling. Qualitative and Quantitative data was collected in a questionnaire that was posted on the forum/ “subreddit” Dark souls II. The answers from 100 questionnaires were analyzed using content analysis methodology. It could be concluded in this thesis that narrative techniques that interfere with the players sense of freedom will reduce their engagement within the game. An example in Dark souls II is when the player is forced to summon NPC’s to boss fights in order to progress in the NPC’s storyline. This also works the other way around: i.e. the player experiences increased engagement if the narrative techniques allow the player to decide over their own actions. An example in Dark Souls II is when the player is given the opportunity to kill friendly NPC’s. / Syftet med denna studie var att få en bättre förståelse för hur spelarens engagemang påverkas av de narrativa tekniker som används i spelet Dark Souls II. De fyra mest framstående narrativa tekniker som identifierades i Dark Souls II var Cutscenes, föremålsbeskrivningar, NPC’s och miljöberättande. Kvalitativ och kvantitativa data samlades genom en enkät som lades upp på Dark Souls II forum/ ”subreddit”. Svaren från 100 deltagare tolkades med koder samt kategorier genom metodologin innehållsanalys. I denna studie kunde det konstateras att narrativa tekniker som negativt påverkar spelarens frihet, kommer reducera deras engagemang i spelet. Detta noterades bland annat när spelare var tvungna att kalla på NPC’s till bossfighter för att kunna fortsätta denna NPC’s uppdrag. Det angavs även att detta fungerade åt andra hållet, när spelarens förmåga att kunna ta egna beslut tilläts så ökade även spelarens engagemang i spelet. Detta noterades i spelmekaniken att spelaren bland annat tilläts döda fredliga NPC’s.