This thesis examines how young, married, heterosexual Christian couples talk about and make sense of pregnancy loss, specifically loss before the twentieth week. Studies of pregnancy loss often focus on individual differences in response to pregnancy loss, but this research engages a shared, relational notion of pregnancy loss. Furthermore, this project focuses on Christianity as a tool for making sense of pregnancy loss, not simply a demographic characteristic. I conducted six open-ended interviews with two couples, with one interview together and an individual follow-up interview with each spouse. Following the interviews, I analyzed and interpreted the interview transcripts for symbols of identity and forms, which are communicative practices described by Carbaugh (1996) that construct social identity and cultural scenes, to examine how pregnancy loss is characterized as a "me," "you" and "we" experience. Through this analysis I observed how multiple agents (God, the couple, the community, family members and clinicians) continually construct what pregnancy loss means for the couple, but also for this cultural scene. This is a transformative experience for all entities as they continually interact with this notion of loss. Significantly, these couples see this experience continuing on past death and know that they will see their baby "in heaven."

This qualitative research study aimed to identify, through classroom observation and conversation, some characteristics of children’s spirituality in Australian Catholic primary schools. In the context of this study, spirituality was described as an essential human trait. While much of the recent literature in the field describes spirituality in terms of connectedness and relationality, in this study spirituality was described as a movement towards Ultimate Unity (de Souza, 2004a, 2004b), whereby at the deepest and widest levels of connectedness, an individual’s true Self may experience unity with Other. Spirituality was also described as the outward expression of such unity in terms of how one acts towards Other. Located within the constructionist epistemology, and in taking its philosophical stance from interpretivism, this qualitative study took its theoretical impetus from that stream of human science known as hermeneutic phenomenology. The videotaped life expressions of two groups of approximately six children in Year three (8-years-olds) and Year five (10-years-olds) in each of three Australian Catholic primary schools formed the texts that were reflected upon in order to gain insight into the spirituality of these children. The researcher met with each group on three occasions. Each group meeting, consisting of a semi-structured interview (conversation) and an activity (observation) was structured around the three categories of spiritual sensitivity – awareness sensing, mystery sensing and value sensing – as proposed by Hay and Nye (1998). van Manen’s (1990) lifeworld existentials were drawn upon as guides to reflection upon the life expressions of these children. Hermeneutic phenomenological reflection upon the texts of this present study identified four characteristics of these children’s spirituality – the felt sense, integrating awareness, weaving the threads of meaning, and spiritual questing. As well, two factors which appeared to inhibit these children’s expression of their spirituality were also identified – material pursuit and trivialising. Each of the four characteristics identified reflected the descriptions of spirituality drawn upon throughout this study, particularly the notion of spirituality as a movement towards Ultimate Unity (de Souza, 2004a, 2004b). In some instances, these characteristics also revealed the emergence of the Collective Self, in which the individual Self of each child became unified with every other Self among the group of children. It was argued then, that a movement towards Ultimate Unity may entail the emergence of a Collective Self, in which, at the deepest and widest levels of connectedness, Self and Other become one and the same. The two inhibiting factors indicated that such a movement was thwarted in that these factors prevented the children from moving beyond their superficial self towards deeper levels of connectedness. As the result of this investigation, this present study proposed some recommendations for learning and teaching in the primary religious education classroom which may nurture spirituality. These include the creation of appropriate spaces for nurturing spirituality, allowing children time to engage in the present moment of their experience, the use of tactile experiences in religious education, and the need to begin with the children’s personally created frameworks of meaning. A learning model for addressing the spiritual, affective and cognitive dimensions of the curriculum has also been offered as a means by which to realise these recommendations for learning and teaching. As well, recommendations for the personal and professional learning of teachers and leaders in Catholic primary schools who seek to nurture the spirituality of their students have also been proposed in light of the characteristics of children’s spirituality that were identified. These include the formation and professional learning for teachers of religious education, and the possibility of revisioning the curriculum to explore where spiritual development might be addressed across the curriculum.

Evolutionary theory provides a useful framework for understanding the possible genesis and benefits of spirituality and/or religiosity. Research within psychology on Attachment and Object Relations Theory indicates congruence between the way we relate and perceive others and the way we relate to and perceive “God”. In addition research has indicated that spirituality and religiosity in general are related to better health outcomes. This study examined the possible differential benefits of using the Pennebaker Written Emotional Disclosure paradigm with or without a spiritual/religious framework. Furthermore, it was hypothesized that any incremental benefits would be moderated by attachment style and level of object relations development. This study provided no support for either a differential effect of writing instructions or for a moderating effect of attachment style or level of object relations development. Implications and suggestions for future inquiry are discussed.

This article examines early twentieth-century British "Uranian" same-sex sexualities as a distinct entity from other labels for homosexuality. British sexologists, feminists, and other radical socialist/anarchist reformers invoked scientized versions of mysticism and Asian religions to conceptualize different, though intersecting, meanings for the Uranian. Historians of sexuality, however, tend to conflate the term "Uranian" with the other various and conflicting medico-scientific concepts circulating at the time, such as "homosexual," "sexual invert," and "intermediate sex." Overstating the slippage between terms, however, obscures the significance of Uranianism in the history of same-sex eroticism, and reinforces a dichotomy between spirituality and modernity. The Uranian discourses examined here epitomize a "progressive" historical moment that elaborated the scientific origins for the spirit, soul, and a divine will in the constitution of modern sexual/spiritual subjects. In many ways, Uranianism challenged the late nineteenth-century medical-sexological discourses that demarcated the homosexual as a pathological "type" by creating a more fluid understanding of sexuality through the interplay of Edwardian critiques of scientific materialism with New Age ideas about the mind, psyche, and spirituality. That is not to suggest that Uranianism offered an "alternative" (homo)sexuality that was disentangled from pathological discourses; on the contrary, the Uranian discourses implicitly consolidated the "homosexual type." Tracing the genealogy of Uranian sexuality through three case studies illuminates a modern moment when reformers attempted to create fluid sexualities. We find that Uranianism complicates our understandings about the supposedly dominant role of medical-scientific discourses in the construction of early twentieth-century British (homo)sexuality.

Spiritan Life No. 17 -- April 2008 -- Spiritan Ministry with refugees, displaced peoples and asylum seekers -- CONTENTS -- Introduction, John KINGSTON -- (pg 3) -- DECLARATION ON SPIRITUALITY -- (pg 8) -- A Stop on the way to the "Eldorado" of Europe, Pierre VEAU -- (pg 10) -- Unravelling the socio-political situation in Burundi, Gervais TARATARA -- (pg 15) -- 'REVIVE'in England, Ann-Marie FELL -- (pg 27) -- Relieving migrant isolation and solitude at Nouadhibou, Jerome Otitoyomi DUKIYA -- (pg 32) -- Refugees and Immigrants in Portugal, Jose Reis GASPAR -- (pg 36) -- Hostel Ministry in Durban, Pierre SAKODI SATALA -- (pg 47) -- Services at SPIRASI, Michael BEGLEY -- (pg 50) -- At the service of the dispossessed in Rennes, Michel THOMAS -- (pg 77) -- Serving, accompanying and defending the 'returnees' of Manono, Jean-Pierre ILUNGA -- (pg 80)

Thesis (M.A.)--West Virginia University, 2002. / Title from document title page. Document formatted into pages; contains vii, 56 p. Includes abstract. Includes bibliographical references (p. 36-40).

Thesis (Ph. D.)--University of Texas at Austin, 2001. / Vita. Includes bibliographical references. Available also from UMI/Dissertation Abstracts International.

Thesis (Ph. D.)--University of Queensland, 2002. / Includes bibliographical references.

Thesis (Ph. D.)--University of Missouri-Columbia, 2003. / Typescript. Vita. Includes bibliographical references (leaves 162-169). Also available on the Internet.

Project report (D. Min.)--George W. Truett Theological Seminary, Baylor University, 2002. / Abstract. Includes bibliographical references (leaves 156-157).