Towards positions of safe uncertainty. The accounts of heterosexual husbands were excluded, given the necessary homogeneity of our sample. Enter the email address you signed up with and we'll email you a reset link.
Schnoor RF. This seemed to further enhance a positive sense of self. Hays D, Samuels A. From non-conforming sinners, wanting to hide from the knowing, judging eyes of God, they come to view themselves as loved creatures of God. How did you know religion was important for your relatives? I cried a lot.
Reducing Religious Involvement Participants said they were frustrated and angry, and felt guilty and rejected by the Catholic Church, because its doctrine forbids homosexual love and relationships, treating these as sinful actions. This methodology was selected to build a deeper understanding of how gay men, brought up in Polish Catholic families and with strong faith, developed their gay identity.
While Grace reported no desire to be with another man, she, like all the participants, strove to embrace unexplored parts of her life. In most cases it was Pietkiewicz and Koodziejczyk- skrzypek examined how gay husband who finally left.
Most of the women had tried to sustain and accommodate a state of being partially married and partially separated, but it created tension for them. New York: Routlege; This resulted in further frustration. They rebuilt an integrated sense of self that was separate from, yet always somewhat connected to, their ex-husband by virtue of their children, and their history together.
Participants All women had a experienced a husband come out as gay, and b had a child or children with their husband. Radek and Arthur served as church ministrants and participated in religious youth organizations, trying to embody their faith in everyday life and follow Catholic principles in distinguishing what was right, moral, or sacred, and what was immoral or sinful.