Traditional Religious Doctrine and Women's Sexuality

Abstract

For many women the connection between sexuality and spirituality is frequently experienced in the context of their past or current religious beliefsbeliefs that privilege intercourse and male pleasure while ignoring much of what is rich and important in women's sexual experiencingresulting in feelings of shame, guilt and disconnection from a vital source of their power and pleasure. The focus of this paper is on the differences between religiosity and spirituality, and how women can be assisted to develop more positive and affirming sexual self constructions and nurture a more empowering sense of spirituality in their lives, in the face of sometimes oppressive religious teachings and beliefs. Suggestions are provided for helping women create more positive connections between their spiritual and sexual selves, irrespective of their religious affiliations and beliefs.     

Five Therapists' Personal and Professional Reflections and Integration

Abstract

Women come to the therapeutic table with varying degrees of integration of sexuality and spirituality. Some have felt harmed by traditional religious interpretations and practices, others embrace these, and still others recreate and reclaim this integration in ways that are empowering and meaningful to them. Both the literature and the profession's guidelines have compelled us to begin with ourselves as women who are therapists. Five diverse women who are therapists share their own personal accounts of their sexuality and spirituality. Their experiences and identities run the gamut from keeping spirituality and sexuality distinctly separate to finding sacred meaning in the intersection.     

Queer Muslims: between orthodoxy,secularism and the struggle for acceptance

ABSTRACT

The aim of this paper is to concentrate on responses by Muslim scholars to both the Orlando incident and the United States Supreme Court Judgment on same-sex marriage. I first provide some comments on the Orlando incident in relation to the issue of Muslims, violence and homophobia. More importantly and central to my argument, I consider what the import of these responses are for Muslims – especially Muslims who identify as LGBTIQ or at least experience same-sex sexual attraction or participate in same-sex sexual conduct – and also what do such responses suggest about the prospect of same-sex sexuality being seriously considered, understood and accepted within the contemporary Islamic tradition and the possible consequences thereof. I make the case that the Islamic tradition, by way of its self-identified and proclaimed scholarly interpreters and representatives, urgently need to engage with the issue of same-sex sexuality in a more robust, dynamic and imaginative manner or risk a deepening epistemological crisis.     

FEMINIST SOCIAL PROCESS

Abstract

A qualitative semi-structured interview was used to explore the interaction between Christian women's sexuality and spirituality and the impact of sex-negative messages on sexual and spiritual development of 10 Caucasian, middle-aged Christian women. A salient feature of this negative interaction was the women's attempts to reduce the dissonance between their sexuality and spirituality, which reflected a developmental process. Results are discussed in terms of the difficulty Christian women face in being able to integrate their sexuality and spirituality. The study revealed that integration is not an end but an ongoing process. Clinical implications and recommendations for future research are offered.     

‘And if not now,when?’: Spirituality,psychotherapy, politics

Abstract

Without collapsing distinct discourses into each other, the paper considers the linkages between spirituality, psychotherapy and politics. Changes are taking place in all three areas. Therapists who focus on the spiritual dimension as part of their ordinary work still tend to be marginalized. Similarly, the political dimensions of the client's experience often receive insufficient attention. The author offers an initial sketch of a new ‘anatomy of spirituality’: into social spirituality, democratic spirituality, craft spirituality, profane spirituality and spiritual sociality. He criticizes the practice of ‘safe therapy’, meaning therapy based on an object relations paradigm that represses the (incestuous) sexuality that lies at the heart both of the therapy encounter and the domain of spiritual values. The paper concludes with some thoughts about justice and an account of pertinent grassroots political developments.     

Core Energetic Couples Therapy

SUMMARY

Core energetics is a method of psychotherapy that seeks the integration of all aspects of humanity: the emotional, physical, mental, and spiritual. Based on a deep understanding of the ways in which energy and consciousness work together, the therapy, developed by John C. Pierrakos, MD, invites couples to experience their inner truth and to identify their universal life goals and core feelings. Core energetics emphasizes wholeness and unification without loss of individuation for the couple. This article describes core energetics as it is used in couples work; the theory, therapeutic stance, methods of diagnosis, and energetic techniques are discussed, as well as the focus on sexuality and Spirituality.     

Gender, Ethnicity, Religiosity, and Same-sex Sexual Attraction and the Acceptance of Same-sex Sexuality and Gender Non-conformity

This study explored the role of gender, ethnicity, religiosity, and sexual attraction in adolescents’ acceptance of same-sex sexuality and gender non-conformity. Using an intersectionality perspective, we also tested whether the effects of gender, ethnicity, and religiosity on adolescents’ attitudes would function differently in adolescents with and without same-sex attractions. Data for this study were collected by means of a paper questionnaire completed by 1,518 secondary school students (mean age?=?14.56 years, SD?=?1.05) in Amsterdam, the Netherlands. The sample was 48.1% female and 51.9% male. Approximately one third of adolescents in the sample were of a non-Western ethnic background (32.3%, n?=?491) and 7.5% of the participants (n?=?114) reported experiencing same-sex attractions. Results of our analyses showed that adolescents in our sample who were male, of non-Western ethnicity, and who were more religious (as indicated by frequency of religious service attendance), were less accepting of same-sex sexuality and gender non-conformity in comparison to female, Western and less religious peers. We also found a significant interaction effect between religiosity and sexual attractions, but only in relation to evaluation of same-sex attracted, gender non-conforming females. The negative effect of religiosity on acceptance of same-sex attracted, gender non-conforming females was stronger among those adolescents who reported same-sex attractions.     

Sexual Prejudice among Christian College Students, Denominational Teachings, and Personal Religious Beliefs

Although numerous studies have examined the role of religious tradition and religiosity on attitudes toward lesbian, gay, and bisexual people, the role of endorsement of denominational teachings has largely been overlooked, even though such teachings are often cited to explain study findings. To better understand the complex relationship between religion and sexual prejudice, this study explores the unique contributions of religious tradition, religiosity, and individual endorsement of denominational doctrine about same-sex sexuality in shaping these attitudes. Findings indicate that endorsement of denominational doctrine concerning same-sex sexuality is more influential than religiosity, and that endorsement of denominational doctrine is not simply a proxy for believing that same-sex sexuality is a sin. Implications for future research are discussed.     

Reconciling Spiritual Values Conflicts for Counselors and Lesbian and Gay Clients

Counselors and lesbian and gay clients experience parallel values conflicts between religious beliefs/spirituality and sexual orientation. This article uses critical thinking to assist counselors to integrate religious/spiritual beliefs with professional ethical codes. Clients are assisted to integrate religious/spiritual beliefs with sexual orientation.     

Creating a Space for Spiritual Practice: Pastoral Possibilities with Sexual Minorities

Is a religious gay person an oxymoron? It appears possible, given that the research on religion and spirituality among sexual minority individuals is so limited. While books written on the intersection of religion and psychotherapy may include a chapter addressing the religious and spiritual lives of lesbian, gay, and bisexual (LGB) individuals, there are no critical texts focusing solely on this issue. In this paper, we review some of the most recent research on homosexuality, religion, and spirituality, and discuss how LGB individuals may integrate these two identities. A case presentation is offered and implications for pastoral counselors and methods of supporting the integration of the spiritual/religious identity in tandem with a LGB identity are also discussed.     

Christian Parental Reactions When a LGB Child Comes Out

The purpose of this study was to understand how parents who identify as Christian responded to and coped with their child's disclosure of same-sex sexuality and/or having a lesbian, gay, or bisexual identity (LGB). Research has shown the effect parental responses can have on the psychological health of sexual minorities, as well as the emotions Christian parents may experience post disclosure. Little research highlights the struggle Christian parents can experience due to tension between their religious beliefs and the love they have for their child. This study highlights a unique aspect of how parents attempt to negotiate this tension.     

Client Perspectives on Spirituality in the Therapeutic Relationship

There has been increasing interest in the integration of spirituality into psychotherapy in the last 10 years, yet we have very little in-depth information about clients' perspectives on spirituality in the counseling relationship to help guide this integration. Using a narrative methodology to explore the counseling experiences of 12 spiritually-committed clients in detail, this study suggests that clients who may not identify as traditionally religious may still view the entire process of psychotherapy through a spiritual lens. Furthermore, their spirituality may guide their interpretation of therapy, their expectations of the therapist, and their choice to engage in or terminate treatment in complex ways. By exploring the experiences of this growing breed of spiritually-committed clients, the results shed new light on the dimensions that deserve consideration as we think about how to respond to a client's spiritual needs in psychotherapy.     

Latent class analysis of college women's motivations for engaging in same-sex performativity

Same-sex performativity (SSP), or public performances of sexuality (e.g., kissing) between women who identify as heterosexual, is a relatively common relational experience among college-aged women. Identifying patterns of women's motivations for engaging in SSP can elucidate the heterogeneity among women's social and sexual behaviors during a critical developmental period (i.e., college). We used latent class analysis to identify classes of heterosexual undergraduate women who engaged in SSP (N = 282). We identified three classes of motivational patterns: Other-Motivated (i.e., notably motivated by male attention, wanting to shock others, wanting to bond, and social pressure), Ambiguously Motivated (i.e., most motivated by alcohol and fun, but minimally motivated overall), and Sexually Motivated (i.e., notably motivated by sexual desire and sexual experimentation). We then examined how class membership was associated with variables related to participants' evaluation of their SSP experience, self and identity, sexuality, and heterosexism. Classes significantly differed in SSP evaluations, as well as in certain facets of self and identity and sexuality (i.e., sorority membership and same-sex desire). These data provide evidence of substantial complexity in the characterizations of women who engage in SSP. We discuss the implications of the relationship between motivational patterns and women's evaluations of the SSP experience.     

Gender-typical responses to sexual and emotional infidelity as a function of mortality salience induced self-esteem striving

The authors propose that gender-differentiated patterns of jealousy in response to sexual and emotional infidelity are engendered by the differential impact of each event on self-esteem for men and women. Study 1 demonstrated that men derive relatively more self-esteem from their sex lives, whereas women's self-esteem is more contingent on romantic commitment. Based on terror management theory, it is predicted that if gender-differentiated responses to infidelity are motivated by gender-specific contingencies for self-esteem, they should be intensified following reminders of mortality. In Study 2, mortality salience (MS) increased distress in response to sexual infidelity for men and emotional infidelity for women. Study 3 demonstrated that following MS, men who place high value on sex in romantic relationships exhibited greater distress in response to sexual infidelity, but low-ex-value men's distress was attenuated. The authors discuss the implications for evolutionary and self-esteem-based accounts of jealousy as well as possible integration of these perspectives.     

Sexuality and Religious Commitment in the United States: An Empirical Examination

I provide an empirical assessment of the religious commitments of gays, lesbians, and bisexuals in the United States. I compare the religiosity of gay men and lesbians and bisexuals to each other and to male and female heterosexuals, while controlling for a host of sociodemographic factors that may contribute to differences across the gender/sexuality groups. To accomplish this, I examine data from the 1991–2000 General Social Surveys (GSS). During this period, the GSS asked respondents for the sex of their sex partners over the last five years. The GSS finds that 4.3 percent of men and 3.1 percent of women report same-sex sexual partners in the five years preceding the interview—this is a larger proportion than members of "other" races, Episcopalians, or Jews. I find that gay men have high rates of religious participation, while lesbians and bisexuals have significantly lower rates of participation. Nonheterosexuals are more likely to become apostates when compared to female heterosexuals, but no more so than are heterosexual men. My findings are at odds with religious pundits who suggest that alternative sexuality mixes with religion more often for females than for males. The results are in concert with contemporary theories regarding the formation of religious preferences, and risk preferences and religiosity.     

Attachment,religiousness, and distress among the religious and spiritual: links between religious syncretism and compensation

Using the Adult Attachment Interview, we explored differences in attachment, distress, and religiousness among groups of traditionally religious, New Age spiritual, and religiously syncretistic (high on both) participants (Ps) (N?=?75). Religiously syncretistic Ps showed a preponderance of insecure attachment and were raised by non-religious parents, who were estimated as relatively insensitive. Moreover, religiously syncretistic Ps perceived a personal relationship with God and had experienced increased religiousness/spirituality during difficult life periods, but did not suffer elevated distress. New Agers often mirrored the religiously syncretistic, but had a more even secure–insecure attachment distribution, typically did not perceive a personal relationship with God, and did suffer elevated distress. Traditionally religious Ps were low on distress and raised by religious parents, estimated as relatively sensitive. We conclude that religious syncretism may often express religion/spirituality as compensation. Finally, we speculate that a perceived relationship with God may attenuate distress among those at risk.     

Radical Otherness: Sociological and Theological Approaches

Abstract

This article reports two studies on the development of the Embodied Spirituality Scale (ESS), an instrument designed to measure the level of integration between one's experience of sexuality and spirituality. Both studies were limited to specifically Christian samples. Study 1 reports the initial construction of the ESS. Participants in Study 1 consisted of 128 women and 64 men (ages 16 to 75, M = 22.7 years). Study 2 reports a validation study of the ESS. Participants in Study 2 consisted of 125 female (46.5 per cent) and 142 male (52.8 per cent) adults between the ages of 18 and 78 (M = 47; SD = 10.9). The results offer empirical support for the concept of embodied spirituality as an integral relationship between sexuality and spirituality. The results also suggest that, as a measure of embodied awareness, the ESS may offer clues to the nature of the ‘active ingredient’ in the relationship between spirituality and health.     

A NEW VIEW OF LESBIAN SUBTYPES: STABLE VERSUS FLUID IDENTITY TRAJECTORIES OVER AN 8-YEAR PERIOD

Research has increasingly documented that the distinction between lesbian and bisexual women is one of degree rather than kind, and some researchers have therefore argued for an end to sexual categorization altogether. To the contrary, I maintain that researchers should explore alternative criteria for sexual categorization that might allow us to discern novel and meaningful subtypes of same-sex sexuality. Toward this end, I explore the usefulness of a typology that focuses on change in lesbian identification over time, using a sample of young sexual-minority women that has been observed longitudinally for a period of 8 years. Specifically, I contrast women who have maintained consistent lesbian identifications over this time period (stable lesbians) to women who have alternated between lesbian and nonlesbian labels (fluid lesbians) and women who never adopted lesbian labels (stable nonlesbians). The pattern of similarities and differences among the groups changes as a function of the specific phenomenon being assessed (e.g., sexual and emotional attractions, sexual contact, developmental histories), suggesting the value of using multiple, alternative sexual typologies as heuristics to guide future research into life span development of sexual orientation and identity.     

Spiritual and Religious Implications of Aging with HIV: A Conceptual and Methodological Review

ABSTRACT

Spirituality and religious practices can buffer people from stressful life circumstances and promote positive biopsychosocial outcomes. The beneficial effects of spirituality and religious practices have been documented in aging and HIV. Unfortunately, little is known about spirituality and religious practices in older adults with HIV. As the number of older adults with HIV increases, with an estimated 91,000 adults over 50 being diagnosed with this disease in the United States, spirituality and religious practices may help HIV-positive people to age successfully. Crisis competence and spiritual trajectories are ways of conceptualizing spiritual development when confronting aging with a life-changing event such as a being diagnosed with HIV. Methodological issues in studying spirituality in adults aging with HIV are identified including defining spirituality and religiosity, heterogeneity of the population, timing of diagnosis, mode of transmission, sexual orientation, religious and cultural stigma, and hardiness. Implications for possible interventions are also posited.     

When a child comes out in the latter-days: an exploratory case study of Mormon parents

Under the modern gay rights movement, cultural and societal values regarding sexuality, marriage, and family have rapidly evolved while the fundamental doctrine of monogamous, heterosexual marriage espoused by The Church of Jesus Christ of Latter-day Saints has not. Questions arise as to how orthodox Mormon families come to terms with their child coming out in light of the Church’s policy on same-sex marriage and families. This article employs an exploratory case-study method to examine the experience of one such orthodox Mormon family whose child came out as gay. The findings herein suggest that it is possible for families and individuals in these circumstances to develop and maintain loving and supportive relationships in spite of religious differences. These findings better equip academics, professionals, clergy, and families to address the mental health concerns of and create inclusive spaces in families, congregations, and communities for youth who identify as sexual minorities.