Sexual modification therapies: ethical controversies, philosophical disputes, and theological reflections.

Knowing, either by the light of natural reason or by the light of Christian revelation, that homosexuality is a disordered condition is not sufficient for its being ethically permissible to direct self-identified homosexual persons toward just any treatment that aims to modify sexual orientation. For example, such an undertaking would be morally impermissible in cases where the available "treatments" are known to be both futile and potentially damaging to persons undertaking them. I, therefore, introduce this edition of Christian Bioethics by reflecting on (a) the position of homosexuality in our current psychiatric nosology, (b) problems with drawing causal inferences from the outcomes of psychotherapy studies, and (c) the advantages and disadvantages of appealing to traditional categories of sexual orientation in this discussion, all with an eye toward more deeply elucidating core ethical concerns involving the intentional psychotherapeutic modification of sexual orientation.     

Reconciling sexual orientation and Christianity: Black same-gender loving men's experiences

This qualitative study examined the methods that Black same-gender loving (SGL) men used to reconcile their sexual orientation and Christianity. Specifically, the study sought to answer two questions: (1) What does it mean to Black SGL men to have reconciled their Christian beliefs and participation with their sexual orientation? and (2) What specific methods do Black SGL men use to reconcile their Christian beliefs and participation with their sexual orientation? Seven Black Christian SGL men participated in the study. Interpretative Phenomenological Analysis was conducted and yielded eight themes: happiness with and acceptance of self; sense of integrity; geographically distancing self from family and home church; personal interpretation of Biblical text; educating self about same-sex sexual orientation; seeking interpersonal support from and providing interpersonal support for other Black SGL people; use of lived experiences to guide actions; and reconciliation as a practice. The implications of these findings are discussed.     

The homosexual subculture at worship: A participant observation study

The author worked for ten months as Director of Christian Education at a church serving the homophile community of a large metropolitan area. Using the method of participant observation, he concluded that the group is attempting to solve two problems centering on their sexual orientation and their religious needs. Past social conditioning has told the group that they cannot be bothChristian andhomosexual. The group resolves this cognitive dissonance by emphasizing the message that God loves all men, including homosexuals. This religious message is, contrary to expectations, expressed in theologically conservative language.     

Trinity and Church: Trinitarian Perspectives on the Identity of the Christian Community

Starting from practical problems with praying and living a Christian life, the author argues that God's relationship with the Christian community has primacy over God's relationship with individual believers. When we conceive of the Christian community as being the body of Christ, we can uphold the high Christian ideals of prayer and living a Christian life without making them unattainable: these ideals are ideals for the community rather than for individual persons within the community. Next, the author argues that being the body of Christ is given to the Christian community not as a possession but as a task to fulfil through the power of the Holy Spirit. Finally, he shows how, in becoming the body of Christ through the Spirit, the Christian community is drawn up into the trinitarian community. He concludes that the identity of the Christian church cannot be fully understood apart from the Trinity.     

The Viability of Christian Same-Sex Unions: Why Scripturally Normed Faith Communities Must Support Homosexual Relationships

Abstract

This article examines the common, competing lay theologies employed to address the viability of Christian same-sex unions and critiques their problematic underpinnings. Particular attention is given to the unproductive hermeneutical dynamics that have characterized the debate over this issue. After a critical examination of the relevant biblical texts and other foundational assumptions, the author proposes a biblical theology of Christian same-sex unions as a constructive, conciliatory alternative. The author contends that Christian communities that grant a controlling influence to the Bible as Scripture must accept the biblical testimony on the identity of human beings and the calling of human beings to image God's covenant faithfulness through the gift of sexuality, regardless of sexual orientation. The article is written primarily with clergy in mind, specifically to offer resources for providing guidance in ecclesial processes of discernment on the issue of Christian same-sex unions.     

The Duality of American Christian Nationalism: Religious Traditionalism versus Christian Statism

While posited as a unified ideology, Christian Nationalism (CN) actually contains two distinct views of what it means to be a “Christian Nation”—one which envisions a Christian civil society separate from the profanities of politics, what we call “Religious Traditionalism.” The other envisions a Christian federal government where power is wielded exclusively by ethno-religious insiders, or “Christian Statism.” Multiple waves of two national surveys confirm that current measures of CN contain these two factors, which have become increasingly divergent in the past 20 years. In addition, we find that Christian Statism predicts nativism, Islamophobia, anti-Semitism, and racial distrust while Religious Traditionalism, in most instances, predicts the opposite. Historically, Religious Traditionalists have always sought to influence civil society and focused mainly on family/sexual issues. But a different brand of CN has emerged, wherein all federal and state authority should rightfully and exclusively belong to Christian Statists.     

Addressing Guilt within the Religious Community: Cyprian of Carthage,Reconciliation, and the Science of Emotion

This article looks at guilt, forgiveness, and “in-group” behavior using Cyprian of Carthage’s response to the third-century persecutions in dialogue with modern psychology and the science of guilt. Using Cyprian’s writings, we see the foundation of much of Christian behavior in regard to inclusion in a Christian community and the theology of penance. The broader issue of inclusivity and forgiveness connects to what evolutionary science presents on the issue regarding guilt and shame, and recent psychological work on achieving reconciliation and forgiveness between persons or in a community. By placing the Christian tradition into dialogue with these modern scientific studies, we find that a fruitful dialogue is possible which enriches both the religious and scientific communities.     

A Mediation Model of Sexual Assault among Latter-Day Saints

Socialization that occurs within some conservative Christian contexts might facilitate development of attitudes and beliefs that increase women’s risk for sexual assault. Patriarchal community structure and rigid gender role adherence place women in subordinate roles and maintain gender inequality. Within conservative, dogmatic contexts, comprehensive sex education and education about assault might be minimal, and rape myths are hypothesized to be more prevalent. This study assessed sexual assault experiences (victimization and perpetration) in a sample of 208 male and female college students affiliated with the Church of Jesus Christ of Latter-Day Saints (LDS). Women reported victimization of all forms of sexual coercion at higher rates than men reported perpetration. In addition, traditional gender role adherence mediated the link between dogmatic, religiously fundamentalist beliefs and acceptance of rape mythology for both men and women. Traditional gender role adherence also mediated the link between religious fundamentalism and sexual assault behaviors for men.     

Homosexuality and the Practices of Marriage

The essay considers gay and lesbian relationships in terms of Christian practices of marriage. It treats marriage on three levels as it is understood within the Christian tradition: marriage as a set of practices which contribute to the common good, the morality of the sexual act, and Scripture. The essay concludes that sexual orientation is not a sufficient category for judgments about homosexual relationships, and that the practices of marriage provide clearer moral determinations of particular cases.     

I have cried to Him a thousand times,but it makes no difference: sexual abuse,faith, and images of God

Experiences of sexual abuse may lead to religious struggles and affect a person's faith. This study focused on how victims of sexual abuse describe their relationships with God and with other parishioners. Our interest was in sexual abuse that had occurred outside the religious congregation, not abuse perpetrated by a minister or any other representative of the church. Interviews conducted with seven women and one man were analysed using inductive thematic analysis. The informants described a wavering relationship with God and with the congregation. They felt that God had betrayed and abandoned them, and they struggled with different aspects of anger. These emotions made the informants feel different from, and sometimes excluded from, the Christian community. Along with these feelings, however, the informants expressed a strong longing for God and a need to feel protected by the congregation. All informants described the effect the abuse had on their faith as essential to their trauma, and as an issue they needed to work through to learn how to live with their experiences.     

The influence of sex and sex role orientation on sexual coercion

One hundred female and 77 male college students completed a questionnaire in which they indicated whether they had ever used physical or verbal coercive strategies to initiate sexual behavior with a partner, or had ever engaged in sexual behavior in response to a partner's coercive initiatives. Results showed that males are far more likely than females to initiate coerced sexual behavior and females are more likely to be victimized. In addition, masculine persons reported using coercive strategies more than other sex role orientation types. However, this was due principally to the fact that males were masculine types much more frequently than females. Therefore, sex (that is, being male or female) seems a more critical factor in determining, initiating, or responding to sexual coercion than sex role orientation.     

Sailing Against the Tide? Sustaining Sexual Abstinence Among Christian Youth in a University Setting in South Africa

This qualitative study sought to understand the perceptions and experiences of abstinence among young Christians in a University in South Africa. Willingness to adhere to Christian teachings of sexual chastity is the primary motivation for sexual abstinence while spiritual, mental and physical health benefits of abstinence as well as enforcement of Christian teachings by members and peers are secondary motivations that help sustain sexual abstinence. Sexual pressures come from desire to satisfy sexual urge, subtle coercion, peer pressure, momentary loss of self-control. There is need for multi-pronged interventions aimed at empowering Christian youth to deal with sources of sexual pressures.     

Is high sex drive associated with increased sexual attraction to both sexes? It depends on whether you are male or female

If sex drive is a generalized energizer of sexual behaviors, then high sex drive should increase an individual's sexual attraction to both men and women. If sex drive energizes only dominant sexual responses, however, then high sex drive should selectively increase attraction to men or to women, but not to both, depending on the individual's sexual orientation. Data from three studies assessing a total of 3,645 participants show that for most women, high sex drive is associated with increased sexual attraction to both men and women. For men, however, high sex drive is associated with increased sexual attraction to only one sex or the other, depending on the individual's sexual orientation. These results suggest that the correlates of sex drive and the organization of sexual orientation are different for women and men.     

Sustainable Masculinity in Ecumenical Perspective

Gender is an important topic of the WCC's Pilgrimage of Justice and Peace. It is the result of both theological anthropological concerns and the ongoing search for justice and peace. In other words, it is a typical area where traditional Faith and Order and Life and Work concerns coincide. Yet, gender is often taken to mean concerns of the role, rights, and treatment of women primarily, with some attention to the position and treatment of transgender persons and sexual minorities. This article argues that, precisely from the point of view of these ecumenical theological concerns, attention for masculinity as a gender is also required. The reason for this is that although many different forms of masculinity are supported with an appeal to the Christian tradition, not all forms of masculinity are compatible with a desire for safeguarding human dignity and a sustainable journey into the future.     

Religious Queer People Beyond Identity Conflict: Lessons from Orthodox LGBT Jews in Israel

A key thread of research on how lesbian, gay, bisexual, transgender, and queer (LGBTQ+) persons of faith navigate and make sense of gender and sexual identities and desires that defy their religious traditions’ teachings focuses on identity conflict, management, negotiation, and reconciliation. Drawing on interviews with 64 Orthodox Jewish same-sex attracted persons in Israel, supplemented by physical and digital ethnographic data, I argue that the conflict frame is empirically imprecise and conceptually flawed. I demonstrate fluidity and ambivalence vis-à-vis religiosity and sexual identity and argue that ambivalence is generative: In the process of making sense of their sexual and religious selves, my respondents challenge what it means to be Orthodox and what it means to be same-sex attracted, thereby challenging the conflict frame's categorical schema. I then make the case for a more contextualized and dynamic framework for theorizing LGBT negotiations of religious and sexual identities. I also observe that the limitations of the conflict lens are symptomatic of broader tendencies in the sociology of religion to rely on U.S. and Christian cases and a pattern of limited engagement with work in other disciplines and subdisciplines.     

A Multi-Disciplinary Inquiry of Secular and Christian Approaches to Sex Education

Secular scholars have criticized Christian education and counseling on sex as restrictive, ineffective, and outdated. The authors of the current study explored both common non-Christian and Christian approaches to human sexuality with reference to overarching domains of religion, philosophy, psychology, sociology, and anthropology. Secular approaches were classified as the inward approach, the spatial approach, and the temporal approach, whereas Christian approaches were categorized as the traditional and the modern perspectives. Although Christian faith can be signified as a protective factor against casual and risky sexual behaviors, traditional Christian values should be reevaluated in favor of comprehensive Christian approaches to sexuality, which embrace sexual desires as divine gifts for completeness of humanity.     

Cultural Adaptation and Sexual Harassment in the Lives of Asian American Women

ABSTRACT

Despite the prevalence of both historical and current race- and gender-based stereotyping of Asian American women, little is known about their experiences and attitudes regarding sexual harassment. In this study, 109 Asian American women enrolled in a state university or a 2-year community college responded to questionnaires about cultural orientation, experiences of sexual harassment, and sexual harassment attitudes. Asian cultural orientation was associated with sexual harassment attitudes. Specifically, among women with low White cultural orientation, there was a statistically significant positive association between Asian cultural orientation and acceptance of sexual harassment. Results from this study have important implications for clinical practice with Asian American women, including issues of migration, cultural orientation, and the intersection of racism and sexism in the United States.     

Differing sexual practices of men and women screened for HIV (AIDS) antibody

This study describes the results of a survey of all persons screened for antibodies to the Human Immunodeficiency Virus (HIV) during a 3-mo. period at a county health department. Complete interviews and serologic analysis for antibodies to HIV using the enzyme-linked immunosorbent assay were obtained from all 43 persons. HIV antibodies, confirmed by Western blot assay, were present in 7 or 16% of the sample. Self-reported changes in sexual practices among the 27 seronegative homosexual men occurred prior to counseling and screening, but 9 seronegative women reported no change in high-risk behaviors. The number of black men and women screened were disproportionately smaller than their representation in the community. These findings suggest that stronger educational efforts are needed to disseminate information to women and blacks who are at risk for HIV infection.