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.     

Gender,Religiosity, Sexual Activity,Sexual Knowledge,and Attitudes Toward Controversial Aspects of Sexuality

The purpose of this study is to examine the role of gender, religiosity, sexual activity, and sexual knowledge in predicting attitudes toward controversial aspects of sexuality among Turkish university students. Participants were 162 female and 135 male undergraduate students who were recruited on a volunteer basis from an urban state university in Turkey. The SKAT-A Attitude Scale along with background information form, sexual activities inventory, and sexual knowledge scale were administered to the participants. Simultaneous multiple regression analyses revealed that religiosity, particularly attendance to religious services was the most significant predictor in explaining university students’ attitudes toward masturbation, abortion, homosexuality, pornography, and sexual coercion.     

Loneliness and Attitudes toward Aloneness in Belgian Adolescents: Measurement Invariance across Language,Age, and Gender Groups

In this study, the factor structure and psychometric properties of a French adaptation of the well-established Loneliness and Aloneness Scale for Children and Adolescents (LACA) was investigated in a French-speaking sample of Belgian adolescents (N?=?641; Mage?=?14.35, SD?=?2.03; 53.4% girls). In addition, measurement invariance analyses across the two main language groups in Belgium (i.e., Dutch-speaking and French-speaking) and across age and gender were conducted on a combined sample of French-speaking and Dutch-speaking Belgian adolescents (N?=?1282; Mage?=?14.36 years, SD?=?2.03; 53.6% female). Subsequently, group mean differences across language, age, and gender groups were investigated. Convincing support was found for the expected four-factor structure of the French adaptation of the LACA and the measure showed good reliability. Results further indicated that Belgian adolescents from the two principal language groups and from different age and gender groups interpreted the items of the LACA similarly. Therefore, analyses of group mean differences could be compared. Given the small effect sizes that accompanied the obtained effects, replication research is needed to further investigate these group mean differences.     

Sexuality and Religious Commitment Revisited: Exploring the Religious Commitments of Sexual Minorities, 1991–2014

Research on the religious commitments of sexual minorities has burgeoned over the last two decades, yet most studies come from small convenience samples of people actively engaged in religious groups. This study provides an empirical examination of the religiosity of people who report having had same‐sex relations in the last five years using respondents from the General Social Survey (1991–2014) and provides a comparison to respondents from 2008 to 2014 who report their sexual identification as bisexual, gay, or lesbian. All comparisons are made by gender, and compared with male and female heterosexuals. The relationship between behavioral sexuality and religiosity is examined across time periods, distinguishing respondents from 1991 to 2002 from respondents interviewed in 2004–2014. Religious factors examined include religious identification, religious participation, prayer frequency, beliefs about the Bible, beliefs about God, and belief in an afterlife. Multivariate models are estimated to examine whether sociodemographic factors contribute to differences across the gender/sexuality groups.     

The Intersection of Gender,Sexuality, and Religion in Mormon Mixed-Sexuality Marriages

Mixed-sexuality marriages (MSMs) are defined in the present study as those where one partner identifies as heterosexual and the other partner identifies as gay, lesbian, bisexual, queer or reports experiencing same-sex attraction. Members of conservative religions, such as Mormonism, may be more likely to enter MSMs given the religion’s stance on homosexuality and doctrinal emphasis on heteronormative marriage. Using data from 56 interviews with individuals who either have been or currently are Mormon and in a MSM, we explore participants’ ideas about gender roles and sexuality in the context of their ideas about Mormonism. We find that couples’ ideas about gender, sexuality, and religion intersect to act as a resource or impediment to marital satisfaction. Among our sample, most couples maintain an outward appearance of heteronormativity; some view their private departure from the traditional gender order as a benefit to their relationship, whereas others view it as a source of strain and work hard to minimize gender deviance in their roles. The findings provide an important example of the way gender and religion are mutually constitutive and illustrate how notions of sexuality are sometimes used to reinforce a traditional gender order and religious beliefs, whereas at other times, the contradictions of MSMs challenge traditional gender norms and religious orthodoxy.     

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.     

Was it a phase? Young women's relinquishment of lesbian/bisexual identities over a 5-year period

There have been many anecdotal accounts of individuals who self-identify as lesbian, gay, or bisexual only to relinquish these identities later. The current study examines this phenomenon among a sample of young nonheterosexual women who underwent 3 interviews over a 5-year period. Over a quarter of these women relinquished their lesbian/bisexual identities during this period: half reclaimed heterosexual identities and half gave up all identity labels. These women did not differ from those who maintained lesbian/bisexual identities regarding the age at which they underwent sexual identity milestones, the factors that precipitated their sexual questioning, or their recollection of childhood "indicators" of same-sex sexuality. Women who relinquished their identities for heterosexual identities had smaller ratios of same-sex to other-sex attractions across the 5-year assessment period, but their attractions did not significantly change. Only 1 woman described her previous same-sex identification as a phase; the rest emphasized changes in how they interpreted or acted on their attractions.     

Sexual Prejudice Among Heterosexual College Men as a Predictor of Condom Attitudes

Heterosexual male college students (N?=?100) (average age?=?19.7; 43% European American; 39% Christian) from the southwestern U.S. completed surveys in order to test a model predicting condom attitudes from religiosity, gender role attitudes, sexual prejudice, and the belief that “AIDS is a gay disease.” In the final model, those who reported more religiosity, more traditional gender role attitudes, and greater anxiety about interacting with gay men also reported feeling their core values and beliefs were threatened by gay men. In turn, men who felt strongly threatened in this way more strongly endorsed the belief that “AIDS is a gay disease,” and stronger endorsement of this belief was associated with more negative attitudes about condoms and condom use.     

Relationship Between Religiosity and Conduct Problems Among African American and Caucasian Adolescents

This study investigated the relationship between religiosity and conduct problems in a racially diverse sample of high school aged adolescents (ages 13–19) who attended public schools in a large metropolitan area. The results of the study found racial and gender differences in religiosity: African American adolescents were more likely to attend church, describe themselves as very religious and use Collaborative and Deferring religious coping styles; they were less likely to use Self-Directing religious coping styles when compared to Caucasian adolescents. Females were more likely to be involved in church activities, use a Collaborative religious coping style and tended to be less likely to use a Self-Directing religious coping style when compared to males. The results of multiple regression analyses, after controlling for race, gender, and self-reported religiousness found that Self-Directing and Deferring religious coping styles were risk factors for conduct problems; there was no relationship between Collaborative religious coping and conduct problems. The findings from the study provide additional support for the importance of considering religiosity, race and gender when examining mental health outcomes in adolescents and have implications for the development of mental health interventions for adolescents.     

Same-Sex Sexuality and Adolescent Psychological Well-Being: The influence of sexual orientation, early reports of same-sex attraction, and gender

Emerging research has shown that those of sexual-minority (SM) status (i.e., those exhibiting same-sex sexuality) report lower levels of psychological well-being. This study aimed to assess whether this relation is largely in place by the onset of adolescence, as it is for other social statuses, or whether it continues to emerge over the adolescent years, a period when SM youth face numerous challenges. Moreover, the moderating influence of sexual orientation (identification), early (versus later) reports of same-sex attractions, and gender were also examined. Using data from Add Health, multiple-group latent growth curve analyses were conducted to examine growth patterns in depressive affect and self-esteem. Results suggested that psychological well-being disparities between SM and non-SM were generally in place by early adolescence. For many, the remainder of adolescence was a recovery period when disparities narrowed over time. Early and stable reporting of same-sex attractions was associated with a greater initial deficit in psychological well-being, especially among males, but it was also associated with more rapid recovery. Independent of the timing and stability of reported same-sex attractions over time, actual sexual orientation largely failed to moderate the relation between SM status and psychological well-being. Importantly, the sizable yet understudied subgroup that identified as heterosexual but reported same-sex attractions appeared to be at substantial risk.     

Gendered Organizations and Inequality Regimes: Gender,Homosexuality, and Inequality Within Religious Congregations

Building upon Acker's ( 1990 . Hierarchies, jobs, bodies: A theory of gendered organizations. Gender and Society 4(2):139–58; 2006. Inequality regimes: Gender, class, and race in organizations. Gender and Society 20(4):441–64) theory of gendered organizations and inequality regimes, this study investigates the extent to which inequality in gender and sexuality are linked within religious congregations. Using a nationally representative sample of congregations in the United States, the results demonstrate that a congregation's stance toward allowing women to serve as head clergyperson is significantly associated with its acceptance of gays and lesbians as members or leaders within the congregation. This research extends existing literature in three ways. First, it offers support for the utility of the concept of inequality regimes for investigating dimensions of inequality in addition to gender. Second, it provides evidence of the intersection of gender and sexuality within religious congregations, thereby contributing to the growing dialogue on congregational responses to homosexuality. Finally, these findings propose a number of avenues for future research regarding gender, sexuality, and organizations.     

Intrinsic Religious Orientation and Religious Teaching: Differential Judgments Toward Same-Gender Sexual Behavior and Gay Men and Lesbians

There is a developing discussion within the literature regarding religiosity and negative attitudes toward same-gender sexuality. A fair amount of empirical evidence now exists linking increased conservative religiosity with negative attitudes toward gay men and lesbians. However, past research has failed to account for the participants' religious group's position on same-sex issues. Results from the project presented here indicated that those who had high scores of intrinsic religiosity and reported attending a religious group that taught “love the sinner, hate the sin” responded with relatively more positive attitudes toward gay men and lesbians. These findings are discussed in relation to the emerging evidence that some intrinsic religious individuals apparently are able to make the distinction between “sin and sinner.”     

Parenting and Community Engagement Factors as Predictors of Religiosity Among Muslim Adolescents From Malaysia

Despite the plethora of research on correlates of adolescent religiosity, few studies have examined the contribution of social context to religiosity among non-Western Muslim samples using multidimensional religiosity measures. To address this gap, the current study investigated the influence of community engagement and parenting factors on religiosity among 596 Malaysian Muslim secondary school students (M age = 16.10, SD = .29). After controlling for gender, family structure, family income, and social desirability, the results showed that parental monitoring, mosque involvement, and school engagement significantly predicted religious worldview, whereas parental religious socialization, parental monitoring, mosque involvement, school engagement, and youth organization involvement accounted for a significant amount of the variance in religious personality. Implications for further research on socialization influences on religious development among adolescents are discussed.     

The Association of Religiosity,Sexual Education,and Parental Factors with Risky Sexual Behaviors Among Adolescents and Young Adults

This study examined the association of religiosity, sexual education and family structure with risky sexual behaviors among adolescents and young adults. The nationally representative sample, from the 2002 National Survey of Family Growth, included 3,168 women and men ages 15–21 years. Those who viewed religion as very important, had frequent church attendance, and held religious sexual attitudes were 27–54% less likely to have had sex and had significantly fewer sex partners than peers. Participants whose formal and parental sexual education included abstinence and those from two-parent families were 15% less likely to have had sex and had fewer partners.     

Ethnic and Gender Variation in Religious Involvement: Patterns of Expression in Young Adulthood

This study used latent class analysis (LCA) to empirically derive profiles of religious involvement among a sample of 808 young adults and describe ethnic and gender differences within such religious involvement patterns. Items on the Duke Religion Index (DRI) were included as part of a larger longitudinal survey of emotional, physical, and behavioral health. The scale measured the organizational, nonorganizational, and intrinsic dimensions of religiosity (Koenig et al. in Handbook of religion and health, Oxford University Press, Oxford, 2001) in a sample of young adults at two waves of the study—age 27 and age 30. At age 27, five religious profiles were distinguishable in the sample while at age 30 six profiles emerged. Ethnic differences were found for each of the religious profiles where religious involvement manifested in different ways. Religious profiles between ages 27 and 30 changed over time and were affected by gender and ethnicity.     

Religious Tradition,Religiosity, or Everyday Theologies? Unpacking Religion’s Relationship to Support for Legalizing Same-Sex Marriage Among a College Student Sample

This study explores the differential impact of religious tradition, religiosity, and everyday theologies on support for legalizing same-sex marriage among a sample of undergraduate college students. The findings suggest that among college students in the United States the group of everyday theologies—personal religious beliefs that emerge through individuals’ lived experiences and social interactions—that we examine has a larger influence on attitudes about legalizing same-sex marriage than do either religious tradition or religiosity (measured as attendance, prayer, and guidance). We operationalize the concept of everyday theologies as levels of endorsement for six different religious themes. Implications for social movements promoting same-sex marriage and future research are discussed.     

Bridging the Divide

Abstract

Women who consider themselves traditional or conservative in the context of religious practice often experience tremendous conflicts regarding the integration of same-sex emotional and sexual feelings with their religion and spirituality. Current religious teachings about homosexuality make this combination difficult as only heterosexual sexuality within marriage is permitted in most orthodox faiths. Further, the way that spirituality and sexuality are conceptualized as opposing dichotomous categories (e.g., body vs. soul) presents women with a framework where integration does not seem possible. Observant women who come to psychotherapy often experience tremendous distress, guilt, depression, and even suicidality due to the conflict between their sexual feelings and religious doctrine. Relieving the distress, and resolving the conflicts while honoring the emotional complexity of sexual feelings, spirituality, and religious orthodoxy can present tremendous dilemmas for the practitioner as well as the client. Using the example of psychotherapy of an Orthodox Jewish woman who integrated same-sex desire into her life, this article describes psychotherapy process and alternative ways of viewing spirituality and sexuality that permit possible resolutions for clients.     

Religiosity,Gender, and Preferences for Religious Interventions in Counseling: A Preliminary Study

The authors sought to determine whether relationships existed between religiosity, gender, and preferences for a counselor's use of religious interventions in counseling. First, it was hypothesized that students with high religiosity would express stronger preferences for a counselor's use of religious interventions than would students with low religiosity. Second, it was hypothesized that women would express stronger preferences for religious interventions in counseling than would men. Results supported both hypotheses, and the findings may have important implications for counselors working with clients who indicate adherence to religious views or faith.     

Same-sex unions in Islam

The objective of this paper was to streamline the case for Muslim same-sex unions that was comprehensively made in Jahangir and Abdullatif (2016). Additionally, we try to address same-sex unions on the basis of non-binary gender, gender expression and sexual orientation. Based on our work, we argue that the case for Muslim same-sex unions can be made on the basis of broad principles of human dignity and affection and therefore through marriage or through the specific arguments of repelling harm and legal authority. In this regard, going beyond the overarching Islamic value of human dignity, we specifically argue that the case for same-sex unions can be anchored on verse 4:28 on facilitating a legal outlet for sexual expression.