Intergenerational Relationships Within the Local Congregation

ABSTRACT

The following article explores the effect of the quality of intergenerational relationships on the health, healing and wholeness of the congregation. The fundamental premise is that an intergenerational approach to congregational life is a conscious, intentional choice on the part of the leadership and membership of that congregation to honor both the contributions and the requirements of each and every generation for the good of that generation as well as the good of the whole community. A casestudy is presented to demonstrate this approach. A reflection on the casestudy focuses on three dimensions of this approach to building up intergenerational relationships, i.e., the revelation of 1 Corinthians 12, the approach of family systems theory, and the paradigm of pastoral care.     

“I Was a Muslim,But Now I Am a Christian”: Preaching,Legitimation, and Identity Management in a Southern Evangelical Church

Established in 2005, “Life” is a suburban, nondenominational, evangelical church in Charlotte, North Carolina, with an almost entirely white membership, yet the lead pastor is an immigrant from the Middle East. As an ex‐Muslim ethnic Pakistani who was born and raised in Kuwait, Pastor Sameer Khalid does not “fit” into southern culture, and he did not convert to Christianity until he was enrolled in college in the United States. Ethnographic data from 14 months of fieldwork reveal how Pastor Sameer uses weekly sermons to negotiate racialized stigmas, emphasize his common religious identity with the congregation, and make his immigrant background a distinctive religious resource for the church. More specifically, while all pastors require legitimation of their charismatic authority, this research focuses on the dynamics of performance through preaching within the Sunday morning services of this congregation, a performance that negotiates this lead pastor's ethnic and religious identities and accentuates his strategic use of institutionalized evangelical narratives to subvert Islamophobic threats and buttress legitimation of his pastoral identity.     

Fiction, Fashion, and Function Finale: An Introduction and Conclusion to the Special Issue on Gendered Body Image, Part III

Culture specifies standards for women??s and men??s body appearance and display. In Western cultures, these standards are both concentrated and ubiquitous in the media, represented as gendered body ideals for citizens to aspire toward. Because gendered body ideals are revered, individuals try to construct and portray their body consistently with these ideals. Furthermore, because gendered body ideals are narrowly defined and restrictive, individuals constrict their behavior, relationships, and perceptions of themselves and others to fall within the parameters of these ideals. The third and final issue of this series showcases innovative studies within two streams. The first stream investigates the many ways individuals invest effort into constructing and/or portraying their body to fit the gendered body ideal. The second stream addresses the diverse ways internalization of these ideals constrict individuals?? relationships, freedoms, and perceptions of others?? bodies and lifestyles. We discuss the empirical articles alongside points raised in films by Jhally (2009) and Clark (2009) that emphasize how media portrayals of gendered body ideals foster body-related constructions and constrictions in viewers. We emphasize intersectionality when presenting the articles, recognizing that gender combines with multiple identities (e.g., sexual orientation, race, political affiliation, and age) as well as individual difference variables to mold the degree to which individuals construct and constrict themselves and others to fit gendered body ideals. We end with a discussion of how these articles can be used to generate social change by deconstructing and delegitimizing gendered body ideals.     

Ethical Challenges of Personal Disclosure in Gaining Entry with Religious Congregations

This is a story about learning how to navigate my social identities as a non‐religious gay man attempting to conduct data‐based consultation with a religious congregation. Beyond my own growth in knowing myself better, this story speaks to the larger ethical challenge of how we build trust in community relationships, and in particular how much of our personal selves we need to disclose in the process of an individual or group deciding to work with us. Individuals and groups make decisions to work with us based on who they perceive us to be; thus, what is our ethical obligation to disclose aspects of who we are to promote full informed consent? To illustrate this ethical challenge of personal disclosure, I tell the story of discussions I had with three different religious leaders and a congregational committee about potentially working together. Throughout these stories, I reflect on my own messy process of growth as a window into the more general question of how we navigate our identities and values as community psychologists in the work we do with communities.     

Factors Influencing Gay Men's Attitudes,Subjective Norms,and Intentions With Respect to Performing Sexual Behaviors1

In a recent paper (Fishbein et al., 1992) gay men's attitudes and subjective norms were found to be accurate predictors of their intentions to perform a variety of sexual behaviors. In addition, the relative importance of norms as determinants of intention was found to be greater in Seattle (a city with a well organized gay community) than in Albany (a city in which the gay community is not well organized). The purpose of the present study was to investigate the extent to which the men's attitudes, subjective norms, and intentions were influenced by a number of situational and individual difference variables. Three hundred and fourteen self-identified gay or bisexual men from Seattle (134), Denver (78), and Albany (102) completed a questionnaire specifically designed for this study. As expected, type of partner and type of sexual activity significantly influenced attitudes, perceived norms, and intentions. In addition, these dependent variables were also influenced, in part, by city of residence, age, and perceived risk of HIV infection. The findings provide additional justification for developing different interventions for gay men in different cities, age, and perceived risk groups.     

Issues of Identity Development Among Asian-American Lesbians and Gay Men

This study examined the factors that affect an Asian-American individual's choice of identification with Asian-American and lesbian or gay identity. Nineteen Asian-American lesbians and 16 Asian-American gay men belonging to Asian-American lesbian or gay organizations answered survey questionnaires. Results indicated that most of the respondents identified more strongly with their lesbian or gay identities than with their Asian-American identities; however, most indicated that acknowledgment of both aspects of identity was preferred. Other situational factors, including disclosure of lesbian or gay identity to family and to the Asian-American community, as well as discrimination because of sexual orientation, race, and gender, were examined in regard to identity development.     

Exploring Normative Creativity: Testing the Relationship Between Cognitive Flexibility and Sexual Identity

Brown (1989) proposed that lesbian, gay, and bisexual individuals possess greater “normative creativity” and flexibility than heterosexuals because they have fewer norms for living in heterosexually dominated society. In this article we explore one possible individual difference between heterosexuals and nonheterosexuals in the domain of normative creativity by examining the relationship between cognitive flexibility and sexual identity among 358 university students. Participants with sexual identities not directed toward one gender exclusively (e.g., bisexual, biaffectionate, or queer) scored significantly higher on a measure of cognitive flexibility than did heterosexual and gay/lesbian participants; the latter two groups did not differ from each other. These results suggest that it is having a nonexclusive sexual identity, rather than a lesbian or gay identity, that is related to greater cognitive flexibility.     

‘Coming out’ and sexual debut: understanding the social context of HIV risk-related behaviour

This paper explores HIV risk-related behaviour in the context of men's entry into the gay community. It is an exploratory study which employed a qualitative approach to describe men's accounts of the process of acculturation. Twenty in-depth interviews were conducted with working-class gay men from Barnsley, UK. These were translated and analysed, using interpretative phenomenological analysis, for recurrent themes which reflect the way gay men thought about HIV risk-related behaviour, ‘coming out’ and their sexual debut. As men began to socialize with other gay men in their local community they had much to learn with regard to local gay culture, e.g. a distinct new vocabulary and local sexual mores. By virtue of their lack of experience and the personal impact of first sexual experiences, some men reported feelings of disempowerment with their initial sexual partners. Theoretical accounts relating to gay men's sexual health would benefit from a consideration of the way gay men report the process of acculturation. Sexual debut and the particular vulnerabilities of entry into the gay community highlight a temporal context in which affective experiences are privileged above considerations of sexual health. © 1998 John Wiley & Sons, Ltd.     

There’s an App for that: The Uses and Gratifications of Online Social Networks for Gay Men

This essay is an exploratory study of the uses and gratifications of social networking applications and sites widely utilized by gay men. Based on findings from six different focus groups and intercept interviews with gay and bisexual men, this essay explores the motivations and perceived benefits of social networking sites that allow for the creation of a virtual community of sexual minorities. This paper also considers these technological developments as part of a larger history of gay men communicating with other gay men within a culture where talk about homosexuality is closely policed and often restricted. Through a uses and gratifications approach, this essay discusses the needs and motivations that bring gay men online to social network sites, how they manage multiple identities online and the resulting gratifications of their online activity.     

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.     

An Exploration of Spirituality and Sexuality in Men Who Identify as Gay and Were Raised in a Conservative Christian Faith

Abstract

Growing up in a conservative faith can affect the lives of gay men. The influence of early religious training can have an impact on the emotional, sexual, and even physical lives of those who belong to sexual minorities. The messages people hear from religiously employed individuals (i.e. teachers and pastors) can cause deep wounds that last a lifetime. The collision of their sexual and spiritual identities impacts their lives, and can lead to difficulty. Some struggle with their religion, and many struggle to find a community that fully embraces both identities. Researchers sought to explore the process through which seven men navigated the process of identity formation and integration for their sexual and spiritual selves specifically through the lens of being raised Seventh-day Adventist and identifying as gay men. The in-depth interviews provided the data for the study, which is aimed to improve the outcome for the education of counselors who will inevitably work with members of the LGBTQ+?community.     

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.     

Self-esteem among lesbian,gay, bisexual and same-sex-attracted Mormons and ex-Mormons

Lesbian, gay, bisexual and same-sex-attracted (LGB/SSA) individuals in conservative religions often experience stigma, shame, and psychological distress in reconciling their religious and sexual identities, yet religion can also provide existential comfort and social support. We investigated relationships among self-esteem, participation in the Mormon Church, and sexual identity acceptance among 348 LGB/SSA Mormons and ex-Mormons in 2013–2014 and found that the two groups reported similar self-esteem. By testing plausible mediators (family support, gay/SSA identity acceptance, and agreement with Mormon Church policy prohibiting same-sex behaviour) through a path model, results revealed different pathways to self-esteem. Practicing LGB/SSA Mormons reported higher family support and lower gay/SSA identity acceptance than ex-Mormons, while those self-identifying as SSA but not gay reported lower gay/SSA identity acceptance. We suggest that religiously active Mormons demonstrate low self-acceptance of their gay/SSA identity while ex-Mormons suffer loss of familial and social support, resulting in equal self-esteem across church status groups.     

Purity, Privacy and Procreation: Constructions and Experiences of Sexual and Reproductive Health in Assyrian and Karen Women Living in Australia

It is widely recognised that sexual and reproductive health services are underutilised by culturally and linguistically diverse migrant communities, leading to risk of poor health outcomes. This study examined the constructions and experiences of reproductive and sexual health, and associated services, in Assyrian and Karen women who had arrived in Australia as refugees. Forty two women, across a range of age groups and marital status, participated in five focus groups, with thematic analysis and positioning theory used to analyse the results. Two major themes were identified. The first, the ??Premarital Chastity Imperative?? centres on the cultural prohibition of coital hetero-sex before marriage, and taboos associated with same-sex relationships. This has implications for unmarried women??s access to sexual health services, such as contraception, cervical screening, and abortion; prohibition of sex education and communication about sex; and lack of recognition of non-heterosexual identities. The second theme, ??Marital Sex and Reproductive Imperative??, positioned coital sex and motherhood as mandatory within marriage, and was associated with women??s inability to refuse marital sex, limited knowledge about contraception and sexual pain, acceptance of fertility services, as well as lack of recognition of post-natal depression. It is concluded that health care workers need to be aware of cultural constructions of sex and sexuality, as well as the construction of gendered roles within heterosexual relationships, when designing and offering sexual health services to non English speaking or migrant communities.     

A complementary—Empowering model of ministerial leadership

Conclusion In conclusion, we suggest that both contemporary leadership effectiveness theory and a Biblical view of leadership empowering point to what we have called a complementary-empowering model of ministerial leadership. The varying levels of maturity to be found in any congregation require an adaptable leadership style that addresses each member of the congregation at his/her level of maturity and empowers that person for ministry and leadership in the church and community. The skills needed to lead persons at each of the maturity levels are not always given to every minister, thus the complementarity of the Body of Christ provides a variety of gifted leaders who together can empower believers for lives of service to the Body and ministry in the community.     

Aggression Toward Gay Men as Gender Role Enforcement: Effects of Male Role Norms, Sexual Prejudice, and Masculine Gender Role Stress

ABSTRACT This study examined sexual prejudice and masculine gender role stress as mediators of the relations between male gender norms and anger and aggression toward gay men. Participants were 150 self-identified heterosexual men who completed measures of adherence to male gender role norms, sexual prejudice, masculine gender role stress, and state anger. Participants then viewed a video depicting intimate relationship behavior between 2 gay men, reported state anger a second time, and competed in a laboratory aggression task against either a heterosexual or a gay male. Results indicated that adherence to the antifemininity norm exerted an indirect effect, primarily through sexual prejudice, on increases in anger. Adherence to the status and antifemininity norms exerted indirect effects, also through sexual prejudice, on physical aggression toward the gay, but not the heterosexual, male. Findings provide the first multivariate evidence for determinants of aggression toward gay men motivated by gender role enforcement.     

Self-Disclosure and Spiritual Well-Being in Pastors Seeking Professional Psychological Help

Pastoral mental health is a topic that has only rarely been researched empirically in the psychological literature, yet a pastor’s mental health can have a significant impact on churches, communities, and even nations (Royal and Thompson, Journal of Psychology and Christianity, 31(3), 195–204, 2012). One of the thoughts prompting this research is that evangelical pastors might be expected to resist the findings of psychological research and lack understanding of specific mental illnesses they are potentially facing. Combined with historical and cultural dynamics that could influence resistance to professional psychological help, evangelical pastors have personal, internal factors that could also strengthen resistance, including the researched issues of self-disclosure flexibility and spiritual well-being. A correlational research design with multivariate regression was used to determine potentially significant or predictive relationships between the relevant factors. Among evangelical seminary students (N = 251) preparing for parish-based pastoral ministry, this research determined that no significant relationship, predictive or otherwise, existed between self-disclosure flexibility, spiritual well-being, and attitudes toward seeking professional psychological help. Implications include a shift in focus toward external factors influencing pastors’ help-seeking attitudes, such as the need for the mental health community to develop connections with evangelical pastors and the development of more support for Christian mental health professionals in the larger evangelical community.     

Marking Sexuality from 0–6: The Kinsey Scale in Online Culture

Alfred Kinsey??s 0?C6 (heterosexuality?Chomosexuality) scale, first published in 1948, has become a method for Internet users to mark and to discuss their sexuality with others in forums and through quizzes. This article first analyzes the historical use and development of the scale and shows its built-in flexibility for individuals seeking tools for contemplating their sexual identities beyond the heterosexual-bisexual-homosexual identity triad. There is no place on the scale that is more ??normal?? than another; all placements have equal socio-cultural weight. This article then examines 29 quizzes and online forums in different languages that use a scale or a version of it and their user comments. Many users who do not feel that the present-day sexual identity triad adequately represents their sexual self-perception discover affirmation and solidarity in finding a place on the scale in either a whole-number or decimal form. The elasticity of placement on the scale??one can perceive one??s place on it differently at will over time??is particularly useful and applicable in a postmodern, online environment in which people are open to exploring sexual identities and to finding a precise labeling that fits them.