Gay and Lesbian Spirituality: A Response to Donaldson

This article is a final response by the authors to S. M. Donaldson's comments (1998) on their article, “Spiritual Experiences of Gay Men and Lesbians.” The original article focused on the experiences and spiritual issues of self-identified gay men and lesbians.     

The Impact of Like-Mentors for Gay/Lesbian Employees

Although research has shown that mentors contribute significantly to employees' job-related outcomes, less research has examined the influence of diverse mentors have on similarly diverse protégés. As such, the current research examined the job-related outcomes of gay/lesbian workers who had a gay/lesbian mentor, a heterosexual mentor, or no mentor. Results showed that participants who had a mentor received more benefits than those without one. Also, gay/lesbian employees who had gay/lesbian mentors reported increased psychosocial job-related outcomes (e.g., job satisfaction) but did not experience increased tangible outcomes (e.g., salary, promotions).     

The Meanings and Manifestations of Religion and Spirituality among Lesbian, Gay, Bisexual, and Transgender Adults

The present study employed a mixed method approach in the effort to explore religious and spiritual practices among lesbian, gay, bisexual, and transgender (LGBT) individuals, as well as the meanings ascribed to the terms religiosity and spirituality by LGBT adults. Data were collected via a cross-sectional survey consisting of open- and close-ended items among 498 LGBT (lesbian, gay, bisexual, transgender) identified individuals attending an annual Pride event in a large northeastern city. Both quantitative and qualitative findings suggested that consistent with other studies, spirituality was defined largely in relational terms (e.g., in terms of one’s relationship with God and with self). Religion, in contrast, was defined largely in terms of communal worship and in terms of its negative influences in the lives of individuals and communities. For this sample of LGBT persons, spiritual identities were more pronounced than religious ones, and this pattern may be explained by their understanding of the spiritual self in relation to prosocial engagement and interconnectedness with others, the world around them, and the universe. Further, religious affiliation and practices were explained, in part, by the religion in which the individual was raised, level of educational attainment, as well as the developmental stage in which the person is currently situated. The findings highlight the reality that a substantial number of LGBT individuals may remain committed to religious and spiritual life, which may be related to a motivation to make sense of one’s place in the world especially in light of societal misunderstandings and intolerance to LGBT individuals.     

The Facilitation of a Gay/Lesbian/Bisexual Support-Therapy Group by Heterosexual Counselors

The authors discuss the development of a unique support-therapy group, composed of a mix of gay/lesbian/bisexual persons and cofacilitated by heterosexual counselors. They describe the structure of the group as well as the developmental implications of such a group for both participants and counselors.     

Inventing a Gay Agenda: Students' Perceptions of Lesbian and Gay Professors1

Students' perceptions of lesbian and gay professors were examined in 2 studies (Ns = 622 and 545). An ethnically diverse sample of undergraduates read and responded to a syllabus for a proposed Psychology of Human Sexuality course. Syllabuses varied according to the political ideology, carefulness, sexual orientation, and gender of the professor. Students rated professors on dimensions such as political bias, professional competence, and warmth. Lesbian and gay professors were rated as having a political agenda, compared to heterosexual professors with the same syllabus. Student responses differed according to their homonegativity and modern homonegativity scores. The findings from these studies suggest that students may use different criteria to evaluate lesbian, gay, and heterosexual professors' ability to approach courses objectively.     

Children of Lesbian and Gay Parents

ABSTRACT— Does parental sexual orientation affect child development, and if so, how? Studies using convenience samples, studies using samples drawn from known populations, and studies based on samples that are representative of larger populations all converge on similar conclusions. More than two decades of research has failed to reveal important differences in the adjustment or development of children or adolescents reared by same-sex couples compared to those reared by other-sex couples. Results of the research suggest that qualities of family relationships are more tightly linked with child outcomes than is parental sexual orientation.     

The Gay and Lesbian Affirmative Development (GLAD) Model: Facilitating Positive Gay Identity Development

The Gay and Lesbian Affirmative Development (GLAD) model, a proactive, gay‐affirmative counseling approach, is proposed Parallels are drawn between Cass's (1979) Homosexual Identity Formation model and Ivey's (1990) cognitive‐behavioral Developmental Counseling Therapy model to help counselors assess and facilitate gay and lesbian clients' cognitive development related to the formation of a positive sexual orientation identity.     

Gay/Lesbian Ordination and the Ontology of the Human Subject

Abstract : Should gay and lesbian persons be ordained? Many anthropological issues are involved in this question: human sexuality, the image of God, and the doctrine of sin. I contend that one of the central—yet unexplored—issues in this debate is the view of the human subject. This article summarizes the non‐ontological anthropologies developed by Wolfhart Pannenberg, Rosemary Ruether, and Mary McClintock Fulkerson. All suggest that subjects are constitutionally related to the world and avoid predicating attributes, such as gender or rationality to supposedly autonomous subjects. These non‐ontological models offer new ways to view the subject, gender, and the debate concerning ordination.     

Gay and Lesbian Parents: No Longer a Paradox

The authors discuss parenting as a normative developmental issue for gay and lesbian individuals. Issues and choices that affect decisions concerning parenting, implications for counselors, and suggestions for research are discussed.     

Gay and Lesbian Speaker Panels: Implementation and Research

Speaker panels are educational interventions in which lesbian women and gay men share their personal stories and respond to questions and comments. The panels are frequently used with college and community groups to reduce homophobic attitudes. Counselors, student development professionals, and other human services professionals are given practical information on effective panel presentations. Then the empirical findings concerning panels are discussed, and recommendations are made to human development professionals for research to expand empirical knowledge about this intervention.     

Moving Through Loss: The Spiritual Journey of Gay Men and Lesbian Women

This article describes losses of gay men and lesbian women relative to their relationship with traditional religion and the mental health profession. By helping their clients reframe these losses into opportunities for transformation, counselors can facilitate spiritual integration both within and beyond the context of Judeo-Christian spiritualities.     

Student Prejudice Against Gay Male and Lesbian Lecturers

Abstract

The authors examined whether gay men and lesbians are evaluated more negatively than individuals of unspecified sexual orientation when attributional ambiguity surrounds evaluations and whether they are evaluated similarly to unspecified others when no attributional ambiguity is present. One male and one female lecturer delivered either a strong or a weak lecture to students who either (a) believed that the lecturer was a gay man or a lesbian or (b) did not receive sexual orientation information. Contrary to predictions, the quality of the lecture did not influence the ratings of known gay male and lesbian lecturers, although lecture quality strongly influenced ratings of lecturers whose sexual orientation was unspecified. After strong lectures, participants rated known gay male and lesbian lecturers more negatively than they did lecturers whose sexual orientation was unspecified. After weak lectures, participants rated known gay male and lesbian lecturers more positively than they did the others. The authors discussed the possibility that students might moderate their ratings to avoid discriminating against gay and lesbian lecturers.     

Gay and Lesbian Couples in Italy: Comparisons with Heterosexual Couples

Assessing couple relationships across diverse languages and cultures has important implications for both clinical intervention and prevention. This is especially true for nontraditional relationships potentially subject to various expressions of negative societal evaluation or bias. Few empirically validated measures of relationship functioning have been developed for cross‐cultural applications, and none have been examined for their psychometric sufficiency for evaluating same‐sex couples across different languages and cultures. The current study examined the psychometric properties of an Italian translation of the Marital Satisfaction Inventory – Revised (MSI‐R), a 150‐item 13‐scale measure of couple relationship functioning, for its use in assessing the intimate relationships of gay and lesbian couples in Italy. Results for these couples were compared to data from heterosexual married and unmarried cohabiting couples from the same geographical region, as well as to previously published data for gay, lesbian, and unmarried heterosexual couples from the United States. Findings suggest that, despite unique societal pressures confronting Italian same‐sex couples, these relationships appear resilient and fare well both overall and in specific domains of functioning compared to heterosexual couples both in Italy and the United States.     

Spirituality and the Process of Healing: A Narrative Study

Hutch's proposal to use Henry Murray's wholes or total-person approach for understanding the psychology of religion, although reasonable on the surface for at least one outlook, is rather simplistic, jargon laden, and convoluted. Hutch goes far beyond mere accommodation to the wholes argument to an exclusionary, reductionistic, and even indoctrinating application of Murray's methods. Failing to adequately warn of variations in interpretation, precision, awareness of motivation, environment, and awareness of one's own vulnerabilities and mortality and of subjective selection of biographies in studying lives as religious transformation, Hutch nonetheless makes a valuable point in questioning the absence of mortality and body in texts and indices on the psychology of religion.     

Attendance Matters: Religion and Ethical Affirmation of Gay and Lesbian Sexuality

This paper uses data from the 1974–2010 General Social Surveys to analyze the relationship between religion and ethical affirmation of gay and lesbian sexuality. Religion has become increasingly important in understanding the greater variation in ethical affirmation of same-sex sexuality over this time period. Yet in contrast to previous studies which have emphasized denominational affiliation, orthodoxy of religious belief, or alignment along a left–right political or theological spectrum as the key predictors, this study emphasizes the role of social isolation. With the sole exception of recent Mainline Protestants, religious service attendance is found to be a strong predictor of levels of affirmation regardless of denominational affiliation or level of conservatism, with liberal Christians who attend weekly religious services looking very similar to conservative Evangelicals who attend fewer services. A potential argument explaining this finding is put forth: Weekly attenders of religious services are more likely to be isolated into a narrower institutional field while more occasional attenders may hold identical theological and political beliefs but are more likely to have a breadth of perspective that comes from multiple institutional connections. As such, the barriers to greater affirmation of gay and lesbian sexuality may be less about religion than about social isolation.