Gay and Lesbian Christians: Homosexual and Religious Identity Integration in the Members and Participants of a Gay-Positive Church

In this study we explore individual 's experiences of identity integration between their sexual orientation and religious beliefs. Using both qualitative and quantitative research methods, we examined identity integration in forty members and participants of the Metropolitan Community Church of New York (MCC/NY), a gay-positive church located in Mid-town Manhattan. The survey and interview data collected showed that: (1)a majority of the research participants reported that they had successfully integrated their homosexual and religious identities, (2) being integrated was related to higher role involvement at MCC/NY, being a member of the church, attending more MCC/NY worship services and activities/ministries, and attending MCC/NY for more years, (3) lesbians were less likely than gay men to report past conflict between their identities, and more likely to report being fully integrated, and (4) MCC/NY played an important role in helping these participants achieve integration between their homosexual and religious identities.     

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.     

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.     

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.     

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.     

Queens and Jesters of YouTube: Communicating Gay/Lesbian Identities Through Humor in YouTube Channel <Emphasis Type="Italic">Spanish Queens</Emphasis>

Considering the transformative potential humor has for minorities who experience exclusion and marginalization, I seek to explore how Spanish gay and lesbian youth construct and communicate gay/lesbian identities using humor as a rhetorical tool. Furthermore, I explore the potential implications of their use of humor for social relations, both within gay and lesbian communities and with the broader society. I approach this discussion though a critical discourse analysis of videos from Spanish Queens—a collaborative YouTube channel, in which LGBTQ youth from diverse parts of the country share their experiences, thoughts, and opinions about being LGBTQ in Spain. Stereotypical humor was the primary form of humor used by SQ vloggers when addressing gay and lesbian issues related to both identification and social relations. Looking at how SQ vloggers most frequently use stereotypical humor, three common functions emerged in all ten videos: (a) affirming identity and separating gay and lesbian experiences from those of other groups, including making a distinction between sexual orientation and gender identity; (b) challenging the conflation of sexual and gender identities (i.e., contesting the notion of gay men and lesbians identifying as members of the opposite sex); and (c) disarming discourses that construct gay and lesbian individuals as threats at both interpersonal and societal levels.     

The Religious Origins and Destinations of Individuals Identifying as a Sexual Minority

Religion has been, and continues to be, a source of external hostility and internal struggle for many sexual minorities. This has potential implications for the observed religious origins and current religious affiliations of individuals identifying as a sexual minority. Regarding origins, self-identified sexual minorities might be less likely than heterosexuals to have come from religious traditions that have tended to be hostile to minority sexualities, as individuals raised within those traditions might be hesitant to identify as a sexual minority even if they have same-sex attractions. Regarding destinations, self-identified sexual minorities might be more likely than heterosexuals to switch away from religious traditions that have tended to be hostile to minority sexualities. We examine these expectations using nationally representative survey data from the 2008 to 2014 General Social Surveys. The analysis shows that sexual minorities do not significantly differ from heterosexuals by the religious traditions in which they were raised. Sexual minorities are, however, more likely than heterosexuals to move away from Christian traditions and towards disaffiliation or reaffiliation with “other” traditions that include Judaism, Buddhism, and liberal nontraditional religions such as Unitarian Universalism. For gay and lesbian individuals, these patterns of disaffiliation and reaffiliation can be attributed to higher on average education and lower likelihood of being married and having children; however, these sociodemographic factors do not explain the disaffiliation and reaffiliation of bisexual individuals. Further research should explore the different religious experiences of sexual minority sub-groups.     

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.     

Religious Experiences of GBTQ Mormon Males

This article examines the relationship between sexual orientation and religious experience of men from early adolescence to adulthood. Data have been obtained from an online survey of 1,042 males who were part of a larger sample of lesbian, gay, bisexual, transgender, and queer/questioning (LGBTQ) persons who are current or former members of the Church of Jesus Christ of Latter‐Day Saints (LDS, Mormon). While early religious experience was essentially identical to that of heterosexuals, the gap between religious norms and experience widened as these men moved through early and mid‐adulthood. Those who married did so at a later age, and experienced a high rate of divorce. Continued participation, integration, and conformity to LDS ideals was not attributable to faith in, or a departure from, fundamental doctrinal belief. Instead, the responsible variable was sexual orientation, measured by the Kinsey Scale scores across behavior, attraction, and identity. For those near the exclusively homosexual end of the spectrum, the failure to change sexual orientation after intense effort over many years resulted in loss of belonging, belief, and participation, along with increased negative emotions and a sense of mistreatment.     

“It Just Always Seemed Like it Wasn't a Big Deal,Yet I Know for Some People They Really Struggle with It”: LGBT Religious Identities in Context

Scholarly examinations of lesbian, gay, bisexual, and transgender (LGBT) religious identities have typically focused on “identity reconciliation,” which assumes that being both LGBT and religious is a “contradiction,” and posits a “coherent” identity as a desired end goal. The present research draws on a qualitative study of three LGBT‐identified congregations to demonstrate that there are a variety of ways in which LGBT religious people approach the connection between their LGBT identity and their religion. While some participants of the study did feel a need to reconcile these aspects of their self, others report never feeling a strong conflict between their LGBT identity and faith. The differences in these understandings of LGBT identity emerge out of the sociotemporal contexts the interviewees exist in, suggesting that different contexts provide divergent resources for identity performances. Through these findings, I contribute to our understanding of the intersection of religious agency, religious identities, and religion as a quality of social spaces.     

Religious Affiliation and Attitudes Towards Gay Men: On the Mediating Role of Masculinity Threat

Previous research suggests that people from some religious backgrounds hold more negative attitudes towards gay men than others do. The current research focuses on psychological variables as an alternative explanation to religious affiliation, testing whether masculinity beliefs regarding gay men and their perceived threat to one's masculinity can explain such between‐group differences in negative attitudes. With a sample of 155 male heterosexual university students (Muslims and Christians in Germany), we found that Muslims held more negative attitudes towards gay men than Christians did. Yet, this relation was partially mediated by beliefs about the masculinity of gay men and the experience of masculinity threat imposed by gay men, substantially reducing the effect of religious affiliation on antigay attitudes. In sum, similar psychological processes explained antigay attitudes of both Muslims and Christians. Copyright © 2013 John Wiley & Sons, Ltd.     

Challenges of Being Simultaneously Gay or Lesbian and Spiritual and/or Religious: A Narrative Perspective

The purpose of this article is to describe the struggle that gays and lesbians face as they incorporate their sexual orientation and identity within the context of an existing religious or spiritual identity. An overview of the religious and spiritual context that makes individuals unique will be followed by how the narrative perspective can help individuals who identify themselves as gay or lesbian with their struggle for identity. Finally, new narrative directions will be suggested for marriage and family therapists and their work with gays and lesbians who are confronted with these issues.     

Does Knowing Why Someone is Gay Influence Tolerance? Genetic,Environmental, Choice,and “Reparative” Explanations

In the U.S., belief that sexual orientation is genetically based is tied to greater tolerance toward gay men and lesbians and a belief that they deserve rights equal to those of other citizens. This study explores whether evidence for a particular causal explanation of sexual orientation influences participants’ tolerance toward gay men and lesbians. Participants were 224 heterosexual college students provided with scientific evidence that sexual orientation is genetically caused, environmentally caused, or a choice, who then answered questionnaires assessing their attitudes toward science, their tolerance toward gay men and lesbians, their selection of the best explanation for sexual orientation, and their assessments of statements about an imagined gay man (which, together, comprised their level of support for a “reparative” explanation of gay male sexuality viewed as the result of trauma, poor father–son relations, and immorality). Participants who were male, black, religious, or believed that the environmental or choice explanation of sexual orientation was the best, were less tolerant and more supportive of the reparative explanation than, respectively, participants who were female, white, nonreligious, or believed that the genetic explanation was the best. By contrast, participants were less tolerant when they read that scientific findings support a genetic explanation than when they read that scientific findings support choice as an explanation. Participants’ level of support for the reparative explanation correlated positively with their level of intolerance, suggesting that increasing tolerance toward gay men and lesbians may be more dependent on diminishing support for tenets of the reparative explanation than in convincing heterosexuals that sexual desires are under genetic control, which may influence some heterosexuals who believe otherwise to feel more intolerant.     

In Search of Meaning: A Preliminary Typology of Gay Male Spiritual Identity Development

Reconciliation of the conflict between religious identity and sexual orientation has been related to a number of psychological challenges (Lease, Horne, & Noffsinger‐Frazier, 2005; Schuck & Liddle, 2001), and little is known about the convergence of spiritual identity, distinctly defined as separate from religious identity, and sexual orientation identity. This qualitative inquiry investigated the process by which 7 Caucasian gay men from a variety of religious backgrounds constructed spiritual identities outside the realm of institutionalized religion. From the findings, the authors hypothesize a typology of spiritual development influenced by religions of origin. Limitations of the study, implications, and future directions in research are also addressed.     

The Electoral Impact of Public Opinion on Religious Establishment

While previous work has examined the structure of public opinion on church and state, to date there has been little effort to connect public opinion on this group of issues to vote choice. I begin by hypothesizing that attitudes on religious establishment are distinct from attitudes on more often studied issues like abortion and gay marriage. Second, I argue that religious establishment meets the conditions for partisan voting: the parties and candidates have taken distinct, highly public stands on religious establishment, and the issue is highly salient among a certain segment of voters. Finally, I develop a theory that establishment attitudes should exert a greater impact among those individuals who feel that their values are threatened in contemporary society because such individuals may see religious accommodation as a means of returning to their understanding of traditional values. I test these hypotheses using data from the 2008 Cooperative Campaign Analysis Project, and I find considerable support for my argument.     

Religious/secular discourses and practices of good sex

This article focuses on the triangulation of sexuality, religion and secularity in Dutch society by analysing two contemporary case studies. We focus on sexual experiences and practices rather than sexual identities to further understand the constructions of what constitutes ‘good’ sex. The empirical research is situated in the Netherlands, where the binary of religion and sexual regulation versus secularity and sexual freedom has been dominant in both public and political discourse for a long time. Exploring sexual practices and narratives as central to the constitution of both religious and secular selves, we noted these to be fluctuating, inconsistent and subject to discourses. Our first case study discusses sexual experiences of non-heterosexual Protestant women, whereas the second explores the frequently considered ‘neutral’ notions of secularity in sexual education. Applying insights from both religious studies and queer studies, we bring the empirical study of sexuality together with the theoretical debates about the conceptualisation of the secular and the religious in contemporary Western Europe. This comparative approach to sexuality not only undermines the culturally presumed exclusive opposition of the secular and the religious but it also provides new empirical contributions for understanding the interactions between sexual practices and sexual discourses.     

Loss of Religious or Spiritual Identities Among the LGBT Population

Lesbian, gay, bisexual, and transgender (LGBT) individuals are at risk of having negative experiences with religion because of mainstream religions’ non‐LGBT‐affirming stance. Negative religious experiences can lead to religious or spiritual (R/S) struggles and loss of R/S identity to maintain sexual identity. The authors describe R/S abuse, R/S struggle, and how these can result in loss of R/S identity in LGBT individuals. They provide a case study and discuss counseling implications and areas for future research.     

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.     

Should the State Fund Religious Schools?

abstract   In this article, I make a philosophical case for the state to fund religious schools. Ultimately, I shall argue that the state has an obligation to fund and provide oversight of all schools irrespective of their religious or non-religious character. The education of children is in the public interest and therefore the state must assume its responsibility to its future citizens to ensure that they receive a quality education. Still, while both religious schools and the polity have much to be gained from direct funding, I will show that parents and administrators of these schools may have reasons to be diffident toward the state and its hypothetical interference. While the focus of the paper is primarily on the American educational context, the philosophical questions related to state funding and oversight of religious schools transcend any one national context.     

Sexual Encounters and Manhood Acts: Evangelicals,Latter‐Day Saints,and Religious Masculinities

The experiences of men in traditional religions are complex, at times inconsistent, and not necessarily the direct result of religious teachings. This article draws from two qualitative case studies to examine the ways in which evangelical and Latter‐Day Saint men understand masculinity and their spiritual beliefs in the context of sexual activity. The authors present two masculine practices—acceptance of sexual rejection and sexual indifference—that allow religious men in this study to simultaneously challenge and uphold the system of hegemonic masculinity that their traditions promote. These findings point to the moments when creative, interpretative work helps religious men to reconcile their experiences with religious expectations and to alleviate the tensions they face in their everyday lives. This article offers new insights into how gender and sexuality studies may be integrated into the sociology of religion.