Inclusivity in the latter-days: Gay Mormons

Individuals who identify as Mormon – adherents to The Church of Jesus Christ of Latter-day Saints (“Church”), a distinct and peculiar form of Christianity – and also identify as gay or lesbian face a unique challenge to their mental health as they wrestle with the integration of their faith and their sexuality. Compounding this matter is the commonly held belief that one cannot authentically be gay and Mormon nor can one be a practising Mormon and gay. As academics and professionals gain a more nuanced understanding of the complexity of (a) those who identify as both Mormon and a sexual/gender minority and (b) of the Church itself, they will begin to deconstruct their own biases and increase their multicultural competence, thus becoming better equipped to address the mental health concerns of this particular sexual minority group.     

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.     

The lost tribes of Mansfield: how an English market town was won by the Mormons in mid-Victorian times

In mid-Victorian times the Mormon Church flourished in the English market town of Mansfield, Nottinghamshire. Hundreds of poor families willingly abandoned everything familiar to make perilous Atlantic crossings to pioneer an American Zion. Although young people initially led the emigration, they were soon joined by parents and siblings whose sea passage was subsidised by the Mormon Migration Fund. The vigour of the Mormon Church (LDS) among miners and framework knitters is a phenomenon made more interesting by evidence that the practice of polygamy was known to the converts. In one case documented in this article Mansfield women followed their missionary to Utah to become his plural wives. The social geography of Mansfield as well as its unique spiritual legacy of dissidence created conditions similar to those that fuelled the extraordinary exodus of Welsh Mormon converts. In this article, unreliable LDS family history records are examined in the light of British genealogical sources, to reconstruct a small group of families swept up in enthusiastic emigration to Utah.     

Comstock,Gary David,Gay Theology Without Apology

Abstract

This article explores the theology of procreation in marriage from traditional Catholic and traditional Evangelical viewpoints. Both groups believe that children are an integral aspect of Christian marriage, yet the barren couple is welcomed in the community despite Church insistence on children in marriage. Voluntary childfree unions and gay marriages, however, are both rejected by traditional Catholics and traditional Evangelicals. I contend that in this particular cultural climate of gay rights, one hurdle to accepting childfree straight marriages in traditional Christian branches is the perceived dissolution of conventional marriage. If traditionalists affirm that a married couple may choose to not procreate, then there is very little to distinguish straight childfree marriages from gay childfree marriages. Removing one pillar of conventional marriage – children – will bring Christian unions closer to theoretical support for gay marriage, a move that many traditionalists would be loath to make.     

“I’m Not Your Stereotypical Mormon Girl”: Mormon Women’s Gendered Resistance

Research on women in gender-traditional religions has shown that women often exercise agency within the gendered confines of their religious institutions. This paper builds on the growing literature on women’s agency in gender-traditional religions by exploring whether and why some active Mormon women resist the gendered expectations of their faith more strongly than others. Drawing on interviews with women members of the Church of Jesus Christ of Latter Day Saints (LDS Church, Mormon), we find that eight of the 30 women interviewed strongly resisted traditional Mormon gender expectations. We then explore their patterns of resistance and provide possible explanations for why they resist gender traditionalism more than the other participants. We discuss the wider implications of our findings, including a call for further examinations of the ways in which women’s religious experiences include both accommodation and resistance to traditional ideas about gender.     

Married with children: the experience of women ministers of word and sacrament in the United Reformed Church

The experience of women being admitted to full ministry has a much longer history within the Free Churches than in the Anglican Church, although from the way in which the Church of England debate on women priests and bishops has been reported this is often not acknowledged. The United Reformed Church (URC) has given equal access for men and women to ministry from the date of the union in 1972 between the Congregational Church and the Presbyterian Church. Both denominations have a long history of women in ministry. This paper examines the experience of 50 URC clergywomen who combine marriage, children and ministry to explore their experience of ministry, marriage and motherhood. The findings demonstrate that, overall, the women’s experience is mixed, although the general expectation among congregations and moderators is that women are the primary care‐givers within the family. The implications of these findings are discussed.     

Psychotherapy and the Mormon Faith

The Church of Jesus Christ of Latter-day Saints, also known as the Mormon Church, is a Christian faith with a large presence across the globe. Although Mormon doctrine suggests that faith in Jesus allows people to overcome weakness and heal from pain, Mormon people are not immune from experiencing periods of mental and emotional suffering. The deeply held religious beliefs of Mormons can influence the nature of the psychological difficulties a Mormon individual is prone to experiencing, how and when they choose to seek treatment, as well as the types of treatment that may be most beneficial.     

"Lesbians, gay men, and their parents": a critique of LaSala and the prevailing clinical "wisdom"

This article challenges the popular assumption that coming out to family of origin is important for lesbians and gay men's mental health and couple relationships. First, I present theory emphasizing the unique position of lesbians/gays in families of origin and the significance of "families of choice." Second, I review the quantitative research on social support received by lesbians/gays from family of origin, friends, and other social network sources. Third, I demonstrate how the dominant clinical opinion about coming out to family is based on an unwarranted use of theory developed for heterosexuals and on overgeneralization of findings from studies of white, upper-middle-class, North American lesbians/gays. Fourth, I propose five determinants of lesbian/gay persons' decisions to come out to family-of-origin members. Fifth, I argue that such decisions are constrained by "realistic" costs/benefits in various sociocultural niches rather than being a simple function of individuals' levels of differentiation. Lastly, I offer an expanded contextual stance for the family therapist working with lesbian/gay clients.     

Religion and Family Relational Health: An Overview and Conceptual Model

This paper presents a review of research addressing religion and family relational health. Strengths of the extant data include the correlation of three dimensions of religious experience (religious practices, religious beliefs, and religious community) with certain aspects of mother–child, father–child, and marital relationships and specific connections between the three dimensions of religious experience and family relationships are identified. Key weaknesses in the research at present include a paucity of research examining the hows, whys, and processes involved behind identified religion–family correlations and a lack of data on non-nuclear families, families of color, interfaith families, and non-Christian religions including Judaism and Islam. Implications for clinical practice and recommendations for future research are offered. Loren Marks is an Assistant Professor of Family, Child, and Consumer Sciences in the School of Human Ecology at Louisiana State University. He and his research collaborator, David Dollahite of BYU, have conducted extensive qualitative research with over 125 Christian, Jewish, Mormon, and Muslim families to examine the interfaces between religion, individual development, and family relationships.     

Sexual Discretion: Black Masculinity and the Politics of Passing

Abstract

The aim of the present study is to examine the relationship between religious orientation and attitudes towards two contentious issues about human sexuality in the Church of England, by studying the broad range of people found attending an Anglican cathedral carol service. A sample of 381 individuals who attended a carol service at Worcester cathedral in December 2009 thoroughly completed the New Indices of Religious Orientation (NIRO). The scales were found to be reliable for the sample. The same participants responded to two statements relating to their attitudes towards gay marriage and the appointment of homosexual men as bishops. Both men and older people are found to report higher levels of negative attitudes towards both issues. Strong positive correlations are found between intrinsic religious orientation and negative attitudes towards gay marriage and gay bishops; these remain after controlling for age and sex. After further controlling for intrinsic and extrinsic orientation, it is found that quest orientation is positively associated with favourable views towards both issues. Areas for further research are identified.     

Family Values and Antipathy Toward Gay Men

The role of family values in promoting prejudice toward gay men was examined. Participants high and low in support for family values were primed with family-relevant or neutral cues and were exposed to either a gay or a straight father who was described as a good or a bad parent. Both individual differences in family value support and situational primes of family values produced derogation of the gay father. Sympathy for the father in a child custody loss was also markedly low when family values were both endorsed and primed, and when the gay father was explicitly depicted as a bad parent. The findings have implications for Rokeach's (1972) belief congruence perspective, and for models that depict values as part of a mental associative network (Biernat, Vescio, & Theno, 1996; Feather, 1990).     

Donor,Dad, or…? Young Adults with Lesbian Parents’ Experiences with Known Donors

In this exploratory qualitative study of 11 young adults, ages 19–29 years, we examine how young people who were raised by lesbian parents make meaning out of and construct their relationships with known donors. In‐depth interviews were conducted to examine how participants defined their family composition, how they perceived the role of their donors in their lives, and how they negotiated their relationships with their donors. Findings indicate that mothers typically chose known donors who were family friends, that the majority of participants always knew who their donors were, and that their contact with donors ranged from minimal to involved. Further, participants perceived their donors in one of three ways: as strictly donors and not members of their family; as extended family members but not as parents; and as fathers. The more limited role of donors in participants' construction of family relationships sheds light on how children raised in lesbian, gay, and bisexual families are contributing to the redefinition and reconstruction of complex kinship arrangements. Our findings hold implications for clinicians who work with lesbian‐mother families, and suggest that young adulthood is an important developmental phase during which interest in and contact with the donor may shift, warranting a transfer of responsibility from mother to offspring in terms of managing the donor‐child relationship.     

Asynchrony in Attitudes Toward Abortion and Gay Rights: The Challenge to Values Alignment

Political commentators tend to assume that Americans who share a particular religious affiliation think similarly about values issues and that values questions are aligned. Although religious affiliation is a strong predictor of attitudes toward abortion and gay rights, there is differentiation within denominational subgroups with respect to both; for example, while majorities of mainline Protestants and Catholics favor gay marriage, many of their respective co‐religionists do not. Further, aggregate survey data shows asynchrony in within‐group attitudes on abortion and gay rights; for example, whereas Hispanic Catholics are more likely to support gay marriage than legal abortion, black Protestants are more likely to support legal abortion than gay marriage. Abortion and gay equality are discrete issues and give rise to divergent attitudes based on the lived reality of different ethnoreligious groups. These findings challenge the utility of the construct of the “values voter,” and underscore that abortion and gay rights should be recognized as separate public policy domains.     

Determinants of Electoral Support for Anti-Gay Marriage Constitutional Amendments: An Examination of Ballot Issues in California and Florida

Between 1998 and 2006, twenty-seven states amended their constitutions to prohibit same sex marriage. The 2008 elections again saw three states with ballot measures aimed at banning gay marriage. This study examines the determinants of support for those measures in California and Florida, and includes a similar measure placed on the primary election ballot in California in 2000. Support is measured as the county-wide vote in favor of each gay marriage ban. A number of hypotheses are explored that examine the urban/rural nature of each county, as well as the political and demographic characteristics of county residents. It is suggested that states may be best viewed as relatively independent groupings of diverse subcultures, rather than as homogenous populations with a single political culture. The findings reported here indicate that a host of demographic, political and religious differences within each state influence residents’ votes on gay marriage bans.     

A Family’s Coming Out Process: Systemic Change and Multiple Realities

The paucity of investigative studies exploring the coming out process of families was the impetus for this case study with a six member family-of-choice. In-depth interviews highlight the complexities of negotiating family rules, journey with the family as they struggled with their new identity, and reveal how the reflexive process contributed to the family’s co-creation of new stories. The four themes that emerged (embracing gay identity, integrating as a family, building social networks, and social awakening), offer details of how the family reconfigured from the rubble of confusion to become more cohesive, awakened and empowered. Implications for clinical practice with families with gay members are addressed.     

The effect of maternal employment on Mormon and non-Mormon adolescents

The relationship between maternal employment and familial relations was investigated in two groups of adolescents. Samples of Mormon and non-Mormon adolescents whose mothers either worked full-time or were nonemployed were compared on a series of questionnaire items designed to assess general family climate and quality of relationships with parents. Results indicated that both sons and daughters from Mormon families where the mother was not employed full-time reported a closer relationship with their fathers.     

Mother‐Stepfather Coparenting in Stepfamilies as Predictor of Child Adjustment

Coparenting between biological parents is a strong predictor of child adjustment. To date, however, little is known about the coparenting dynamics between parent and stepparent in stepfamilies. This study aimed at exploring the links between coparenting in the mother–stepfather dyad and child behavior in stepfamilies compared with the links between mother–father coparenting and child behavior in first‐marriage families. Two modes of coparenting were assessed: overt coparenting, that is, coparental behaviors in the presence of the child, and covert coparenting, that is, the way each parent speaks of the other parent to the child. The sample (N = 80) comprised 48 stepfamilies and 32 first‐marriage families with a child between 7 and 13 years old. Overt coparenting was assessed through direct observation in the standardized situation of the PicNic Game. Covert coparenting and child behavior were assessed through mother‐reported questionnaires. Results showed (a) more covert coparenting behaviors in first‐marriage families, (b) no differences in overt coparenting, (c) more child difficulties reported in stepfamilies, (d) less optimal overt coparenting being linked with more difficulties in children in both family structures, and (e) an interaction effect between family structure and coparenting, showing that overt coparenting is linked with child behavior mainly in stepfamilies.     

Gender-Typed Play Behavior in Early Childhood: Adopted Children with Lesbian, Gay, and Heterosexual Parents

This study examined whether the gender-typed play of young children varies as a function of family structure. Using a sample of 126 couples (44 lesbian couples, 34 gay male couples, and 48 heterosexual couples) located throughout the United States, with an adopted child between the age of 2 and 4?years old (mean?=?2.5?years), we examined parent reports of children’s gender-typed play behavior utilizing the Pre-School Activities Inventory (PSAI; Golombok and Rust 1993). Findings revealed that the perceived play behaviors of boys and girls in same-gender parent families were more similar (i.e., less gender-stereotyped) than the perceived play behavior of boys and girls in heterosexual-parent families (which were more divergent; that is, gender-stereotyped). Sons of lesbian mothers were less masculine in their play behavior than sons of gay fathers and sons of heterosexual parents. Our findings have implications for researchers who study gender development in children and adolescents.     

共同养育研究及对儿童适应的影响

共同养育有别于个人养育, 在家庭系统中关注多个养育者共同抚养儿童的方式; 研究不同于婚姻关系、亲子关系的共同养育对儿童适应的独特贡献将有助于全面理解儿童在家庭生态系统中的成长过程。目前, 研究者们对共同养育的概念和内涵尚未有一致的界定, 共同养育的测量方法也未成体系。同时大量实证研究表明, 共同养育不仅直接影响儿童适应, 也通过亲子系统和婚姻关系系统间接影响儿童发展。未来的研究应结合中国社会文化背景下的特殊家庭类型如留守儿童家庭、离婚家庭、隔代养育家庭、服刑人员家庭的特点对共同养育的基本理论(如不同类型共同养育内部结构、评估体系等)问题以及对儿童适应影响的工作机制进行深入探讨。