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This study was an initial investigation of important areas of interest within the literature on transgender and gender diverse students, namely psychological health, well-being and campus climate for transgender and gender diverse students in young adulthood. What is unique is that data were obtained from Christian transgender and gender diverse students attending Christian college and universities. A sample of 31 undergraduate transgender students at nine Christian institutions in which staff were affiliated with the Association for Christians in Student Development completed an online survey. Participants reported high levels of religiosity, diversity in their attitudes about gender identity, negative perceptions of campus climate, lower levels of social support for gender identity than in general, moderate to high levels of psychological distress, and low to moderate levels of psychological well-being.

Drawing upon previous research with sexual minority Christian college students, we identify emergent themes important to ministry with sexual minorities integrating religious/spiritual and sexual identities: intrinsic religiosity, social relationships, self-acceptance, and complexity of identity integration. We propose a Trinitarian ministry model wherein the church serves as a holding environment—a discipling community intentionally designed to be relational, secure, and formational thereby creating a synergistic communal climate for identity development related to faith and sexuality.

Gender identity has become an increasingly complex area of ministry with youth. Gender identity refers to a person’s experience of themselves as a boy or a girl or a different gender identity than that, such as transgender or one of several emerging gender identities. This paper will discuss transgender experiences, as well as more atypical experiences, to prepare those in youth ministry to provide more effective ministry to youth navigating gender identity and Christian faith.

Shame and psychosocial developmental difficulties are issues of concern for many sexual minority women most likely due to the negative impact of heterosexism, internalized homophobia, sexual stigma, religious affiliation, and sexual minority stress. This study hypothesizes that religiously affiliated sexual minority women, when compared to non-sexual minority women, would show significantly higher levels of shame and lower levels of psychosocial development. This sample’s shame and psychosocial resolution scores all fell within the spectrum of normative levels for non-clinical samples of women. Significant differences between sexual status groups were found on shame and total negative psychosocial resolution, but effect size was small. It was also hypothesized that stages of psychosocial development, sexual status, and history of counseling would predict trait shame in religiously affiliated women. Psychosocial development was the sole significant and strong predictor, suggesting that the strong relationship between psychosocial development and shame is present regardless of a female’s sexual identity. For sexual minority women, identity/identity confusion, trust/mistrust, and autonomy/shame and doubt, accounted for 64% of shame variance. This sample was heavily weighted with women who reported same-sex attraction or same-sex behavior but who dis-identified as a sexual minority.

The purpose of this study was to understand how parents who identify as Christian responded to and coped with their child's disclosure of same-sex sexuality and/or having a lesbian, gay, or bisexual identity (LGB). Research has shown the effect parental responses can have on the psychological health of sexual minorities, as well as the emotions Christian parents may experience post disclosure. Little research highlights the struggle Christian parents can experience due to tension between their religious beliefs and the love they have for their child. This study highlights a unique aspect of how parents attempt to negotiate this tension.

This chapter explores existing challenges in describing how one achieves multicultural competence with lesbian, gay, bisexual, transgender (LGBT+), and related populations. What it means to be multiculturally competent with this population has not been precisely defined, is still evolving, and faces several unique challenges. Our intention is to discuss some of those concerns as well as point in a direction that may help the field identify sound aspirations. Three frameworks for understanding LGBT+ issues are presented (diversity, disability, and the sacred), as well as a call for greater humility about what is known and not known regarding LGBT+ issues at present. Recommendations are made for a more nuanced understanding of multicultural competence with LGBT+ and related populations in training and practice.

The first 6 months of marriage are optimal for marriage enrichment interventions. The Hope-Focused Approach to couple enrichment was presented as two 9-hr interventions--(a) Handling Our Problems Effectively (HOPE), which emphasized communication and conflict resolution, and (b) Forgiveness and Reconciliation through Experiencing Empathy (FREE). HOPE and FREE were compared with repeated assessment controls. Couples were randomly assigned and were assessed at pretreatment (t1); 1 month posttreatment (t2) and at 3- (t3), 6- (t4), and 12-month (t5) follow-ups using self-reports. In addition to self-report measures, couples were assessed at t1, t2, and t5 using salivary cortisol, and behavioral coding of decision making. Of 179 couples who began the study, 145 cases were analyzed. Both FREE and HOPE produced lasting positive changes on self-reports. For cortisol reactivity, HOPE and FREE reduced reactivity at t2, but only HOPE at t5. For coded behaviors, control couples deteriorated; FREE and HOPE did not change. Enrichment training was effective regardless of the focus of the training.

The Study of the Calamities of the Soul We approach the study of psychopathology in these terms: "the study of the calamities of the soul," by which we mean that students are learning how to assess, treat, and prevent concerns that affect the whole person, the embodied soul. Stated differently, something is lost in the study of psychopathology when we focus only on deviance, dysfunction, danger, or distress (i.e., the traditional understanding of abnormal behavior). Rather, we see the study of psychopathology as the emotional and psychological struggles of persons that affect all dimensions of human beings. This definition comes from the Greek word for psych (psukhe), meaning breath or spirit, suggesting more than just the mind (but including mental processes), and pathology, suggesting the scientific study of deviations from a healthy or normal state or condition. Today, it is more common for the scientific study of psychopathology to focus on deviance, dysfunction, danger, and distress (i.e., the "4 Ds" in many contemporary textbooks). These are certainly important for the conversation, but it seems most appropriate for a faith-based discussion to begin with a broader understanding of the soul so that we can remind ourselves and our students that we are taking a holistic view of the person in the service of the well-being of the soul. The definition we have chosen--the study of the calamities of the soul--has the potential to offer greater humility and honesty, and a deeper respect for humanity, into our explorations in the classroom and beyond. To the traditional emphasis on the 4Ds, we would like to add that psychopathology could also be seen as an expression of "disordered desires" or urges and longings that have gone awry. The Assessment, Treatment and Prevention of Mental Illness In our approach to teaching psychopathology, whether to an audience of undergraduate or graduate and professional-level students, we focus on three key domains: (a) the assessment, classification and diagnosis of mental illness; (b) the effective treatment of psychopathology; and (c) exploring strategies for reducing the intensity, duration or frequency of disordered desire (prevention). We want our students to be able to describe the key symptoms (What is going on to offer reasonable explanations for their etiology and maintenance (Why is this happening?), to be able to explore available treatment options (What might be helpful for healing and growth?), and to offer creative and informed responses to risk reduction in the future (What might be some preventive options?). Unfortunately, the traditional focus in many psychopathology courses is primarily on learning the Diagnostic and Statistical Manual of Mental Disorders (DSM; APA, 2013) typology regarding the assessment, classification and diagnosis of mental illness. For us, we strongly advocate the need for an "ethical" response (What are the implications for our Christian zvorldview and life style?). Consequently, we strive to balance solid course content (insight) with a sharp focus on relevant implications for servant-practitioner-scholars (Jones & Butman, 2011). Historical and Contemporary Understanding of the Subject Area In our previous work (Yarhouse, Butman, & McRay, 2005), we noted that there has been a segregation of the soul that took place when the church abdicated its responsibilities in working holistically with the soul by having mental concerns addressed solely and exclusively by mental health professionals. There is a rich tradition of pastoral care and spiritual formation that could deeply inform contemporary discussions. We see some developments in this area with greater emphasis on Spiritual Direction today, even to the extent of specific degree programs. The positive psychology movement has also offered some helpful insights that compliment these developments. Indeed, psychology, theology, and spiritual formation are all potential contributors to the dialogue (McMinn & Campbell, 2006). …

Mixed-orientation couples are defined as a heterosexual couple in which 1 partner experiences same-sex attraction and the other does not. Despite the fact that there is a sizable number of mixed-orientation couples in the U.S. adult population, few researchers have studied this population, and thus, there is limited understanding of these relationships. The authors examined the degree to which relationship commitment, partner-focused forgivingness, and marital values were associated with relationship quality, and how these variables predicted relationship quality. The total sample (N = 265) consisted of 2 independent samples-105 sexual minorities (i.e., the spouse who experiences same-sex attraction) and 160 heterosexual spouses. The data were not dyadic. Together, commitment, partner-focused forgivingness, and marital values accounted for roughly 43% of the variance in relationship quality. Relationship commitment was found to be the largest single predictor of relationship quality, followed by partner-focused forgivingness. Research and clinical implications are discussed. This study significantly adds to the current research base by quantitatively measuring various variables in these relationships, as well as expanding our understanding of relationship quality in mixed-orientation couples and factors that may play a role.

Theorists, clinicians, and researchers have suggested that shame is a central concern in the lives of sexual minority individuals. Cognitive theorists believe that shame occurs when a person fails to achieve his or her standards, which are often based on social, cultural, and spiritual values. Although it is asserted that stigma causes shame among members of a sexual minority, the empirical evidence suggests that negative internal cognitions are partly responsible. By targeting negative beliefs, counselors can help sexual minorities reduce their sense of shame, particularly around issues related to sexual identity. The authors offer counseling strategies for reducing shame in sexual minority clients.

Studies on faith-based campuses are beginning to offer a glimpse into the real experience of sexual minority students in these unique settings. This study adds to this growing body of information by surveying 247 undergraduates, who describe themselves as sexual minorities at 19 Christian schools across the United States. They responded to questions related to attitudes regarding sexuality, sexual identity, religiosity, and sexual milestone events. The results from this sample suggest those who attend higher education at faith-based institutions are a distinctive group within Western culture when it comes to the development of religious/spiritual identity and sexual identity. Although diversity with regard to same-sex and opposite-sex attraction is present among those surveyed, common themes exist for this unique sample of undergraduates. Implications for mainstream culture and Christian educational institutions are discussed.

This article examines integration in the areas of homosexuality, gay, lesbian, bisexual, and transgender (GLBT) issues, and sexual identity. It provides a brief account of where we have been as a field in our attempts to bring together a Christian worldview and the study of these issues. It then moves to a discussion of where we are going as a field, as well as the challenges and opportunities that exist for Christians interested in the integration of faith and the scientific study of homosexuality, GLBT concerns, and sexual identity.

This qualitative study reflects the narratives of 32 male-to-female transgender Christians. Although some participants indicated that their gender-identity conflict led to a strengthening of their personal faith, others reported a past struggle—often with specific persons or church leadership—and some indicated that they moved away from organized religion in light of their conflicts. Many participants in this study still identified religious coping activities tied to their faith traditions as sources of support during present difficulties.

This article considers the use of group therapy to explore sexual identity questions in light of religious beliefs and values. The authors describe the basis of their group therapy approaches for sexual, religious, and social conflicts that differ from approaches that provide group members only the option of sexual reorientation to an ex-gay identity or adoption of a lesbian, gay, or bisexual identity. The authors come from different backgrounds and discuss how their perspectives and biases can potentially affect group process and outcome. They present guidelines, structure, content, and strategies for their group therapy approaches.

This paper reviews the existing literature on mixed orientation couples with the purpose of identifying some of the key characteristics and dynamics of these couples. Special attention is paid to understanding relationship quality, satisfaction, and the factors that help maintain their relationship. Current literature shows a mixed representation of relationship quality and satisfaction among these couples, with themes of specific factors that seem to predict this. An understanding of this literature can inform counseling practice, and specific recommendations are offered for providing counseling to this unique population.

The authors explored the experiences of African American men who identified as Christian and experienced same-sex attraction. Participants completed an online questionnaire addressing experiences of same-sex attraction; meaning attributed to their attractions; the sharing of their experiences with others; and perceptions regarding the intersection of their faith, race, and sexual identity. Most respondents (61.5%) felt different from their peers for gender-related reasons, and most (80.8%) had had homoerotic experiences during the teenage years. Over 40% of participants indicated that their primary identity was Christian, and several shared their experience sorting out attributions and meanings associated with same-sex attraction in light of their racial and/or religious identities.

There are many stakeholders in the societal discussions about marriage. The first section of this article considers the meaning of marriage among the major world religions. Then the focus shifts to the meaning of marriage among those who experience same-sex attraction, particularly those who identify as gay, lesbian, or bisexual (GLB). These broad groups (religious and GLB) are hardly monolithic in their understanding of the meaning of marriage and their approach to same-sex unions. It may be helpful for all involved to understand what marriage symbolizes to various parties, and how the symbolic meaning of marriage may make meaningful dialogue difficult.

What are the key milestone events that facilitate sexual identity among persons who experience same-sex attraction? Do those milestone events lead to one outcome, or are multiple outcomes possible with respect to how sexual identity develops and synthesizes over time? This initial pilot study compared 14 religiously-affiliated persons who integrated their experiences of same-sex attraction into a lesbian, gay, or bisexual (LGB) identity synthesis, with 14 religiously-affiliated persons who dis-identified with a LGB-affirming ideology and pursued an alternative identity synthesis. We identified influences that facilitated an individual identifying with LGB-affirming ideologies and the individuals/subcultures that embrace such ideologies, and influences that facilitated an individual dis-identifying with LGB-affirming ideologies and the individuals/subcultures that embrace such ideologies. ********** Despite recent theories of sexual identity development and synthesis, very little is actually known about why some people who experience same-sex attraction integrate their experiences into a lesbian, gay, or bisexual (LGB) identity by identifying with LGB-affirming ideologies, while others dis-identify with LGB-affirming ideologies. It is unclear whether specific milestone events lead to one outcome, or whether multiple outcomes are possible with respect to sexual identity synthesis. Sexual identity is a "substructure of sexual functioning" that has been defined in a few different ways but with significant conceptual overlap (Althof, 2000, p. 247). It appears to entail one's biological sex (as male or female), gender identity (one's psychological sense of being male or female), sex role (degree to which one adheres to social expectations for one's sex), sexual orientation (the direction and persistence of one's experiences of sexual attraction), and intention or valuative framework (what one intends to do with the desires one has in light of one's beliefs and values) (Althof, 2000; Shively & DeCecco, 1977; Yarhouse, 2001). Given these many dimensions of sexual identity, (1) it should come as no surprise to find that there are many theories as to how one comes to develop a sense of sexual identity. This research is at least initially indebted to Erikson's theory of psychosocial development and Marcia's work on identity development in adolescence, and it has come into its own in research on lesbian, gay, and bisexual (LGB) identity development and synthesis. One of the earliest theories (and perhaps most well-known) of what was then referred to as homosexual identity development and synthesis was developed by Cass (1979). In this developmental model, an individual who identifies as homosexual (or who would today identify as "gay") is believed to have gone through six stages: identity confusion (early connections between one's experiences of same-sex attraction and the topic of homosexuality), identity comparison (beginning to accept that one may not be heterosexual with respect to one's attractions), identity tolerance (admitting not the possibility but the probability that one has a homosexual orientation), identity acceptance (characterized by increased contacts with others who have identified with their experiences of same-sex attraction), identity pride (moving from acceptance to preference for one's same-sex attractions and identity) and identity synthesis (relinquishing any "us versus them" mentality toward heterosexually identified persons). Although these stages of identity formation may appear to be deterministic in their progression; Cass (1996) notes that this is a process of engagements between individuals and their sociocultural environments; thus, it is a "reciprocal interaction ... complex and multivariable as individual factors ... interact with biological factors ... and environmental variables" (p. 232). In spite of the variability of identity acquisition presented in her model, Cass posits that some individuals may "foreclose" on their LGB identities because dynamic interactions with their environments may "prevent the acquisition of a lesbian or gay self-understanding" (p. …

Increased interest in the relationship between creativity and depression has led to popular and professional discussions of the experiences of highly creative persons who suffer from depression or mania. There has also been parallel interest in religion, spirituality, and religious coping in American culture and in professional mental health organizations, such as the American Psychological Association. It is surprising, then, that there has been relatively little attention paid to religious artists who suffer from depression. The purposes of the present study were to gather pilot data on (a) the experiences of religious artists who report symptoms of depression and mania, (b) whether depression and mania contribute in any positive ways to the work of artists, and (c) ways in which religion helps and/or hurts artists' abilities to cope with depression and mania. ********** The last few decades have seen increased interest in the relationship between creativity and depression. This recent interest has led to popular and professional discussions of the experiences of highly creative persons who suffer from depression or mania. According to Carreno and Goodnick (1998), the research on the relationship between creativity and mental illness falls into three major categories: (1) biographies of prominent creative persons throughout history, (2) empirical studies of living creative persons, and (3) empirical studies of creativity among the mentally ill or those at risk for mental illness. What follows summarizes some of the more important studies reviewed by Carreno and Goodnick, in additional to several other studies. We then briefly discuss the possible role religious coping may have among religious artists who contend with depression or mania. CREATIVITY AND MENTAL ILLNESS Biographies of Prominent Creative Persons Biographical studies of the relationship between creativity and mental illness include such renowned historical figures as Ludwig von Beethoven and Vincent van Gogh. For example, Jamison (1993) identified a number of historical figures who were believed to suffer from cyclothymia, depression, or bipolar disorder, including poets, such as Blake, Lord Byron, and Shelley; writers, such as Clemens, Greene, and Stevenson; composers, such as Berlioz, Handel, and Rossini; and artists, such as Gauguin, Gericault, and Pollock. A more ambitious study was completed by Ludwig (1992), who examined biographies of 1,005 individuals in various professions in an attempt to understand this phenomenon. Using criteria from the International Classification of Diseases, 9th Edition (ICD-9) and the Creative Achievement Scale, Ludwig assessed mental illness and creativity respectively, grouping subjects according to their professions. Artists included subjects who identified themselves as fiction writers, poets, actors and musicians. When compared to other professions, artists had higher rates of psychopathology. Additional biographical studies include Schildkraut, Hirshfeld, and Murphy's (1994) study of a small sample of 20th century abstract expressionists, in whom elevated levels of depression were noted. Ellis' (1926) study found greater psychopathology not in those higher in creativity per se, but of those eminent among British politicians, artists, and scientists, where the incidence rates of mental illness are interpreted by some as suggestive of a link between eminence and psychopathology (cf., Walker, Koestner, & Hum, 1995). Studies of Living Creative Persons The second major area of research on the putative relationship between creativity and mental illness are studies of living artists. Again, these studies vary significantly in quality. For example, Andreasen (1987) examined 30 writers and 30 control subjects who were matched for age, Bender and education. Structured interviews were used to assess creativity and history and prevalence of mental illness in both subjects and their first-degree relatives. …

This study is of heterosexually married couples in which one partner reports having experienced same-sex attraction and both partners report satisfaction with their marriage despite facing such constraints. Thirty-two participants provided information on their experiences in marriage. Participants were identified through purposeful sampling and completed questionnaires utilizing primarily qualitative methodology to provide an in-depth look at a relatively unexplored research topic. Questionnaires were sent to the first 20 couples that were contacted to participate. The questionnaires contained open-ended questions about the participants’ experiences, motivations, coping behaviors, and so on. Analysis suggested a number of themes related to how spouses learned about their partners’ experiences of same-sex attraction, motivations for keeping the marriage intact, and coping activities. The couples’ religious faith and degree to which they share a similar worldview seems to also factor into commitment to and ...

There are several ethical implications of clinician assessment of clinically significant religious impairment (CSRI). This paper draws upon the American Psychological Association's (APA's) Code of Ethics (1992) to review relevant ethical principles and standards. It then presents a continuum of responses to the relationship between psychology and religion: (1) religion as harmful, (2) benign neglect of religion, (3) formal: problem-focused, (4) formal: domain-focused, and (5) religion as paradigmatic alternative. This continuum is followed by a discussion of three clinical vignettes and an examination of the potential ethical tensions for each model. The conclusions drawn from this review are that the formal: domain-focused model presents a rationale for inclusion of CSRI in assessment and is the most promising among alternative models for avoiding professional obsolescence, expanding alternatives for clients and clinicians, and enhancing ethical practice and professionalism.

Paraprofessional Christian ministries for sexual behavior and same-sex identity concerns have grown significantly in recent years. Some ministries are affiliated with organizations that have specific standards for affiliation; others are independent. Some emphasize change of sexual orientation; others promote change of behavior and chastity. Some ministries provide services exclusively to homosexuals; others provide resources to homosexuals and heterosexuals alike. This paper reviews similarities and differences among paraprofessional Christian ministries for persons struggling with sexual behaviors and same-sex identity concerns. Similarities and differences are related to (a) mission/vision, (b) view of etiology, (c) method of intervention, (d) format, and (e) definition of success. Christian ministries include Exodus International-affiliated ministries, independent Christian ministries, Homosexuals Anonymous, and Courage. Impressions from the review of the various Christian ministries are also offered, inc luding recommendations for making appropriate referrals. ********** Paraprofessional Christian ministry groups have figured prominently in national debates about homosexuality. Their very existence flies in the face of those who reject any response to homosexuality that is not completely affirming. They are Christian ministries, in that they promote themselves as places where Christian values and normative claims lay a foundation for the ministry provided therein. They are not professional mental health services, although they often provide referrals to professionals. They are paraprofessional ministries, and their leaders are pastors, licensed and non-licensed clinicians, lay persons, and others, many of whom struggled with homosexuality themselves. (1) As we shall see in detail, some ministry groups focus on homosexuality; others address much broader issues related to human sexuality and provide services to heterosexuals and homosexuals alike. Some focus on those who are going through a difficult time; others provide ministries to friends and family members. Many licensed mental health professionals know very little about these Christian ministry groups. The purpose of this paper is to introduce the reader to four major categories of paraprofessional Christian ministries for homosexuality or other sexual behavior concerns. The four major categories are Exodus International-affiliated ministries, independent Christian ministries, Homosexuals Anonymous chapters, and Courage chapters. There are many similarities among ministry groups, but there are also important differences, including between group differences (e.g., independent ministry groups as compared to Courage chapters) and within group differences (e.g., differences found among Exodus-affiliated ministry groups), some of which will be highlighted throughout this review. PARAPROFESSIONAL CHRISTIAN MINISTRIES Exodus-International Affiliated Ministries Exodus is a not-for profit, interdenominational organization that began in 1976 and is the largest umbrella organization for Christian ministries to people who are struggling with sexual behavior or sexual identity concerns. At present, Exodus' North American network includes 115 ministries in 39 states, with 3 additional ministries in Canada. Exodus also extends worldwide, with ministries in several countries in Europe and Latin America, Australia, New Zealand, the Philippines, Japan, and Singapore (see Appendix A). Applicants are those ministry groups that are working toward affiliation with Exodus. To become a member of an Exodus referral ministry, a ministry must (a) agree with the doctrinal and policy statements of Exodus, (b) be in existence for a minimum of 2 years, (c) have a governing board that can change or remove a leader/director as needed, (d) have a leader/director who has not been involved in immoral sexual behavior for a minimum of 2 years, (e) have a leader/director who attends the national conference every three years, and (f) have a leader/director who is actively involved in a local church. …

How should psychologists demonstrate respect for religion as an aspect of diversity when that aspect of diversity seems inconsistent with another form of diversity? This is a striking challenge when considering conservative expressions of religion in relation to a person's experience of same-sex attraction and behavior. This article (a) asserts that conservative religion is a legitimate, though often overlooked, expression of diversity; (b) identifies ways in which gay-integrative theorists and conservative religious persons fail to appreciate each other's perspective; and (c) presents a continuum of service delivery options to expand clinical services to persons who experience same-sex attraction.

The purpose of this article is to identify the ethical issues in efforts to ban reorientation therapies. The 3 primary arguments cited in the literature in favor of such a ban are discussed: (a) homosexuality is no longer considered a mental illness, (b) those who request change do so because of internalized homophobia, and (c) sexual orientation is immutable. The authors present 3 arguments in favor of providing reorientation and related services: (a) respect for the autonomy and self-determination of persons, (b) respect for valuative frameworks, creeds, and religious values regarding the moral status of same-sex behavior, and (c) service provision given the scientific evidence that efforts to change thoughts, behaviors, and feeling-based sexual orientation can be successful.

This paper summarizes a number of cognitive processes that contribute to the formation and maintenance of stereotypes. Specific discussion centers on how these may play a role in shaping perceptions of older adults. Suggestions are offered as to how psychologists might combat their tendency to stereotype because older adults have special needs that must be identified to provide accurate case conceptualization and effective psychotherapy from a professional ethics perspective.

In light of recent concerns that mental health care providers may rely on stereotypes of homosexuals that are based on inaccurate information, this article summarizes a number of cognitive processes that contribute to the formation and maintenance of stereotypes. Drawing on specific suggestions from the social cognition literature, as well as findings from the broader behavioral science literature, suggestions are offered as to how marriage and family therapists might combat their tendency to stereotype, as any indication of bias or prejudice should be a concern to the mental health care professional.

One of the unique challenges facing marriage and family therapists (MFTs) occurs when families present with concerns about an adolescent's experience of same-sex attraction. When faced with this clinical scenario, MFTs may have few resources to draw on to provide treatment in a competent manner. The purpose of this article is to examine the American Association for Marital and Family Therapy's Code of Ethics to explore ways in which MFTs can provide services within the framework of existing ethical principles and standards for accountability and professionalism. Recommendations are made with reference to the ethical principles of (a) professional competence and integrity and (b) responsibility to clients.

The authors conducted a quasi-experimental longitudinal study spanning 6-7 years examining attempted religiously mediated sexual orientation change from homosexual orientation to heterosexual orientation. An initial sample was formed of 72 men and 26 women who were involved in a variety of Christian ministries, with measures of sexual attraction, infatuation and fantasy, and composite measures of sexual orientation and psychological distress, administered longitudinally. Evidence from the study suggested that change of homosexual orientation appears possible for some and that psychological distress did not increase on average as a result of the involvement in the change process. The authors explore methodological limitations circumscribing generalizability of the findings and alternative explanations of the findings, such as sexual identity change or adjustment.

With the increasing relevance of sexual minority concerns, including the process of navigating sexual and religious identities, clinical practice has focused on helping sexual minorities address methods of self-expression that are most congruent with the client's values. Sexual Identity Therapy (SIT), (Throckmorton & Yarhouse, 2006) has been developed to assist individuals who are seeking to address potential conflicts between religious and sexual identities by focusing on personal congruence. To facilitate this process, the practice of mindfulness is applied. As an adaptation from its spiritual origins, mindfulness is used to facilitate the treatment of various disorders, such as chronic pain, substance abuse, and depression. It has also been the crux of several different third-wave cognitive and behavioral therapies that consider the "… context and functions of psychological phenomena" (Hayes, 2004, p. 5) for the purpose of helping clients to develop "… broad, flexible and effective repertoires" (p. 6). In this instance, mindfulness is applied to SIT to assist individuals with same-sex attraction to become nonjudgmentally aware of their thoughts and feelings related to same-sex attraction such that they are able to experience their attractions in an open and honest manner without feeling compelled to either dismiss or augment these attractions. Mindful awareness of same-sex attraction facilitates congruence because there is less emphasis on changing behaviors, thoughts or feelings, but rather, changing the relationship the individual has to their experiences of same-sex attraction so that they are experienced as neutral, as opposed to aversive.

Implicit metaphysical assumptions concerning the nature of sexual orientation are reflected in the language used to frame ethical debates concerning "reorientation" therapies. An alternative metaphysical construal is presented concerning sexual orientation and sexual identity development and synthesis. This alternative construal allows for humility concerning what we know and do not know about sexual orientation, underscores the client's self-determination and autonomy, and demonstrates regard for personal and religious valuative frameworks. Rather than focusing on therapies aimed specifically at sexual reorientation, clinicians would do well to provide clients with informed consent and to facilitate identity development and synthesis in keeping with their clients' requests for professional services.

A persistent stereotype of older adults is that they have little sexual desire and are involved in little or no sexual behavior. Research suggests that while there is a decline in sexual activity as people age (Laumann, Gagnon, Michael, & Michaels, 1994), older adults are more sexually active than the stereotype suggests. Unfortunately, it is this kind of stereotyping behavior that may keep health professionals from promoting healthy sexuality in older adults and may keep older adults from enjoying sexual expression as they age (Yarhouse, 2000).

As noted in the introduction to Part I, we live in a world that manifests a complex and often confusing array of values, attitudes, beliefs, and behaviors regarding human sexuality, particularly in the midst of the current context of postmodern thought. As Elaine Storkey (2001) observes, "For most social commentators, post-modernity marks the end of any single, unifying worldview that attempts to offer universally valid explanations" (p. 52). In the absence of such a "unifying worldview" and the lack, therefore, of "universally valid explanations," we find our society manifesting what was characterized in Deuteronomy 12:8 and Judges 17:6 as a time when "every man did what was right in his own eyes." Storkey goes on to quote Lars Johansson (1984) regarding the impact of such a philosophical approach to reality. The postmodern deconstructs the metanarratives of the Western tradition, leaving us with a plurality of narratives and values. One of the metanarratives that has been disclosed is reason. Central to the critique of reason is language. All thinking begins and ends with language. Philosophy is seen as rhetoric in disguise. There is no independent vantage point outside language. (p.216) As Storkey (2001) thereafter notes, "If language constructs reality, we can bring anything into being. Our words create politics, sexuality, history, God" (p. 53). But when words alone construct reality, then where can an anchor be found, which can guard individuals and society from drifting into the infinitude of human variation with its frequent destructive consequences? Again, the words of Scripture come to mind in the wise reflection of Solomon, "Every man's way is right in his own eyes, But the Lord weighs the heart" (Prov. 21:2). One is reminded of a stormy sea on which a fleet of sailing vessels is being driven by the wind and tossed against waves with little regard to the efforts of those who man the tillers. In this regard, the Apostle Paul admonishes his readers as follows: "As a result, we are no longer to be children, tossed here and there by waves, and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming; but speaking the truth in love, we are to gr ow up in all [aspects] into Him, who is the head, [even] Christ (Eph. 4:1415; NASB). For the committed Christian whose faith is grounded in the fear of the Lord and in the belief that the Bible is our primary source of Truth, speaking this truth is an imperative. So again, we seek to offer a limited sample of articles which are committed to a sound integration of biblical perspective and the latest understanding of biological, psychological, and social data, desiring to contribute to both an adequately informed Christian community and adequately prepared professionals who minister to this community via their respective roles. We begin Part II with the work of Douglas E. Rosenau and Erica S. N. Tan as they address the challenge of living single in our highly sexualized society. With messages and images that promote permissiveness and essentially non-consequential approach to sexual behavior, Christians find themselves clearly needing the anchor of truth, not only in our society but also around the world. Doug and Erica begin by recognizing the difficulty single individuals face and the fact that the church has not done a good job of assisting them with this challenge. They conclude by offering a practical and helpful model for living as single, committed Christians in their article entitled, "Single and Sexual: The Church's Neglected Dilemma." Another challenge faced by sincere Christians and neglected to an even greater degree by the church is the issue of disability in the context of sexuality. Coming from her own personal experience as one who suffers a debilitating medical problem in the context of her marriage to a husband who has experienced a significant and lifelong physical disability, Randi S. …

There is no question about the fact that human sexuality in our world today manifests an incredibly broad spectrum of values, attitudes, beliefs, and behaviors. Our own nation is host to hundreds of different ethnic and cultural groups, each with its own views and practices of sexuality. In the world at large, almost 200 different nations have an array of cultures within them as well (Rathus, Nevid, & Fichner-Rathus, 2002). Such incredible diversity gives clear evidence of the polymorphism of human sexuality (Satinover, 1996). Historically, traditional cultures had maintained fairly strict control over the ways in which human sexuality was viewed and practiced. With the intrusion of those from other cultures into the narrow confines of host cultures, such cultural distinctions have been diluted or, in the minds of those accountable for maintaining the status quo, violated and contaminated. The latter view was held by the Taliban in Afghanistan, which resulted in harsh subjugation and treatment of women (Daniszewski, 2002). The fact is, while various traditional cultures continue to hold fast to their historic sexual views and practices, there is a significant increase in sexual polymorphism being manifested in essentially all cultures exposed to the outside world. Rathus et al. (2002) note that the worldwide AIDS epidemic has been one significant contribution to the current heightened interest in understanding sexuality. Yet, for Christians in the West, significant departure from a Biblical approach to sexuality is a more valid re ason for interest in and concern about human sexuality because this is typically seen as the cause behind such tragedies as the prevalence of AIDS, the millions of abortions carried out each year, and other significant social problems. It is our belief that only a sound integration of Biblical perspectives and the latest understanding of biological, psychological, and social data can result in both an adequately informed Christian community and adequately prepared professionals who minister to this community via their respective roles. To that end, we offer a special issue of the Journal of Psychology and Theology in two parts, each focusing on a limited number of concerns that we perceive as helpful in the current cultural context in which we live and work. We begin Part I with the work of Mary Stewart Van Leeuwen entitled "Of Hoggamus and Hogwash: Evolutionary Psychology and Gender Relations." We see Van Leeuwen's work as a fitting lead for this issue, which follows the previous special issues, devoted to a consideration of evolutionary psychology, edited by Christopher Grace. In this piece, Van Leeuwen reflects upon the degree to which evolutionary psychology can provide a valid perspective on the critical matter of gender identity and the relationship between the sexes. She begins with a helpful overview of what evolutionary psychology is and what it is not, including a brief critique of the field as to whether or not it can be considered a true science. She then considers the specific variables of sexual selection and rape as a reproductive strategy in her examination of what evolutionary psychology cannot do in defining what is vital to understand about the nature of human sexuality, which was designed and created by God with the intention that it be lived out in a safe, productive, and satisfying manner. We have followed Van Leeuwen's article with two responses, one from a physiological psychologist, Sherwood 0. Cole, and the other from a theologian, Robert L. Saucy. In the first response, entitled "Evolutionary Psychology, Sexual Ethics, and our Embodied Nature," Cole affirms Van Leeuwen's perspective. In addition, he challenges us not to underestimate the significance of our bodies, created by God as part of our essential nature, and figuring significantly into our sexual identity and functioning. …