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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.

“Coming out” refers to disclosing one’s nonheterosexual identity to another person. Disclosure to family members is one of the most important and difficult milestones in sexual identity formation. This is a study of the experiences of Christian parents whose children came out as lesbian, gay, or bisexual. The study examined the changes in parent–child relationships and the parents’ Christian beliefs across three time points: before disclosure, in the couple months directly following disclosure, and at the time of the interview.

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.

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 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.

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.

This study investigated two areas of interest in the literature on sexual minorities: milestone events in sexual identity development and campus climate for sexual minorities in young adulthood. What is unique is that the information is obtained from Christian sexual minorities attending Christian colleges or universities. A sample of 104 undergraduate sexual minority students at three Council of Christian Colleges and Universities (CCCU) member institutions completed an anonymous online survey. The questionnaire asked sexual minorities for information on their experiences of campus climate as well as perceptions of campus resources, coping activities, and recommendations for campus, religious institutions, and other sexual minorities. Respondents also completed information on milestone events in sexual identity development. The results of the survey are a descriptive analysis of contextualized “voices” that relate a collective story for these representative institutions.

Sexual identity therapy is an alternative to the two polarized positions of sexual reorientation therapy and gay-integrative therapy for clients who present with sexual identity concerns. This alternative model focuses on sexual identity—the private and public acts of identifying and communicating one's sexual preferences—and how the decision to do so is informed by dominant stories about what sexual attractions mean to a client. As one expression of sexual identity therapy, this paper presents narrative sexual identity therapy, an approach that utilizes a narrative therapeutic approach and techniques to facilitate exploration of dominant narratives and counter-narratives that speak to sexual identity with the goal of achieving a synthesis that reflects felt congruence of clients' beliefs/values and behavior/identity.

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. …

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. …

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.

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. …