Students arrive on campus with various boxes of belongings to unpack, some heavy, some tidy, some more valuable, some more private. For many students, two of these boxes could be labeled ‘My Faith’ and ‘My Sexuality’–and these two can be among the most cumbersome to handle. How to balance them without having to set one down? How to hold them both closely, but still move forward to settle in with new friends in a new environment? How to keep from dropping one or the other, spilling its embarrassing contents for all to see?
This is what we say in our Preface about what we hope the reader will take away from this book:
We hope that readers will listen to the range of voices and experiences of these students. They are not all saying one thing, and so we have to listen carefully. We hope that Christians will also be more intentional as they engage the people represented in this project. We hope that Christian institutions will support a comprehensive and more nuanced view of personhood, including our sexuality and sexual identity, and that our hopes to build one another up will be reflected in the quality of our programming and in our interpersonal relationships.
This book presents findings from the first two years of a longitudinal study of sexual minority students at Christian colleges and universities. We provide information on their experience of sexual identity development, campus climate, psychological distress, emotional well-being, and religiosity.
The book is now available for order from InterVarsity Press Academic.
We are looking to enhance our understanding of the experiences of celibate gay Christians and their support system. We would like to interview friends who are close to celibate gay Christians or function as family in the lives of celibate gay Christians and could speak to that friendship. We would like to understand how people have built supportive friendships and to learn about the challenges, approaches, and your shared wisdom in building such relationships. You don’t have to be living together as family, although a communal life together is an option for being included in the interviews. We are also open to interviewing celibate gay Christians who are in a covenant partnership or related relationship that is intentional in the way we described above.
These interviews are confidential, and we have some funds to support a limited number of interviews.
The interview takes about 40 minutes or so to complete and is typically done by phone or Skype. If you are interested in sharing some of your experience, please email me at email@example.com.
This past year I was part of a team that invited celibate gay Christians to participate in a survey. We have reopened the survey to ensure more people have a chance to participate and have their voices heard. If you already completed the survey, THANK YOU – we genuinely appreciate you sharing your experience with us. If you did not complete the survey at that time, would you take about 15-20 minutes to do that? Here is the link:
If you know of others who might be interested in participating, please feel free to share the link with them.
Mark A. Yarhouse, PsyD
Professor of Psychology & Hughes Endowed Chair
Director, Institute for the Study of Sexual Identity
School of Psychology and Counseling
Regent University, CRB 161
1000 Regent University Drive
Virginia Beach, VA 23464
Here are several talks featured at Q Ideas this week. The first is a talk I gave at Q Denver titled, What is Gender Dysphoria? I try to explain the phenomenon, as well as provide a little background information on theories of etiology, prevalence, and management strategies.
The second talk is by Melinda Selmys, who shares about her own experiences with gender dyshporia.
After we both spoke, Gabe Lyons invited us to join him for a time to Q & A from the audience. This was a helpful opportunity to reflect further on gender dysphoria:
To give you a little background on Q Ideas, here is a description from their website:
Q was birthed out of Gabe Lyons’ vision to see Christians, especially leaders, recover a vision for their historic responsibility to renew and restore cultures. Inspired by Chuck Colson’s statement, “Christians are called to redeem entire cultures, not just individuals,” Gabe set out to reintroduce Christians to what had seemed missing in recent decades from an American expression of Christian faithfulness; valuing both personal and cultural renewal, not one over the other. Re-educating Christians to this orthodox and unifying concept has become central to the vision of Q.
Together, we explore topics that fall into four broad themes: culture, future, church, and gospel. Q facilitates the investigation of deeper engagement and responsibility in each of these areas. As we continue to work through these ideas on a deeper level, so grows our commitment to equipping innovators, social entrepreneurs, entertainers, artists, church-shapers, futurists, scientists, educators, historians, environmentalists, and everyday people to do extraordinary things. At Q Ideas, you’ll see a broad spectrum of content represented in our small group curriculum, essays, videos, blog articles, and podcasts. These are all contributed and commissioned to shed light on unique areas of culture and the church.
I have an article up at Christianity Today titled, “Understanding the Transgender Phenomenon,” where I introduce three contrasting lenses through which people see and respond to gender dysphoria and related matters. I also discuss the importance of not equating gender congruence with spiritual maturity:
We can be sensitive, though, not to treat as synonymous management of gender dysphoria and faithfulness. Some may live a gender identity that reflects their biological sex, depending on their discomfort. Others may benefit from space to find ways to identify with aspects of the opposite sex, as a way to manage extreme discomfort. And of course, no matter the level of discomfort someone with gender dysphoria experiences (or the degree to which someone identifies with the opposite sex), the church will always encourage a personal relationship with Christ and faithfulness to grow in Christlikeness.
Those interested in the topics of gender dysphoria and the experiences of transgender persons, including Christian transgender persons, might be interested in the book, Understanding Gender Dysphoria.
A primary emphasis at Spiritual Friendship is the experience of navigating sexual identity in light of one’s Christian identity. Another topic that is often a part of cultural discussions of sex and gender is Gender Dysphoria. It is not the same thing as sexual identity, but the topic of Gender Dysphoria and the increased visibility of gender variant persons has raised questions related to how Christians engage a most complex topic and be Christ in a meaningful way to those who are navigating gender identity concerns.
I was recently invited to speak on the topic of Gender Dysphoria at Calvin College in the context of the Sexuality Series held there. The talk is based on a book that is forthcoming from InterVarsity Press Academic. In this talk I define key terms, discuss prevalence and presentation, as well as some of the discussions surrounding etiology and resolutions. I also introduce three competing frameworks people rely upon in these discussions: the integrity framework, the disability framework, and the diversity framework. These are presented with reference to an integrated framework that may be useful to Christians interested in meaningful engagement and care.
In any case, here is the link to the recent talk, Understanding Gender Dysphoria: Navigating Transgender Issues in a Changing Culture.
Mark Yarhouse is Professor of Psychology and the Hughes Endowed Chair at Regent University in Virginia Beach, VA, where he directs the Institute for the Study of Sexual Identity. He can be found on Twitter@markyarhouse.
A recent World Magazine article centers on the hiring of Julie Rodgers at Wheaton College. Julie is a self-described celibate gay Christian who works as an associated in the chaplain’s office at the college. I consider Julie a friend, and I am an alumni of Wheaton (’98) and I have served as an adjunct professor there for the past decade. I also blog occasionally at Spiritual Friendship which is mentioned in the article.
I was surprised to see my research cited in the article about the hiring of Julie. The way the argument was set up was to express concern for Wheaton as the flagship evangelical college hiring a staff member who is known to be gay and who actually uses the word “gay” as an adjective to describe herself to others. Julie had spent about 10 years in Exodus International attempting to change her sexual orientation, and I have spoken with Julie on several occasions about this. She is gracious and positive about her own personal experience with the Exodus member ministries she participated in. However, speaking graciously about involvement in a ministry and declaring that it made her straight are two different things. She, like many other people who have attempted to change, did not experience a dramatic shift in her attractions as a result of ministry.
In my view, the article would serve the Body of Christ better if it were about this reality.
I am co-author of the study cited in the World magazine article about Julie and Wheaton. That study was published in book form in 2007 and then again as a peer-reviewed journal article in 2011, after six years of attempted change. If I were to summarize my view of the findings, I would put it this way: While on average people reported a modest shift along a continuum of attraction, most people did not experience as much of a shift as they would have liked, particularly as people entering ministry envision change as a 180-degree shift from gay to straight.
The Institute for the Study of Sexual Identity has a new study available online on people in mixed orientation relationships. Recall the mixed orientation couples (MOCs) are relationships in which one partner is straight and the other partner is a sexual minority. By “sexual minority” we mean that the person experiences same-sex attraction independent of identity (that is, they may not self-identify as gay, lesbian, or bisexual). That is a definition used by other researchers in this area and it is not unique to us.
Back to the new study. We’ve been conducting a longitudinal study (a study in which data is gathered from the same people over time) of MOCs. This most recent publication examined the experience of disclosure on the part of the sexual minority and the impact of that disclosure on the straight spouse.
Spouses often progress through stages following disclosure and obviously have a lot to navigate. Amity Buxton discusses stages spouses go through following disclosure: 1) Initial shock, denial and relief, 2) Facing, acknowledging, and accepting reality; 3) Letting go, 4) Healing, and 5) Transformation. What we have seen elsewhere is that the impact of disclosure is comparable to what Gordon and Baucom have described in the affair literature. That is, disclosure of same-sex sexuality (which can include disclosure of infidelity) is often experienced as “interpersonal trauma” as it can be experienced as a significant betrayal to the offended spouse.
I was providing a training for counselors recently, and at one point we were discussing the concept of congruence, which I was describing as an end goal in a counseling process I had helped co-develop with Warren Throckmorton (referred to as Sexual Identity Therapy). The thinking is that when you counsel someone who experiences a conflict between their sexual identity and their religious identity, you want to help them resolve that conflict; that resolution can be thought of as congruence. The experience of congruence may look different for different people.
When I think of congruence, I am thinking of helping a person live his/her life and form an identity in keeping with his/her beliefs and values. I came across the idea of congruence among gay Christians when I conducted a series of studies of sexual minority Christians. (“Sexual minority” in the mainstream LGBT literature refers to people who experience same-sex attraction whether or not they identify as LGBT or report same-sex behavior.) In any case, I was comparing those who integrated their attractions with a gay Christian identity and those Christians who dis-identified with a gay identity. If I were to translate this to the SF crowd, I would say that the gay Christian identity was closest to what we might describe as a Side A gay Christian. The group that dis-identified with a gay identity were either closer to what readers here would think of as Side B gay Christians (in terms of not viewing same-sex relationships as morally permissible) but without the “gay” identification, if that makes sense.
My work as a psychologist has been in the study of sexual identity development among people of faith. I conduct research on the experiences of Christians who are navigating their sexual identity in light of their religious identity. Most of that research ends up at professional conferences and in peer-reviewed journals. I’ve been told that an average of three people actually read any peer-reviewed journal article, so I try to blog about some of the findings here and also discuss current happenings related to an institute I direct here.
I have conducted other studies as well—some truly controversial studies that are indirectly related to sexual identity development—and I will share in the future how those projects have changed the way I approach this topic.
How do I fit into all of this? My interactions with folks at SF have grown over time. I had read Ron Belgau’s work and Wesley Hill’s book quite a while ago, and I had the opportunity to meet and interact with Wesley in England a couple of years ago. I’ve also followed Melinda Selmys’ and Julie Rodgers’ blogs for some time now. Like most readers, I have benefited from learning some facet of their lives, the challenges they have faced either living single or celibate or living in a mixed orientation marriage. They have also challenged me to grow in important ways.