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from Social Issues
A.P.A. Journal Article Considers
Religious Values and Same-Sex Attraction
by Roy Waller
If psychologists are to "show respect for multiple expressions of diversity in a pluralistic society," then their profession should respect the change-oriented goals of clients with SSA, say the authors.
(Summary of an article published in Professional Psychology: Research and Practice (Vol. 33, No. 3, pp. 235-241).
Is the social debate about homosexuality taking an unanticipated turn -- with the increasing marginalization of those who hold to a traditional point of view?
This is suggested by Mark A. Yarhouse and Lori A. Beckett in an American Psychological Association-published piece addressing this and other issues from both sides of the psychological fence.
Arguing that religious belief is as viable an example of cultural diversity as sexual orientation, the two authors provide statistics that suggest an animosity towards social conservatives, especially those who call themselves Christian.
They cite, for example, a story in Chronicle of Education stating "that about 20% of Americans and nearly 40% of highly educated Americans, are 'intensely antagonistic' toward conservative Christians."
After establishing their initial point, Yarhouse and Beckett then move forward to point out the equal intolerance of dismissing the strong religious beliefs that may motivate a struggler with same-sex attractions to seek psychology therapy. The thrust of the writers' argument is that, when dealing with such clients, it is "critical that the psychotherapist consider what it means to an orthodox religious person to have such thoughts or to have engaged in such sexual behavior."
They note the important difference between holding a moral objection to certain sexual behaviors, versus outright prejudice against involuntary, inborn factors such as another's race or gender. Yarhouse and Beckett then consider the gay-affirmative point of view.
Citing Stein (1999, Oxford University Press), they find corroboration in his conclusion that "Even if one's sexual orientation is primarily biological and not a choice, much of what is ethically relevant about being a lesbian or gay man is not biologically based and is not determined, [such as] engaging in sexual acts with a person of the same gender."
Should Feelings Dictate Self-Identity?
Yarhouse and Beckett next explore the differences between how religious conservatives and gay-affirmers view the homosexual behavior itself. They explain that the gay-affirmative viewpoint begins with the premise of acceptance, and then attempts the integration of attraction and behavior into an overall lesbian, gay, or bisexual (LGB) identity. The conservative-religious position, however, stems from the conviction that homosexuality is not a God-given identity--who one really is-- but is a behavior that is contrary to moral principles.
From the above, the writers continue to unfold the contrast, stating that "conservative religious persons do not assume that same-sex identity is at the core of how a conservative religious person wants to experience himself or herself." With definite moral ideas shaped by their religious faith, those conservatives who experience same-gender attraction will quite naturally be conflicted from the outset.
The next aspect of the question is that of ex-gays and EX-ex-gays--those who, respectively, have altered their lifestyle either by reorientation or celibacy, and those who have tried but then gone back to participation in homosexuality.
Rather than this being seen from the reference point of conflict within the individual, it is examined from as part of the continual cultural wars. The question is: do gays and lesbians seek reorientation because they genuinely feel prompted to change? Or, is it because the hostility (real or imagined) of society forces them to try to be "normal"?
Once again looking at both sides, the writers ask if some practitioners present the goals of reorientation therapy improperly, thereby causing a false anticipation for miraculous or instantaneous change. The tendency to hope for radical "cures" within a religious or psychological framework is obvious.
On the other hand, gay-affirming therapists--eager to validate their own theories--can be too hasty to dismiss the potential of reorientation therapy and either denigrate the entire concept, or simply refuse to propose it as a viable alternative to their patients.
Calling for the same balanced, reasoned approach on the part of mental health professsionals, Yarhouse and Beckett urge all who deal with these issues--religiously conservative, gay-affirming, chastity/celibacy advocates, etc. -- "to demonstrate respect for the interests of clients who experience same-sex attraction and pursue change," as well as for those who choose to integrate their same-sex desires and activities in an LGB identity."
"Such a continuum," they conclude, "is one way in which psychologists can show respect for multiple expressions of diversity in a pluralistic society."
Mark A Yarhouse, Ph.D., is Assistant Professor of Psychology at Regent University and also in independent practice in Virginia Beach, Virginia. Lori A. Beckett was, at the time of the writing of the article, a doctoral student of clinical psychology at Regent University.
Updated: 3 September 2008
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