Gay and Lesbian Christians

Maynard, Elizabeth A.; Gorsuch, Richard L.

doi:10.1300/j062v03n03_05

Cited by 6 publications

(3 citation statements)

References 22 publications

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“…Besides having diverse past experience with faith, lesbian, gay, and bisexual individuals may differ in terms of the role that religion and spirituality play in their current lives. For instance, some view their faith traditions and spiritual beliefs as an important and integral part of identity, but others do not (Maynard, 2001). Moreover, as for their heterosexual counterparts, the influence and meaning of faith for lesbian, gay, and bisexual persons may differ across the life span.…”

Section: Issues Of Diversitymentioning

confidence: 99%

Guidelines for psychological practice with lesbian, gay, and bisexual clients.

Kashubeck‐West¹

2012

American Psychologist

491

222

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and Bisexual Clients" provide psychologists with (a) a frame of reference for the treatment of lesbian, gay, and bisexual clients 1 and (b) basic information and further references in the areas of assessment, intervention, identity, relationships, diversity, education, training, and research. These practice guidelines are built upon the "Guidelines for Psychotherapy With Lesbian, Gay, and Bisexual Clients" (Division 44/Committee on Lesbian, Gay, and Bisexual Concerns Joint Task Force on Guidelines for Psychotherapy with Lesbian, Gay, and Bisexual Clients, 2000) and are consistent with the American Psychological Association (APA) "Criteria for Practice Guideline Development and Evaluation" (APA, 2002a). They assist psychologists in the conduct of lesbian, gay, and bisexual affirmative practice, education, and research. The term guidelines refers to pronouncements, statements, or declarations that suggest or recommend specific professional behavior, endeavors, or conduct for psychologists. Guidelines differ from standards in that standards are mandatory and may be accompanied by an enforcement mechanism. Thus, these guidelines are aspirational in intent. They are intended to facilitate the continued systematic development of the profession and to help ensure a high level of professional practice by psychologists. These guidelines are not intended to be mandatory or exhaustive and may not be applicable to every clinical situation. They should not be construed as definitive and are not intended to take precedence over the judgment of psychologists. Practice guidelines essentially involve recommendations to professionals regarding their conduct and the issues to be considered in particular areas of psychological practice. Practice guidelines are consistent with current APA policy. It is also important to note that practice guidelines are superseded by federal and state law and must be consistent with the current APA "Ethical Principles of Psychologists and Code of Conduct" (APA, 2002b). 2 This article was published Online First August 29, 2011. These guidelines were adopted by the APA Council of Representatives, February 18-20, 2011, and replace the original "Guidelines for Psychotherapy With Lesbian, Gay, and Bisexual Clients," which were adopted February 26, 2000, and expired at the end of 2010. These revised and updated guidelines were developed by the Division 44/Committee on Lesbian, Gay, Bisexual, and Transgender Concerns Guidelines Revision Task Force. The task force included Kristin Hancock (chair) and members

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Section: Issues Of Diversitymentioning

confidence: 99%

Guidelines for psychological practice with lesbian, gay, and bisexual clients.

Kashubeck‐West¹

2012

American Psychologist

491

222

View full text Add to dashboard Cite

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“…For these clients, the spiritual self serves as a central organizing aspect of identity, which cannot be relinquished or shifted, even if it means sacrificing an affirming, representative sexual identity (Haldeman, 1996). Some of the most prejudicial attitudes toward gay Christians are expressed within the LGB community (Maynard & Gorsuch, 2001). For these reasons, it can be easier for some LGB people to come out as gay in their religious communities than it can be to come out as religious in their gay communities (Haldeman, 2002).…”

mentioning

confidence: 99%

Competing selves: Negotiating the intersection of spiritual and sexual identities.

Sherry¹,

Adelman²,

Whilde³

et al. 2010

Professional Psychology: Research and Practice

114

143

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Psychotherapy has sometimes been seen as incongruent with religion and spirituality. This fact is even more pronounced when counseling lesbian, gay, and bisexual (LGB) clients, who feel as if their sexual orientation places them at odds with religious doctrine that is experienced as antigay. Postmodern theory provides a context for understanding socially constructed identities that may be in conflict with one another and may also provide some insight into how therapists may approach religious issues with LGB clients. The current study uses a mixed method design to investigate the relation between religious and sexuality variables in a sample of 422 LGB respondents. Quantitative results indicated that conservative religious beliefs were related to higher levels of shame, guilt, and internalized homophobia. Qualitative results appeared to highlight eight themes, the more dominant of which indicated that issues around sexual orientation were the catalyst for questioning or changing religious affiliation or beliefs.

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“…Similarly, in their study of gay and lesbian churchgoers, Maynard and Gorsuch (2001) found intrinsic motivation, personal religion, and private devotions were significant. Wilcox suggests that a broad "societal shift toward religious individualism may facilitate LGBT Christians' efforts to create coherence between their religious and sexual or gender identities" (2002, p. 500).…”

Section: Canadian Context: Changing Views On Religion and Homosexualitymentioning

confidence: 85%