Results

Abstract: Utilizing a sample of 281 sexual minorities who reported having had or currently experiencing distress about their sexual orientation, we examined participants’ ratings of perceived helpfulness of 33 methods for addressing this distress found in the literature. We examined these methods for both the full sample, between those who did or did not identify as lesbian, gay, bisexual, or other (LGB +), and between three theologically different groups: theologically conservative (TC), theologically nonconservative (TNC), and nontheological (NT). Findings from the full sample indicated methods that promoted acceptance of or were neutral toward same-sex sexuality were consistently perceived to be helpful while aversive cognitive and behavioral techniques were reliably rated as somewhat to moderately harmful. Thirteen methods were rated as helpful by all subgroups. Other methods displayed much greater variability in their ratings. These methods mostly reflected religiously motivated intentions to live in congruence with religious values by restricting and otherwise discouraging same-sex attractions and behavior. However, an examination of group differences between participants who were LGB +-identified and those who were not revealed these methods tended to be perceived as mildly to somewhat harmful for the LGB +-identified group but mildly to somewhat helpful for those not identified as LGB+. Participants reporting a TC perspective often reported more helpfulness for these methods than TNC participants, who in turn reported less harmfulness than NT participants. We close with a discussion about the implications of these findings for the provision of clinical care, the conducting of research, and the development of public policy.

Abstract: Results of path analysis involving sexual minority participants (N = 1317) from diverse sociopolitical contexts revealed health outcomes to be associated with internalized homonegativity and the resolution of conflict between religious and sexual minority identities. Contrary to expectations, several markers of religiousness were not directly associated with either improved or worsened health outcomes for depression or anxiety. However, religious activity moderated the influence of internalized homonegativity (IH) on depression such that IH was less strongly related to depression among individuals who frequently attended religious services than among individuals who infrequently attended religious services. These findings have special salience for advancing a more accurate understanding of conservatively religious sexual minorities and directing culturally sensitive research, clinical services, and public policy.

Abstract: Sexual minorities who engage in conservative religions may experience both stress and support from their engagement with their faith. However, it is unclear how religion/spirituality and minority stress may simultaneously affect mental health. To address this gap, we recruited 1,083 U.S. adults reporting varied engagement with a conservative religious tradition, the Church of Jesus Christ of Latter-day Saints (Mormon; LDS), belonging to one of four groups: (a) heterosexual, LDS; (b) sexual minority, LDS; (c) heterosexual, nonLDS; and (d) sexual minority, nonLDS. We found that LDS sexual minorities reported more religiousness/spirituality and described experiencing more minority stressors, relative to nonLDS sexual minorities. Interaction analyses indicated that internalized homonegativity was more strongly associated with depression for LDS sexual minorities than for nonLDS sexual minorities. We suggest that aspects of religion/spirituality may buffer the effects of minority stress experienced by sexual minorities who choose to remain engaged with conservative religious traditions.

Abstract: Although some persons with minority sexual orientations do not identify as lesbian, gay, or bisexual (LGB), Minority Stress Theory (Meyer, 2003) has largely been developed utilizing LGB-identified samples. We examined a sample (n = 274) of sexual minorities with diverse religious and sexual identity labels to determine if those rejecting versus adopting an LGB identity were different in terms of religious, sexual, relational, and health characteristics. Results suggested those who reject an LGB identity are more likely to be religiously active, full members of their church, and highly intrinsic and theologically conservative in their religious viewpoint. They further reported having slightly more lifetime heterosexual attractions, fantasies, and behaviors; greater internalized homonegativity; and being more interested in having children and a child-centered family life. They were also more likely to be single and celibate or in a heterosexual relationship. Contrary to expectations, these differences were not associated with health differences in depression, anxiety, and social flourishing. LGB-identified participants did report higher life satisfaction than those rejecting an LGB identity, but this difference was not interpretively meaningful when considered in reference to population norms. We conclude with a discussion of the potential implications of our findings for research, legal and professional advocacy, and clinical care.

Abstract: Sexual minorities raised conservatively religious often make relationship decisions in a context of conflicting needs and expectations. We examined group differences in a sample of 452 sexual minorities who were equally satisfied in 1 of 4 single/relationship options to promote self-determination and to understand how each group might differ from the others. Single and celibate individuals more often reported homonegative beliefs, religiousness, sex negativity, and conservative values. Single but not celibate individuals more often reported a stronger sex drive, sex positivity, homopositive beliefs, nonreligiousness, and liberal values. Those in mixed-orientation relationships more often reported a bisexual orientation, homonegative beliefs, children being important, fears of disappointing family, religiousness, and conservative values. Those in same-sex relationships more often reported strong same-sex orientation, sex positivity, homopositive beliefs, nonreligiousness, and liberal values. These findings indicate characteristics of individuals satisfied in each option that may provide a needed reference group for therapists to help clients explore self-determination in making life decisions.

Abstract: How can someone successfully integrate a lesbian, gay, or bisexual (LGB) identity and a Mormon identity? Using a sample of 530 LGB-identified individuals raised in the Latter-day Saints (LDS) church, this study asks how factors of empowerment are associated with sexual identity affirmation and mental health outcomes. We found that sexual identity support, connection needs support, LGBT community support, and educational attainment were significantly associated with more positive mental health outcomes. LGB women who were raised Mormon appear to fare worse than men, on average. We also found that those raised Mormon who had disaffiliated with the LDS church reported significantly lower levels of internalized homonegativity than those still affiliated. Clinicians working with LGB Mormons and post-Mormons should consider the effect that affirming sources of support may have on positive mental health outcomes.

Abstract: In the Church of Jesus Christ of Latter-day Saints (LDS church), beliefs about same-sex sexual attraction are carefully differentiated from beliefs about same-sex sexual behavior and identity, leading some to reject a lesbian, gay, bisexual, or queer (LGBQ) identity label in favor of declining a sexual identity or describing themselves as experiencing same-sex attraction (SSA). Using data from 1,128 sexual minority Mormons recruited from both politically conservative and liberal circles, we examined the relationship between rejecting an LGBQ identity and religiousness, attitudes toward sexuality, and health outcomes. We found that Mormons who reject an LGBQ identity were significantly more religious and less content with their sexuality but had similar health outcomes relative to LGBQ Mormons. We posit that these differences are best understood by differences in group affiliation and support, intersectional experiences with minority stressors, and the lack of generalizability of LGBQ constructs to those who reject an LGBQ identity.

Abstract: This study explored predictors of sexual satisfaction for sexual minorities within mixed-orientation relationships (MOR) currently affiliated with the Church of Jesus Christ of Latter-day Saints (LDS or Mormon). This sample of 272 sexual minorities in mixed-orientation relationships was taken from the larger 4 Options data set. Satisfaction and health within four sexual identity relationship options. The Journal of Sex and Marital Therapy, doi: 10.1080/0092623X.2018.1531333]. Results indicated that more other-sex sexual attraction and behavior significantly predicted sexual satisfaction indirectly through sexual attraction and sexual aversion to a current partner. Bisexual identified partners reported higher sexual satisfaction than LGB label rejecters, lesbian and gay counterparts, but scored highest on depression and anxiety. Clinicians working with Mormon clients in mixed-orientation relationships can help clients consider the role sexual attraction and aversion may play in their ability to flourish in a mixed-orientation relationship. Family members, non-familial support systems, and church leaders are encouraged to move towards creating a safer space for greater visibility of bisexual-identifying partners within mixed-orientation relationships.

Abstract: Sexual minorities raised in conservative religions often experience conflict between their sexual and religious identities that affects their well-being. Minority stress theory (Meyer, 2003) and cognitive dissonance theory (Festinger, 1957) offer different explanations for when, why, and how this conflict may affect well-being. Using an intersectional lens (Crenshaw, 1989), we examined how religiousness and beliefs about sexuality relate to well-being among 1,128 lesbian, gay, bisexual, queer (LGBQ) and same-sex attracted (SSA) Mormons and former Mormons recruited from both politically conservative and liberal circles to explore the competing explanations offered by these theories. Supporting cognitive dissonance theory, we found that confused religious views and sporadic church attendance were negatively related to well-being and that individuals with moderate religious viewpoints and either frequent or no church attendance reported more well-being. Feeling resolved about conflicts between religion and sexuality was also positively related to well-being. Supporting minority stress theory, we found that authentic expression of sexuality, openness about experiences of same-sex attraction, and feeling positive about being LGBQ/SSA were positively related to well-being. We did not find a relationship between beliefs about the etiology of same-sex attraction and well-being. These findings further nuance literature guided by minority stress theory that has found a negative association between religiousness and well-being among sexual minorities. We encourage future research to examine cognitive dissonance between religious/sexual identities as a moderating variable when examining the effects of religiousness on well-being among sexual minorities.

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‍Abstract: Using a sample of 1,782 same-sex attracted (SSA) and lesbian, gay, and bisexual (LGB) identified participants, this study examined similarities and differences among those who are (a) single and celibate (SC); (b) single and not celibate (SNC); (c) in a heterosexual, mixed-orientation relationship (MOR); and (d) in a same-sex relationship (SSR). To reduce bias and increase generalizability, an ideologically diverse research team was formed. Participants in SSRs reported higher levels of some amount of satisfaction with their status (95%) compared to those in MORs (80%), those who are SC (42%) and those who are SNC (40%). The SSR group had the least depression and anxiety and the most life satisfaction and physical health, followed by the MOR group, followed by the two single groups. Results from a stepwise regression predicting satisfaction from important aspects of life and relationships identified that meeting needs for connection, intimacy, and mutual understanding was the strongest predictor of satisfaction across all options. Other significant variables included participant-defined authentic sexual expression, resolving conflicts with religion, and reducing depression and anxiety. Results may inform SSA/LGB individuals who are questioning which option fits best for them and help guide therapists who work with these individuals.