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Navigating Sexual and Religious Identity Conflict: A Mormon Perspective
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This study examined navigation of sexual and religious identity conflict among 1,493 same-sex attracted current or former members of the Church of Jesus Christ of Latter-day Saints. Participants were classified into four groups: (a) rejected a lesbian, gay, or bisexual identity (5.5%); (b) compartmentalized sexual and religious identities (37.2%); (c) rejected religious identity (53%); and (d) integrated religious and sexual identities (4.4%). Systematic differences emerged among the groups in sexual identity development histories, developmental milestones, relationship experiences, religious engagement, and psychosocial health. The findings suggest that rejection or compartmentalization of sexual identity may be difficult to sustain over time and likely comes at a significant psychosocial cost. Integration of identities may be equally difficult to achieve, and appears to be associated with optimal outcomes.
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... This theory postulates that SMs experience both distal (i.e., "objective events and conditions; " Meyer, 2003, p. 681) and proximal stressors ("personal processes, which are by definition subjective; " Meyer, 2003, p. 681) related to their sexual orientation. Both distal and proximal stressors are associated with an increase in adverse outcomes for SMs, including increased depression and decreased life satisfaction (e.g., Barnes & Meyer, 2012;Dehlin et al., 2015;Gattis et al., 2014). SMs experiencing such stressors may also find it more difficult to access support and connection, which can make it further difficult to regulate negative emotions and contributes to health disparities (Hatzenbuehler, 2014). ...
... For example, SMs may internalize negative messages regarding same-sex sexuality (i.e., internalized homonegativity; IH), which may lead them to develop negative self-perceptions more generally (Gibbs & Goldbach, 2015). IH is a potent predictor of various adverse health outcomes, including increased depression and decreased life satisfaction (Dehlin et al., 2015;Newcomb & Mustanski, 2010;Wolford-Clevenger et al., 2018). IH has long been linked with religiousness, with religious SMs reporting higher degrees of IH than their nonreligious counterparts (e.g., Grey et al., 2013;Lefevor, Larsen, et al., 2022;Sowe et al., 2014). ...
... Further, CJCLDS leaders have publicly criticized SM movements and have used official church resources to offer legal support against legislation regarding SM rights (e.g., samesex marriage). As such, SMs raised in the CJCLDS often report internalized and interpersonal distress due to their religiousness (e.g., Dehlin et al., 2015;Lefevor, Etengoff, et al., 2022;McGraw et al., 2020;McGraw et al., 2021). ...
... Although not all of these 59% would describe their religious identity as highly salient, research suggests that individuals who view their religious and sexual minority identities cohesively may draw strength from both. For example, emerging research suggests that greater resolution between religious and sexual identities is significantly associated with reduced anxiety and depression as well as an increase in life satisfaction (Dehlin et al., 2015;Lefevor et al., 2020). Meta-analytic findings have found a small but positive overall relationship between religion/spirituality and health among sexual minority individuals, with the authors suggesting that the degree that religion/spirituality positively or negatively impacts sexual minority individuals' health is related to 1) the individuals' experience of sexual identity conflict/integration, 2) their current religious/spiritual beliefs, practices and motivations, and 3) how their sociocultural context supports or undermines their sexual and/or religious identities . ...
... Despite this work, researchers have largely assessed sexual and religious identity integration using statistical analyses of two separate, distinct measures. When sexual and religious identity integration has been measured as one construct, researchers have adapted extant bicultural identity integration measures (i.e., multiplicity of cultural identities; e.g., Anderson & Koc, 2020), developed brief assessments of one to two Likert scale questions (e.g., Scroggs et al., 2018), 1 or used post-hoc measures (Dehlin et al., 2015). Consequently, these measures of sexual and religious identity integration have not demonstrated and/or been evaluated for strong internal consistency across samples, or convergent and discriminant validity. ...
... Further, different ways of measuring sexual and religious identity integration measurement may explain the wide range of reported sexual and religious identity integration rates. For example, Dehlin et al. (2015) reported that only 4.4% of their Mormon sexual minority sample achieved "sexual and religious identity integration" (assessed post-hoc through a combination of two variables), whereas Rodriguez et al. (2019) reported that 23.5% of their largely Christian (51% Protestant, 30% Catholic background) sexual minority sample qualified as integrated (assessed post-hoc through a cluster analysis). A standardized sexual and religious identity integration measure is necessary for researchers to study sexual and religious identity integration across samples with confidence. ...
Despite the psychosocial strain of homonegative religious attitudes, many people with minoritized sexual identities also hold religious identities and benefit from integrating their sexual minority and religious identities. However, for research and clinical practice to advance, a reliable and valid measure of sexual and religious identity integration is needed. The present study reports on the development and validation of the Sexual Minority and Religious Identity Integration (SMRII) Scale. Participants were comprised of two subsamples for whom sexual and religious identity is particularly salient (Latter-day Saints and Muslims) as well as a third subsample of the general sexual minority population—totaling 1,424 individuals (39% POC, 62% cisman, 27% ciswoman, 11% trans/non-binary/genderqueer). Exploratory and confirmatory factor analyses indicated that the 5-item scale measures a single unidimensional construct. This scale demonstrated good internal consistency in the total sample (α = .80) as well as metric and scalar invariance along relevant demographics. The SMRII also evidenced strong convergent and discriminant validity, significantly correlating with other measures of religious and sexual minority identity typically between r = .2 and r = .5. Taken together, initial findings indicate that the SMRII is a psychometrically sound measure that is brief enough to be utilized in research and clinical settings.
Public Significance Statement: This article introduces the Sexual Minority and Religious Identity Integration Scale (SMRII) as a reliable and valid assessment of the degree to which individuals integrate their sexual minority and religious identities. This five-item measure is brief enough to be utilized in both research and clinical settings.
... Some studies may have contained elements of more than one of these categories. Studies examining the experiences of SGM Latter-day Saints often describe difficulties navigating their sexuality and religious identity Dehlin et al. 2014aDehlin et al. , 2014bDehlin et al. 2015). Resolving identity conflict is likely important for better mental health Grigoriou 2014). ...
... Grigoriou (2014) found that individuals who said their Latter-day Saint or SSA identity was more important than those who could not decide which was more important had lower levels of depression and anxiety. Dehlin et al. (2015) found integrating religious identity with sexual identity was related to the most optimal outcomes. It is likely that those who have identity conflicts are at increased risk of mental health difficulties. ...
The objective was to review all peer-reviewed, scholarly articles on the mental health of members of The Church of Jesus Christ of Latter-day Saints from 2005 to 2022. Forty-six studies were identified. Research findings were consistent with the general research on R/S and mental health, which typically finds R/S related to better mental health. When comparisons are made, Latter-day Saints are typically found to have better mental health than those of other religions or no religion. It was found that in the last 10 years, research on sexual minorities has dominated the research on Latter-day Saints’ mental health. Although findings are nuanced, sexual minorities tend to have less favorable mental health when they are only somewhat enacting either a Latter-day Saint and/or sexual minority identity. The research literature on Latter-day Saints’ mental health is in its infancy, with few studies utilizing a high degree of methodologic rigor. More longitudinal and representative research is needed to better understand Latter-day Saints’ mental health. Further, more theoretical work is needed to provide a framework for explaining findings and guiding future research.
... 404) after 15% of their sample reported self-assessed change. Glassgold contrasted this study with three related publications from the same sample of Mormon SOCE alumni (Bradshaw et al., 2015;Dehlin et al., 2015aDehlin et al., , 2015b, which tentatively concluded that their results suggested a "very low likelihood of modification of sexual orientation" (p. 391) after 3-6% reported changed sexual orientation. ...
... <h2>Reasons to Seek SOCE<em>Adults <bt>Studies gathered information on the concerns of those adults who seek SOCE Dehlin et al., 2014;Fjelstrom, 2013;Flentje et al., 2013;Maccio, 2010;Weiss et al., 2010). Additionally, the participants provided subjective assessments of their efforts so that these studies may assist psychotherapists serving this population Dehlin et al., 2015). Both male and female (religious and formerly religious) adult participants were reported to believe that their same-sex attractions and feelings were incompatible with their faith Dehlin, Galliher, Hyde & Crowell, 2014;Fjelstrom, 2013;Maccio, 2010). ...
To guide therapists working with sexual minority individuals considering entering in an other-gender relationship, we present data from 82 sexual minority, current Latter-day Saints in other-gender relationships, 155 sexual minority, former Latter-day Saints in same-gender relationships, and 123 cisgender/heterosexual, current Latter-day Saints in other-gender relationships. Results suggest that relative to cisgender/heterosexual individuals, sexual minority individuals (both in same- and other-gender relationships), report being less happy in their relationship, viewing porn and masturbating more often, and experiencing greater religious struggles. Sexual minority individuals in both same- and other-gender relationships reported happiness in their relationships and lives; however, the two groups differed in a variety of ways. We found that, on average, sexual minority individuals in other-gender relationships (a) have less satisfying sex lives, (b) somewhat follow church teachings about sexual practices, (c) experience conflict about their life choices, (d) nuance their religious views to distinguish between affirming and nonaffirming beliefs, (e) have difficult faith journeys, and (f) do not appear to experience mental health difficulties because of their relationship status. We encourage therapists to explore sexual, relational, and religious domains with their clients in helping each determine whether an other-gender relationship is possible for them.
Although many sexual and gender minorities (SGMs) consider themselves religious or spiritual, the impact of this religiousness or spirituality (RS) on their health is poorly understood. We introduce the religious/spiritual stress and resilience model (RSSR) to provide a robust framework for understanding the variegated ways that RS influences the health of SGMs. The RSSR bridges existing theorizing on minority stress, structural stigma, and RS-health pathways to articulate the circumstances under which SGMs likely experience RS as health promoting or health damaging. The RSSR makes five key propositions: (a) Minority stress and resilience processes influence health; (b) RS influences general resilience processes; (c) RS influences minority-specific stress and resilience processes; (d) these relationships are moderated by a number of variables uniquely relevant to RS among SGMs, such as congregational stances on same-sex sexual behavior and gender expression or an individual's degree of SGM and RS identity integration; and (e) relationships between minority stress and resilience, RS, and health are bidirectional. In this manuscript, we describe the empirical basis for each of the five propositions focusing on research examining the relationship between RS and health among SGMs. We conclude by describing how the RSSR may inform future research on RS and health among SGMs.
Strong and supportive relationships with parents are key to promoting the mental health of LGBTQ+ teens. Overwhelmingly, studies have focused on ways to improve parental acceptance, largely neglecting understanding the parent–teen dyad as a unit and ignoring teens’ contributions to their relationships with their parents. To address this gap, we conducted 19 separate interviews with LGBTQ+ teens and their Latter-day Saint (LDS) parents (38 total interviews) to explore the ways that teens contributed to the development of positive relationships. Additionally, we explored teen-related factors that presented challenges to the parent–teen relationship. Thematic analyses suggested that LGBTQ+ teens engaged in several behaviors that benefitted their relationships with their LDS parents, including having authentic and meaningful conversations, fostering family connections, engaging in casual communication, being open about LGBTQ+ identity, and giving parents time and grace. Participants reported several common teen-related factors that presented challenges to the relationship, including communication and connection difficulties, challenges related to general development, and parents and teens avoiding LGBTQ+ and religious topics. Results suggest that while several of these factors may be relevant for parent–teen relationships more broadly, many were specific to LGBTQ+ teens with active, LDS parents. These findings highlight the ways that LGBTQ+ teens manage to foster positive relationships with their parents despite potential conflict between their LGBTQ+ identities and their parents’ religious beliefs.
Using a sample of 815 sexual minorities (SMs) with current or historical engagement with the Church of Jesus Christ of Latter-day Saints, we examined (a) how many empirically distinct ways there are to navigate SM and religious identities and (b) whether these ways were related to health. A latent profile analysis, which grouped participants by religious/spiritual (i.e., religious commitment, service attendance, Christian orthodoxy) and SM identity (i.e., outness, identity centrality, sexuality support) variables, yielded a three-group solution: engaged Latter-day Saint (LDS) individuals, moderately engaged LDS individuals, and lapsed LDS individuals. Participants in these three classes did not significantly differ in SM variables or in physical health, mental health, or life satisfaction. Engaged LDS participants reported less substance use and more meaning in life than lapsed LDS participants, likely due to their religious engagement.
This study examined the psychosocial correlates of following various church-based approaches for dealing with same-sex attraction, based on a large sample (1,612) of same-sex attracted current and former members of the Church of Jesus Christ of Latter-day Saints (LDS, or Mormon). Overall, this study found that biologically based views about the etiology of same-sex attraction (vs. psychosocial views), LDS church disaffiliation (vs. activity), sexual activity (vs. celibacy), and legal same-sex marriage (vs. remaining single or mixed-orientation marriage) were all associated with significantly higher levels of self-esteem and quality of life, and lower levels of internalized homophobia, sexual identity distress, and depression. The divorce rate for mixed-orientation marriages was 51% at the time of survey completion, with projections suggesting an eventual divorce rate of 69%.
Abstract A nation-wide sample of 634 previous or current members of the Church of Jesus Christ of Latter-day Saints (LDS), non-heterosexual adults (ages 18-33), were surveyed to examine how specific aspects of minority stress are individually and collectively associated with depression, and how such associations differ across sex, sexual orientation, and level of affiliation with the LDS Church. When five stressors were examined simultaneously, need for others' acceptance (NA) was the strongest predictor of depression followed by internalized homophobia (IH). All minority stress factors were found to be individually predictive of depression, and did not differ across sex or sexual orientation subgroups. Differences were observed, however, when considering current LDS status, such that participants who were no longer affiliated with the LDS church reported stronger relationships between some minority stressors and depression. Implications of religious identity salience as a potential mediator of relationships between specific stressors and depression are discussed.
Abstract This study reports the results of a comprehensive online survey of 1,612 current or former members of the Church of Jesus Christ of Latter-day Saints (LDS) many of whom engaged in psychotherapy in an effort to cope with (understand, accept, or change) their same-sex attractions. Data obtained from written and quantitative responses showed that therapy was initiated over a very wide age range and continued for many years. However, counseling was largely ineffective; less than 4% reported any modification of core same-sex erotic attraction. Moreover, 42% reported that their change-oriented therapy was "not at all effective," and 37% found it to be moderately to severely harmful. In contrast, affirming psychotherapeutic strategies were often found to be beneficial in reducing depression, increasing self-esteem, and improving family and other relationships. Our data suggest that the very low likelihood of a modification of sexual orientation and the ambiguous nature of any such change should be important considerations for highly religious sexual minority individuals considering reorientation therapy.
This article describes the development of new scales for assessing identity and outness in lesbians and gay men. Relevant measurement issues are reviewed.
A qualitative and quantitative study of 66 lesbian, gay, and bisexual (LGB) respondents examined perceived conflicts between religion and sexual orientation. Nearly two-thirds reported having experienced such conflicts. Sources of conflict included denominational teachings, scriptural passages, and congregational prejudice. Reactions included shame, depression, and suicidal ideation. Resolutions included identifying as spiritual rather than religious, reinterpreting religious teachings, changing affiliations, remaining religious but not attending, and abandoning religion altogether. Respondents listed resources that helped them achieve positive resolutions. The experience of conflict was associated with greater difficulty in coming out and with greater diversity in age at coming out, suggesting that religious conflicts can affect LGB identity formation. Implications for practice with religious LGB clients are discussed.
Humans are sexual creatures. Human preoccupation with sex and sexuality makes sense from an evolutionary perspective. In particular, Evolutionary Psychology (EP) has proven to be a valuable heuristic approach for generating and testing hypotheses about human sexuality. The main theme of this volume is the evolution of human sexuality, or evolved human sexual psychologies. A second theme is the identification of implicit conceptual assumptions about sexual attraction and the operational definition of key terms in order to promote greater integrity of conceptual models.
This article analyzes the experiences of gay lesbian, bisexual, and transgender people who attended family weddings in order to understand how outsider within status can be produced during religious ritual. Though all participants constructed themselves as outsiders relative to religion during weddings, only those from religiously conservative families linked their position to family dynamics. Results challenge the idea that rituals necessarily produce a sense of belonging, bring empirical attention to religion as an ongoing family issue for GLBT people, and suggest that religious diversity and liberalism can promote family cohesion.