Category: sexual identity

A new test of orthodoxy

Yesterday, the information arm of the American Family Association, OneNewsNow published an article about my views on change of sexual orientation.  The information on the matter came from Peter LaBarbera who said

“But in the last few years, he’s basically become a pro-gay advocate who discredits the idea of change for most homosexuals,” LaBarbera explains. “He grants the idea that they can change, but he says change is very rare.
“So effectively, Warren Throckmorton has become a very useful advocate for the homosexual side because he can claim to be an evangelical and yet he’s undermining scriptural truth.”

As I understand this argument, I am wrong to claim to be an evangelical because I believe that categorical change in sexual attractions, especially for men, is rare. In addition such a belief is in itself “pro-homosexual advocacy.”
LaBarbera adds that

Christians know people can leave the lifestyle, and that through Christ, many thousands have. So he says Throckmorton’s message — that change is near impossible — is contrary to Christian thinking.

Here we have a test of orthodoxy – something that must be believed in order to be considered a Christian. In my tradition, faith in the redeeming mission of Christ is the test of faith. However, in the new orthodoxy of some in the Christian right, one must believe certain things about gays in order to be consider a Christian.
On the points raised by the ONN article, I observe that LaBarbera conflates behavior and inclination. He says I don’t think people can “leave the lifestyle” because I think categorical change of sexual attractions is rare and complex. While his description of behavior change is crude and stereotypical, I disagree with his assessment of me. I do believe that people change their behavior. They do so for a variety of reasons but in the context of this controversy, some do in order to seek conformity to their religious beliefs. That this happens is not in doubt by any researcher, pro-gay or not, that I know. The APA in their 2009 Task Force report acknowledged this and even noted that finding congruence can lead to certain positive outcomes.
However, gay and bisexual people who change their behavior infrequently lose their same-sex attractions, no matter how earnestly they pray. In my work as well as other studies, heterosexually married gay and lesbian people do not demonstrate change in attractions on average, even as they demonstrate devotion to their marriages. My critics can keep on criticizing but they have not been able to address the evidence which does not cut in their favor.
If I need to apologize for something, it is that I misled evangelicals for several years on the matter of sexual orientation. I did not intend to do so. When I made the documentary I Do Exist, I really believed the stories told. I know the people making the video did as well. I believed my clients; I believed people who told me they changed completely. In hindsight, I acknowledge that my work was complicated by the culture war. I now think the culture war is a significant stumbling block for the church.
From that time, there are a handful of people who continue to say they have changed in a comprehensive way. Many however, have acknowledged that their attractions have shifted within a range but have not really changed from one category to another. My view is that these stories are all interesting and that I desire to take people where they are and just work out a way that helps them live with integrity.
Who knows, maybe I will shift my views in different ways in the future. However, I hope it will be in response to evidence, not in order to fit into a man made definition of orthodoxy. In the mean time, I invite critics to simply deal with the evidence.

The Jones and Yarhouse study: What does it mean?

Let me begin by saying that I endorsed the book, Ex-Gays, A Longitudinal Study of Religiously Mediated Change in Sexual Orientation, by Stanton Jones and Mark Yarhouse which contained the first report of their longitudinal study. Since the publication of the book, Jones and Yarhouse have released results of their final follow up, first in 2009 at the annual convention of the American Psychological Association, and then most recently in the Journal of Sex and Marital Therapy. With the follow up, I believe the study remains an important investigation into the interplay of religion, sexual orientation and personal identity. I give them credit for the perseverance required to explore a topic which is highly controversial and to report their findings in detail.

Since the release of the peer-reviewed article, socially conservative groups have described the study as proof that gays can change orientation. For instance, the American Family Association’s Bryan Fischer, one of the worst offenders, claims that the study proves gays can change and that they weren’t born gay. Also, Citizenlink, an affiliate of Focus on the Family reported:

Of the 98 subjects, more than half were reported as successful; 23 percent reported a complete change in orientation after six years. Also, 20 percent reported giving up the struggle to change.

This claim is misleading. Jones and Yarhouse did not report “complete change in orientation.” Instead they cautioned against misinterpreting their findings by saying

These results do not prove that categorical change in sexual orientation is possible for everyone or anyone, but rather that meaningful shifts along a continuum that constitute real changes appear possible for some. The results do not prove that no one is harmed by the attempt to change, but rather that the attempt does not appear to be harmful on average or inherently harmful. The authors urge caution in projecting success rates from these findings, as they are likely overly optimistic estimates of anticipated success. Further, it was clear that “conversion” to heterosexual adaptation was a complex phenomenon.

Regarding the changes reported by their participants, the authors offer two related explanations. One is that some of the participants changed sexual orientation to some degree and the other is that the participants changed their sexual identity. Sexual identity involves placing more emphasis on behavioral conformity to prohibitions on homosexual behavior as a means of self definition. For the Exodus participants, less temptation to engage in homosexual behavior might be taken as a signal that orientation has changed, thus allowing a different attribution about their sexuality than once believed. The authors raise these two possibilities in the abstract for the most recent paper:

The authors conducted a quasi-experimental longitudinal study spanning 6–7 years examining attempted religiously mediated sexual orientation change from homosexual orientation to heterosexual orientation. An initial sample was formed of 72 men and 26 women who were involved in a variety of Christian ministries, with measures of sexual attraction, infatuation and fantasy, and composite measures of sexual orientation and psychological distress, administered longitudinally. Evidence from the study suggested that change of homosexual orientation appears possible for some and that psychological distress did not increase on average as a result of the involvement in the change process. The authors explore methodological limitations circumscribing generalizability of the findings and alternative explanations of the findings, such as sexual identity change or adjustment.

As I read all of the literature, including my own work, I first want to disagree with the way that Citizenlink characterized the results as “complete change.” That is not at all what Jones and Yarhouse reported. Considering the dichotomy proposed by Jones and Yarhouse — change in orientation or identity – I lean toward their alternative explanation – “sexual identity change or adjustment.”  However, I believe the discussion of what their results mean needs to be broadened beyond those two possibilities. In addition to considering orientation and identity as important constructs, I believe there are other ways to account for the changes Jones and Yarhouse report which are not sufficiently addressed in their published accounts.  First, I want to make some observations about the study which influence my opinions about what the results mean.

First, and most basically, the Jones and Yarhouse study did not examine in any systematic way the efficacy of reparative therapy or any other kind of psychological therapy as a means of altering sexual orientation. The participants in the study were involved in religiously based support groups which primarily had as a goal to reinforce a traditional moral view of sexuality. Clearly, the participants hoped they would change and engaged in various religious interventions to assist that end. However, the study did not assess the role of professional therapy and cannot legitimately be used to say such therapies work.

Second, there were quite a few dropouts six to seven years into the study. While true of all longitudinal studies, the final percentages being reported should also take into account the distinct possibility that many if not most of the drop outs were not successful in their efforts to change. The study began with 98 participants and ended up with 65 who were followed up for six to seven years. Some reported that they were healed of homosexuality and just didn’t want to participate, while others said they were gay and stopped trying to change. I don’t know for sure what the dropouts mean but the fact that so many failed to complete the study needs to be a part of any discussion.

Third, ratings from men and women were combined. Given the low number of people involved I understand why this was done but the practice may inflate the assessments of change for the group. It has become well accepted that the sexuality of women is more fluid than for men. A few women experiencing large shifts could influence the group averages. Continue reading “The Jones and Yarhouse study: What does it mean?”

Anoka-Hennepin School District's Sexual Orientation Curriculum Policy

Currently, the Anoka-Hennepin School District (AHSD) in MN is under fire in relationship to eight suicides in the district over the last two years. Critics say they have not done enough to prevent the anti-gay bullying and harassment that often precedes despair and depression for kids who are same-sex attracted and those who are perceived to be.
The AHSD added a page on GLBT issues to their website recently. The district neutrality policy is at the center of the controversy with some parents wanting to allow teachers to discuss sexual orientation and others wanting to keep the policy as is. For our consideration, here is the policy in full:

604.11
SEXUAL ORIENTATION CURRICULUM POLICY
It is the primary mission of the Anoka-Hennepin School District to effectively educate each of our students for success.  District policies shall comply with state and federal law as well as reflect community standards.  As set forth in the Equal Education Opportunity Policy, it is the School District’s policy to provide equal educational opportunity and to prohibit harassment of all students.  The Board is committed to providing a safe and respectful learning environment and to provide an education that respects the beliefs of all students and families.    
The School District employs a diverse and talented staff committed to serving students and families from diverse backgrounds.  The School District acknowledges that one aspect of that diversity regards sexual orientation.  Teaching about sexual orientation is not a part of the District adopted curriculum; rather, such matters are best addressed within individual family homes, churches, or community organizations.   Anoka-Hennepin staff, in the course of their professional duties, shall remain neutral on matters regarding sexual orientation including but not limited to student led discussions.  If and when staff address sexual orientation, it is important that staff do so in a respectful manner that is age-appropriate, factual, and pertinent to the relevant curriculum.  Staff are encouraged to take into consideration individual student needs and refer students to the appropriate social worker or licensed school counselor.
Anoka-Hennepin District No. 11
Coon Rapids, MN 55433
Adopted February 9, 2009

What does neutral mean in the context of this policy? Can teachers supply information about false and stereotypical claims?
If a student says, all Christians are haters; or unscientific. A teacher, no matter what his or her feelings about Christianity could point out the overgeneralization and ask, “What about Mother Teresa?” or “What about Francis Collins?” One could safely point to examples which address the error in logic without giving the impression that the school favors Christianity over other religions.
However, if a student says in class that gays are mentally ill, or choose their orientation or are all miserable people who should change in order to be happy (Parents Action League talking points), what could a teacher say in response? I think the ambiguity of the policy would make teachers worry that they are going to violate the policy just by responding factually.
It appears that the AHSD is making some strides to providing staff training as indicated by this staff training outline. However, if teachers are unable to correct fact errors or stereotypes directly, how will this training benefit students?
I have some of the sharpest readers around, so I am wondering what you think of the policy and what would you recommend to the AHSD?

Willow Creek Church breaks with Exodus International

This change has been in the works for a long time but the news, coming during a renewed interest in reparative therapy, will keep the discussion going.
Bottom line is that various stakeholders are not comfortable with the change paradigm and are moving to the congruence paradigm. Exodus, at times, has articulated a congruence message but has not followed through at the level of the resources offered. Some of their ministries are quite focused on congruence and others, including some major ones, are still pretty focused on the reparative narrative as a general framework.
Mark Yarhouse said it this way:

Mark Yarhouse, executive director of the Institute for the Study of Sexual Identity at Regent University, agrees that the primary issue in the split is not abandonment of the gay community but simply a shift in tone toward gays.
“Churches are realizing that while there is a small contingent of the gay community responding to language like ‘freedom from homosexuality’ or ‘freedom is possible,’ the vast majority strongly disagree. They’re angry and they believe it’s impossible to change, and to hear this is so offensive that they will have nothing to do with Christians. So I think churches, in response to that vast majority who say, ‘We’re not interested,’ have decided to look at other approaches in an attempt to connect with the gay community on at least some level. That doesn’t mean that churches disagree with the language of ‘freedom from homosexuality’ doctrinally; they’ve just found that it doesn’t work on a social level.”

Is coming out always best?

I am going to look for this article later today. Looks interesting and potentially relevant to the sexual identity therapy discussions generated by the New York Times Magazine last week.

Released: 6/15/2011 12:25 PM EDT
Embargo expired: 6/20/2011 1:00 AM EDT
Source: University of Rochester

Disclosing Sexual Orientation Makes People Even Happier Than Thought, But Mainly in Supportive Settings
Newswise — Coming out as lesbian, gay, or bisexual increases emotional well-being even more than earlier research has indicated. But the psychological benefits of revealing one’s sexual identity — less anger, less depression, and higher self-esteem – are limited to supportive settings, shows a study published June 20 in Social Psychology and Personality Science.