Exodus comments about Ugandan situation on blog

On their blog, Exodus International commented today about the proposed “Anti-Homosexuality 2009” bill.

The Ugandan government is seeking to further stigmatize and criminalize (to death or extreme punishment) people who deal with homosexuality. It seems that the government has no respect for freedom.  Especially as it pertains to free will or self-determination on what a person does with their own same sex attractions. This sweeping, hateful, public policy being promoted threatens anyone struggling with same sex attractions, and their loved ones, with death or imprisonment.

Then the post refers to Don Schmierer, one of the American participants in the infamous ex-gay conference in Kampala, Uganda back in March.

I asked Don, who travels all around the world, about his thoughts on what is happening now in Uganda.  He responded:

“What this David Bahati is introducing does not reflect the Ugandans that I have ministered too.  The only place where I have run into this thinking is from some former Russian hardliners and that was only a very small percentage of the participants attending my seminars. After some challenges from me (except for one person) they softened up and came around to a more redemptive position.”

Hard to see where anyone softened. 

The individuals who hosted the conference where Mr. Schmierer spoke, Family Life Network, were identified today by conservative Ultimate Media as “fighting against what they call a proliferation of homosexuality in the country…”

We can agree with Thomas when he writes:

We definitely need to be praying for Uganda and working with whatever contacts we have there to try and stop this horrible legislation from passing.

Additional links:

Uganda’s strange ex-gay conference

More on the Ugandan ex-gay conference

Ugandan ex-gay conference goes political: Presenter suggests law to force gays into therapy

Reparative therapy takes center stage at Ugandan homosexuality conference

Gay Ugandan man seeks asylum in UK: EU group condemns Ugandan ex-gay conference

Open forum: Report from the Ugandan conference on homosexuality

Christian Post article on the Ugandan ex-gay conference

Scott Lively on criminalization and forced therapy of homosexuality

Christianity, homosexuality and the law

Uganda anti-gay group holds first meeting

Follow the money: Pro-family Charitable Trust

NARTH removes references to Scott Lively from their website

Aftermath of the Ugandan conference on homosexuality

Uganda: The other shoe drops

Ugandan travelogue from Caleb Brundidge and the International Healing Foundation

Dispatch from Uganda: Family Life Network identified as backing effort

Love Won Out transitions to Exodus International

This just in…

The Associated Press has a story on topic…

Focus on the Family’s conference on homosexuality joins Exodus’ expanding church outreach

Orlando, FL. — Focus on the Family’s Love Won Out conference on homosexuality will be moving to Exodus International starting November, the longtime allies announced today. The move is a logical step not only for both organizations, but also for a movement that has educated and equipped Christians for decades about the reality that unwanted same-sex attractions can be overcome.

Exodus is making church education a priority effort. Recently, Exodus announced it was merging with outreach ministries of the Presbyterian and Reformed faith communities as well as The United Methodist Church. Those new partnerships will focus on equipping churches with a biblical perspective of sexuality and gender – efforts critical in continuing the original mission of the Love Won Out conference.

“Exodus is thrilled with this opportunity as the Love Won Out conference is a natural fit in our ongoing efforts to share the hope we’ve found,” said Alan Chambers, President of Exodus International. “Love Won Out has been and will continue to be a powerful event dedicated to helping the global Christian church better understand and more effectively reflect biblical truth and Christ-like compassion to a hurting world.”

Focus on the Family launched Love Won Out in 1998 to educate and equip Christians on how to respond to the issue of homosexuality in a biblical way, and has traveled to more than 50 cities worldwide with its message of truth and grace. The conference has always featured Exodus speakers and highlighted Exodus member ministries.

“There is no one better equipped to take over the operation of Love Won Out than Alan and his team,” said Focus on the Family’s Melissa Fryrear, a Love Won Out speaker and host for more than six years. “They have been with us since the beginning. They have stood alongside us in sharing the hope that, with Christ, transformation is possible for those unhappy with same-sex attractions. And we will stand alongside them as they continue to share that message as the organizer of Love Won Out.”

Focus on the Family’s gender team will continue its efforts tracking and analyzing homosexuality and its surrounding issues, as well as providing expert support to other Focus departments and practical help to its constituents.

Gary Schneeberger, vice president of media and public relations for the ministry, acknowledged that financial realities played a role in the conference’s transition to Exodus.

“Everyone knows these are challenging times for organizations and individuals all across the globe,” he said. “It is not an inexpensive undertaking to put on a Love Won Out event; and contrary to what our detractors say, the conferences rarely have recouped the financial investment made in them. That is a cost we have always paid because of the positive impact the events have had.

“With Exodus moving aggressively to strengthen its church outreach, though, they are the ones who ought to be shepherding Love Won Out as it continues on in its second decade. Our financial challenges have led us to recognize a strategic opportunity that makes sense independent of economic circumstances.”

Focus on the Family will continue to support the Love Won Out conference financially, and by providing speakers and marketing support. “Focus remains very committed to sharing biblical view of homosexuality,” said Fryrear. “After all, we’re still in the truth and grace business.”

Focus on the Family will lead its last Love Won Out conference in Birmingham, Ala. on Nov. 7.

The Washington Blade already has a story up about the move.

Are we nearing a consensus?

Dan Gilgoff, blogger at US News and World Report, is fascinated by the stance taken by Alan Chambers in his new book, Leaving Homosexuality.

What striking is that Chambers is not promoting so-called conversion therapy, which some religious conservatives claim can convert gays and lesbians to a straight sexual orientation. Rather, he acknowledges that, for gays and lesbians, homosexual attraction never goes away. But he suggests that homosexuals can resist those urges through Christianity (this from a Citizenlink interview):

CHAMBERS: The key thought here is the opposite of homosexuality isn’t heterosexuality. It’s holiness. There are people who are conflicted with their sexuality, involved with homosexuality, and there is a way out for those who want it. But it doesn’t say that they’re going into heterosexuality, because that’s not the point. The point is that people can leave whatever it is that God calls less than His best and move into something that is His best, becoming more like He is.

CitizenLink: Now, I’ve heard it, and you’ve heard it: Gay activists are going to read that and say, again, “Alan Chambers is living a lie. He’s suppressing who he really is.” You make a great point in the book that is very applicable to anyone who struggles with any temptation—and that is, self-denial isn’t a bad thing. How do you respond to those who say you’re just living a lie?

CHAMBERS: For so long I’ve heard gay activists say to me, “You’re just in denial. You’re not grasping the reality of the situation. You’re just denying who you really are.” The truth is, I am in denial, but it is self-denial. I’m not in denial of who I used to be. I’m not in denial of the temptations that I could still experience. I am denying the power that sin has over me.

This led Dan to interview Joe Solmonese, at the Human Rights Campaign about what seemed to Dan like a new approach. Solmonese said:

“It marks a pretty significant shift in the dangerous idea that the Exodus crowd was putting forward: that it was possible to change and to no longer be gay. They were attempting to do that by shaming people, getting them to deny who they were. Anybody who goes through that process realizes that it’s simply not possible to change who you are. So it marks an important shift that there is an acknowledgment that you can’t stop being gay.

“And I’m going to respect people’s religious views, and if someone says, ‘I acknowledge that I am gay and will always be gay, but am going to live within context of Scripture as I view it and not act on that,’ I think that’s sad—it is denying my view, which is that we are all God’s children and are formed in his image—but at the very least it’s a shift in thinking. It’s not something I agree with but something that I’m willing to respect if somebody else decides to live with it.

“Everybody is entitled to live their lives in the way they see fit. So if [Chambers] is moving to a place that says, ‘This is who we are and who we’re born to be, and it’s not possible to change us,’ then I guess one has to see that as a step in the right direction.”

Dan concludes by wondering if we are nearing some kind of common ground:

But I wonder if Chambers’s and Solmonese’s remarks reflect some common ground emerging between religious conservatives and the LGBT community around homosexuality—one that rejects conservatives’ former support for conversion therapy but also rejects the idea among some gay advocates that conservative religious homosexuals must cast off their faith and embrace their sexual orientation.

Just a note on Alan’s book (which I need to get and read), and a potential retreat from conversion therapy. Despite a more congruence-sounding framework regarding what change means, the reparative narrative is still a prominent aspect of the book (see pages 34-36 74-76 – you can search inside at Amazon.com). Many straight men have very similar histories but that is a post for another time. The point is that one oft unspoken bump in the common-ground road is the reparative view that homosexuality derives from trauma — whether it be with parents, peers, or some kind of abuse. As I have discussed here, this is a problem, not just for those on the gay side of the fence, but for evangelical parents of gay children.

Update: Here is a screen capture of the beginning of the Psychological Development section. Alan acknowledges that he is not a psychologist but then proceeds to offer the reparative narrative.

LeavingHo

Exodus no longer affiliated with PFOX

According to Exodus President, Alan Chambers, you won’t be able to find this reference to PFOX (Parents and Friends of Ex-gays and Gays) on the Exodus website much longer.

PFOX

Within the last couple of weeks, PFOX gave up affiliation with Exodus. While Chambers declined to give reasons for the PFOX move, he indicated that Exodus would not seek any future relationship. He noted that PFOX is a public policy organization and their activities do not fit in with the mission and direction of Exodus. I have asked Regina Griggs, Executive Director at PFOX, for comment and will report the reason for their decision if disclosed.

PFOX seems to be alone among conservative groups in advocating for ex-gays using civil rights language. I recall thinking this was a strange framework for a group that really doesn’t believe homosexual orientation exists. In any event, PFOX and Exodus has not been a good fit on many levels so this separation is a good move.

Multiple pathways to sexual orientation, Part 1

On other threads, we have discussed why reparative therapy vignettes and ex-gay testimonies are so often alike. I have suggested that there are different causal pathways which lead to different sexual orientation outcomes. Also, therapists like Joe Nicolosi and Richard Cohen have strong public positions which promote a particular causal narrative. Clients who may have histories in line with those narratives seek counseling from those therapists. The same dynamic likely occurs in Exodus ministries where unhappy people seek help based on reading or hearing public testimonies.
People seeking help for unhappiness might be more likely to have life circumstances which they view as causal. Therapists looking for such causes ask questions which validate the hunches. It seems easy enough to imagine how therapists and clients can arrive at a common narrative without even trying to do so.
Same-sex attracted people who have not been traumatized in some way often react with puzzlement and frustration when, like palm readers, therapists go through a litany of questions about non-existent past trauma, seeking some confirmation of the predicted narrative. Eventually small, forgotten hurts and deprivations are identified as evidence for the expected patterns.
While I believe this occurs often, I have no idea how often. I also am pretty sure that the histories of some people are relevant to their sexual attractions. The research on the variability of pathways to sexual orientation is sparse but there is some and it demonstrates that on average same-sex attracted people who seek help of some kind (therapy or Exodus) recall more troubling relationships with parents than same-sex attracted people who have not sought therapy or ministry help.
The primary reference in this regard is Bell, Weinberg & Hammersmith (1981) Sexual preference: Its development in men and women. Bloomington: Indiana University Press. An important section on the differences between clinical and nonclinical groups is reprinted here from pages 202-203.

Homosexuals in Therapy
More than half of the WHMs [white homosexual males] (58%) said that at one time or another they had sought help for a personal or emotional problem from a professional counselor such as a psychiatrist or a psychologist. Most previous studies of the development of male homosexuality have been based on the reports of homosexuals “in treatment,” and many scholars have tried to generalize their findings to other homosexuals as well. When our own findings failed to support so many widely held clinical views, we were curious to see whether the reports of respondents who had been in therapy would differ from those made by respondents who had never sought professional counseling or therapy.
What we found was that those respondents “ever in treatment” did indeed have the kinds of paternal variables in their model that were consistent with what clinicians have always thought to be typical of homosexual males. The path model of those “never in treatment,” on the other hand, either did not contain such variables or showed their influence to be weaker. For example, as the literature suggests, the “therapy” group tended to have Detached-Hostile Father (t.e.= .29), a variable that is tied to the son’s gender nonconformity and early homosexual experiences. This variable does not even appear in the model for the men who have never been in therapy, however. Moreover, although the “nontherapy” group had more Negative Relationships with their Fathers, this variable (t.e.= .11) did not influence their gender nonconformity at all. In addition, two other variables that were important for the therapy group — Cold father and Negative Image of Father — do not appear at all for the nontherapy males. Although the rest of the path model is much the same for both groups, clearly the model for the therapy group corresponds much more closely to the way fathers have been considered in theories about the etiology of male homosexuality.
How might this discrepancy be explained? On the one hand, it could be supposed that cold, detached fathers make for troubled sons who are likely to seek psychological treatment at some point in their lives. Likewise, it could be argued that “therapy” often involves an “education” of client by the therapist in which the client comes to believe what the therapist supposes must be true of the client’s parents. Alternatively, it could also be argued that fathers tend to withdraw (become detached) from psychologically troubled sons, who are later to seek psychological counseling.
Whatever the case may be, at least on the basis of what our respondents could remember about their parents, Cold or Detached-Hostile Fathers cannot be regarded as important in the development of male homosexuality in general, since their alleged influence does not even appear among those who neve sought therapy or counseling. Finally, it should be noted that the differences between the therapy and non-therapy groups do not stem from differences between these two groups in terms of effeminacy or bisexuality. We found no significant correlations between being exclusively homosexual and having been in therapy, the more effeminate WHMs were only somewhat more likely than the non-effeminate WHMs ever to have been in therapy (64% versus 54%).

Bell et al, also compared WHMs and WHTMs (white, heterosexual males) who had and had not been in therapy. The findings regarding these comparisons are not drawn out in the same manner as above. However, there is a footnote on page 202 briefly describing the analysis.

The path analysis on which these findings were based included all the white heterosexual males, whether or not they had been “in treatment.” Separate analyses, one comparing only those WHMs and WHTMs “ever in treatment” and and one comparing those WHMs and WHTMs “never in treatment” replicated the results reported above.

For women, the picture was somewhat different. The authors noted that 2/3rds of the WHW had been in therapy and then on page 209, they wrote:

We do find some differences between the path model for the women who had been in therapy and those who had not. Notably, Childhood Gender Nonconformity appears to have been a more important factor for the respondents who had been in therapy or counseling (t.e.= .71 versus .52 for the women who had never been in therapy or counseling.)
In addition, the path model for the homosexual women who had in therapy or counseling includes two variables pertaining to a sense of estrangement or unhappiness while they were growing up: Unhappiness in Adolescence (B=.14) and Felt Different from Other Girls in High School (B=.11). The path model for the nontherapy group contains no comparable measures.
Finally the path model for the women who had been in therapy or counseling includes two variables pertaining to an unhappy recollection of the mothers: Negative Relationship with Mothers (t.e. = .24) and Unpleasant Mother (t.e. = .22). The nontherapy group on the other hand, appear to have been slightly more influenced by their fathers. Their path shows significant — but weak — paths from Weak Father (t.e. = .20), Aloof Father (t.e. = .14), Controlling Father (t.e. = -.10), and Mother Dominated Father (t.e. = .14). Otherwise, the differences between the women in therapy or counseling and those with no such experience show little pattern.

In the path analysis procedure used in Bell et al’s research, the “t.e.” you see repeated throughout this passage refers to the “total effect” of one variable on another, in this case sexual preference. Think of it as a measure of the strength of effect of each variable mentioned and sexual orientation, with the larger numbers representing a larger effect. While there are many points we could discuss here, the primary reason for this series is to examine the possibility that multiple paths exist which yield the direction of sexual attractions. A practical implication is that therapists who frequently counsel those who are seeking help probably get a skewed picture of same-sex attracted people in general. Another implication is the effects noted by the reparative drive theorists are not huge and must rely on other pre- and post-natal factors. Also, those who take a solely biological perspective should expand the complexity of their model to consider that the sexual behavior of some people are influenced by certain environment experiences.
The next posts in this series will include additional research as well as more results from Bell et al. Some research does find differences between gay and straight groups on developmental recollections. What do these differences mean? Stay tuned…