These findings indicate that cocaine and methamphetamine dependence are significantly and differentially associated with gray matter abnormalities. Results also point to possible gray matter recovery after abstinence from methamphetamine. Although the sample size was adequate, these findings should be considered preliminary and analyses should be revisited with additional primary research focusing on long or short-term duration of use, as well as the length of abstinence.

These preliminary findings suggest that heroin abuse is significantly associated with damage to white matter integrity. These results are considered preliminary and analyses should be revisited with more primary studies focusing on either long- or short-term abuse as well as abstinence.

Previous research suggests that core borderline personality disorder (BPD) symptoms increase or decrease in severity with advancing age. While structural neuroimaging studies show smaller limbic and prefrontal gray matter volumes (GMV) in primarily adult and adolescent BPD patients, respectively, findings are inconsistent. Using the effect-size signed differential mapping (ES-SDM) meta-analytic method, we investigated the relationship between advancing age and GMV abnormalities in BPD patients. A total of nine voxel-based morphometry (VBM) studies comparing regional GMV of 256 BPD patients and 272 healthy control subjects were included.Meta-analysis identified lower GMV in the right superior/middle temporal gyri and higher GMV in the right supplementary motor area of BPD patients. Meta-regression showed that increasing Age-Related Gray Matter Changes in Borderline Personality 2 age was significantly associated with increased GMV in the left superior parieto-occipital gyri, with younger-aged patients starting at lower GMV compared to controls. In contrast, increasing age was associated with decreased GMV in the right amygdala. These findings suggest that while GMV deficits in limbic structures may become pronounced with advancing age in the course of BPD, parieto-occipital rather than frontal GMV deficits could be especially prominent in younger-aged BPD patients.

The purpose of this study was to understand counsel given to sexual and gender minority individuals by clergy in the Church of Jesus Christ of Latter-day Saints (CJCLDS), the impact of that counsel, and individuals’ perceptions of meetings with clergy. Twenty-five current and former members of the CJCLDS who identify as sexual and gender minorities (SGM) participated in 30–60 min semi-structured interviews focused on their interactions with clergy in the CJCLDS. Participants reported receiving various forms of counsel, including encouragement to adhere to church doctrine, counsel focused on self-acceptance, messages that clergy would support congregants’ agency and self-determination, counsel focused on increasing faith, and no answers. Participants reported a variety of perceptions of meetings with clergy including wishing clergy were more educated on the experiences of SGMs, hurtful experiences, expectations of mistreatment, recognition that clergy are doing their best, and gratitude for clergy. Interactions with clergy had long-lasting and far-reaching consequences including loss of trust in religious leaders, restriction of church membership, disengagement from faith, engagement with faith, nuanced or lost beliefs, and impacts on mental health. Results suggest that Latter-day Saints clergy working with SGM individuals may be experienced as most effective when they provide safe and supportive spaces for congregants to share their experiences, use approaches that focus on self-determination and agency, seek education/training from CJCLDS-specific LGBTQ+ organizations, and recognize that many SGM congregants approach interactions with clergy with trepidation and fears of mistreatment.

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This study explored why members of the Church of Jesus Christ of Latter-day Saints (LDS) who identify as sexual or gender minorities (SGM) speak with clergy regarding their SGM identities, as well as what LDS SGMs find helpful and unhelpful in these conversations. A sample of 25 current or former LDS SGMs participated in semi-structured interviews, which were analyzed using thematic analysis. Participants reported six overarching reasons for talking with clergy, including church procedures, seeking guidance, seeking emotional comfort, seeking repentance, seeking openness, and other people’s initiation. Participants reported several ways clergy were helpful, including empathic listening, openness, and affirmative spiritual care. Participants further reported several ways clergy were unhelpful, including punishing, lacking empathic listening, having a limited worldview, and pathologizing. Clergy may benefit from understanding why LDS SGMs are speaking with them, and from utilizing helpful approaches such as empathic listening skills in their ministering efforts.

Background Coming out conversations are pivotal and stressful experiences for sexual and gender minorities (SGMs). Coming out can lead to more affirmation, safety, confidence, and improved relationships. However, adverse coming out experiences can lead to damaged relationships and ostracization, which may be more likely in conservative religious contexts. Purpose The purpose of the current study was to explore what leads to positive coming out experiences for SGM members of the Church of Jesus Christ of Latter-day Saints. Method A sample of 25 current or former Latter-day Saint (LDS) SGMs participated in semi-structured interviews, which were analyzed using thematic analysis. Results Participants reported five actions they did that contributed to a beneficial coming out experience: being selective, increasing self-understanding and acceptance, preparing before, decreasing pressure on self, and validating the relationship with the person they came out to. Participants further reported six responses from others that contributed to a beneficial coming out experience: showing loving acceptance, utilizing empathic listening skills, offering and expressing support, celebrating, affirming that the relationship is not changed, and advocating. Conclusions and Implications The present study extends current knowledge on coming out experiences by demonstrating specific beneficial approaches and responses to coming out. Given participants’ lack of focus on religiousness in their reports, these findings may be applicable to both religious and nonreligious SGMs. Our findings extend current knowledge on coming out experiences by demonstrating that both SGM approaches and others’ responses are critical to creating a more positive coming out conversation. Future research is needed to understand the efficacy and effects of these coming out approaches and responses.