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The changes in people's way of life through the years raise questions on how they address existential needs and concerns, particularly those related to life and death and spiritual connections. Through a scoping review, we surveyed studies on meaning in life, death anxiety, and spirituality within the lesbian, gay, and bisexual (LGB) community. We determined the extent to which these variables have been studied among LGB participants. A total of 28 eligible articles were reviewed. Six studies were found about meaning in life, five studies about death anxiety, and 16 studies about spirituality. Results suggest that meaning in life was derived from experiences related to parenthood, couplehood, and work satisfaction. Studies on death anxiety among LGB participants, which date back to the 1980 and 1990s, indicated the need to conduct present studies in this area. The review showed that LGB members distinguished between spirituality and religion, giving them more positive recognition of the former than the latter. The forms of spiritual expression were anchored to religious practices, for some, and other expressions of belief and faith outside the confines of formally established religions. Spiritual expressions generally accorded the LGB members direction and satisfaction in life. Not all segments of the LGB community were represented in the studies. The available studies, dominantly quantitative, centered only on the LGB experience. Target age groups varied across the studies. The review indicates that future studies can work on exploring these existential factors considering the emerging contexts and paradigms. Future research can focus on determining what factors contribute to meaning in life, given the changes in time.

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Bahay Pagbabago ni Apong Pilar is a community-based, church-initiated, and DDB (Dangerous Drugs Board) recognized and accredited formation shelter in San Simon, Pampanga. Using the sequential explanatory design, this study conducted surveys and focused-group discussions with 32 reformists to assess the shelter's formation program based on the reformists' standpoints. Quantitative results using Spearman's rank correlations showed that there seemed to be a significant relationship between attitude towards livelihood (ρ (2) = 6.589, sig. = 0.037*, p < 0.05) and spiritual activities (ρ (27) = 0.587**, p < 0.01), as formative components of the program, and perceived self-improvement (ρ (2) = 13.573, sig. = 0.001**, p < 0.01) during their stay in the formation shelter. It suggests that as the reformist develops a more positive attitude towards the livelihood, sports, and spiritual activities being offered at the formation center, it is also more likely that they may develop a higher sense of self-improvement.  Qualitative data yielded three general themes: (1) finding a higher purpose and deeper meaning in life through spiritually uplifting undertakings; (2) having family-oriented treatment, making them feel nothing less of their humanity; and (3) having holistic and dynamic activities, those that focus on the developmental facets. These are the elements deemed by the reformists as important, which constitute effective reintegration to their families, communities, and society.

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