This study investigated two areas of interest in the literature on sexual minorities: milestone events in sexual identity development and campus climate for sexual minorities in young adulthood. What is unique is that the information is obtained from Christian sexual minorities attending Christian colleges or universities. A sample of 104 undergraduate sexual minority students at three Council of Christian Colleges and Universities (CCCU) member institutions completed an anonymous online survey. The questionnaire asked sexual minorities for information on their experiences of campus climate as well as perceptions of campus resources, coping activities, and recommendations for campus, religious institutions, and other sexual minorities. Respondents also completed information on milestone events in sexual identity development. The results of the survey are a descriptive analysis of contextualized "voices" that relate a collective story for these representative institutions.

Studies on faith-based campuses are beginning to offer a glimpse into the real experience of sexual minority students in these unique settings. This study adds to this growing body of information by surveying 247 undergraduates, who describe themselves as sexual minorities at 19 Christian schools across the United States. They responded to questions related to attitudes regarding sexuality, sexual identity, religiosity, and sexual milestone events. The results from this sample suggest those who attend higher education at faith-based institutions are a distinctive group within Western culture when it comes to the development of religious/spiritual identity and sexual identity. Although diversity with regard to same-sex and opposite-sex attraction is present among those surveyed, common themes exist for this unique sample of undergraduates. Implications for mainstream culture and Christian educational institutions are discussed.

This article considers the growth of mindfulness as a secular practice embedded in a culture that is pluralistic but still primed by Western religion and spirituality. Eastern and Western meditational practices are compared and contrasted for greater understanding of the strengths of each. Western contemplative practices are described as an attentional training process with common factors related to mindfulness. Even as Eastern and Western meditational forms are distinguished, the shared concerns of those who value a religious-spiritual perspective in counseling are raised. Ethical implications are discussed related to informed consent, competence, and multicultural awareness.

Sexual minorities who also identify as religious face unique challenges while being a part of faith-based college campus communities in which specific behavior proscriptions are present. One hundred and sixty sexual minority students from 15 Christian colleges and universities in which a staff member was affiliated with the Association for Christians in Student Development participated in the online survey. Results suggest that these campus settings are experienced differently by sexual minority students in terms of how they approach the relationship between their religious/spiritual identity and their sexual identity. Perhaps surprisingly, about half of this sample reported no or only mild psychological distress, and only 9.4% reported elevated distress. Intrinsic religiosity, organizational religiosity, and social support from heterosexual friends were found to be predictors of psychological distress in sexual minority students at Christian colleges. Further, the predictive relationships of intrinsic religiosity and general social support to psychological distress was mediated by self-acceptance.

clinical practice, and scientific research. First, we summarize current policies about civility and theories about cultural humility. Second, drawing on case examples, we discuss how civility and cultural humility can guide effective multicultural training and clinical practice at this intersection. Third, we review the team science literature on diversity and use a case example to illustrate how civility and cultural humility can help diverse teams advance research on religion/spirituality and sexuality/gender (e.g., by helping harness collective wisdom, honor cultural differences, build group cohesion, and resolve team conflict). Fourth, we highlight possible problems with civility (e.g., perceptions of civility can differ) and promises of incivility (e.g., protest can catalyze progress). Finally, we present an integrative model for guiding policymaking, clinical practice, and research in controversial areas, as dialogue partners adopt empathy as their affective stance, civility as their behavioral stance, and humility as their cognitive stance.