No abstract

Using a stratified random sample of 338 participants nested in 20 congregations within 3 denominations, we examined the relationship between religious service attendance, affirmation of lesbian, gay, bisexual, and queer (LGBQ) identities, their interaction, and attitudes toward lesbian women and gay men (ATLG) to better understand the potential role that congregational-level variables may play in the formation of ATLG. Hierarchical linear models indicated that 29% variation in ATLG could be explained by congregation-level variables. Religious service attendance on an individual level was related to more rejecting ATLG. The relationship between religious service attendance and ATLG on a congregational level (i.e., average frequency of attendance within a congregation) was marginally significant. Affirmation of LGBQ identities on a congregational level (i.e., policies and procedures empowering individuals in same-sex relationships) was related to more affirming ATLG. Congregation-level predictors evidenced substantially larger effects than individual-level predictors. Interactions between service attendance and congregational affirmation were nonsignificant, indicating that increased engagement with a "lessaffirming" congregation has no effect on ATLG. Results indicate that individuals may select a congregation whose ATLG mirrors their own. Further research examining the role of congregations in influencing congregants' ATLG is encouraged.

The Black church in the United States has historically functioned as a bastion for civil rights; however, it may also be a source of pain and suffering for sexual minorities. To examine the influence of individual and congregational variables on attitudes toward same-sex sexuality in the Black church, we collected a sample of 219 participants from 15 randomly selected congregations. Results of three hierarchical linear models indicated that congregation- and individual-level variables emerged as equally important predictors of individuals’ attitudes toward same-sex sexuality. Individual-level religiousness and congregation-level education emerged as significant predictors of homonegativity. Our results suggest that congregations may play a role in enacting homonegative attitudes. We encourage counseling psychologists working with religious Black sexual minority clients to help clients consider characteristics of congregations (e.g., education) and individual religious practices (e.g., overzealous service attendance) that may signal homonegativity. We encourage further work examining the influence of congregational factors on congregants’ attitudes.

Like other teens in conservative religious environments, LGBTQ+ teens raised in the Church of Jesus Christ of Latter‐day Saints (CJCLDS) likely experience unique microaggressions. Furthermore, like other conservatively religious parents of LGBTQ+ teens, active Latter‐day Saint (LDS) parents who openly support their LGBTQ+ teens likely both witness microaggressions toward their teens and may personally experience microaggressions. The present study sought to understand parents' and teens' experiences of microaggressions in conservative religious contexts by focusing specifically on the microaggressions experienced by (a) LGBTQ+ teens raised in the CJCLDS and (b) their active LDS parents. Thematic analysis of separate interviews with 19 dyads of LGBTQ+ teens and their active LDS parents (38 total interviews) revealed various ways in which they experienced verbal, nonverbal, and environmental microaggressions. We highlight parents' and teens' shared experiences of microaggressions that may be uniquely related to their religious contexts, such as assumptions that LGBTQ+ teens or their parents are not faithful and exclusionary Church policies. Additionally, we identified microaggressions that specifically targeted parents of LGBTQ+ teens, such as comments suggesting parents should limit their support for their teens. Finally, we found that parents had vicarious experiences with microaggressions through witnessing or learning about microaggressions that targeted their teens. Findings highlight the ways that the religious contexts in which microaggressions occur can influence the way that microaggressions are communicated to and experienced by LGBTQ+ teens – and their parents.

Strong and supportive relationships with parents are key to promoting the mental health of LGBTQ+ teens. Overwhelmingly, studies have focused on ways to improve parental acceptance, largely neglecting understanding the parent–teen dyad as a unit and ignoring teens’ contributions to their relationships with their parents. To address this gap, we conducted 19 separate interviews with LGBTQ+ teens and their Latter-day Saint (LDS) parents (38 total interviews) to explore the ways that teens contributed to the development of positive relationships. Additionally, we explored teen-related factors that presented challenges to the parent–teen relationship. Thematic analyses suggested that LGBTQ+ teens engaged in several behaviors that benefitted their relationships with their LDS parents, including having authentic and meaningful conversations, fostering family connections, engaging in casual communication, being open about LGBTQ+ identity, and giving parents time and grace. Participants reported several common teen-related factors that presented challenges to the relationship, including communication and connection difficulties, challenges related to general development, and parents and teens avoiding LGBTQ+ and religious topics. Results suggest that while several of these factors may be relevant for parent–teen relationships more broadly, many were specific to LGBTQ+ teens with active, LDS parents. These findings highlight the ways that LGBTQ+ teens manage to foster positive relationships with their parents despite potential conflict between their LGBTQ+ identities and their parents’ religious beliefs.