A Phenomenological Inquiry of Identity Development, Same‐Sex Attraction, and Religious Upbringing

Abstract

Growing up in religious/spiritual communities often creates identity issues for lesbian and gay individuals. In this phenomenological study, the authors investigated the experiences of 25 lesbian and gay individuals who self‐identified as having been raised within organized religious communities. Participants described that these communities were affirming, tolerant, or nonaffirming. Accordingly, emergent themes indicated that the current spiritual lives of participants varied greatly depending on their experiences of identity integration and affirmation. Implications for counselors and researchers are discussed.

Understanding Conflict Between Religious/Spiritual and Queer Identities: A Framework for Counselors

“…Although identity development of queer individuals in R/S contexts has traditionally been explored without examining identity intersections (Bozard & Sanders, 2011), scholars have begun to identify contextual influences on identity development (Dillon et al, 2011) and have begun noting the difficulty of simultaneously identifying as queer and R/S (Barton, 2010; Beagan & Hattie, 2015; Bozard & Sanders, 2011; Crockett et al, 2018; Dahl & Galliher, 2009; Dillon et al, 2011; McGlasson & Rubel, 2015; Rodriguez, 2009; Sherry et al, 2010; Super & Jacobson, 2011). Multiple scholars have provided valuable insight into conceptualization practices and counseling interventions for individuals who wish to embrace and integrate these disparate identities, including the following: influence of R/S abuse (e.g., Super & Jacobson, 2011; Wood & Conley, 2014), process of negotiation and integration (e.g., Ginicola & Smith, 2011; Heard Harvey & Ricard, 2018; Johns & Hanna, 2011; Rosik & Popper, 2014; Yarhouse & Beckstead, 2011), development of conceptual frameworks (e.g., Kocet et al, 2011; Shurts et al, 2020), treatment approaches (e.g., Bayne, 2016; Bozard & Sanders, 2011; Hagen et al, 2011; Suprina et al, 2019), and use of cognitive theories (e.g., Anderton et al, 2011; V. R. F. Johnson & Yarhouse, 2013; Rodriguez, 2009).…”

“…Inhibition of negative messaging may be particularly difficult with R/S beliefs, making integration of disparate identities even more difficult. Researchers have identified multiple factors hindering integration: upbringing in strongly conservative theologies, reliance almost solely on the church for social support, and frequency and type of negative R/S messaging (Crockett et al, 2018; Kubicek et al, 2009; McGlasson & Rubel, 2015). Conversely, certain variables bolster R/S and queer identity integration, such as self‐acceptance, R/S sacred text knowledge, affirmation/support from R/S community, positive view of R/S doubts, and upbringing in a more liberal‐minded church (Crockett et al, 2018; Dahl & Galliher, 2009; Sherry et al, 2010).…”

“…Researchers have identified multiple factors hindering integration: upbringing in strongly conservative theologies, reliance almost solely on the church for social support, and frequency and type of negative R/S messaging (Crockett et al, 2018; Kubicek et al, 2009; McGlasson & Rubel, 2015). Conversely, certain variables bolster R/S and queer identity integration, such as self‐acceptance, R/S sacred text knowledge, affirmation/support from R/S community, positive view of R/S doubts, and upbringing in a more liberal‐minded church (Crockett et al, 2018; Dahl & Galliher, 2009; Sherry et al, 2010). Leaders and congregants in the same R/S setting typically espouse similar principles, interpreted as being consistent with other accepted principles.…”

“…This complex process may cause severe psychological distress (Barton, 2010; Dahl & Galliher, 2009, 2012a, 2012b; Rodriguez, 2009; Super & Jacobson, 2011). Thus, many queer‐identifying individuals have reported altering their R/S participation: identifying as spiritual over religious, reinterpreting teachings, and altering R/S affiliations (Beagan & Hattie, 2015; Bozard & Sanders, 2011; Crockett et al, 2018; Dahl & Galliher, 2009).…”

“…Specifically, we consider the ways in which counselors can assist these individuals in navigating the difficult integration of these identities, given the prevalence of antiqueer abusive messaging generated by some theologically conservative segments of the religious and/or spiritual community (Crockett et al, 2018; Gold & Stewart, 2011; McGlasson & Rubel, 2015; Parker et al, 2019; Yarhouse & Carrs, 2012). We recommend self‐categorization theory and the continued influence effect to conceptualize identity processing, and a social cognitive perspective to consider ties between self‐concept, values, and norms and one's identified groups.…”