Religion, Spirituality, and LGBTQ Identity Integration

Abstract

Processes of navigating intersections between spiritual/religious identity and lesbian, gay, bisexual, transgender, or queer (LGBTQ) identity are just beginning to be explicated. In-depth interviews with 35 LGBTQ adults from a range of backgrounds explore experiences with religion and spirituality. Although not all participants experienced conflicts, the psychological and emotional harms done to some participants through organized religion were extensive and knew no age boundaries. Disconnection from bodies and delayed sexual activity were common. Many left formal religions; those who stayed distinguished between religious teachings and institutions, and between religion and spirituality. Heightened knowledge of theology proved helpful to some. Limitations and implications for counseling are discussed.Lesbians, gay men, bisexuals, transgender people and those who identify as queer (LGBTQ) almost inevitably have conflicted relationships to religion and spirituality. Condemnation by mainstream faith traditions has inflicted considerable harm on sexual and gender minorities. The purpose of this study was to explore how a range of LGBTQ individuals experienced and perceived religion and spirituality. In particular, it was to examine potential identity conflicts, how people sought to resolve conflicts for a coherent sense of self, and how they experienced the place of spirituality and religion in

A systematic review of qualitative studies capturing the subjective experiences of Gay and Lesbian individuals’ of faith or religious affiliation

“…Subhi and Geelan (2012) reported that in their study a small percentage of individuals experienced no conflict between sexuality and faith because they either "abandoned" their faith prior to 'coming out' or continued identifying as a Christian but did not practise or attend church. This is consistent with other papers in this review that note individuals' responses around 'separating religion, church and spirituality' (Began & Hattie, 2015) and 'concealment of sexual orientation' (Ho & Hu, 2016). Resolution, for some, required 'compartmentalisation' of their life (Ho & Hu, 2016) or finding a 'new path' (Began & Hattie, 2015) or 'new space' (Ho & Hu, 2016).…”

“…This is consistent with other papers in this review that note individuals' responses around 'separating religion, church and spirituality' (Began & Hattie, 2015) and 'concealment of sexual orientation' (Ho & Hu, 2016). Resolution, for some, required 'compartmentalisation' of their life (Ho & Hu, 2016) or finding a 'new path' (Began & Hattie, 2015) or 'new space' (Ho & Hu, 2016). For others, an individualised relationship to spirituality is developed (Began & Hattie, 2015).…”

“…Relatedly, aspects of depression were discussed (Itzhaky & Kissil, 2015;Jacobsen & Wright, 2014;Subhi & Geelan, 2012). Four of the included papers captured accounts of 'emotional turmoil' (Began & Hattie, 2015;Ganzevoort, Van der Laan & Olsman, 2011;Itzhaky & Kissil, 2015;Jacobsen & Wright, 2014;Subhi & Geelan, 2012),…”

“…with friends and family) and internal conflict in terms of psychological adjustment and processing relating to their beliefs about their sexuality and religion or spirituality. The most prominent conflict was between religious beliefs, teachings and practices with sexual orientation desires and/or behaviours (Began & Hattie, 2015), where individuals report facing intrapersonal conflict through the belief that religion (e.g., Christianity) condemns homosexuality and considers it sinful or immoral (Subhi & Geelan, 2012). This has secondary implications, such as, delayed sexual activity (Began & Hattie, 2015) which may relate to the psychological development of sexuality or a sexualised identity (Began & Hattie, 2015).…”

“…The most prominent conflict was between religious beliefs, teachings and practices with sexual orientation desires and/or behaviours (Began & Hattie, 2015), where individuals report facing intrapersonal conflict through the belief that religion (e.g., Christianity) condemns homosexuality and considers it sinful or immoral (Subhi & Geelan, 2012). This has secondary implications, such as, delayed sexual activity (Began & Hattie, 2015) which may relate to the psychological development of sexuality or a sexualised identity (Began & Hattie, 2015). Interestingly, individuals in one study reported that they did not feel that there was a conflict between themselves and God and that conflict emerged from religious members (Behan & Hattie, 2015).…”