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Sexual Orientation Change Efforts, Identity Conflict, and Psychosocial Health Amongst Same-Sex Attracted Mormons

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Sexual Orientation Change Efforts, Identity Conflict, and Psychosocial Health Amongst Same-Sex Attracted Mormons Utah State University DigitalCommons@USU All Graduate Theses and Dissertations Graduate Studies 5-2015 Sexual Orientation Change Efforts, Identity Conflict, and Psychosocial Health Amongst Same-Sex Attracted Mormons John P. Dehlin Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/etd Part of the Psychology Commons Recommended Citation Dehlin, John P., "Sexual Orientation Change Efforts, Identity Conflict, and Psychosocial Health Amongst Same-Sex Attracted Mormons" (2015). All Graduate Theses and Dissertations. 4251. https://digitalcommons.usu.edu/etd/4251 This Dissertation is brought to you for free and open access by the Graduate Studies at DigitalCommons@USU. It has been accepted for inclusion in All Graduate Theses and Dissertations by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. SEXUAL ORIENTATION CHANGE EFFORTS, IDENTITY CONFLICT, AND PSYCHOSOCIAL HEALTH AMONGST SAME-SEX ATTRACTED MORMONS by John P. Dehlin A dissertation submitted in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in Psychology Approved: Renee V. Galliher, Ph.D. Melanie M. Domenech Rodríguez, Ph.D. Major Professor Committee Member Scott C. Bates, Ph.D. Carolyn Barcus, Ed.D. Committee Member Committee Member Amy Bailey, Ph.D. Mark R. McClellan, Ph.D. Committee Member Vice President for Research and Dean of the School of Graduate Studies UTAH STATE UNIVERSITY Logan, Utah 2015 ii Copyright © John P. Dehlin 2015 All Rights Reserved iii ABSTRACT Sexual Orientation Change Efforts, Identity Conflict, and Psychosocial Health Amongst Same-Sex Attracted Mormons by John P. Dehlin, Doctor of Philosophy Utah State University, 2015 Major Professor: Renee V. Galliher, Ph.D. Department: Psychology This study examined sexual orientation change efforts, identity conflict, and psychosocial health in a sample of 1,612 same-sex attracted Mormons. A minimum of 66% of participants reported engaging in sexual orientation change efforts, usually through multiple methods, and across more than 10 years (on average). Religious change efforts such as personal righteousness (e.g., prayer, fasting, scripture study, improved relationship with Jesus Christ) and counseling with church leaders (e.g., bishops), along with individual methods (e.g., introspection, private study, mental suppression) were found to be far more prevalent and significantly more damaging than therapist- (e.g., psychotherapy, psychiatry) or group-led change efforts. Overall, 0% of those attempting change reported an elimination of same-sex attraction, and less than 4% reported any change in sexual orientation. Conversely, the majority of participants reported these efforts to be either ineffective or damaging. Regarding the navigation of sexual and religious identity conflict, the vast iv majority of participants were found to have either rejected their religious identity (53%) or compartmentalized their religious and sexual identities (37%), with significantly fewer reporting the rejection of their same-sex sexual identity (6%) or the successful integration of the two identities (4%). Overall, the (a) acceptance of a lesbian, gay, bisexual, or transgender identity and (b) “coming out” to family, friends, work, and religious associates correlated positively with quality of life and self-esteem, and negatively with internalized homophobia, identity confusion, depression, and sexual identity distress. Regarding various religion-based approaches to same-sex attraction, the following were generally positively associated with psychosocial health (e.g., quality of life, self- esteem) and negatively correlated with psychosocial harm (e.g., internalized homophobia, sexual identity distress, depression): (a) embracing biological (vs. developmental) views on the causes of same-sex sexuality, (b) decreased LDS Church participation, (c) eschewing celibacy, and (d) pursuing committed, legal same-sex relationships. Heterosexual marriages for same-sex attracted participants were estimated to have a 69% divorce rate, with very low average quality of life ratings for those remaining in the marriages. (209 pages) v PUBLIC ABSTRACT Sexual Orientation Change Efforts, Identity Conflict, and Psychosocial Health Amongst Same-Sex Attracted Mormons by John P. Dehlin, Doctor of Philosophy Utah State University, 2015 Both religiosity and sexuality are acknowledged by the American Psychological Association as important considerations for overall psychosocial well-being. Consequently, the denunciation of same-sex sexuality as sinful by many religious organizations leads many lesbian, gay, bisexual, and transgender individuals to experience significant identity conflict. Historically, conservative religious institutions such as The Church of Jesus Christ of Latter-day Saints (Mormons) have offered developmental (i.e., nonbiological) explanations as to the origins of same sexuality, along with various nonaffirming approaches including: (a) sexual orientation change efforts, (b) increased religious devotion, (c) celibacy, and (d) mixed-orientation (heterosexual) marriage. However, relatively little research has been conducted as to the actual prevalence, effectiveness, and benefits/harms of these approaches. The present study surveyed 1,612 same-sex attracted current and former members of the Mormon Church to better understand their experiences navigating conflict between their religiosity and their sexuality. Participants reported on the prevalence, effectiveness, benefits, and harm of various approaches to navigating this conflict, including attempts to vi change versus accept their sexual orientation and identity, increased versus decreased religiosity, celibacy versus sexual activity, and staying single versus pursuing committed relationships (whether same-sex or heterosexual). It is hoped that these results will help religious or formerly religious lesbian, gay, bisexual, and transgender (LGBT) individuals make informed decisions about their health and well-being. It is also hoped that these findings will help to guide the policy and recommendations offered by religious leaders, family members, friends, and mental health professionals to religious LGBT individuals. vii DEDICATION This dissertation is dedicated to the memories of Stuart Matis, Curtis Rognan, and to the untold thousands of beautiful LGBT Mormons whose lives ended prematurely because of our collective ignorance and lack of compassion and courage. May we all become better at listening, learning, and loving—and may these needless tragedies cease in the years ahead. Please know that your precious lives did not end in vein. viii ACKNOWLEDGMENTS I am compelled to begin (not end) by thanking my dear wife, Margi, for taking this rather insane leap of faith with me to forego what has turned out to be almost 10 years of meaningful income to pursue a graduate education—with four children in tow (no less). Margi, you have made untold sacrifices to support me in all of this craziness, and words cannot express how deeply grateful I am for your trust, love, and companionship over the past 10 (actually 20) years. Your love is the sweetest and most sure thing that I have ever known. I am yours for as long as I live, and for as long as you will have me. I look forward to many sweet days ahead with you. As Margi and I have not taken this journey alone, I must also thank our four wonderful children—Audrianna, Maya, Clara, and Winston—for their incredible patience and support during graduate school. You kids have all made considerable sacrifices to allow daddy to go back to school, and I am so indebted to you for your loving support and inspiration over the past 10 years. That said, I am so truly grateful for the extra time graduate school has afforded me to spend time with each of you. I will always cherish our Logan memories together. I thank my parents, Nan and Don McCulloch and David and Carole Dehlin, for teaching me from a young age to love everyone, and that it is never bad to ask hard questions. I thank my three fabulous siblings, Gina, Julianne, and Joel, for inspiring me to do good in the world. I would like to thank Bill Bradshaw—not only for the privilege of partnering with him on this amazing scientific journey, but for no less than 30 years of inspiring ix mentorship and friendship. Bill, I am a better husband, father, and social scientist for having met you. Thank you for your example of courage, conviction, tenacity, integrity, and humble strength. I would also like to thank my incredible associate Katie Crowell for partnering with us on this project. Katie, you inspired me from my very first year in the program in very specific and meaningful ways, and this project is so much better because of your collaborative efforts. Bless you. Renee Galliher, you took a chance on me when I felt like I was at the end of my rope. While I tend to eschew attributions of perfection, I literally cannot imagine a better advisor/advisee relationship and experience than what you have afforded me. Your flawlessly consistent trust, encouragement, and support have allowed me to achieve things I never before felt possible (or were interested in, for that matter). I identify as an identity researcher now, for heaven’s sake! But seriously, thank you from the bottom of my heart. I am so very proud/honored to claim you as my chair/adviser. I would like to thank my previous advisor, Michael Twohig, for teaching me the ropes of scientific research, and for instilling
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