Journal file.

This section of the Journal attempts to keep readers informed of current resources of an integrative nature or those related to the general field of the psychology of religion appearing in other professional journals. A wide range of psychological and theological journals are surveyed regularly in search of such resources. The editor of the Journal File welcomes correspondence from readers concerning relevant theoretical or research articles in domestic or foreign journals which contribute directly or indirectly to the task and process of integration and to an understanding of the psychology of religion.

JOURNAL OF PSYCHOLOGY AND CHRISTIANITY

Yarhouse, M., Burkett, L., & Kreeft, E. (2001). Competing models for shepherding those in the church who contend with same-sex attraction Vol. 20 (1), 53-65

The authors present options for the most prominent models for the shepherding care of homosexual parishioners; that is, what they call the gay-affirmative and ex-gay models. The authors offer these models to discuss competing methods for caring for these individuals within church bodies.

The reject/rejection model, according to the authors, is the model of shepherding most common in more conservative churches. The under girding belief of the church body concerning homosexuality is that it is a sin. The church, via the pulpit messages, makes very clear that there are black and white (i.e., right and wrong) activities in which to partake. Homosexuality would fall under the wrong activity in which to partake; thus the homosexual is wrong and in need of punishment, including removal from the church. The authors point out an important distinction here. In this model, the person is rejected, not just the behavior. One of the critiques of this model is the lack of compassion and the perceived lack of understanding of one's own humanity.

Another model discussed by the authors is the refer model. In this model, the church comes to the conclusion that they would not be able to provide ample services to the homosexual person. Thus, the church would refer the person out to another institution that would better serve the individual. Further the church may believe they should focus more on other ministry activities, such as missions or prisoners. The pastors following this model may either feel under trained to work with this population or, if they desire to serve this population, may believe the overall ethos of the church body is not conducive for best serving homosexual individuals.

The repair model is the model most widely publicized. There are a number of local and national organizations/ministries designed to help homosexuals to change their orientation. The authors do point out that some of the people involved in this organization may not desire to change their orientation, but may be seeking support in the Christian community.

According to the authors, the resolve model is when churches emphasize intention not orientation. That is, homosexuals are encouraged to live a chaste life as modeled by Christ himself. So any treatment or ministry work with homosexuals are not concerning their orientation, but providing an understanding support to remain sexually pure. This model centers on self-discipline. The authors discuss the difficult nature of this model in that those trained to work with homosexuals in this way are in need of a great depth of understanding of same-sex attraction and church doctrine/theology.

The recognize model is briefly described as creating an environment for homosexual individuals to accurately explore their inner world. One's inclinations, feelings, beliefs, etc. are analyzed and explored in light of some sort of valuative framework.

Lastly, the authors discuss the embrace model. The embrace model celebrates the gay and lesbian lifestyle. A gay identity is a goal of those sorting through their same-sex attraction feelings. Proponents of this model believe clear moral/ethical frameworks for homosexual couples must be created just as those that exist for heterosexual couples.

The authors close out the article with helpful guidelines for those considering work with this population. Thorough doctrinal understanding as well as a well-thought out comprehension of human sexuality are of utmost importance.

JOURNAL OF PSYCHOLOGY AND CHRISTIANITY

MacKnee, C. (1997).

Sexuality and spirituality: In search of common ground

Vol. 16 (3), 210-222

The author acknowledges that sexuality and spirituality have been historically viewed as antagonistic. However, he cites sources that more recently have begun to attempt to reconcile the two major aspects of the human condition, and he contends that the two are more similar than historically believed. The author uses examples of how easily a therapist and client can move from more spiritual content to more sexual content, including shared feelings within the context of the therapeutic relationship. This demonstrates the ease in which one can move from one area of discussion to another. This is a potentially dangerous scenario, but it highlights the need for clear understanding and open handling of the subject matter.

Sexuality is described as the expression of humanness. To know and to be known may very well be at the core of sexual being and experience. It is in sexuality that the physical and emotional are so intertwined and expressed. The author contends there is much to be considered and deciphered when considering what sexuality means to the human experience.

Similarly, the definition of spirituality is explored. The author states that the term needs to be understood in a more expansive way as opposed to simply limiting it to a set of behavioral practices conducted by the loftiest of full-time clergy. Similar to his understanding of sexuality, the author explains spirituality as a capacity of being and understanding of self and others. Spiritual development is seen in the light of total human development. In this light, it is much easier to see how spirituality can be included with sexuality. Total human growth and development would address a plethora of aspects including the spiritual and the sexual.

In terms of the origins of sexuality and spirituality, the author discusses how both are seen in the context of moving towards fulfillment or completeness. The author demonstrates how these two aspects of the human being are fulfilled in community with others. The human desire and condition of wanting to be united with and experience a greater reality of human condition can be viewed as the origin of the human experience of sexuality and spirituality.

The relatedness of sexuality and spirituality in terms of psychic energy are discussed as well. The author stated that sexuality can be an expression of enlightened spirituality. He presents interesting examples of people who have seen an increase in sexual arousal accompanying spiritual revival. The author wonders out loud for the reader to consider just how linked the two experiences may be.

JOURNAL OF PSYCHOLOGY AND CHRISTIANITY

Bassett, R., Smith, H., Newell, R., & Richards, A. (1999).

Thou shalt not have sex: Taking another look at religiousness and sexual attitudes

Vol. 18 (3), 205.216

This article addresses the popular assumption that a primarily negative view of sexuality is mostly due to Judeo-Christian tradition. The authors challenged this position based on two ideas: (a) religious attitudes may result in the rejection of some sexual behaviors, not all of them, and (b) different ways of being religious may result in different views of sex.

This study is built off of a previous study by Koss, Reigelsperger, and Bassett (1993) that presented several sexual scenarios for the subjects to respond to. This study added engaged couples in the scenarios. Further, they wanted to add more analysis of the religious nature of the subjects, and to address sexual attitudes of a diverse age group. The authors also added the Sexual Opinion Survey (SOS) to their study to compliment their study.

The participants were pulled from a younger student sample and an older student sample, which mostly consisted of people who previously left college to work, later deciding to return to college. The authors found that, in both samples, marital status affected attitudes toward sexual activities. They speculate that broad measures of sexual attitudes (like the SOS) might miss this difference. The younger sample showed evidence of negativism towards sexual activity among dating or engaged couples. The factor of intrinsic faith seemed to have a great impact on the attitudes toward sexual activity. It seemed that the younger group had higher levels of fundamentalism, thus impacting their views. Thus, different ranges or stages of faith were brought into question in the analysis of this study.

Among the numerous conclusions of their study, the author's present a generational factor, which may be present, allowing the younger generation to be more selective in rejecting some sexual behaviors. This seems to be mostly accredited to popular and academic discussion addressing such matters more recently as compared to prior generations. Overall, this study seems to present an interesting perspective on sexual attitudes in light of religious attitudes across generational lines.

PASTORAL PSYCHOLOGY

Helminiak, D.A. (1998).

Sexuality and spirituality: A humanist account Vol. 47 (2),119-125

The author contends that while most define spirituality in terms of one's relationship with God, he suggests that spirituality is a dimension of the human mind. This means that spirituality is separate from religious practice or theological consideration. Rather, the study of spirituality is a matter of understanding the human being. So, the integration of sexuality and spirituality is, according to the author, an integration of the human being.

The spirit is defined as a dimension of the mind, making humans self-aware and being transcendent to the conscious ideas, which are known to humans. The author believes the spirit is evidence of a distinction beyond the solely physical aspects of the human condition and the human community. The tripartite aspects of the human are presented as organism, psyche, and spirit. The author believes the sexuality of a human being is a cross-section of the organism and the psyche. Therefore, sexuality can be integrated with spirituality simply by integrating the whole human structure, that is, the tripartite model.

The author explains that for the integrated person, sexual experiences involve meaning, emotion, and beliefs. The author demonstrates how a dissociation of the sexuality and spirituality of a human being results in superficial sexual experiences as well as sub-satisfactory human existence.

THE INTERNATIONAL JOURNAL FOR THE PSYCHOLOGY OF RELIGION

Rambo, L.R. (1998).

Bodies and souls: Continuing conundrums

This author writes this particular article in response to what he calls an impressive article by Malony (1998). Rambo seems to believe that more attention concerning body and soul should be given to sexuality, as he calls it a central issue in understanding these issues. A troubling consequence of Hellenistic tradition is the dualism of body and soul. That is, Rambo states just how intertwined sex and the soul are in terms of the human condition. He points out the mystical traditions, which often cite lovemaking metaphors to one's relationship with God. However, Rambo does mention how sex can be utilized in very perverse ways, demonstrating, on the negative side of the coin, just how intricately woven and powerful the sex and the soul are.

Vol. 8(4), 243-246

An important comment for further research in this area, Rambo calls for a more feminist perspective on the issues of body and soul. He asserts that much could be added to the discussion of such issues from the feminist perspective. Rambo has called into question an important aspect of the body/soul discussion that seems to have gone overlooked. That is, comparing interpretations of such issues between male and female scholars.

Rambo believes a theology focusing on the immanence of God would allow for much easier to utilize a perspective of the body as a gift from God. Further, it would be a natural progression into how body and soul are, indeed, intertwined and function in concert with each other.

ALSO OF INTEREST

Barnette, V. (2001). Resolving PTSD through time limited dynamic psychotherapy. Journal of College Student Psychotherapy, 16(1-2)27-41.

Brenneis, M. J. (2002). Understandings, definitions, and experiences of clergy in residential psychiatric treatment. Counseling & Values, 46(2)84-95.

Buchanan, M., Dzelme, K., Harris, D., & Hecker, L. (2001). Challenge of being simultaneously gay or lesbian and spiritual and/or religious: A narrative perspective. American Journal of Family Therapy, 29(5)435-449.

Fater, K., & Mullaney, J.A. (2000). The lived experience of adult male survivors who allege childhood sexual abuse by clergy. Issues in Mental Health Nursing, 21(3)281-295.

Frazier, R.T. (2000). The subtle violations: Abuse and the projection of shame. Pastoral Psychology, 48(4)315-336.

Gange-Fling, M., Veach, P., Kuang, H., & Houg, B. (2000). Effects of childhood sexual abuse on client spiritual well-being. Counseling & Values, 44(2)84-91.

Holder, D.W., Durant, R.H., Harris, T.L, Daniel, J.H., Obeidallah, D., & Goodman, E. (2000). The association between adolescent spirituality and voluntary sexual activity. Journal of Adolescent Health, 26(4)295-302.

Howell, L.C. (2001). Implications of personal values in women's midlife development. Counseling & Values, 46(1) 54-65.

Kirkman, A.M. (2001). Ties that bind: Recognising the spiritual. Journal of Lesbian Studies, 5(1-2) 211-227.

Looy, H. (2001). Sex differences: Evolved, constructed, and designed. Journal of Psychology & Theology, 29, 301-313.

Nicolosi, J., Byrd, A.D., Potts, R.W. (2000). Retrospective self-reports of changes in homosexual orientation: A consumer survey of conversion therapy clients. Psychological Reports, 86 (3, Pt2) 1071-1088.

Toups, M.L., & Holmes, W.R (2002). Effectiveness of abstinence-based sex education curricula: A review. Counseling & Values, 46(3), 237-240.