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Do gay guys go to heaven, Gay liked guy men who heaven hush

At a time when legal gay marriage is spreading across the country and when "American Idol's" Adam Lambert's coming out on the cover of Rolling Stone elicits not a gasp but a shrug, it's easy to forget just how shameful and bewildering being gay in America can be. Just last week, a reminder of that came in the form of a jaw-dropping video from a Connecticut church that showed an apparent "gay exorcism" -- a preacher grabbing hold of a teenage boy and trying with every ounce of his fearsome, trembling baritone to shock the gay devil out of the .


Do Gay Guys Go To Heaven

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This article was published in collaboration with Vice. He looked like he could barely hold it together.

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Gay men go to hell

Learn More. Research investigating the role of religion in the lives of young men who have sex with men YMSM is limited. Drawing upon a longitudinal, mixed methods study, we explore the role of religion and spirituality in the lives of a sample of YMSM. Presented are descriptions of messages about homosexuality from religious contexts and how these messages are internalized. The process used to resolve the conflict between these messages and their sexual identity is then described.

Findings discuss how to help YMSM retain the more supportive and nurturing aspects of religion to integrate their sexual and religious identities for a functional support system. However, few studies have explored the intersection between sexuality and religion among adolescents and emerging adults Sherkat, Emerging adulthood, typically defined as the time between the ages of 18—25, is a developmental period distinct from adolescence in that it is a time of greater independence and a time when young people may explore different life goals and opportunities in school, work, relationships and spiritual and religious beliefs Arnett, The focus during this period is often on self-development, beginning to be self-sufficient and achieving greater independence from parents and other family members Arnett, Similarly, it is a time when individuals often undergo a period of self-exploration in beginning to define and express their identity.

There’s a difference between temptation and action

One important aspect of this period is making decisions about religious beliefs and participation Arnett, Religious beliefs during this time period may be quite different from adolescents and older adults. Prior research has noted a decline in outward religious expression e. YMSM often face additional challenges in gaining independence and forming a sense of identity.

There has been limited research on the role of religion in the lives of YMSM. Rosario, Yali, Hunter and Gwadz too found no correlation between religious affiliation and substance use among a sample of sexual minority youth. Ream found that the presence of homophobic messages in religious contexts can diminish the associated health benefits for gay and bisexual individuals, but again, this sample was limited to adults.

This model posits that various forms of stress related to being homosexual or bisexual have a deleterious effect on the health and well-being of sexual minority individuals. One type of minority stress is internalized homophobia, which has been linked to psychological distress including guilt, sex difficulties, demoralization, suicidality and AIDS-related traumatic stress response.

Research on internalized homophobia and religion is scarce; however, intrinsic religiosity or a strong religious commitment has been shown to predict internalized homophobia in sexual minority individuals Herek, Following on this work, Ream found that intrinsic religiosity was not inherently a risk factor for internalized homophobia among sexual minority youth; rather, the homophobic messages often present in religious views and delivered in a religious context tend to predict internalized homophobia.

Their methods of coping with these encounters included becoming involved in gay-affirming religions and developing a sense of an individual spirituality.

Coming out gay to his parents

Stokes and Peterson found that among their sample of African American young men, churches were generally described as the primary source of anti-gay messages in their communities. Exposure to these messages led respondents to typically view homosexuality as a sin that would condemn them to hell, and to want to change their sexual orientation.

Our own research suggests that YMSM may employ a variety of strategies to manage these experiences in a variety of settings e. As an introduction and background, descriptions of messages about homosexuality heard in religious contexts are presented, as well as how YMSM internalize these messages.

Young men were recruited at public venues e. The surveys were administered in both English and Spanish, using audio computer-assisted self-interviewing ACASI technologies and an on-line testing format. Descriptions of the sampling procedures and methodology are described elsewhere Kipke, Kubicek et al. For the purposes of this analysis, the following measures were included:.

Participants reported whether or not they currently practice the same religion in which they were raised; their current religious affiliation; the importance of religion or spirituality; level of religiosity of the people who raised the respondent; how religious beliefs influence sexual behavior; frequency of attending faith services; and how religious and spiritual respondents describe themselves currently. A total of thirty-six respondents were selected, stratified equally across the three ethnic groups. We randomly selected twelve young men from those who reported high levels of religiosity; an additional twelve who reported high levels of spirituality and low levels of religiosity; and twelve who reported low levels of both religiosity and spirituality.

These selection criteria were used to provide a variety of perspectives and experiences with regards to religion and spirituality. All interviews were conducted in the HYM project offices or at a location convenient to the respondent e. All statistical analyses were conducted with responses from wave 3 data using SPSS version Descriptive analyses were conducted to examine the distribution of socio-demographic and religious variables for the entire sample and the sub-sample included in the qualitative interviews.

A list of more than 30 different religions was included on the survey and respondents were asked to select all that applied to them. Because of this, broad groupings of religions they grew up with and what they identify with currently were developed such as Eastern e. As the data were collected, they were immediately analyzed for patterns and themes, with the primary objective of discovering theory implicit in the data.

Members of the research team reviewed an initial sample of interviews to identify key themes, which formed the basis of the project codebook. Codes focusing on a range of topics were identified and defined based on the key constructs included in the discussion guide. The codebook was modified as needed, and once finalized, four members of the research team were responsible for coding the interviews. Differences in coding were discussed and resolved by the team.

After the initial coding phase, the open coding process began, to identify codes related to the influence of religion on sexual behavior, family religious beliefs, conflicts and doubts with religious upbringing and exploration of other religions were included in the analysis. Throughout the paper, pseudonyms are used to identify respondents.

Qualitative respondents do not differ considerably from the rest of the sample. Among the qualitative respondents, all thirty-six reported being raised in a religion that could be classified as Christian e. Respondents who described their religious upbringing as Christian, Pentecostal or Evangelical typically reported hearing the most severe homophobic messages in church. In these churches, it was not uncommon for respondents to report that sermons seemed to often return to the subject of homosexuality, making the young men feel uncomfortable or fearful as Royal, an African American respondent who reported that both his grandmother and mother were pastors in a Christian church, describes:.

It would scare the crap out of me. Like why is he talking to me? Like why me? Those raised in the Catholic faith reported fewer direct messages about homosexuality. Morgan whose family converted from Catholicism to Protestantism explained:.

Like many adolescents, about half of the YMSM in this study felt they had few choices in whether or not they attended religious services growing up. I am not a Christian! Respondents who heard repeated homophobic messages some of the more religious young men reported going to church four or five times a week described different processes they employed to evaluate these messages into their personal belief system. We have to pray for them. These messages were not necessarily limited to church settings.

Respondents reported hearing homophobic messages from family members as well, particularly from family members who were described as religious. Quite a few respondents reported having close family members such as parents, grandparents or siblings who were ministers or pastors; this was particularly common among the African American respondents 7 of the 12 mentioned this in the interview. His brother was a pastor in the church, and while he knew that Martin was gay, he avoided talking about it with him.

Homosexuality and salvation

My brother knew I was gay and when I broke out of my shell, I got more involved I would want to have Bible sessions at my house. I have no purpose here. Hearing and internalizing these types of messages often had a detrimental effect on respondents, particularly for those who felt a strong religious connection.

These young men felt that religion should provide comfort or support, and that hearing the negative messages that seemed to be aimed directly at them was anything but comforting or supportive. I just remember hating myself so much and I tried to-- I tried to run into the religion that was supposed to protect me. This religion that was teaching me about Jesus and the powerful love of God…God would never test you more than you could handle and this to me was the biggest test of my life…. For those young men who had never had a strong religious or spiritual affiliation, these messages were less harmful.

For them, going to church or other religious services was a part of hood routine, something that they did as a matter of course, but they did not usually listen or absorb much of the messages from the religious leaders or congregation. In the most severe cases, respondents reported being in a depressive state, contemplating suicide, and fasting or overeating to alleviate their feelings of despair and hopelessness. It felt like the rest of my life pretty much. Very numb. And I was really good at not feeling.

So it felt kind of easy.

“god made me gay for a reason”: young men who have sex with men’s resiliency in resolving internalized homophobia from religious sources

However, not really feel that I am myself. For several respondents, hiding a part of their identity represented a lie that they characterized as another burden or sin in addition to their sin of having homosexual feelings. So it was like religion was telling me I had to be one thing, society was telling me I had to be that one thing.