Endnotes

¹ Stanton L. Jones and Mark A. Yarhouse, Homosexuality: The Use of Scientific Research in the Church’s Moral Debate (Downers Grove: IVP, 2000).

² Stanton L. Jones and Alex W. Kwee, “Scientific Research, Homosexuality, and the Church’s Moral Debate: An Update,” Journal of Psychology and Christianity 24:4 (2005): 304–16; Mark A. Yarhouse and Jill L. Kays, “Homosexuality and Sexual Identity: An Update,” in Basic Issues in Sex Therapy (Doug Rosenau, Michael Sytsma, and Debra Taylor, eds.), classroom packet to be published by the Institute for Sexual Wholeness, Atlanta, GA.

³ See Mark A. Yarhouse and James N. Sells, Family Therapies: A Comprehensive Christian Appraisal (Downers Grove: IVP, 2008); Robert R. Roberts, Taking the Word to Heart: Self and Others in an Age of Therapies (Grand Rapids: Eerdmans, 1993), 81–105. It is in families that we learn much about ourselves, God, and others. The family is where we are to learn about our dependence upon God and how to relate to one another, including a sense of mutuality (our responsibility and obligation to one another). Family also provides a setting in which we learn self-denial and perseverance, as well as what it means to relate to one another with integrity. It is understandable, then, that God created the family as the context in which such important and far-reaching learning can take place.

⁴ An observation made by Lewis Smedes, Sex for Christians: The Limits and Liberties of Sexual Living (2nd ed.; Grand Rapids: Eerdmans, 1994), 231.

⁵ The Old Testament often compares Israel’s idolatry to adultery against God. God reveals how important idolatry is by drawing an analogy based on what humans know about marital intimacy (see Jeremiah 3:8). Cf. Raymond C. Ortlund, God’s Unfaithful Wife: A Biblical Theology of Spiritual Adultery (New Studies in Biblical Theology 2; Downers Grove: IVP, 1996).

⁶ Smedes, Sex for Christians, 109, 112, 114–15, 181, 212. Smedes also discusses the instructional and pleasurable dimensions of sex. Sex has the potential to bring about new life and is the natural means by which a couple can procreate. Of course, not all sex in marriage brings about new life, whether by the intention of the couple or as a result of infertility (which Christianity sees as a result of the fall). Nevertheless, sexual intercourse is the means by which new life is formed, and the formation of new life occurs in a specific relationship: heterosexual marriage.

⁷ Christine Colón and Bonnie Field note that while marriage is instructive of Christ’s relationship to the church it should not be used to idolize marriage or denigrate being single. In fact, singles also reflect important values regarding Christianity, including our primary loyalty and identity as followers of Christ rather than tied to biological family. See Christine A. Colón and Bonnie E. Field, Singled Out: Why Celibacy Must Be Reinvented in Today’s Church (Grand Rapids: Brazos, 2009), 167.

⁸ Donna Freitas, Sex and the Soul: Juggling Sexuality, Spirituality, Romance, and Religion on American’s College Campuses (Oxford: Oxford University Press, 2008).

⁹ For a concise discussion, see Christopher Ash, Christianity and Sexuality.

¹⁰ Edward O. Laumann, John H. Gagnon, R. T. Michael, and S. Michaels, The Social Organization of Sexuality (Chicago: University of Chicago Press, 1994).

¹¹ P. J. Egan, M. S. Edelman, and K. Sherrill, Findings from the Hunter College Poll of Lesbians, Gays, and Bisexuals: New Discoveries about Identity, Political Attitudes, and Civic Engagement (New York: The City University of New York, 2008). Of the 2.9% who consider themselves gay, lesbian, or bisexual, 51.1% identified as lesbian, gay/homosexual, while 48.9% identified as bisexual. Males were more likely to be gay/homosexual (68.4%) than bisexual (31.6%), whereas females were more likely to be bisexual (65.3%) than lesbian (34.7%). These findings are consistent with the understanding of greater sexual fluidity among females than males.

¹² See Debby Herbenick, Michael Reece, Vanessa Schick, Stephanie A. Sanders, Brian Dodge, and J. Dennis Fortenberry, “Sexual Behavior in the United States: Results from a National Probability Sample of Men and Women Ages 14–94,” Journal of Sexual Medicine 7 (2010): 255–65. In this study, 4.2% of adult males identified themselves as gay and 0.9% of adult females identified as lesbian.

¹³ Theodicy, which we discuss in greater detail in §5 below, refers to the theological study of God and God’s character in light of the existence of evil and suffering, including the impact of the fall on the created order, which can include natural disasters, gratuitous evil, the sin that is harbored in an individual person’s heart, and so on. See D. A. Carson, How Long, O Lord? Reflections on Suffering and Evil (2nd ed.; Grand Rapids: Baker, 2006), 15–35.

¹⁴ N. Långström, Q. Rahman, E. Carlström, and P. Lichtenstein, “Genetic and Environmental Effects on Same-Sex Sexual Behavior: A Population Study of Twins in Sweden,” Archives of Sexual Behavior 39:1 (2008): 75–80. Unfortunately, most human sexuality textbooks still cite the famous study by Michael Bailey and Richard Pillard in which they reported a 52% probandwise concordance rate among identical twins. A far superior twin study also by Michael Bailey is the one in which he drew his sample from the Australian twin registry (a more representative sample); the “probandwise concordance” fell from 52% to 20% for identical twins. J. M. Bailey, M. P. Dunne, and N. G. Martin, “Genetic and Environmental Influences on Sexual Orientation and Its Correlates in an Australian Twin Wample,” Journal of Personality and Social Psychology 78 (2000): 524–36. The original, often-cited study with inflated probandwise concordance rates is J. Michael Bailey and Richard C. Pillard, “A Genetic Study of Male Sexual Orientation,” Archives of General Psychiatry 48 (1991): 1081–96.

¹⁵ R. Blanchard, “Review of Theory and Handedness, Birth Order, and Homosexuality in Men,” Laterality 13 (2008): 51–70; R. Blanchard, J. M. Cantor, A. F. Bogaert, S. M. Breedloe, and L. Ellis, “Interaction of Fraternal Birth Order and Handedness in the Development of Male Homosexuality,” Hormones and Behavior 49 (2006): 405–14; R. Blanchard and R. A. Lippa, “Birth Order, Sibling Sex Ratio, Handedness, and Sexual Orientation of Male and Female Participants in a BBC Internet Research Project,” Archives of Sexual Behavior 36 (2007): 163–76; A. F. Bogaert, R. Blanchard, and L. E. Crosthwait, “Interaction of Birth Order, Handedness, and Sexual Orientation in the Kinsey Interview Data,” Behavioral Neuroscience 5 (2007): 845–53.

¹⁶ For example, Demir and Dickson generated a gene fragment (the “fruitless [fru]” allele or one member of a pair of genes on a chromosome) that was spliced in either the male or female mode in the chromosome of the opposite sex. For example, if male fruit flies are genetically manipulated, they will not engage in male courtship behavior. If female fruit flies are genetically manipulated, they will engage in male courtship behavior. See E. Demir and B. J. Dickson, “Fruitless Splicing Specifies Male Courtship Behavior in Drosophilia,” Cell 121 (2005): 320–26.

¹⁷ Brian S. Mustanski, M. G. Dupree, C. M. Nievergelt, S. Bocklandt, N. J. Schork, and Dean H. Hamer, “A Genomewide Scan of Male Sexual Orientation,” Human Genetics 116:4 (2005): 272–78.

¹⁸ Ivanka Savic and Per Lindström, “PET and MRI Show Differences in Cerebral Asymmetry and Functional Connectivity between Homo- and Heterosexual Subjects,” Proceedings of the National Academy of Sciences of the United States of America 105:27 (July 8, 2008): 9403–8.

¹⁹ American Psychological Association, “Answers to Your Questions for a Better Understanding of Sexual Orientation and Homosexuality”.

²⁰ Susan D. Cochran, J. G. Sullivan, and V. M. Mays, “Prevalence of Mental Disorders, Psychological Distress, and Mental Health Services Use among Lesbian, Gay, and Bisexual Adults in the United States,” Journal of Consulting and Clinical Psychology 71 (2003): 53–61; Susan D. Cochran and V. M. Mays, “Physical Health Complaints among Lesbians, Gay Men, and Bisexual and Homosexually Experienced Heterosexual Individuals: Results from the California Quality of Life Survey,” American Journal of Public Health 97 (2007): 2048–55; Susan D. Cochran, V. M. Mays, M. Alegria, A. N. Ortega, and D. Takeuchi, “Mental Health and Substance Use Disorders among Latino and Asian American Lesbian, Gay, and Bisexual Adults,” Journal of Consulting and Clinical Psychology 75 (2007): 785–94; T. L. Hughes, “Lesbians’ Drinking Patterns: Beyond the Data,” Substance Use and Misuse 38 (2003): 1739–58; R. J. Lewis, V. J. Derlega, J. L. Griffin, and A. C. Krowinski, “Stressors for Gay Men and Lesbians: Life Stress, Gay-related Stress, Stigma Consciousness, and Depressive Symptoms,” Journal of Social and Clinical Psychology 22 (2003): 716–29; C. Yelland and M. Tiggeman, “Muscularity and the Gay Ideal: Body Dissatisfaction and Disordered Eating in Homosexual Men,” Eating Behaviors 4 (2003): 107–16.

²¹ Cochran and Mays, “Physical Health Complaints,” 2048–55.

²² Ronald Bayer, Homosexuality and American Psychiatry: The Politics of Diagnosis (Princeton: Princeton University Press, 1987).

²³ J. A. Hadfield, “The Cure of Homosexuality,” British Medical Journal (June 7, 1958): 1323–26; Lawrence Hatterer, Changing Heterosexuality in the Male: Treatment for Men Troubled by Homosexuality (New York: McGraw-Hill, 1970).

²⁴ William Freeman and Robert G. Meyer, “A Behavioral Alteration of Sexual Preferences in the Human Male,” Behavior Therapy 6 (1975): 206–12.

²⁵ Nathaniel McConaghy, “Subjective and Penile Plethysmograph Responses to Aversion Therapy for Homosexuality: A Follow-up,” British Journal of Psychiatry 117 (1970): 555–60; “Is a Homosexual Orientation Irreversible?” British Journal of Psychiatry 129 (1976): 556–63; M. J. MacCulloch and M. P. Feldman, “Aversion Therapy in Management of 43 Homosexuals,” British Medical Journal 2 (1967): 594–97.

²⁶ L. Birk, “Group Psychotherapy for Men who are Homosexual,” Journal of Sex and Marital Therapy, 1 (1974): 29–52. Frank S. Pittman and C. D. DeYoung, “The Treatment of Homosexuals in Heterogeneous Groups,” International Journal of Group Psychotherapy 21 (1971): 62–73; J. Munzer, “Treatment of the Homosexual in Group Psychotherapy,” Topical Problems of Psychotherapy 5 (1965): 164–69; R. A. Truax and G. Tourney, “Male Homosexuals in Group Psychotherapy,” Diseases of the Nervous System 32 (1971): 707–11.

²⁷ Houston MacIntosh, “Attitudes and Experiences of Psychoanalysts,” Journal of the American Psychoanalytic Association 42:4 (1994): 1183–1207. MacIntosh published data based on semi-random survey of psychoanalysts (which had an unusually high response rate of 67.5%). Among respondents, 274 analysts reported working with 1215 homosexual patients. Of the homosexual patients treated, analysts reported that 276 (22.7% with 23.9% of males and 20.2% of females) changed their sexual orientation from homosexual to heterosexual, and 84.0% obtained “significant therapeutic benefit” (again, the sexes were nearly identical, with 85.3% of males and 81.3% of females achieving “significant therapeutic benefit”). Both male and female patients spent an average of about four years in analysis.

²⁸ Stanton L. Jones and Mark A. Yarhouse, Ex-Gays? (Downers Grove: IVP, 2007); Stanton L. Jones and Mark A. Yarhouse, “Ex-Gays? An Extended Longitudinal Study of Attempted Religiously Mediated Change in Sexual Orientation” (presented at the American Psychological Association’s Annual Conference, Toronto, Ontario, August 9, 2009).

²⁹ And yet the biblical images for the believer in culture tend to reflect a Christian life as one in which the believer faces challenges (2 Timothy 2:1–15). Paul often draws on metaphors such as the military (Ephesians 6:10–11; 1 Timothy 6:12) and athletics (1 Corinthians 9:24–27; 2 Timothy 4:7) to convey aspects of what it means to be a follower of Christ.

³⁰ This language is also shifting in academic circles with a preference shown toward “other” sex rather than “opposite” sex. The thinking comes largely from those in the transgender community. They prefer this umbrella designation that includes transsexual persons, transvestic persons, cross-dressers, intersexed persons, and others since “opposite” designates a binary view of both biological sex and of gender in which the assumption is that male and female are normative. Of course, not all persons in the transgender community adhere to this; some believe in a binary view as normative and are sorting out their own experience with gender identity and related issues in light of that understanding.

³¹ Roger L. Worthington, Holly B. Savoy, Frank R. Dillon, and Elizabeth R. Vernaglia, “Heterosexual Identity Development: A Multidimensional Model of Individual and Social Identity,” The Counseling Psychologist 30:4 (2002): 496–531; Jonathan J. Mohr, “Heterosexual Identity and the Heterosexual Therapist: An Identity Perspective on Sexual Orientation Dynamics in Psychotherapy,” The Counseling Psychologist 30:4 (2002): 532–66.

³² Edward O. Laumann, John H. Gagnon, R. T. Michael, and S. Michaels, The Social Organization of Sexuality (Chicago: University of Chicago Press, 1994).

³³ Lisa M. Diamond, “A Dynamical Systems Approach to the Development and Expression of Female Same-Sex Sexuality,” Perspectives on Psychological Science 2:2 (2007): 142.

³⁴ Vivian Cass, “Homosexual Identity Formation: A Theoretical Model,” Journal of Homosexuality 4 (1979): 219–35. According to Cass, homosexual identity develops as follows: (a) identity confusion (questioning identity because of same-sex attraction); (b) identity comparison (concluding there is difference based on same-sex attraction); (c) identity tolerance (assuming one is probably gay); (d) identity acceptance (accepting a gay identity); (e) identity pride (pride in a gay identity); and (f) identity synthesis (self-identification as “gay” is moderated and one part of who one is).

³⁵ S. R. McCarn and Ruth E. Fassinger, “Revisioning Sexual Minority Identity Formation: A New Model of Lesbian Identity and Its Implications for Counseling and Research,” The Counseling Psychologist 24:3 (1996): 508–34; J. Sophie, “A Critical Examination of Stage Theories of Lesbian Identity Development,” Journal of Homosexuality 12:2 (1986): 39–51.

³⁶ R. C. Fox, “Bisexual Identities,” in Lesbian, Gay, and Bisexual Identities over the Lifespan: Psychological Perspectives (ed. A. R. D’Augelli and C. J. Patterson; Oxford: Oxford University Press, 1995), 48–86.

³⁷ C. S. Chan, “Issues of Identity Development among Asian-American Lesbian and Gay Men,” Journal of Counseling and Development 68 (1989): 16–20.

³⁸ Miroslav Volf made an interesting observation about those who do not fit certain narratives: “Those who are conveniently left out of the modern narrative of inclusion because they disturb the integrity of its ‘happy ending’ plot demand a long and gruesome counter-narrative of exclusion” (Exclusion and Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation [Nashville: Abingdon, 1996], 59). In my experience, those who dis-identify with a gay identity live a very difficult counter-narrative of exclusion—often from both the gay community and from the Christian community.

³⁹ Mark A. Yarhouse, “Sexual Identity Development: The Influence of Valuative Frameworks on Identity Synthesis,” Psychotherapy 38 (2001): 331–41. The model of the influence of valuative frameworks on sexual identity synthesis has five stages: (a) identity confusion/crisis (b) identity attribution, (c) identity foreclosure versus identity expansion, (d) identity reappraisal, and (e) identity synthesis.

⁴⁰ Mark A. Yarhouse, Heather L. Brooke, Paula Pisano, and Erica S. N. Tan, “Project Inner Compass: Young Adults Experiencing Sexual Identity Confusions,” Journal of Psychology and Christianity 24:4 (2005): 357.

⁴¹ I am offering the three most common sexual minority labels. Others include curious, questioning, bi-curious, queer, and so on. Also, many younger sexual minorities prefer not to identify themselves by sexual identity labels for any number of reasons. See Ritch C. Savin-Williams, The New Gay Teenager (Cambridge, MA: Harvard University Press, 2005), 167–69.

⁴² E. M. Dube and R. C. Savin-Williams, “Sexual Identity Development among Ethnic-Minority Male Youths,” Developmental Psychology 35:6 (1999): 1389–98. This study was of a sample of gay males, and, as in much of psychology, we appear to be more confident in our understanding of the experiences of males rather than females.

⁴³ Mark A. Yarhouse, Stephen P. Stratton, Janet B. Dean, and Heather L. Brooke, “Listening to Sexual Minorities on Christian College Campuses,” Journal of Psychology and Theology 37:2 (2009): 96–113. This was the first study of its kind in that we looked exclusively at the experiences of sexual minorities on Christian college campuses, including milestone events in sexual identity development and sexual minorities’ experiences of campus climate. Interestingly, although many participants acknowledged that Christian colleges can be negative climates for sexual minorities—as evidenced in derogatory name-calling that occurs among fellow students—few wanted to see such colleges change their official teaching or policies regarding homosexuality or homosexual behavior. Indeed, many seemed to select Christian colleges precisely for the conventionally religious teachings that informed the campus policies.

⁴⁴ Janis V. Sanchez-Hucles and Donald D. Davis, “Women and Women of Color in Leadership: Complexity, Identity, and Intersectionality,” American Psychologist 65:3 (2010): 171–81.

⁴⁵ For example, there was a Will & Grace episode (Girls, Interrupted, May 2, 2000) in which Jack falls for a leader of an ex-gay ministry, which is referred to as a “cult” and which ends with the members admitting their attempts to portray change are a charade.

⁴⁶ Sanchez-Hucles and Davis, “Women,” 177.

⁴⁷ Rogers M. Smith, “The Next Chapter of the American Story,” Chronicle of Higher Education 69:44 (2003): B10–11.

⁴⁸ Rogers M. Smith, Stories of Peoplehood: The Politics and Morals of Political Membership (New York: Cambridge University Press, 2003), 64.

⁴⁹ The qualifier “For the most part” is to acknowledge the experience of some people who discuss volitional aspects tied to attraction and identity. For example, Sue Wilkinson, Professor of Feminist and Health Studies at Loughborough University, was quoted in an article as saying, “I was never unsure about my sexuality throughout my teens or 20s. I was a happy heterosexual and had no doubts. Then I changed, through political activity and feminism, spending time with women’s organisations. It opened my mind to the possibility of a lesbian identity.” http://women.timesonline.co.uk/tol/life_and_style/women/relationships/article2002552.ece.

⁵⁰ Mark A. Yarhouse, Homosexuality and the Christian (Grand Rapids: Bethany House, 2010), 49.

⁵¹ See also Michelle Wolkomir, Be Not Deceived: The Sacred and Sexual Struggles of Gay and Ex-Gay Christian Men (New Brunswick, NJ: Rutgers University Press, 2006); Michelle Wolkomir, “Wrestling with Angels of Meaning: The Revisionist Ideological Work of Gay and Ex-Gay Christian Men,” Symbolic Interaction 24 (2001): 407–24; Michelle Wolkomir, “Emotion Work, Commitment, and the Authentication of the Self: The Case of Gay and Ex-Gay Christian Support Groups,” Journal of Contemporary Ethnography 30:3 (2001): 305–34; L. G. Brzezinski, “Dealing with Disparity: Identity Development of Same-Sex Attracted/Gay Men Raised in the Church of Jesus Christ of Latter-day Saints” (PhD diss., University of Utah, Salt Lake City, 2000); A. Lee Beckstead and Sue L. Morrow, “Mormon Clients’ Experiences of Conversion Therapy: The Need for a New Treatment Approach,” The Counseling Psychologist 32 (2004): 651–90.

⁵² Mark A. Yarhouse, Heather L. Brooke, Paula Pisano, and Erica S. N. Tan, “Project Inner Compass: Young Adults Experiencing Sexual Identity Confusions,” Journal of Psychology and Christianity 24:4 (2005): 352–60.

⁵³ Mark A. Yarhouse and Erica S. N. Tan, Sexual Identity Synthesis: Attributions, Meaning-Making, and the Search for Congruence (Lanham, MD: University Press of America, 2004).

⁵⁴ Gender considerations are also reflected in this study, but we did not compare male and female experiences of African American sexual minorities. We will leave that study for another time.

⁵⁵ Mark A. Yarhouse, Stephanie Nowacki-Butzen, and D. Fredrica Brooks, “Multiple Identity Considerations among African American Christian Men Who Experience Same-Sex Attraction,” Counseling and Values 54 (2009): 25.

⁵⁶ William L. Hathaway, personal communication, November 2, 2009. This distinction is also discussed in the American Psychological Association’s Task Force Report on Appropriate Therapeutic Responses to Sexual Orientation (Washington, DC: American Psychological Association, 2009), 18.

⁵⁷ In an empirical study of various identity outcomes, Trista Carr (“Sexual Minority Christians: A Typology of Identity Outcomes and Tension Resolution” [PsyD diss., Regent University, Virginia Beach, Virginia, 2010]) reported on a convenience sample of 177 Christians who experience same-sex attraction and identified several identity outcomes, the most common of which were identify as gay/lesbian/bisexual Christian (50.1% of participants), only identify as Christian-no sexual identification (11.9%), and never identify as LGB-only Christian identity (10.2%). How common an identity outcome occurred may not be as instructive given that the data was derived from a convenience sample, but the range of identity outcomes is certainly noteworthy.

⁵⁸ http://www.exodusinternational.org/ (accessed November 12, 2009). Exodus International closed in 2013 (http://www.huffingtonpost.com/2013/06/20/exodus-international-shuts-down_n_3470911.html); however, other ministry networks have emerged (e.g., Restored Hope Network) and identified with this message.

⁵⁹ Gilbert Herdt, “Developmental Discontinuities and Sexual Orientation across Cultures,” in Homosexuality/Heterosexuality: Concepts of Sexual Orientation (ed. David P. McWhirter, S. A. Sanders, and J. M. Reinisch; New York: Oxford University Press, 1996), 224.

⁶⁰ Ibid.

⁶¹ There are far more trajectories and identity outcomes than the three I discuss in this section. However, for the purposes of conveying the argument, I discuss these three broad trajectories to indicate possible ways to respond to same-sex sexuality and identity in terms of identity synthesis or achievement. This is similar to trajectory as “a choice in a journey,” to borrow from Peter Ould (http://www.peter-ould.net/2007/04/19/you-and-me-together/, accessed December 2, 2009). For a study and discussion of the many possible outcomes, see Carr, “Sexual Minority Christians.”

⁶² This language comes from Richard E. Butman (personal communication) in reference to how the church deals with psychopathology. I’ve adapted it to our discussion of how the church responds to homosexuality and attempted change of sexual orientation.

⁶³ Dorothy Stroh Becvar and Raphael J. Becvar, Family Therapy: A Systemic Integration (6th ed.; Boston: Allyn & Bacon, 2006), 93.

⁶⁴ http://gaychristian.net/ (accessed November 18, 2010).

⁶⁵ A recent example of a gay Christian who believes God calls him to abide by the traditional Christian sexual ethic is Wesley Hill, Washed and Waiting: Reflections on Christian Faithfulness and Homosexuality (Grand Rapids: Zondervan, 2010). By rejecting the meaning of gay identity in the common vernacular, some might even say that this group of gay Christians are involved in excorporation (as contrasted with incorporation), by which is meant a group speaks “our meaning with their language.” See Kevin J. Vanhoozer, “What is Everyday Theology?” in Everyday Theology: How to Read Cultural Texts and Interpret Trends (ed. Kevin J. Vanhoozer, Charles A. Anderson, and Michael J. Sleasman; Grand Rapids: Baker, 2007), 56. Vanhoozer here introduces the reader to John Fiske, who is the person who introduces the language of “excorporation” and originally contrasts it with “incorporation.”

⁶⁶ http://www.peter-ould.net/2007/04/19/you-and-me-together/ (accessed November 18, 2010).

⁶⁷ Volf, Exclusion and Embrace, 71.

⁶⁸ Ibid.

⁶⁹ From the author’s files.

⁷⁰ http://www.merriam-webster.com/dictionary/Stewardship.

⁷¹ This phrase is from Cornelius Plantinga Jr., Not the Way It’s Supposed to Be: A Breviary of Sin (Grand Rapids: Eerdmans, 1995).

⁷² John G. Stackhouse Jr., Can God Be Trusted? Faith and the Challenge of Evil (2nd ed.; Downers Grove: IVP, 2009).

⁷³ Ibid., 176.

⁷⁴ Ibid.

⁷⁵ Author’s files.

⁷⁶ See Cornelius Plantinga Jr., Sin: Not the Way It’s Supposed to Be

⁷⁷ Lisa Graham McMinn, Sexuality and Holy Longing: Embracing Intimacy in a Broken World (San Francisco: Jossey-Bass, 2004), 68; quoted in Christine A. Colón and Bonnie E. Field, Singled Out: Why Celibacy Must Be Reinvented in Today’s Church (Grand Rapids: Brazos, 2009), 167.

⁷⁸ Colón and Field, Singled Out, 210.

⁷⁹ Ibid., 210–11.

⁸⁰ Mark A. Yarhouse and Erica S. N. Tan, Sexual Identity Synthesis: Attributions, Meaning-Making and the Search for Congruence (Lanham, MD: University Press of America, 2004).

⁸¹ Ibid., 211.

⁸² Ibid.

⁸³ Hill, Washed and Waiting, 111.

⁸⁴ Mark A. Yarhouse, Lisa M. Pawlowski, and Erica S. N. Tan, “Intact Marriages in Which One Partner Dis-Identifies with Experiences of Same-Sex Attraction,” American Journal of Family Therapy 31 (2003): 369–88; Mark A. Yarhouse and Robin L. Seymore, “Intact Marriages in Which One Partner Dis-Identifies with Experiences of Same-Sex Attraction: A Follow-up Study,” American Journal of Family Therapy 34 (2006): 1–11; Mark A. Yarhouse, Christine C. Gow, and Edward B. Davis, “Intact Marriages in Which One Partner Experiences Same-Sex Attraction: A Five-Year Follow-up Study,” The Family Journal 17:4 (2009): 329–34.