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The LGBTQIA+ relationship with religion is diverse and complex. Historically, many religions have marginalized LGBTQIA+ people. The historic marginalization of queer people has created a complex relationship with religion for many queer people, this can lead to difficulty integrating both religious and sexual affective identities into an integrated identity. It is important to note that not all religions have historically marginalized queer people and many queer individuals do not experience difficulty integrating their religious and sexual identities. Individuals who are able to integrate their varying religious and sexual affective identities experience better mental health outcomes than those who are unable to integrate their varying identities. This literature review will explore the contextual factors that influence LGBTQIA+ religious identity integration and counselor interventions to support healthy identity integration.
Keywords: Religion, Spirituality, LGBTQIA+, Identity, Identity Integratio

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OpenRiver Counselor Education Capstones Counselor Education - Graduate Studies Spring 2024 Religion, Spirituality, and Sexual Minority Identity Development Jake C. Kirschner Winona State University, eg8023zf@go.minnstate.edu Follow this and additional works at: https://openriver.winona.edu/counseloreducationcapstones  Part of the Counselor Education Commons Recommended Citation Kirschner, Jake C., "Religion, Spirituality, and Sexual Minority Identity Development" (2024). Counselor Education Capstones. 183. https://openriver.winona.edu/counseloreducationcapstones/183 This Capstone Paper is brought to you for free and open access by the Counselor Education - Graduate Studies at OpenRiver. It has been accepted for inclusion in Counselor Education Capstones by an authorized administrator of OpenRiver. For more information, please contact klarson@winona.edu. Religion, Spirituality, and Sexual Minority Identity Development 1    Religion, Spirituality, and Sexual Minority Identity Development    Jake Kirschner A Capstone Project submitted in partial fulfillment of the requirements for the Master of Science Degree in  Counselor Education at Winona State University  Spring 2024      Religion, Spirituality, and Sexual Minority Identity Development 2  Winona State University College of Education Counselor Education Department  CERTIFICATE OF APPROVAL __________________________ CAPSTONE PROJECT ___________________ Religion, Spirituality, and Sexual Minority Gender Identity Development   This is to certify that the Capstone Project of Jake Kirschner Has been approved by the faculty advisor and the CE 695 – Capstone Project Course Instructor in partial fulfillment of the requirements for the  Master of Science Degree in Counselor Education   Capstone Project Supervisor: Anquinetta V. Calhoun, Ph.D.        Signature        Approval Date: 5 May 2024  Religion, Spirituality, and Sexual Minority Identity Development 3  Abstract The LGBTQIA+ relationship with religion is diverse and complex. Historically, many religions have marginalized LGBTQIA+ people. The historic marginalization of queer people has created a complex relationship with religion for many queer people, this can lead to difficulty integrating both religious and sexual affective identities into an integrated identity. It is important to note that not all religions have historically marginalized queer people and many queer individuals do not experience difficulty integrating their religious and sexual identities. Individuals who are able to integrate their varying religious and sexual affective identities experience better mental health outcomes than those who are unable to integrate their varying identities. This literature review will explore the contextual factors that influence LGBTQIA+ religious identity integration and counselor interventions to support healthy identity integration. Keywords: Religion, Spirituality, LGBTQIA+, Identity, Identity Integration              Religion, Spirituality, and Sexual Minority Identity Development 4    Contents Introduction ……………………………………………………………………………………….5 Review of Literature ……………………………………………………………………………...7  Intersecting Queer and Religious Identities……………………………………………….7  Contextual Impacts………………………………………………………………………..9  Intrapersonal Religious Experience………………………………………………….......12  Supporting Identity Integration…………………………………………………….…….13  Counselor Interventions to Support Identity Integration…….…………………………..18  Areas for Further Study………………………………………………………………….23 Conclusion…………....….………………………………………………………………………25 References ……………………………………………………………………………………….26       Religion, Spirituality, and Sexual Minority Identity Development 5  Religion, Spirituality, and Sexual Minority Gender Identity Development Religion and spirituality are two prominent and important aspects of people's lives; these two aspects are associated with positive outcomes, positive well-being, and higher life satisfaction for those who include them in their life (Dehlin et al., 2015; Wright & Stern, 2016). The experiences sexual minorities have with religion are often different than their heterosexual peers. Historically, sexual minorities have experienced discrimination and marginalization by many religious communities, especially conservative religious communities (Dehlin et al., 2015; Killian et al., 2021).  Experiences of religious discrimination can lead religious-LGBTQIA+ individuals to experience difficulty integrating their various religious and sexual affective identities (Killian et al., 2021). The historic marginalization of queer people by many religious communities can lead religious-LGBTQIA+ people to perceive their varying identities as incompatible (Killian et al., 2021). Although many religious-LGBTQIA+ individuals have experienced religious discrimination as a result of their sexual affective identity, the queer religious experience is not monolithic; many queer individuals do not have difficulty integrating their various identities, and there are religious traditions with a history of affirming queer identities (Lefevor et al., 2021). This literature review will explore the scholarly research regarding the intersection of Queer and religious identities, the process of integrating both identities, and theories and interventions counselors can utilize to support religious-LGBTQIA+ individuals. In this literature review, religion will be used to encompass an individual’s relationship and adherence to a religious doctrine. Spirituality will be used to define an individual’s intrapersonal relationship to a higher power that provides meaning and purpose. These definitions are consistent with the definitions of religion and spirituality found through research Religion, Spirituality, and Sexual Minority Identity Development 6  on religion, spirituality, and sexual identity (Huffman et al., 2020; Killian et al., 2019; Wright & Stern, 2016). Research regarding sexuality and religion often conflates religion and spirituality because those terms measure similar constructs. (Huffman et al., 2020; Lefevor et al., 2021). Although they are often conflated, it is important to acknowledge that religion and spirituality are separate constructs. Review of Literature Intersecting Queer and Religious Identities  Religion and sexual orientation are important facets of human life (Crocket et al., 2018). Research shows that individuals who report religious or spiritual affiliation report improved health and wellness outcomes compared to those who do not endorse a religious or spiritual belief (Huffman et al., 2020; Lefevor et al., 2021; Warlick et al., 2021). Individuals who endorse religious and spiritual identities have been shown to display more resilience and adaptability when experiencing difficult times in life (Warlick et al., 2021; Wright & Stern, 2016). Competent counselors must be able to attend to the various religious and spiritual identities of their clients as the ACA’s multicultural competencies regard religion and spirituality as an essential aspect of multicultural counseling (ASERVIC, 2009, competency 9).  For individuals who endorse an LGBTQIA+ identity, their relationship with religion and spirituality is often complex. Research shows that many queer individuals experience prejudice and rejection from religious communities due to their queer identity (Beagan & Hattie, 2015; Brewster et al., 2016; Gandy et al., 2021; Killian et al., 2019; Lefevor et al., 2020; Parker et al., 2019; Sherry et al., 2010). A recent example of religious prejudice is the most recent Catechism of the Catholic Church, a document that defines church doctrine, declared that same sex attraction is “intrinsically disordered” (Catechism of the Catholic Church, 2016, para. 2358). Religion, Spirituality, and Sexual Minority Identity Development 7  Many queer individuals grow up religious, and those who are raised in non-queer affirming religious environments may internalize shame and negative views of their queer identity (Paulez et al., 2022). Although harmful religious messaging can be damaging, religious and spiritual identities can be a reliable source of comfort, community, resilience, and meaning among queer people (Gandy et al., 2021; Paulez et al., 2022). It is important to recognize that religious beliefs regarding LGBTQIA+ individuals are not monolithic; there is much variance among differing religious traditions and those who belong to them. One study, exploring the different views various religious traditions hold regarding homosexuality, found that Buddhists generally report favorable views of homosexuality; whereas Jehovah’s witnesses report generally negative views of homosexuality (Huffman et al., 2020). Individuals who come from religious traditions that hold anti-LGBTQIA+ views may experience psychological distress regarding the perception that their varying identities are incompatible (Gandy et al., 2021).  Although many religious traditions have a history of prejudice towards queer individuals that is not true of all religions and spiritual traditions, many earth based spiritual practices, such as many forms of Wicca, have a history being affirming of queer communities (Killian et al., 2021). Many queer individuals experience rejection from religious institutions, studies have documented a desire for religion and spirituality amongst queer people, illustrating the importance of religion and spirituality among queer individuals (Beagan & Hattie, 2015; Crocket et al., 2018; Gandy et al., 2021; Killian et al., 2019). Other studies have explored the variety of reasons queer individuals are drawn to religion, which include: finding deeper meaning and purpose, building relationships, community, acceptance, empowerment, social justice, and advocacy work (Gandy et al., 2021). Religion, Spirituality, and Sexual Minority Identity Development 8   The complex relationship between queer and religious identities can create conflict in the identity development of individuals who endorse both identities (Paulez et al, 2022; Sherry et al., 2010). The identity development of religious and sexual identities often occurs concurrently, which can create conflict when they are perceived to be at odds (Sherry et al., 2010). Religious identity formation often begins early in life and peaks in emerging adulthood (Dean et al., 2021). Emerging adulthood is a time in life characterized by exploring one’s identity, forming a sense of self, and establishing intimate relationships (Dean et al., 2021). Emerging adulthood is also a time when individuals explore and become more aware of their sexual identities (Scroggs et al., 2018). The simultaneous development of queer and religious identities can create conflict for individuals who struggle to integrate both identities (Beagan & Hattie, 2015; Dehlin et al., 2015; Schnabel et al., 2017; Scroggs et al., 2018; Sherry et al., 2010). While identity conflict is an experience many queer and religious individuals experience, it is important to recognize that not all individuals who endorse both queer and religious identities experience conflict integrating their various identities. One study of queer college students at a religious university, found that half of those sampled reported either mild or no psychological distress regarding their religious and queer identities (Dean et al., 2021). Contextual Impacts  The context and environment queer individuals experience regarding their religion and sexual identity are important factors in their relationship to both identities (Paulez et al., 2020). Research shows that individuals who grow up in religious traditions that are accepting of LGBTQIA+ individuals and receive affirming messages about their sexual orientation experience less distress when coming out and are better able to integrate their religion and sexual identity (Crocket et al., 2018; Paulez et al., 2022). Religion, Spirituality, and Sexual Minority Identity Development 9   The contextual experiences of religious LGBTQIA+ individuals exist along a spectrum from affirming to rejecting (Crocket et al., 2018; Killian et al., 2021). Where a religious community exists on that continuum affects the messaging LGBTQIA+ individuals receive from their religious institutions and religious leaders (Killian et al., 2021). Religious messaging regarding LGBTQIA+ people can take several forms, including rejection, tolerance, and affirmation (Crocket et al., 2018; Killian et al., 2021). Queer rejecting is defined by messaging in which queer individuals experience active rejection, discrimination, and harmful prejudiced messaging from religious leaders and community members (Crocket et al., 2018; Killian et al., 2021). Intolerant messaging is defined as religious LGBTQIA+ individuals experiencing passive acceptance or mixed messaging from their religious communities (Crocket et al., 2018; Killian et al., 2021). The final kind of messaging that queer individuals may experience in their religious spaces are affirming messages (Crocket et al., 2018; Killian et al., 2021). Affirming messages are active endorsements of queer identity and are characterized by empowering and supportive messages from religious leaders and communities directed toward queer religious community members (Crocket et al., 2018; Killian et al., 2021).  Individuals who were raised in highly conservative religious traditions and exposed to high levels of queer rejecting and heterosexist messaging experience more difficulty integrating both religious and queer identities (Gandy et al., 2021; Killian et al., 2021; Lefevor et al., 2018; Paulez et al., 2022). Heterosexist messages are messages in which sexual minorities experience rejection, mistreatment, harassment, and hatred as a result of their sexual orientation (Brewster et al., 2016). Harmful messaging from religious authorities and family members can lead to internalized heterosexism (Anderson et al., 2021). Internalized heterosexism is a process in which negative social messaging regarding queer identities are internalized by queer individuals Religion, Spirituality, and Sexual Minority Identity Development 10  and directed towards themselves (Anderson et al., 2021). Internalized heterosexism has been shown to lead to higher levels of anxiety, depression, PTSD, substance abuse, and psychological distress (Anderson et al., 2021; Brewster et al., 2016; Crocket et al., 2018; Gandy et al., 2021; Warlick et al., 2021). Internalized heterosexism can be particularly problematic for the wellbeing of queer individuals; once heterosexist messaging is internalized, it continues to persist even when individuals are no longer exposed to harmful messaging (Anderson et al., 2021).  Queer individuals who belong to highly fundamentalist religious traditions experience the most significant negative mental health outcomes (Platt et al., 2021; Warlick et al., 2021). Following the definitions used in other religious scholarship, fundamentalist religions are characterized by fanaticism, absolutism, and conformity (Nica, 2020). Examples of fundamentalist religions in the United States include the Church of Jesus Christ of Latter-day Saints, Southern Baptists, and Evangelical Christians (Nica, 2020). Studies have found that queer individuals who come from religions with high levels of fundamentalism report higher levels of depression and anxiety than those who come from traditions with low levels of fundamentalism (Warlick et al., 2021). These individuals also reported more suicide attempts than their peers from non-fundamentalist religious traditions (Warlick et al., 2021). While there are exceptions, many queer individuals experience anti-LGBTQIA+ messaging from religious leaders and communities. This rejection has been posited as the reason that sexual minorities often report lower religious endorsement than heterosexual individuals (Platt et al., 2021).  The history of religious rejection and oppression has led many LGBTQIA+ individuals to view religion as a destructive force (Beagan & Hattie, 2015). A qualitative study in which thirty-five LGBTQIA+ adults who were raised religious shared their experiences with religion and their sexual identity found that many reported negative experiences with religion led to them Religion, Spirituality, and Sexual Minority Identity Development 11  cultivating negative views of religion (Beagan & Hattie, 2015). These views can lead queer individuals to distance themselves from religious beliefs and garner animosity toward various religious traditions (Beagan & Hattie, 2015). The anti-religious animosity present in some queer communities can make it difficult for religious LGBTQIA+ individuals to share their religious beliefs in queer communities (Huffman et al., 2020). Some religious LGBTQIA+ individuals may experience a coming out process as a religious person when sharing their religious beliefs in queer spaces (Huffman et al., 2020). Religious LGBTQIA+ individuals have reported rejection and hostility regarding their religious beliefs from non-religious queer (Huffman et al., 2020). This rejection from queer spaces can be damaging for queer individuals who are also religious (Huffman et al., 2020). Intrapersonal Religious Experience  Religious belonging has been associated with positive mental wellbeing (Huffman et al., 2020; Lefevor et al., 2021; Warlick et al., 2021) Religious individuals often lean on their faith for support during difficult times in a variety of ways, such as, support from their religious community and finding comfort in their religious beliefs (Brewster et al., 2016). The harmful messaging that religious-LGBTQIA+ individuals may experience can affect their perception of themselves and their relationship with religion (Crocket et al., 2018; Killian et al., 2021). The messaging and attitudes religious communities espouse regarding LGBTQIA+ persons can affect how religious-LGBTQIA+ people interact with their religious beliefs (Brewster et al., 2016; Killian et al., 2022). This includes using religious coping skills such as prayer or finding comfort from various religious activities (Brewster et al., 2016). The use of prayer and religious participation as coping skills can be supportive of mental wellbeing but it can also be detrimental (Brewster et al., 2016). Religious coping skills that promote wellness have been described as Religion, Spirituality, and Sexual Minority Identity Development 12  positive religious coping; whereas religious coping that leads to shame or impacts wellbeing in a negative way has been described as negative religious coping (Brewster et al., 2016).  Positive religious coping is the use of religious beliefs in positive ways that enhance mental and spiritual wellbeing (Brewster et al., 2016). Some examples of religious coping include turning to God for support, forgiveness, and guidance during stressful life circumstances and emotional upheaval (Brewster et al., 2016). Negative religious coping refers to defining stressful life events as punishment, acts of Satan, or lapses in God’s power (Brewster et al., 2016). A 2016 study, conducted by Brewster et al., surveyed 143 sexual minorities using a variety of assessments to measure experiences of heterosexist discrimination, internalized heterosexism, positive and negative religious coping, psychological distress, and psychological wellbeing found that individuals who engage in more positive religious coping experience improved psychological outcomes than those who engage in negative religious coping (Brewster et al., 2016). Further, the use of positive religious coping was shown to moderate and reduce the relation of internalized heterosexism manifest from harmful religious messaging regarding an individual’s status as a sexual minority (Brewster et al., 2016). The use of negative religious coping did not moderate any links between internalized heterosexism and mental health (Brewster et al., 2016). It is important to know that the use of positive and negative religious coping skills are moderately correlated with one another, meaning individuals often utilize both (Brewster et al., 2016). When working with religious-LGBTQIA+ individuals, counselors can support by exploring the use of religious coping skills and promoting the use of positive religious coping (Brewster et al., 2016).   Religion, Spirituality, and Sexual Minority Identity Development 13  Supporting Identity Integration  Considering the complex relationship queer individuals often experience between religion and their sexual identity, it may be difficult to integrate both identities (Anderson et al., 2021). Identity integration is the process in which an individual integrates their varying intersecting identities into a coherent identity (Crocket et al., 2018). When individuals perceive their varying identities as incompatible or in conflict it can create “identity conflict” (Anderson et al., 2021). Identity conflict has been shown to lead to increased psychological distress and mental health concerns, including higher rates of depression, self-harm, demoralization, confusion, low self-esteem, anxiety, guilt, shame, isolation, hopelessness, and suicidal ideation (Anderson et al., 2021; Beagan & Hattie, 2015; Dehlin et al., 2015; Schnabel et al., 2017; Scroggs et al., 2018; Sherry et al., 2010; Paulez et al., 2022; Platt et al., 2021).  A study, by Rodriquez and Ouellette (2000), discovered four main strategies that religious LGBTQIA+ individuals utilize to manage the conflict between their religious and queer identities. The four strategies are to reject the religious identity, reject the sexual identity, unsuccessful integration of multiple identities, or successful integration of the multiple identities (Rodriquez & Ouellette, 2000). These findings have been consistently supported in the literature since the original study (Beagan & Hattie, 2015; Dehlin et al., 2015; Schnabel et al., 2017; Scroggs et al., 2018; Sherry et al., 2010; Paulez et al., 2022; Platt et al., 2021).  The most common outcome religious LGBTQIA+ individuals take to manage their conflicting identities is to reject their religious identity in favor of their queer identity (Platt et al., 2021). A 2015 study by Dehlin et al., in which 1,612 members or former members of the Church of Jesus Christ of Latter-day Saints who experience same sex attraction completed a series of measures to assess their sexual identity development, psychosocial health, and sexual orientation Religion, Spirituality, and Sexual Minority Identity Development 14  change efforts found that over half of the individuals surveyed rejected their religious identity in favor of their queer identity. The rejection of a religious identity in favor of queer identity is a response to the perceived incompatibility between the two identities which can create psychological turmoil (Dehlin et al., 2015). The same study found individuals who rejected their religious identity in favor of their sexual identity reported higher levels of quality life than those who rejected their sexual identity in favor of their religious identity (Dehlin et al., 2015). While those who reject their religious identity in favor of their sexual orientation showed higher quality of life, individuals who endorse a strong religious identity may experience great distress if forced to move away from either identity (Scroggs et al., 2018). Many religious-LGBTQIA+ individuals prefer to hold both identities rather than reject one or the other (Dean et al., 2021).  At the other end of the spectrum, some religious LGBTQIA+ people choose to reject their queer identity in favor of the religious identity (Beagan & Hattie, 2015; Dehlin et al., 2015; Schnabel et al., 2017; Scroggs et al., 2018; Sherry et al., 2010; Platt et al., 2021; Rodriguez & Ouellette, 2000). Individuals who attempt to suppress or reject their sexual identity report high levels of shame, internalized heterosexism, anxiety, and depression (Anderson et al., 2023). Many individuals who experience pressure from family, clergy, and other close relations to reject their queer identity often experience pressure to reject their queer identity in favor of a heterosexual identity (Dehlin et al., 2015; Dickens et al., 2019). The push from clergy, family, and other close relations to reject an individual’s sexual orientation has been labeled as religious abuse (Parker et al., 2019). While it is condemned by the ACA and illegal in some states, some religious LGBTQIA+ individuals may attempt to suppress their sexual identity by attending reparative or conversion therapy (Dickens et al., 2019). Conversion and reparative therapy are practices in which therapeutic interventions are utilized in an attempt to decrease same-sex Religion, Spirituality, and Sexual Minority Identity Development 15  desires (Babits, 2023). Religious abuse from clergy and other religious individuals and the use of harmful interventions such as conversion therapy has been shown to have a damaging impact on mental wellbeing (Babits, 2023; Dehlin et al., 2015; Dickens et al., 2019).  Another possible outcome for religious LGBTQIA+ people is the unsuccessful integration of their religious and queer identities (Beagan & Hattie, 2015; Dehlin et al., 2015; Schnabel et al., 2017; Scroggs et al., 2018; Sherry et al., 2010). Unsuccessful integration can take a variety of forms. One of which is compartmentalization in which someone shifts between their various identities depending on their current social context (Dehlin et al., 2015). This has been shown as difficult to sustain over time and often causes psychological harm (Dehlin et al., 2015).   The final outcome is the successful identity integration (Beagan & Hattie, 2015; Dehlin et al., 2015; Schnabel et al., 2017; Scroggs et al., 2018; Sherry et al., 2010; Paulez et al., 2022; Platt et al., 2021). Identity integration provides the opportunity for individuals to live authentically with their sexual identity as well as maintain their religious identity and the protective benefits it provides (Began & Hattie, 2015; Dehlin et al., 2015; Scroggs et al., 2018). The process of a healthy reconciliation and integration of both identities appears to strengthen self-acceptance as well as acceptance of others, and leads to a more fulfilling spiritual identity (Beagan & Hattie, 2015). Identity integration has been shown to predict lower levels of internalized heterosexism and has been shown to be a protective factor against negative psychological effects (Anderson et al., 2021).  The process of identity integration is unique for everyone who undertakes it (Killian et al., 2022). Some common findings show that social support, especially support from family, religious leaders, religious community members, and identifying as more spiritual than religious have a positive influence on successful identity integration (Killian et al., 2022). Other Religion, Spirituality, and Sexual Minority Identity Development 16  individuals who successfully integrate both identities report that re-authoring their religious tradition to focus on the core spiritual values of their religious traditions, such as love, compassion, and respect enable them to integrate both identities (Beagan & Hattie, 2015). Successful integration of both religious and LGBTQIA+ identities often includes the concepts of reconstructing and re-authoring (Beagan & Hattie, 2015). Integrating both religious and LGBTQIA+ aspects of the self is often done through re-authoring religious doctrine to move from doctrinal religious traditions to a personal expression of spirituality (Beagan & Hattie, 2015). The re-authoring of religious doctrine to a more personal spiritual belief has been found to be an important step for individuals who are able to successfully integrate both identities (Anderson et al., 2021; Beagan & Hattie, 2015; Parker et al., 2019). Identifying as spiritual rather than religious has been shown to help individuals integrate both queer and religious identities (Dickens et al., 2019; Killian et al., 2022; Scroggs et al., 2018; Woodell et al., 2015). Many queer individuals who belong to non-affirming religious traditions often seek temporary or permanent reprieve from those spaces, the process of leaving those spaces often leads to the re-authoring of religious beliefs to become a personal expression of spirituality (Killian et al., 2022). Individuals who move from doctrinal religious beliefs to a personal expression of spirituality have reported improved mental wellbeing (Killian et al., 2022). Queer individuals who endorse a spiritual identity have been shown to have a positive relationship between spirituality and wellbeing whereas religion and wellbeing were negatively correlated (Scroggs et al., 2018). Individuals who re-author their religious beliefs to move away from negative religious coping and punitive images of God, to positive religious coping and more benevolent images of God are better able to integrate both identities (Platt et al., 2021). Religion, Spirituality, and Sexual Minority Identity Development 17  This includes individuals who belong to religious communities where anti-LGBTQIA+ religious messaging is prominent (Platt et al., 2021).  A 2015 qualitative study conducted by Woodell et al., in which 24 lesbian, gay, and bisexual Christians, completed in-depth interviews regarding their experience as queer Christians in the rural American South identified the importance of belonging to accepting religious communities. A common feature shared by the interviewed individuals who were able to successfully integrate both religious and queer identities was finding a religious doctrine and place of worship where they feel welcome and accepted (Woodell et al., 2015). Some individuals leave their religion of origin and endorse an entirely new religious construct, many queer individuals identify with earth-based spiritual traditions that have a history of LGBTQIA+ acceptance (Wright & Stern, 2016). Other queer individuals seek out new places of worship where they are welcomed and accepted (Woodell et al., 2015). Religious communities that feature queer role models such as queer pastors or prominent parishioners have been shown to be helpful sources of support regarding the identity negotiation and integration of religious LGBTQIA+ individuals (Killian et al., 2022; Scroggs et al., 2018).  Individuals who autonomously choose to explore and clarify their religious beliefs and LGBTQIA+ identity are more successful in integrating both identities (Paulez et al., 2022). Religious LGBTQIA+ individuals who are externally pushed to reconcile their identities experience more difficulty successfully integrating their identities (Paulez et al., 2022). Counselor Interventions to Support Identity Integration  Counselors working with religious LGBTQIA+ clients can support their process of integrating both identities through various interventions. Counselors should be mindful of any bias they may hold regarding religion or queer identities, and individuals who endorse both Religion, Spirituality, and Sexual Minority Identity Development 18  (Killian et al., 2021). Counselors should not assume that religious and queer clients are seeking counseling as a result of that intersection in their identity, as not all religious-LGBTQIA+ individuals experience conflict integrating both identities (Dean et al 2021). One study which recruited 250 queer students from 15 Christian universities in the United States to complete an online survey which included a battery of assessments designed to measure sexual orientation, psychological symptoms, religiosity, and psychological wellbeing found that roughly half of the sample reported mild, or no, psychological distress regarding their sexual orientation and religious identity (Dean et al., 2021).  Counselors who are working with religious LGBTQIA+ clients should work to create an atmosphere of acceptance to help clients feel comfortable (Dickens et al., 2019). Counselors should incorporate an intersectional framework which emphasizes the impact of external structures and their impact on the client’s perception of religion, sexual orientation, and sense of self (Huffman et al., 2020). It is also recommended that counselors support clients by creating opportunities for clients to explore their experiences with systemic religious, gender, and sexual oppression (Huffman et al., 2020). As explored throughout the above literature review, integrating both religious and queer identities benefits individuals who are able to successfully integrate both identities (Beagan & Hattie, 2015; Dehlin et al., 2015; Schnabel et al., 2017; Scroggs et al., 2018; Sherry et al., 2010; Platt et al., 2021; Rodriguez & Ouellette, 2000). One study found that Christian sexual minority college students preferred finding ways to integrate their identities rather than rejecting either of them (Dean et al., 2021).   Due to the impact affirming and non-affirming religious communities have on the mental well-being of religious LGBTQIA+ people and their identity integration, counselors should be aware of affirming faith communities in the area (Gandy et al., 2021; Kocet et al., 2011). Religion, Spirituality, and Sexual Minority Identity Development 19  Religious-LGBTQIA+ individuals who are members of accepting religious communities report better mental health outcomes than those who belong to non-affirming religious communities and those who do not belong to any religious community (Brewster et al., 2016). Considerations regarding social support should extend past religious communities when working with religious-LGBTQIA+ individuals. Social support from peers has also been shown to be a protective factor for religious-LGBTQIA+ individuals (Dean et al., 2021). Exploring relationships and social support across a variety of communities and memberships has also been linked to positive outcomes, belonging to multiple groups including queer and non-queer groups have been shown to be a protective factor for queer people and associated with less psychological distress (Dean et al., 2021).  Counselors should also assist clients in building their self-acceptance and by extension, their LGBTQIA+ pride. Research shows that individuals who report higher rates of self-acceptance, self-esteem, and LGBTQIA+ pride are more resilient and better able to mitigate the effects of discrimination and reduce psychological distress (Dean et al., 2021). Due to the discourse and external pressure that many religious and queer individuals experience regarding their various identities, narrative theory is a relevant theory to utilize when working with religious LGBTQIA+ individuals (Dickens et al., 2019; Steelman, 2016). Narrative theory focuses on providing the opportunity for individuals to tell their unique story (Dickens et al., 2019). This is especially therapeutic for marginalized individuals and those who have historically been denied the opportunity to share their unique stories (Dickens et al., 2019). The act of being able to express one’s story provides the opportunity for individuals to explore and create alternative stories that empower their unique identities rather than simply accepting dominant narratives that may be harmful (Steelman, 2016).  This is especially relevant for Religion, Spirituality, and Sexual Minority Identity Development 20  religious LGBTQIA+ persons who may experience external judgement about how they should relate to their religious or sexual identities (Crocket et al., 2018; Paulez et al., 2022). The use of narrative theory will offer clients the opportunity to dismantle dominant cultural narratives regarding the relationship between religious and spiritual expression and sexual affection (Steelman, 2016). Following dismantling prevailing cultural narratives surrounding the relationship between religion and sexual affection, clients will then be able construct their own narrative which affirms both their sexual and religious identity (Dickens et al., 2019; Steelman 2016). The dismantling of dominant narratives and creation of empowering narratives is known as re-authoring (Dickens et al., 2019; Steelman, 2016). Re-authoring is often used in narrative and feminist theories to provide clients the opportunities to tell their own story, this is especially salient for individuals from marginalized communities (Dickens et al., 2019). Re-authoring places an emphasis on telling one’s own story (Dickens et al., 2019). The ability to tell one’s story is an empowering act, which is especially true for individuals belonging to marginalized communities whose stories have received minimal attention (Dickens et al., 2019).  Feminist theory has utilized re-authoring as a way to overcome oppression and empower individuals to tell their unique stories (Dickens et al., 2019).  One way that re-authoring is utilized in the identity integration process is through re-authoring and reconciling an individual’s religious beliefs and affectional orientation (Anderson, 2010). For individuals who are religious and queer, re-authoring can help integrate their varying identities by transferring their religious identity to a spiritual one (Dean et al., 2021, Dickens et al, 2019, Scroggs et al., 2018). Two qualitative studies which featured individuals sharing their responses to religious heterosexism found that individuals who re-authored religious based heterosexism into a belief that God made them queer reported better mental health and self-Religion, Spirituality, and Sexual Minority Identity Development 21  image (Jaspal & Cinnirella, 2010; Scroggs et al., 2018). Re-authoring and successfully integrating both religious and queer identities allows individuals to create more meaningful personal narratives (Dean et al., 2021).  Counselors should utilize appropriate theories and interventions to support clients in their exploration of their religious and sexual affective identities, as well as guide the therapeutic process. One set of interventions comes from a 2011 study by Kocet, Sanabia and Smith; this study provides counselors a set of interventions to utilize when working with individuals experiencing conflict between their religious and sexual affective identities. The framework supports counselors and clients by guiding the therapy process. The framework includes the following steps: understanding and exploring the relevance of religion to the client, exploring unresolved feelings directed toward religion, helping clients identify the relationship they want regarding religion and spirituality, and helping clients connect with resources in both the LGBTQIA+ and faith communities (Kocet et al., 2011).   There are other frameworks counselors can utilize when working with specific religious denominations. One such intervention, by Dehlin et al. (2015), explored counseling interventions supporting individuals who live in Utah and identify as Mormon and LGBTQIA+. This was done through a variety of interventions focused on empowering their queer and spiritual identities. The first step in this intervention includes working with clients to support acceptance of their LGBTQIA+ identity. The next step includes exploring and supporting the process of coming out to family, friends, religious and work communities. The counselor supports the client as they explore these steps and decide how to proceed. Clients then work to eschew single or celibate statuses and pursue romantic queer relationships. The exploration of romantic queer relationships is coupled with an exploration and re-authoring of religious values; this includes an exploration Religion, Spirituality, and Sexual Minority Identity Development 22  of a personal spiritual identity which is affirming of one’s sexual identity. The final step of this intervention is to explore the process of living outside of Utah (Dehlin et al., 2015). The final step is specific for Mormon individuals living in Utah, as research shows Mormon LGBTQIA+ persons living outside of Utah report better mental health than those who live in the state (Dehlin et al., 2015).  The framework explored above created by the Dehlin et al., 2015 study illustrates the importance of counselors utilizing specific interventions for specific religious and queer identities where they exist. There are a few themes that are consistent throughout most sets of counselor interventions supporting the process of religious-LGBTQIA+ identity integration. The common themes include the counselor working with clients to support their overall well-being (Dehlin et al., 2014). To support client's overall well-being, counselors support their clients' self-acceptance and incorporate positive ways to identify and challenge their negative perceptions of self (Dehlin et al., 2014). Counselors guide and support clients to find congruence between their values and self-identity (Dehlin et al., 2014). Counselors and clients then work to increase authenticity to self and others by supporting clients to be more open with their friends and family regarding their sexual orientation and explore re-authoring and self-determination around their religious and spiritual beliefs (Dehlin et al., 2014).  The two interventions, explored by Dehlin et al. from 2014 and 2015, which are explored above, include the concept of re-authoring. As mentioned previously, re-authoring is a technique utilized in narrative theory, within this specific context, re-authoring religious beliefs means exploring and reevaluating institutional religious doctrine to become a more personal spiritual experience (Parker et al., 2019). The re-authoring of religious beliefs is a common theme in Religion, Spirituality, and Sexual Minority Identity Development 23  religious-LGBTQIA+ persons successfully integrating their varying identities (Beagan & Hattie, 2015; Dehlin et al., 2014; Dehlin et al., 2015; Dickens et al., 2019). Areas for Further Study  While there is considerable research that shows that queer individuals who are able to integrate their queer and religious identities report higher life satisfaction and mental well-being (Beagan & Hattie, 2015; Dehlin et al., 2015; Schnabel et al., 2017; Scroggs et al., 2018; Sherry et al., 2010; Rodriguez & Oullette, 2000), this finding is not supported by all research on the intersection of queer and religious identities. One study, in which participants completed a series of assessments measuring their spiritual practices, beliefs about their queer identities, and internalized heterosexism, found that individuals who reported stronger spiritual identities reported higher levels of internalized heterosexism and negative self-identity than those who reported low levels of spirituality (Wright & Stern, 2016). While the overwhelming majority of the literature supports the concept of identity integration and views spirituality as a protective factor, the variance in scholarly literature calls for ongoing research regarding the protective and risk factors regarding queer spirituality and identity integration.  Another area that calls for additional scholarship is exploring the queer religious experience. Much of the literature has focused on various denominations within the Christian religious tradition (Beagan & Hattie, 2015). Different religions hold different views regarding queer identities and exploring the experiences of individuals who practice different religions would be beneficial (Gandy et al., 2021).  Another area that requires future research is the impact of religion and spirituality for transgender and gender diverse individuals. Much of the scholarship regarding religion and spirituality focuses on the experiences of gay, lesbian, and bisexual individuals (Scroggs et al., Religion, Spirituality, and Sexual Minority Identity Development 24  2018). Until recently, the religious and queer experience of transgender and gender diverse individuals has not received as much scholarly attention (Scroggs et al., 2018). Conclusion The queer religious experience is diverse and unique for all religious LGBTQIA+ individuals. There are a multitude of intersections that affect the identity development of queer people. The queer experience with religion is not monolithic, many queer individuals report no conflict between their sexual affective and religious identities. Although many queer individuals report no conflict regarding their religious identity, it can be an especially contentious intersection for queer individuals who belong to fundamentalist conservative religious traditions or experience religious discrimination.  Queer individuals may respond to external religious pressure in a variety of ways. Some queer individuals may reject their religious identity in favor of their sexual identity. Others may attempt to reject their sexual identity in favor of their religious identity. Other individuals may fall between these two extremes and struggle to create a cohesive sense of self and their identity may vacillate depending on their environment. Other individuals are able to successfully integrate their religious and sexual identity. Successful identity integration has been associated with positive mental health outcomes and associated with positive quality of life.  Counselors can assist religious LGBTQIA+ individuals through the use of narrative theory and by supporting their exploration and integration of their various identities. Counselors should utilize the specific interventions designed to support religious queer clients, such as the two interventions by Dehlin et al. from 2014 and 2015. Counselors should be mindful of their biases and how they may affect the counseling process. Through creating a positive therapeutic Religion, Spirituality, and Sexual Minority Identity Development 25  relationship and utilizing appropriate theory and interventions, counselors can support religious LGBTQIA+ clients in successfully integrating their religious and queer identities.    Religion, Spirituality, and Sexual Minority Identity Development 26  References Anderson, J. R., Kiernan, E., & Koc, Y. (2023). 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