SIT at the CCCU Conference
I just returned from the Council for Christian Colleges and Universities (CCCU) International Conference in Atlanta. The theme of the conference was Critical Breakthroughs. I made a presentation titled “Navigating Sexual Identity Issues on Christian College Campuses.” It was a talk based on the past several years of visiting CCCU-affiliated institutions, speaking to faculty, staff, and students at these schools and providing consultations in the area of sexual identity. The talk also features some of the findings from the study of 104 Christian sexual minorities on three CCCU campuses.
The reason I am noting this talk on the SIT Framework site is that toward the end of the session I introduced Sexual Identity Therapy as an approach I prefer and discuss with campus counseling centers as the way I approach it is based on theoretical and research understandings of the four key concepts. First, I discussed the three-tier distinction between same-sex attraction, a homosexual orientation, and a gay identity. Such a distinction creates ‘intellectual space’ for using descriptive language while exploring identity considerations. Second, I discussed weighted aspects of identity, by which I mean that people consider many factors when they make decisions about public and private sexual identity labels. These ‘aspects of identity’ include biological sex, gender identity, attractions, intentions, behaviors, and beliefs/values. Third, I discussed joining people on an ‘attributional search’ for identity. This means exploring with students the meaning that they make out of the fact that they are attracted to the same sex. The fourth and final key concept for me is congruence. This means helping people line up their beliefs/values and behavior/identity. I have found this to be a natural result of the first three key concepts. Read more
SIT and Pastoral Care II
Next week I will be travelling to Asbury College and Asbury Theological Seminary in Wilmore, Kentucky, for a series of talks. At Asbury I’ll be giving chapel addresses, meeting with Student Development staff, and participating in various panel discussions and coffee shop discussions.
The time as Asbury Theological Seminary will focus on pastoral care and applications of the three-tier distinction between same-sex attractions, homosexual orientation, and gay identity and how that distinction can be a helpful reference point in Sexual Identity Therapy. I will also contrast an emphasis on orientation with an emphasis on sexual identity, look at the potential benefits and drawbacks, as well as the importance of achieving personal congruence through pastoral care.
Applications of SIT to Pastoral Care
This past year I have had the opportunity to speak to several seminary students, and I have another similar talk coming up. For the most recent talk, I had been asked to provide two lectures. One was on the etiology of sexual orientation; the other lecture was on whether orientation can change. At the end of the second lecture, I introduced the Sexual Identity Therapy (SIT) approach to working with people in my clinical practice, and I was reflecting with them on how it might be adapted for pastoral care.
I assume that pastoral care is different than professional counseling in any number of ways, but one way would likely be that there is more direction, more of a sense of a normative endpoint or something toward which the person is to move. I don’t know if all pastoral care providers function in this way, but it is an assumption I have about the nature of pastoral care.
In any case, this reminded me of the difference between telic congruence and organismic congruence as defined in the APA Task Force background document on appropriate therapeutic responses to sexual orientation. Recall that telic congruence has to do with who the person wants to become and aligning one’s choices with that, while organismic congruence has to do with aligning one’s choices with who one experiences oneself to be.
It would seem to me that most pastoral care would rely more on telic congruence and have some say in what that congruence ought to look like. In contrast, much of mental health care has probably been based more on a sense of organismic congruence, but some clinicians may recognize the difference and may work with people who are interested in either type of congruence outcome.
An implication, then, might be that pastoral care ends up adapting SIT by not having as much of an open-ended quality to the various ways in which congruence might be experienced. Again, I don’t know that this is the case, but I would be interested in how pastoral care providers approach their work and consider these different ways of understanding congruence. It would seem to impact how sexual identity and religious identity conflicts are navigated.
