Today, homosexuality and queer identities may be acceptable to more Indian youths than ever before, but within the boundaries of family, home and school, acceptance of their sexuality and freedom to openly express their gender choices still remain a constant struggle for LGBT lesbian, gay, bisexual, transgender people. In urban India, where social media and corporate initiatives have created increasing awareness of LGBT rights, the scenario looks more upbeat for gay men than for transgender people or lesbian women. While urban LGBT voices that are heard through several online and real-world platforms form an important part of LGBT activism, these expose only a small part of the diverse challenges faced by the community.
Have you noticed that the winds of change are blowing with ever-increasing intensity as of late? With all sorts of opinions permeating news outlets, blogs, and social media, everything is now up for debate including the topic of homosexuality. The Bible tells us clearly what God has to say about the sin of homosexuality, regardless of what the secular world—and a growing segment in the Church—have to say.
Put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth. That number comes from a study more than 50 years ago by Dr. Alfred Kinsey.
This paper examines how positive psychology principles can be incorporated into clinical training and practice to work with lesbian, gay, bisexual and transgender LGBT clients. LGBT psychology literature has all too often relied on heterosexual and cisgender reference groups as the norm with respect to psychological health, primarily framing the experiences of LGBT individuals through the lens of psychopathology. As a result, strengths that could be ascribed to the LGBT experience have been overlooked within training and practice. While positive psychology is actively being incorporated into clinical and counseling psychology curricula, broadening the paradigm to include LGBT individuals has generally not been included in the discussion.
I discuss these re-conceptualizations, providing a way around the analytic dichotomies by embracing our embodiment in ecological contexts. Through our thick, sensuous experience, we can live in the present moment as one embodied person among other interconnected bodies without psychological games of one-up and one-down. But note that the flesh of our bodies never was the subject of investigation.
We practice extravagant welcome and many lesbian, gay, bisexual, transgender folk have found their spiritual home here. It is said that CoH is the largest open and affirming congregation in the world. As Christians, we profess that we are created in the image of God.
We disciple young adults who are actively seeking Christian support as they pursue Christ and His design for sexuality. We believe God has given men a powerful voice to speak truth and life into the world and bring about meaningful change. It is our privilege to walk with women who are seeking to find freedom, change, and healing in Jesus Christ.
In Jesus Christ there is every hope in the world. This is terribly important. Homosexual sin is no different from any other sin and Christianity proclaims forgiveness and healing and hope for the future.
Battling the 'homosexual agenda,' the hard-line religious right has made a series of incendiary claims. But they're just not true. Ever since born-again singer and orange juice pitchwoman Anita Bryant helped kick off the contemporary anti-gay movement some 40 years ago, hard-line elements of the religious right have been searching for ways to demonize gay people — or, at a minimum, to find arguments that will prevent their normalization in society.