"You're not gay; You're a child of god": Microaggressions experienced by LGBTQ+ teens and their parents in the Church of Jesus Christ of Latter-day Saints.

Like other teens in conservative religious environments, LGBTQ+ teens raised in the Church of Jesus Christ of Latter-day Saints (CJCLDS) likely experience unique microaggressions. Furthermore, like other conservatively religious parents of LGBTQ+ teens, active Latter-day Saint (LDS) parents who openly support their LGBTQ+ teens likely both witness microaggressions toward their teens and may personally experience microaggressions. The present study sought to understand parents' and teens' experiences of microaggressions in conservative religious contexts by focusing specifically on the microaggressions experienced by (a) LGBTQ+ teens raised in the CJCLDS and (b) their active LDS parents. Thematic analysis of separate interviews with 19 dyads of LGBTQ+ teens and their active LDS parents (38 total interviews) revealed various ways in which they experienced verbal, nonverbal, and environmental microaggressions. We highlight parents' and teens' shared experiences of microaggressions that may be uniquely related to their religious contexts, such as assumptions that LGBTQ+ teens or their parents are not faithful and exclusionary Church policies. Additionally, we identified microaggressions that specifically targeted parents of LGBTQ+ teens, such as comments suggesting parents should limit their support for their teens. Finally, we found that parents had vicarious experiences with microaggressions through witnessing or learning about microaggressions that targeted their teens. Findings highlight the ways that the religious contexts in which microaggressions occur can influence the way that microaggressions are communicated to and experienced by LGBTQ+ teens - and their parents.

Queer in the Latter Days: An Integrated Model of Sexual and Religious Identity Development Among Former Mormon Sexual Minority Adults.

Sexual minority individuals often have complicated relationships with conservative religion, including conflicts between their sexual and religious identities. Sexual minority members of the Church of Jesus Christ of Latter-Day Saints (CJCLDS) experience unique struggles, given the policies and doctrine of the CJCLDS and its commitment to heteronormative family structures and gender roles. A better understanding of the identity development trajectory for sexual minority individuals formerly involved in the church can deepens our understanding of sexual identity development in constrained contexts and help promote successful identity integration within this subpopulation. Transcripts from semi-structured interviews with thirty-four sexual minority individuals who identified as former members of the CJCLDS were analyzed using an inductive thematic approach, followed by a deductive theory-building process in which Cass's Homosexual Identity Formation Model and Genia's Religious Identity Development Model were overlaid on themes. We present a model that captures the trajectory of sexual and religious identity development that captures the experiences of sexual minority adults within the constraints of the CJCLDS, a non-affirming religious denomination.

Church of Jesus Christ of Latter-Day Saints (also Referred to as the Mormon Church).

Members of The Church of Jesus Christ of Latter-day Saints accept modern medical science and believe in receiving medical treatment along with seeking divine guidance and inspiration. At the same time, situations of life and death can throw people into stressful places they have never been before, bringing challenges even to people of deep faith. Medical professionals can better support Latter-day Saints if they understand how their beliefs answer questions about life and death, including, "Where did I come from? Why am I here on earth? Where am I going after death?" This chapter examines the origin, beliefs, and practices of the Church to give medical professionals a foundational understanding of what is important to members at the end of life. It includes sections on beliefs and practices, including those relevant to medical treatment, end-of-life decisions, death and burial.

Affirming and nonaffirming religious beliefs predicting depression and suicide risk among Latter-Day Saint sexual minorities.

Sexual minorities (SMs) who are current/former members of the Church of Jesus Christ of Latter-day Saints (LDSs) report high levels of depression and risk for suicide. Recent research has suggested that specific LDS religious beliefs may be related to these negative mental health outcomes. Using two independent online samples of current/former LDS SMs (Sample 1 = 403; Sample 2 = 545), we tested associations of affirming/nonaffirming LDS beliefs with depression and suicide risk cross-sectionally (Sample 1), and then longitudinally (Sample 2) tested if religious/spiritual struggles and internalized stigma mediated these relationships. Cross-sectionally, nonaffirming LDS beliefs were associated with higher depression, but effects disappeared when religious/spiritual struggles and internalized stigma were entered in the model. Affirming LDS beliefs were unrelated to depression and suicide risk. Longitudinally, after including earlier levels of internalized stigma, religious/spiritual struggles, depression, and suicide risk as controls, nonaffirming beliefs indirectly predicted more depression 2 months later (Time 3) through internalized stigma at 1 month (Time 2). These results suggest LDS beliefs may play an important role in the development and experience of depression for LDS sexual minorities. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

Attachment, Minority Stress, and Health Outcomes Among Conservatively Religious Sexual Minorities.

Sexual minority (SM) members of the Church of Jesus Christ of Latter-day Saints (LDS) face increased exposure to minority stressors as well as concerns of attachment injuries relative to their heterosexual counterparts. The Integrated Attachment and Sexual Minority Stress Model outlines the mutually reinforcing associations between adult attachment and sexual minority stress, positing that adult attachment is both influenced by experiences of minority stress and simultaneously capable of shaping minority stress experiences in adulthood. The present study explored how adult attachment style directly and indirectly affects minority stressors and health outcomes for LDS SMs. A sample of 602 LDS SMs completed a quantitative survey assessing attachment, minority stress, and health. Results indicated that an insecure attachment style related to increased minority stressors and depression, whereas a secure attachment style related to decreased minority stressors and increased life satisfaction. Further, attachment moderated the relationship between minority stressors and health outcomes, such that experiences of minority stress were related to a decrease in life satisfaction only for securely attached LDS SMs. However, securely attached LDS SMs still reported better health than insecurely attached LDS SMs, even when reporting high degrees of minority stressors. These findings add to the growing body of literature suggesting that attachment style has direct and indirect effects on health outcomes for SMs, including those from conservative religious backgrounds.

Suicidal ideation among active and nonactive/former Latter-day Saint sexual minorities.

Sexual minorities (SMs) in the Church of Jesus Christ of Latter-day Saints (LDS) experience a number of unique risks related to their religious/spiritual and SM experience that may increase their likelihood of experiencing suicidal ideation (SI) and ultimately dying by suicide. However, it is unclear which aspects of these experiences are responsible for elevated SI. It is further unclear whether religiousness/spirituality and minority stress relate to SI similarly for active and nonactive/former LDS SMs. To address this gap, we examined data from 602 active and nonactive/former LDS SMs. Active and nonactive LDS SMs reported similar degrees of SI and minority stress but differing degrees of religiousness/spirituality with active LDS SMs reporting more religiousness/spirituality than nonactive/former LDS SMs. Several variables were associated with increased SI in both groups including positive religious coping, interpersonal religious struggles, internalized homonegativity, and concealment. Other variables were associated with decreased SI in both groups including resolving conflict between sexual and religious identities, family support, and friend support. Our results suggest that whether LDS SMs are active in their faith is an important factor to consider when understanding how religiousness/spirituality and minority stress relate to SI.

The Female Absorption Coefficient: The Miniskirt Study, Gender, and Latter-day Saint Architectural Acoustics.

This article investigates the role the Church of Jesus Christ of Latter-day Saints (LDS) played in shaping modern architectural acoustics and, in turn, how architectural acoustics shape bodies and gender. It examines leading acoustician Vern Knudsen's 1969 "miniskirt experiment," which tested the sound absorption properties of several miniskirted secretaries. Knudsen cited LDS acoustic practices-where women were largely responsible for mediating sound-as his inspiration for the experiment. At a time when self-expression threatened sexual modesty, architectural acoustics-driven by a dogma of "covering up"-intervened as a systematic tool to socialize bodies, ensure clarity of the male voice, and control "unwieldy" sonic experiences. This article contextualizes Knudsen's experiment and underlines the necessity of understanding the overlap of religion, gender, and sound, particularly in the purportedly "objective" realm of acoustics. The article demonstrates the inextricable enmeshment of technology and faith, and delineates religious influence on sound development and gender identity in a moment dominated by secular narratives.

The Effects of Marital Status, Fertility, and Bereavement on Adult Mortality in Polygamous and Monogamous Households: Evidence From the Utah Population Database.

Although the associations among marital status, fertility, bereavement, and adult mortality have been widely studied, much less is known about these associations in polygamous households, which remain prevalent across much of the world. We use data from the Utah Population Database on 110,890 women and 106,979 men born up to 1900, with mortality follow-up into the twentieth century. We examine how the number of wife deaths affects male mortality in polygamous marriages, how sister wife deaths affect female mortality in polygamous marriages relative to the death of a husband, and how marriage order affects the mortality of women in polygamous marriages. We also examine how the number of children ever born and child deaths affect the mortality of men and women as well as variation across monogamous and polygamous unions. Our analyses of women show that the death of a husband and the death of a sister wife have similar effects on mortality. Marriage order does not play a role in the mortality of women in polygamous marriages. For men, the death of one wife in a polygamous marriage increases mortality to a lesser extent than it does for men in monogamous marriages. For polygamous men, losing additional wives has a dose-response effect. Both child deaths and lower fertility are associated with higher mortality. We consistently find that the presence of other kin in the household-whether a second wife, a sister wife, or children-mitigates the negative effects of bereavement.

Neural underpinning of a personal relationship with God and sense of control: A lesion-mapping study.

A strong personal relationship with God is theoretically and empirically associated with an enhanced sense of control. While a growing body of research is focused on understanding the neural mechanisms underlying religious belief, little is known about the brain basis of the link between a personal relationship with God and sense of control. Here, we used a sample of patients with focal brain lesions (N = 84) and matched healthy controls (N = 22) to determine whether damage to the ventromedial prefrontal cortex (vmPFC)-a region associated with emotionally meaningful religious experiences and with sense of control-will modulate self-reports of a personal relationship with God and sense of control. We also examined potential mediators for these associations. Voxel-based lesion symptom mapping revealed that damage to the right vmPFC resulted in a stronger personal relationship with God, and patients with damage to this region demonstrated an increased sense of control relative to patients with damage to posterior cortex and healthy controls. Moreover, the association between vmPFC damage and greater perceived sense of control was mediated by a stronger personal relationship with God. Collectively, these results suggest that a strong personal relationship with God can serve an important psychological function by affecting sense of control, with both enhanced following damage to the right vmPFC.

The Disenchanted Self: Anthropological Notes on Existential Distress and Ontological Insecurity Among ex-Mormons in Utah.

This paper describes a pervasive form of psychological distress occurring among people undergoing a sudden and acute collapse of faith in the teachings of the Church of Jesus Christ of Latter-day Saints (aka LDS, or Mormon Church). Drawing on 18 months of fieldwork in Utah, I trace the cultural-historical etiology of this unique form of psycho-existential trauma, focusing on ex-Mormons' narratives of 'world collapse'-in which the all-encompassing symbolic-existential framework of reality once provided by religion disintegrated once they lost faith in the Mormon Church. Although marked by symptoms resembling depression, anxiety, dissociation and paranoia, this condition is however unlike mental health disorders described in psychiatric diagnostic manuals, and has thus been largely overlooked within the mental health professions. I thereby discuss the extent to which the distress of religious disenchantment constitutes a unique form of 'cultural syndrome' (Hinton and Lewis-Fernandez in Cult Med Psychiatry 34(2):209-218, 2010), reflective of complex historical, cultural, and religious transformations occurring within contemporary Utah Mormonism.

"A Temple of God": A Qualitative Analysis of the connection Between Spiritual/Religious Beliefs and Health Among Mormons.

In the last decades, studies have increasingly shown an association between religious/spiritual beliefs (R/S) and several health outcomes. In this context, Mormons provide an intriguing case for such investigation because Mormonism stands out for its commitment to the "Word of Wisdom" with several restrictions and recommendations. Despite the consolidated wide array of evidence, showing that the relationship between "Word of Wisdom" and health may usually have a protective effect in North-American studies, little is know about this community in other countries and, to our knowledge, no health studies have ever been carried out in European and Spanish Mormons. The present qualitative study aims to fill this gap, exploring the discourses, opinions, and attitudes of the members of the Church of Jesus Christ of Latter-day Saints about the recommendations of the Health Law and the "Word of Wisdom" on their health. In the analysis, six themes appeared during the coding process and were converted in the following categories: Theme 1 Body as a Temple, Theme 2 Promises of blessing, Theme 3 Healthy lifestyle, Theme 4 Stigma, Theme 5 Damage to the family, and Theme 6 Spiritual Performance. We found that fulfilling the "Law of Wisdom" may lead Mormons to take care of their health, and to have a network of support from church leaders, who may act as health promoters. Religiosity tends to insert values and behaviours that seem to benefit individual's health and protect their families, such as the non-use of substances and the preservation of a "healthy body" (i.e. "body as a temple"). However, some stigma and isolation may appear in contact with other groups due to these restrictions and limitations.

Same-Sex Attracted, Not LGBQ: The Associations of Sexual Identity Labeling on Religiousness, Sexuality, and Health Among Mormons.

In the Church of Jesus Christ of Latter-Day Saints (LDS church), beliefs about same-sex sexual attraction are carefully differentiated from beliefs about same-sex sexual behavior and identity, leading some to reject a lesbian, gay, bisexual, or queer (LGBQ) identity label in favor of declining a sexual identity or describing themselves as experiencing same-sex attraction (SSA). Using data from 1,128 sexual minority Mormons recruited from both politically conservative and liberal circles, we examined the relationship between rejecting an LGBQ identity and religiousness, attitudes toward sexuality, and health outcomes. We found that Mormons who reject an LGBQ identity were significantly more religious and less content with their sexuality but had similar health outcomes relative to LGBQ Mormons. We posit that these differences are best understood by differences in group affiliation and support, intersectional experiences with minority stressors, and the lack of generalizability of LGBQ constructs to those who reject an LGBQ identity.

Religious Discrimination Scale: Development and Initial Psychometric Evaluation.

This study presents the development and initial psychometric evaluation of the Religious Discrimination Scale (RDS). This 11-item instrument identified three dimensions based on perceived discrimination experiences of members of The Church of Jesus Christ of Latter-day Saints (LDS): Perceived Prejudice, Closet Symptoms, and Negative Labels. The psychometric evaluations of the RDS indicated a strong and clear factor structure as well as good internal consistency reliability. The test of measurement and structural invariance across gender also suggested that the RDS scale is equally appropriate to be used with both men and women. Implications for practice and research as well as future directions are discussed.

Resolving a 150-year-old paternity case in Mormon history using DTC autosomal DNA testing of distant relatives.

Although autosomal DNA testing has been available for a number of years, its use to reconstruct genetic profiles of people that lived centuries in the past is relatively recent and there are no published cases where it was employed to verify a kinship relation, likely to be an alleged paternity, that occurred one and a half century ago. DNA testing has already been employed to study the ancestry and posterity of Joseph Smith Jr., founder of the Latter-day Saint (Mormon) movement. Thanks to information found on the paternally inherited Y chromosome, a number of alleged paternities have been disproved, but obviously this analysis is not effective for alleged daughters. Likewise, his reconstructed mitogenome sequence, reported here for the first time, provides information about his maternal ancestry, but is useless in any paternity questions due to the strict maternal inheritance. Among all the children attributed to Joseph Smith Jr., Josephine Lyon, born in 1844, is perhaps the most frequently mentioned. In the current study, 56 individuals, mostly direct descendants of Joseph Smith Jr. and Josephine Lyon, had their autosomal DNA tested to verify Josephine's biological paternity. Nearly 600,000 autosomal SNPs from each subject were typed and detailed genealogical data were compiled. The absence of shared DNA between Josephine's grandson and Joseph Smith Jr.'s five great-grandchildren together with various amounts of autosomal DNA shared by the same individual with four other relatives of Windsor Lyon is a clear indication that Josephine was not related to the Smith, but to the Lyon's family. These inferences were also verified using kinship analyses and likelihood ratio calculations.

"Find that Balance:" The Impact of Cultural Consonance and Dissonance on Mental Health among Utah and Mormon Women.

Cultural consonance and religious participation are both associated with salutogenic mental health outcomes. Yet studies of religious and other cultural models must take into account multiple and conflicting cultural norms. In this article, we explore the consequences of trying to adhere to the oppositional cultural models of religious (Latter-day Saint or Mormon) and secular American gender roles as perceived by college-aged women at a Utah university. Using cultural consensus and cultural consonance analysis, we demonstrate that while conforming with one model may provide social and mental health benefits, striving for consonance with both results in increased perceived stress levels for Latter-day Saints and nonmembers alike. Such cultural dissonance may be a contributing factor to the current mental health crisis among Utah youth. This work expands the theory of cultural consonance by examining it in the context of two incongruent lifestyles.

They Shall Be One: Sexual Satisfaction Among Men and Women Married in the LDS Faith.

Sexual satisfaction is understudied among highly religious communities, such as the Church of Jesus Christ of Latter-day Saints (LDS). Through an Internet-based self-report survey, this study (N = 266) examined potential predictors of sexual satisfaction among adults living in Utah who had married in the LDS faith, regardless of current faith practice. Both men and women reported their perceived partner satisfaction as the top contributing factor to their own overall sexual satisfaction. These findings have implications for clinicians, educators, and researchers evaluating the sexual lives, including sexual satisfaction, of men and women who have married in the LDS faith.

A longitudinal study of attitudes toward evolution among undergraduates who are members of the Church of Jesus Christ of Latter-day Saints.

Polling data reveal a decades-long residual rejection of evolution in the United States, based on perceived religious conflict. Similarly, a strong creationist movement has been documented internationally, including in the Muslim world. Members of the Church of Jesus Christ of Latter-day Saints (LDS, Mormon), a generally conservative denomination, have historically harbored strong anti-evolution sentiments. We report here a significant shift toward acceptance, compared to attitudes 30 years earlier, by students at Brigham Young University, which is owned and operated by the LDS church. This change appears to have multiple explanations. Students currently entering the university have been exposed to a much-improved introduction to evolution during high school. More importantly, there has been a significant decrease in negative messaging from Church authorities and in its religious education system. There is also evidence that current students have been positively influenced toward evolution by their parents, a large percentage of whom were BYU students, who earlier were given a strong science education deemed compatible with the maintenance of religious belief. A pre-post comparison demonstrates that a majority of current students become knowledgeable and accepting following a course experience focused on evolutionary principles delivered in a faith-friendly atmosphere. Elements of that classroom pedagogy, intended to promote reconciliation, are presented. Our experience may serve as a case-study for prompting changes in acceptance of evolution in other conservative religious groups.

Reward, salience, and attentional networks are activated by religious experience in devout Mormons.

High-level cognitive and emotional experience arises from brain activity, but the specific brain substrates for religious and spiritual euphoria remain unclear. We demonstrate using functional magnetic resonance imaging scans in 19 devout Mormons that a recognizable feeling central to their devotional practice was reproducibly associated with activation in nucleus accumbens, ventromedial prefrontal cortex, and frontal attentional regions. Nucleus accumbens activation preceded peak spiritual feelings by 1-3 s and was replicated in four separate tasks. Attentional activation in the anterior cingulate and frontal eye fields was greater in the right hemisphere. The association of abstract ideas and brain reward circuitry may interact with frontal attentional and emotive salience processing, suggesting a mechanism whereby doctrinal concepts may come to be intrinsically rewarding and motivate behavior in religious individuals.

Community influences on Mormon women with same-sex sexuality.

The idea of community evokes a sense of belonging and connectedness with others. Community life can, however, be troublesome for those who are part of a community that rejects their sexual identity. This paper presents findings from a phenomenological study that involved in-depth interviews with 23 same-sex-attracted Mormon women. Themes emerged around community experience, including sub-themes related to influence of congregations and geographic location. In addition, themes of loss of community and the rebuilding of community were explored. Findings indicate the need to build safe community spaces in which women can safely integrate their religious and their sexual identities.