The Australian Psychological Society Ltd

http://www.psychology.org.au/publications/tip_sheets/orientation/#s2

What is sexual orientation?
Sexual orientation is one of the four components of sexuality and is distinguished by an emotional, romantic, sexual or affectionate attraction to individuals of a particular sex. The three other components of sexuality are biological sex (whether we are born as a male or female), gender identity (the psychological sense of being male or female) and social gender role (the extent to which people conform to what is regarded in our society as feminine and masculine behaviour).
Three sexual orientations are commonly recognised: heterosexual, attraction to individuals of the other sex; homosexual, attraction to individuals of one’s own sex (same–sex attracted); or bisexual, attraction to members of both sexes. Women with a homosexual orientation are usually referred to as lesbian and men with a homosexual orientation are usually referred to as gay.
Sexual orientation is different from sexual behaviour because it refers to feelings and individuals' views about what they consider themselves to be. Sexual behaviour is simply how people behave in a sexual situation. Individuals may or may not express their sexual orientation in their behaviours.
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What causes a person to have a particular sexual orientation?
How a particular sexual orientation develops in any individual is not well understood by scientists. Various theories provide different explanations for what determines a person's sexual orientation, including genetic and biological factors and life experiences during early childhood. Despite much research there is no proven explanation of how sexual orientation is determined. However, many scientists share the view that for most people sexual orientation is shaped during the first few years of life through complex interactions of genetic, biological, psychological and social factors.
Despite what some people claim, there is no evidence that society's greater acceptance of homosexuality results in more people having a homosexual sexual orientation. The greater numbers of people identifying as homosexual are a result of fewer people fighting their homosexual feelings while attempting to live heterosexual lives.
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Is sexual orientation a choice?
No. For most people, sexual orientation emerges in early adolescence without any prior sexual experience. Some people report trying very hard over many years to change their sexual orientation from homosexual to heterosexual, with no success. For these reasons, psychologists do not consider sexual orientation for most people to be a conscious choice that can be voluntarily changed. People don't choose their sexual orientation; they can of course choose the kind of a life they want to live.
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Is homosexuality a mental illness or emotional problem?
No. Psychologists, psychiatrists and other mental health professionals agree that homosexuality is not an illness, mental disorder or emotional problem. However negative attitudes towards homosexuality can result in gay and lesbian people having negative thoughts about themselves, which can result in emotional and/or social problems.
In the past, homosexuality was thought to be a mental illness because mental health professionals and society had biased information about homosexuality. Most of that information came from studies that only involved lesbians and gay men undergoing therapy for problems. When researchers examined data about gay people who were not in therapy, the idea that homosexuality was a mental illness was found to be untrue.
In 1973, the American Psychiatric Association confirmed the importance of the new research by removing the term ‘homosexuality’ from the official manual that lists all mental and emotional disorders. In 1975, the American Psychological Association passed a resolution supporting this action and additional research findings have subsequently reaffirmed this decision. All mental health professionals are now urged to help dispel the stigma of mental illness that some people still associate with homosexual orientation.
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Can lesbians and gay men be good parents?
Yes. Studies comparing groups of children raised by homosexual and by heterosexual parents find no developmental differences between the two groups of children in their intelligence, psychological adjustment, social adjustment, popularity with friends, development of social sex role identity or development of sexual orientation. Recent UK research suggests that lesbian co-parents may even be better at sharing household and parenting responsibilities and therefore devote more time and better care to the children.
Another stereotype about homosexuality is the mistaken belief that gay men have more of a tendency than heterosexual men to sexually molest children. There is no evidence indicating that homosexuals are more likely than heterosexuals to molest children.
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Why do some gay men and lesbians tell people about their sexual orientation?
Because sharing that aspect of themselves with others is important to the mental health of lesbians and gay men. Life can be difficult when you feel as though you have to hide an important part of yourself. In fact, identifying themselves as a lesbian or a gay man, usually called ‘coming out’, has been found to be strongly related to psychological adjustment – the more positive a person feels as a gay male or a lesbian, the better that person's mental health will be. 'Coming out' is made necessary because individuals are assumed to be heterosexual unless there is evidence to the contrary.
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Why is the 'coming out' process difficult for some gays and lesbians?
Because of false stereotypes and unwarranted prejudice towards them, the process of ‘coming out’ for lesbians and gay men can be a very challenging process, which may cause emotional pain. Lesbians and gay men often feel ‘different’ and alone when they first become aware of same-sex attractions. They may also fear being rejected by family, friends, co-workers and religious institutions if they do ‘come out’.
Homosexuals are frequently the targets of discrimination and violence. This threat of violence and discrimination is an obstacle to them developing sufficiently positive feelings about themselves. In a 1989 US survey, five per cent of the gay men and 10 per cent of the lesbian women reported physical abuse or assault related to being lesbian or gay in the last year. A total of 47 per cent reported some form of discrimination over their lifetime. Australian surveys have shown similarly high rates of discrimination or violence.
Lesbians and gay men typically need the support of family and friends (and sometimes of counsellors and psychologists) during and immediately following 'coming out'. 'Coming out' often results in changes in an individual's relationships with others as a result of no longer being seen as heterosexual. Lesbians and gay men often seek the support of others in the gay community; such support can be very important in developing constructive same-sex relationships.
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What can be done to help lesbians and gay men overcome prejudice and discrimination against them?
The people who have the most positive attitudes toward homosexuality are those who say they know well one or more same-sex attracted persons. For this reason, psychologists believe negative attitudes toward gay men and lesbians are not grounded in actual experience with lesbians or gay men, but on stereotypes and prejudice.
Furthermore, protection against violence and discrimination are very important, just as they are for other minority groups. Some states have laws against discrimination on the basis of sexual orientation.
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Can therapy change sexual orientation?
No. Even though homosexual orientation is not a mental illness and there is no scientific reason to attempt conversion of lesbians or gays to heterosexual orientation, some individuals may want to change their own sexual orientation or that of another individual (for example, parents seeking therapy for their child). Some therapists who undertake this kind of therapy report that they have changed their client's sexual orientation (from homosexual to heterosexual) in treatment.
Close scrutiny of these reports shows that many of the claims come from organisations with an ideological perspective on sexual orientation rather than from mental health researchers. Also, the treatments and their outcomes are poorly documented and the length of time that clients are followed up after the treatment is sometimes too short to be a true reflection of the outcome. In other cases it has been shown that individuals can be assisted to live a heterosexual lifestyle, but that their sexual orientation remains unchanged. In other words, their pattern of arousal to members of the same sex does not alter.
The Australian Psychological Society acknowledges the lack of scientific evidence for the usefulness of conversion therapy, and notes that it can in fact be harmful for the individual. Changing the sexual orientation of a person is not simply a matter of changing the person's sexual behaviour. It would require altering the emotional, romantic and sexual feelings of the person and restructuring self-concept and social identity. Although some mental health providers do attempt sexual orientation conversion, other practitioners question the ethics of trying to alter a trait that is not a disorder and that is extremely important to an individual's identity.
Many gay men and lesbians who seek therapy do not want to change their sexual orientation. Gay men and lesbians may seek counselling for the same reasons as anyone else. In addition, they may seek psychological help to ‘come out' or to deal with prejudice, discrimination and violence.
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Why is it important for society to be better educated about homosexuality?
Educating all people about sexual orientation and homosexuality is likely to lessen anti-gay prejudice and minimise the risk of harassment and discrimination. Accurate information about homosexuality is especially important to young people struggling with their own sexual identity. Although it is unclear what determines sexual orientation, those who study human development consider that what determines it takes place very early in life. Therefore fears that access to information about homosexuality will affect one’s sexual orientation are not valid.
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Where can I find more information about homosexuality?
Further information about services and organizations for lesbians and gay men can be obtained from the Interest Group's web site:
http://www.groups.psychology.org.au/glip/
Your APS Psychologist has least six years of professional training and education to equip them to provide professional, timely and efficient service to you in the area of sexual orientation. You can access an APS Psychologist for professional assistance with both minor and major issues. APS Psychologists are able to provide immediate, short-term strategies and also provide long-term, ongoing support for more complex issues

The Bible and Homosexuality
By Rev. Mona West, Ph.D.

Lesbians and gay men face discrimination because of societal attitudes. Unfortunately, these attitudes are often taught by churches and, sadly, the Bible is frequently used as a weapon to “bash” lesbians and gays. It is important to remember that such hurtful things are not a reflection of Christ, or the way God wants the church to be, or even what the Bible really says.
Only a small number of passages in the entire Bible reference same-sex sexual activity (six out of sixty-six books of the entire Bible). Obviously this topic was not of great concern to the biblical writers. Yet these verses have been used to justify hatred, condemnation and exclusion of God’s lesbian and gay children.
The word ‘homosexuality’ is a modern term and did not exist during biblical times. Biblical writers had no concept of sexual orientation or sexual development as we understand those today. Therefore, passages that reference same-sex sexual activity should not been seen as comprehensive statements concerning homosexuality, but instead should be viewed in the context of what the ancient world that produced the Bible understood about sexual activity.
Sexuality in the Mediterranean World
Biblical scholars have employed the social sciences to study the relational and gender patterns of the ancient Mediterranean world—the world that produced the Bible. Professor Mary Tolbert summarizes that research with the following words:
The single most important concept that defines sexuality in the ancient Mediterranean world, whether we are talking about the kingdoms of Egyptor of Assyriaor whether we are talking about the later kingdoms of Greeceand Rome, is that approved sexual acts never occurred between social equals. Sexuality, by definition, in ancient Mediterranean societies required the combination of dominance and submission. This crucial social and political root metaphor of dominance and submission as the definition of sexuality rested upon a physical basis that assumed every sex act required a penetrator and someone who was penetrated. Needless to say, this definition of sexuality was entirely male—not surprising in the heavily patriarchal societies of the Mediterranean.
In these societies sexual acts between men did happen, but they happened in order to show dominance of one group of men or a man over another, especially during times of war. It was not uncommon for men who had conquered a foreign army to rape them in order to show they were dominant and of a higher status.
The Story of Sodomin Genesis 19
This understanding is helpful when we read the story of the city of Sodom, Lot, and the visitors (or angels). The men of Sodomwant to ‘know’ (yadah - a Hebrew word that can mean sexual intercourse) the foreigners who have come to Lot’s house. In essence they want to rape them in order to show their social and cultural dominance over them.
This story is not a condemnation of homosexuality, but is a story about rape and inhospitality. In other biblical texts (Ezekiel 16:49, Luke 17:28-29) Sodom’s ‘sin’ is not identified as homosexuality, rather, their sins were pride, failure to help the poor, and lack of hospitality to foreigners.
Leviticus
“You shall not lie with a male as with a woman; it is an abomination.” (18:22)
“If a man lies with a male as with a woman, both of them have committed an abomination; they shall be put to death; their blood is upon them.” (20:13)
These verses are part of the Holiness Code in the Old Testament book of Leviticus (chapters 17-26) that attempted to spell out ways the people of Israel would act differently than their Mediterranean neighbors. In light of the previously mentioned sexual practices of Israel’s neighbors, it becomes clear that this prohibition in Leviticus was an attempt to preserve the internal harmony of Jewish male society by not allowing them to participate in anal intercourse as a form of expressing or gaining social and political dominance. These verses in no way prohibit, nor do they even speak, to loving, caring sexual relationships between people of the same gender.
The Writings of the Apostle Paul
“So do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived! Fornicators, idolaters, adulterers, male prostitutes, sodomites, thieves, the greedy, drunkards, revilers, robbers—none of these will inherit the kingdom of God” (1 Corinthians 6:9-10).
“The law is laid down not for the innocent but for the lawless and disobedient, for the godless and sinful, for the unholy and profane, for those who kill their father or mother, for murderers, fornicators, sodomites, slave traders, liars, perjurers, and whatever else is contrary to the sound teaching that conforms to the glorious gospel of the blessed God” (1 Timothy 1:9-11).
There are two major issues to consider when one approaches these passages: translation and sexual practices of Greek culture. A comparison of these verses in several translations of the Bible indicates that there is some confusion about how to translate two Greek words in these lists of vices Paul has enumerated. The two words are arsenokoitai which is rendered in various translations as “homosexuals,” “sodomites,” “child molesters,” or “perverts” and malakoi which is rendered in various translations as “catamites,” “the effeminate,” or “boy prostitutes.”
These Greek words are difficult to translate in the context of these passages. Malakoi is a common term and means “soft.” It can refer to clothing (Matthew 11:8) or moral matters, meaning “undisciplined.” Arsenokoitai is a rare word and is made up of arseno meaning “man,” and koitai meaning “bed, lying, or having sex with.” When put together the word may mean “male prostitutes.”
When these words are placed in the context of Greek culture in which Paul was writing, the passages have very specific meanings. As we have seen earlier, the Mediterranean world had a definition of sexuality that was based on dominance/submission and unequal status. Greek culture fine tuned that definition with regard to status. Proper sexual relations occurred between people whose status was unequal. In addition there was a practice in ancient Greek culture known as pederasty in which younger men were socialized and educated through a close relationship with an older man. These older men were the boys’ (age 12 or 13) patrons and, often, their lovers. These relationships were seen as the key to raising up the next generation of city leaders and there were strict rules about how long the relationship should last and the roles of families within these relationships. Evidently there was some abuse happening in these relationships and young boys were being exploited and kept by the patron well after the boy had grown into adulthood (which would have made him an equal, hence violating the code of sex only among unequals).
These abusive relationships are what the apostle Paul is referencing, not mutually loving and caring relationships between people of the same sex.
Romans 1:26-27
“For this reason God gave them up to degrading passions. Their women exchanged natural intercourse for unnatural, and in the same way also the men, giving up natural intercourse with women, were consumed with passion for one another. Men committed shameless acts with men and received in their own persons the due penalty for their error.”
By now it should be clear that these verses must be read in the cultural context of the Mediterranean world that understood socially acceptable sexual behavior to happen only one way: among unequals with the dominant partner always an adult male.
It is also important to read these verses in Romans within their larger context. At the beginning of his letter to the church in Rome (where he had not yet visited) Paul was attempting to lay out for the Roman church his theology of grace (all have sinned and fall short of the glory of God; but are justified by the gift of grace in Christ Jesus, 3:23). He is writing to a Jewish and Gentile audience. In chapter one he tries to demonstrate the Gentiles’ need for God by pointing out behaviors that keep them alienated from God. In chapter two he does the same thing for his Jewish audience.
Paul’s reference to natural and unnatural sexual acts must be taken in light of Mediterranean sexuality. He is not attempting to give an ethical teaching concerning homosexuality. He is trying to meet his Gentile audience on their own terms; using the example of some people who are not upholding the dominant/submissive model as an opportunity to talk about all persons’ need for the saving grace of Jesus Christ.
Issues of Biblical Authority
When dealing with matters of biblical interpretation one always needs to keep in mind the role of the authority of the Bible in matters of faith and practice. While the Bible is an important witness to the relationship between God and humanity, it is not the ultimate revelation of God—Jesus Christ, the Word made flesh, is. We must guard against what some scholars have called bibliolatry—making an idol out of scripture.
One way to guard against bibliolatry is to realize that while the Bible may be at the center of matters of faith, it must also be in ‘conversation’ with tradition, experience and reason. These four sources of faith have become known as the Wesleyan quadrilateral, so named after their originator John Wesley, founder of the Methodist heritage.
We must read and interpret scripture with the aid of the history and tradition of the Christian church. We must also bring reason—philosophical and rational thought--to bear on applications of scripture to real life situations. And last and most importantly, scripture must be weighed alongside human experience—especially the experience of God’s grace.
It is time we stopped making an idol out of the Bible. It is time we bring philosophical and rational thought—especially what the sciences have told us about sexual orientation and identity development—into conversation with the Bible. It is time we listen to the experiences of God’s gay and lesbian children who know with all their hearts that God has created them just as they are.
Resources
Brooten, Bernadette (1996). Love Between Women: Early Christian Responses to Female Homoeroticism. Chicago: Universityof ChicagoPress.
Helminiak, Daniel (1994). What the Bible Really Says About Homosexuality. San Francisco: Alamo SquarePress.
Scroggs, Robin (1983). The New Testament and Homosexuality. Philadelphia: Fortress Press.
Tolbert, Mary (2002). “Homoeroticism in the Biblical World: Biblical Texts in Historical Contexts.” Paper delivered at Lancaster School of Theology, published on the web at www.clgs.org.
Wink, Walter (1999). Homosexuality and the Christian Faith: Questions of Conscience for the Churches. Minneapolis: Fortress Press.