How prevalent is homosexuality? What causes it? Is it a psychopathology? Can it be changed? Questions like these often accompany discussions of homosexual behavior. For answers we naturally look to scientific studies. But what does the scientific research actually show? More important, what place should this research have in shaping the church's response? Stanton Jones and Mark Yarhouse help us face these issues squarely and honestly. In four central chapters they examine how scientific research has been used within church debates--in particular within Methodist, Presbyterian and Episcopal contexts. They then survey the most recent and best scientific research and sort out what it actually shows. Next they help us to interpret the research's relevance to the moral debate within the church. In a concluding chapter they make a strong case for a traditional Christian sexual ethic. Church groups considering these complex issues will find helpful discussion questions at the end of each chapter. This book is essential reading for anyone involved in the church's debate over homosexual behavior.
Homosexuality
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Stanton L. Jones, Ph.D., is provost of Wheaton College and coauthor of Modern Psychotherapies.
Mark A. Yarhouse, Psy.D., is assistant professor of psychology at Regent University, Virginia Beach, Virginia.
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15 of 17 people found the following review helpful
5.0 out of 5 stars
An Excellent Intro to How Science Interacts with Religion in Debates over Homosexuality
September 15, 2010
Format:Paperback
How prevalent is homosexuality? What causes it? Is it a psychopathology? And can it be changed?
Social scientists have researched these questions for decades. Increasingly, individual Christians and Christian denominations draw on the findings of that research as they debate whether homosexual behavior is permissible, whether same-sex marriage is desirable, and whether non-celibate homosexuals can be ordained to ministry. Unfortunately, many Christians and churches that draw on this research do so without conceding that its findings are complicated. Moreover, they all-too-often reach conclusions that do not follow logically from the premises.
In Homosexuality book, Stanton L. Jones and Mark A. Yarhouse survey "the use of scientific research in the church's moral debate" about homosexuality, as the subtitle states the purpose of the book. Jones and Yarhouse are members of the American Psychological Association, professors of psychology, and published researchers. They are also evangelical Christians who defend the traditional Christian prohibition of homosexual behavior.
Chapter 1--"Research, Reason, and Religion"--sketches a portrait of the relationship between science and religion. Jones and Yarhouse reject (1) perspectivalism, "the view that science and religion are two complementary ways of knowing (epistemologies) that deal with alternative and distinct vantage points or perspectives on reality"; (2) imperialism, "the view that science and religion are competing descriptions of the same reality, with one trying to utterly dominate and replace the other"; and (3) postmodern relativism, in which "science's authority [and Scripture's, I might add] has been replaced by the authority of narrative...stories that can be true for one person and not for another." Instead, they advocate (4) critical realism; "we believe that there is a real world out there where it is possible to know and know truly (hence, `realism'), but we also believe that our theories and hypotheses about that world, and our religious presuppositions and beliefs about reality, color and shape our capacity to know the world (hence, `critical realism'" (pp. 14-15, passim).
With this perspective in mind, the authors survey research regarding the four questions asked at the outset of this review. Chapter 2 examines the prevalence of homosexuality, chapter 3 its etiology or cause, chapter 4 its status as a mental disorder, and chapter 5 the efficacy of change methods (p. 29). Each chapter begins with examples of how individual Christians and churches use--more typically, misuse--scientific research on a given topic; continues with a fair and appropriately nuanced survey of what the research actually shows, or doesn't show; then draws out the "formal relevance of research to the moral debate" (p. 45), focusing on the logical relationship between scientific premises and moral conclusions.
Regarding the prevalence of homosexuality, Jones and Yarhouse conclude that "homosexuality [understood as a `stable life orientation'] almost certainly characterizes less than 3% of the population, and the correct percentage combining men and women might be lower than even 2%" (p. 44). However, they go on to argue, "We can think of no compelling rationale for why the prevalence of a particular behavior should be directly related to whether that behavior is moral" (p. 45). The fact that some vices are common and some virtues rare does not make them less vicious or virtuous, after all.
Regarding the etiology of homosexual orientation, the authors survey "psychological/environmental theories" (pp. 54-60) and "biological theories" (pp. 60-83). They conclude that neither nurture nor nature fully explain homosexual orientation. Instead, they argue that the research supports a "weighted interactionist hypothesis." In other words, "an individual person's experience of same-sex attraction will be related to a host of interrelated factors," including "biological influences," "psychological (early childhood) influences," "other environmental influences," and "adult experiences." These influences are "weighted differently for each individual," "cumulative," and a "push" rather than a "cause" of sexual orientation (pp. 85-86). How is this interpretation of the evidence relevant to the church's moral debate? In two ways: (1) "there appear to be a variety of factors that provide a push in the direction of homosexuality for some persons, but there is no evidence that this `push' renders human choice utterly irrelevant" (p. 88). (2) "Science has not eliminated responsibility for sexual behavior" (p. 89). In other words, a person may not choose his or her orientation--although this can't be completely ruled out in some cases either--but he or she can choose how to act upon that orientation. The authors conclude, "The church's moral concern is not fundamentally with homosexual orientation, no matter how it develops," for "it may be understood as one among the many ways in which we humans, sinful and fallen as we are, are inclined to lean toward choices and patterns that do not bring honor to God." Instead, the "church's moral concern is with what an individual does with his or her experiences of same-sex attraction" (p. 90).
Regarding the status of homosexuality as a moral disorder, Jones and Yarhouse survey four criteria "commonly used to define behavior patterns as abnormal": "statistical infrequence"; "personal distress"; "maladaptiveness"--i.e., "behavior or characteristics that sabotage rather than abet a person's moving in a positive, healthy direction"; and "deviation from social norms" (pp. 98, 107). Based on these criteria, they conclude that the evidence offers a "mixed scorecard." Homosexuality is "infrequent." There is "a correlation of homosexuality with personal distress, though not all homosexuals are distressed." "[A]rguments regarding maladaptiveness are also inconclusive," mainly because "it may be hard to establish a clear definition of maladaptiveness that would be widely accepted in the secular community." And "it is clear that homosexuality violates societal norms, though consensus on these societal norms in America is decaying" (pp. 112-113). Jones and Yarhouse wrote that sentence in 2000. Given the ongoing debate regarding California's Prop 8, that sentence is still true a decade later. How do these conclusions relate to the church's moral debate? "Christians must recognize that neither societal consensus itself, nor societal judgment of a pattern as unhealthy, disturbed or abnormal bears any necessary relation to moral judgment in the Christian tradition." Why not? "Morality is not usually conceived as determined by democratic vote in the Christian tradition" (p. 113). Additionally, "ethical abnormality and psychological abnormality are not the same thing, nor are they related by necessity" (pp. 113-114). Sins are not necessarily pathologies, nor pathologies necessarily sins.
Regarding the efficacy of change methods, Jones and Yarhouse's conclusion offers support to neither those who think homosexual orientation is "immutable" nor those who think "reparative therapy" is a cure-all. Based on the research evidence, they conclude: "Change of homosexual orientation may well be impossible for some by any natural means. Yet the position that homosexuality is unchangeable seems questionable in light of reports of successful change" (p. 148). How is this conclusion--also a "mixed scorecard"--relevant to the church's moral debate? "The core issue is that the church's stance on homosexual behavior requires only that individuals be able to refrain from homosexual action and find a life of fulfillment in God's own provision in meeting their personal needs and not that they necessarily be able to become heterosexuals. Certainly behavior change is within the realm of that which can be changed, as evidenced by our understanding of autonomy and free will, as well as scientific findings that clearly support change of behavior methods" (p. 150).
Chapter 6, "Toward a Christian Sexual Ethic," concludes the book and restates "the core of the Christian sexual ethic" in four propositions: (1) "our sexuality...is a precious gift from God"; (2) "full sexual intimacy is properly experienced only between a man and a woman who are married"; (3) "those who are not married should refrain from full sexual intimacy with others"; and (4) "all persons, married and unmarried, should be characterized by certain virtues that will guide and mold their living out of their sexual natures before God and their fellow men and women" (p. 157).
Jones and Yarhouse's book will unsettle both revisionists and traditionalists, i.e., the two basic positions in the church's moral debate about homosexuality. On the one hand, Jones and Yarhouse demonstrate, persuasively in my opinion, that revisionists often mischaracterize the scientific research on homosexuality and draw illogical moral inferences from it, whether they have misinterpreted it or not. On the other hand, traditionalists may not like the complicated picture that scientific research on homosexuality draws. Indeed, some traditionalists may simply dispense with the scientific research altogether, in an act of what Jones and Yarhouse might characterize as "imperialism from the religious side, "i.e., a "push for the elimination of scientific research that impinges on any religious question, or [denial of] the validity of any scientific research that conflicts with their understanding of how reality should be" (p. 14).
Personally, I finished reading the book and pondered anew "the mystery of iniquity," to borrow a phrase from Paul, perhaps out of context (2 Thes. 2:7 [KJV]). It is easy to judge the sins of others, especially the ones I am not tempted to commit. Read more ›
Social scientists have researched these questions for decades. Increasingly, individual Christians and Christian denominations draw on the findings of that research as they debate whether homosexual behavior is permissible, whether same-sex marriage is desirable, and whether non-celibate homosexuals can be ordained to ministry. Unfortunately, many Christians and churches that draw on this research do so without conceding that its findings are complicated. Moreover, they all-too-often reach conclusions that do not follow logically from the premises.
In Homosexuality book, Stanton L. Jones and Mark A. Yarhouse survey "the use of scientific research in the church's moral debate" about homosexuality, as the subtitle states the purpose of the book. Jones and Yarhouse are members of the American Psychological Association, professors of psychology, and published researchers. They are also evangelical Christians who defend the traditional Christian prohibition of homosexual behavior.
Chapter 1--"Research, Reason, and Religion"--sketches a portrait of the relationship between science and religion. Jones and Yarhouse reject (1) perspectivalism, "the view that science and religion are two complementary ways of knowing (epistemologies) that deal with alternative and distinct vantage points or perspectives on reality"; (2) imperialism, "the view that science and religion are competing descriptions of the same reality, with one trying to utterly dominate and replace the other"; and (3) postmodern relativism, in which "science's authority [and Scripture's, I might add] has been replaced by the authority of narrative...stories that can be true for one person and not for another." Instead, they advocate (4) critical realism; "we believe that there is a real world out there where it is possible to know and know truly (hence, `realism'), but we also believe that our theories and hypotheses about that world, and our religious presuppositions and beliefs about reality, color and shape our capacity to know the world (hence, `critical realism'" (pp. 14-15, passim).
With this perspective in mind, the authors survey research regarding the four questions asked at the outset of this review. Chapter 2 examines the prevalence of homosexuality, chapter 3 its etiology or cause, chapter 4 its status as a mental disorder, and chapter 5 the efficacy of change methods (p. 29). Each chapter begins with examples of how individual Christians and churches use--more typically, misuse--scientific research on a given topic; continues with a fair and appropriately nuanced survey of what the research actually shows, or doesn't show; then draws out the "formal relevance of research to the moral debate" (p. 45), focusing on the logical relationship between scientific premises and moral conclusions.
Regarding the prevalence of homosexuality, Jones and Yarhouse conclude that "homosexuality [understood as a `stable life orientation'] almost certainly characterizes less than 3% of the population, and the correct percentage combining men and women might be lower than even 2%" (p. 44). However, they go on to argue, "We can think of no compelling rationale for why the prevalence of a particular behavior should be directly related to whether that behavior is moral" (p. 45). The fact that some vices are common and some virtues rare does not make them less vicious or virtuous, after all.
Regarding the etiology of homosexual orientation, the authors survey "psychological/environmental theories" (pp. 54-60) and "biological theories" (pp. 60-83). They conclude that neither nurture nor nature fully explain homosexual orientation. Instead, they argue that the research supports a "weighted interactionist hypothesis." In other words, "an individual person's experience of same-sex attraction will be related to a host of interrelated factors," including "biological influences," "psychological (early childhood) influences," "other environmental influences," and "adult experiences." These influences are "weighted differently for each individual," "cumulative," and a "push" rather than a "cause" of sexual orientation (pp. 85-86). How is this interpretation of the evidence relevant to the church's moral debate? In two ways: (1) "there appear to be a variety of factors that provide a push in the direction of homosexuality for some persons, but there is no evidence that this `push' renders human choice utterly irrelevant" (p. 88). (2) "Science has not eliminated responsibility for sexual behavior" (p. 89). In other words, a person may not choose his or her orientation--although this can't be completely ruled out in some cases either--but he or she can choose how to act upon that orientation. The authors conclude, "The church's moral concern is not fundamentally with homosexual orientation, no matter how it develops," for "it may be understood as one among the many ways in which we humans, sinful and fallen as we are, are inclined to lean toward choices and patterns that do not bring honor to God." Instead, the "church's moral concern is with what an individual does with his or her experiences of same-sex attraction" (p. 90).
Regarding the status of homosexuality as a moral disorder, Jones and Yarhouse survey four criteria "commonly used to define behavior patterns as abnormal": "statistical infrequence"; "personal distress"; "maladaptiveness"--i.e., "behavior or characteristics that sabotage rather than abet a person's moving in a positive, healthy direction"; and "deviation from social norms" (pp. 98, 107). Based on these criteria, they conclude that the evidence offers a "mixed scorecard." Homosexuality is "infrequent." There is "a correlation of homosexuality with personal distress, though not all homosexuals are distressed." "[A]rguments regarding maladaptiveness are also inconclusive," mainly because "it may be hard to establish a clear definition of maladaptiveness that would be widely accepted in the secular community." And "it is clear that homosexuality violates societal norms, though consensus on these societal norms in America is decaying" (pp. 112-113). Jones and Yarhouse wrote that sentence in 2000. Given the ongoing debate regarding California's Prop 8, that sentence is still true a decade later. How do these conclusions relate to the church's moral debate? "Christians must recognize that neither societal consensus itself, nor societal judgment of a pattern as unhealthy, disturbed or abnormal bears any necessary relation to moral judgment in the Christian tradition." Why not? "Morality is not usually conceived as determined by democratic vote in the Christian tradition" (p. 113). Additionally, "ethical abnormality and psychological abnormality are not the same thing, nor are they related by necessity" (pp. 113-114). Sins are not necessarily pathologies, nor pathologies necessarily sins.
Regarding the efficacy of change methods, Jones and Yarhouse's conclusion offers support to neither those who think homosexual orientation is "immutable" nor those who think "reparative therapy" is a cure-all. Based on the research evidence, they conclude: "Change of homosexual orientation may well be impossible for some by any natural means. Yet the position that homosexuality is unchangeable seems questionable in light of reports of successful change" (p. 148). How is this conclusion--also a "mixed scorecard"--relevant to the church's moral debate? "The core issue is that the church's stance on homosexual behavior requires only that individuals be able to refrain from homosexual action and find a life of fulfillment in God's own provision in meeting their personal needs and not that they necessarily be able to become heterosexuals. Certainly behavior change is within the realm of that which can be changed, as evidenced by our understanding of autonomy and free will, as well as scientific findings that clearly support change of behavior methods" (p. 150).
Chapter 6, "Toward a Christian Sexual Ethic," concludes the book and restates "the core of the Christian sexual ethic" in four propositions: (1) "our sexuality...is a precious gift from God"; (2) "full sexual intimacy is properly experienced only between a man and a woman who are married"; (3) "those who are not married should refrain from full sexual intimacy with others"; and (4) "all persons, married and unmarried, should be characterized by certain virtues that will guide and mold their living out of their sexual natures before God and their fellow men and women" (p. 157).
Jones and Yarhouse's book will unsettle both revisionists and traditionalists, i.e., the two basic positions in the church's moral debate about homosexuality. On the one hand, Jones and Yarhouse demonstrate, persuasively in my opinion, that revisionists often mischaracterize the scientific research on homosexuality and draw illogical moral inferences from it, whether they have misinterpreted it or not. On the other hand, traditionalists may not like the complicated picture that scientific research on homosexuality draws. Indeed, some traditionalists may simply dispense with the scientific research altogether, in an act of what Jones and Yarhouse might characterize as "imperialism from the religious side, "i.e., a "push for the elimination of scientific research that impinges on any religious question, or [denial of] the validity of any scientific research that conflicts with their understanding of how reality should be" (p. 14).
Personally, I finished reading the book and pondered anew "the mystery of iniquity," to borrow a phrase from Paul, perhaps out of context (2 Thes. 2:7 [KJV]). It is easy to judge the sins of others, especially the ones I am not tempted to commit. Read more ›
32 of 41 people found the following review helpful
By A Customer
Format:Paperback|Amazon Verified Purchase
This book deserves to rank higher on Amazon.com's sales list. It seems very difficult to find a book that deals with this subject fairly, since this subject is so politically charged. But this book does a very good job of laying out the most current scientific research. People who should read it may not because they may assume that it's coming from a traditional religious perspective. Ultimately, it is. But the authors lay the scientific research out fairly and draw rational conclusions from it. It's hard to see how anybody could be offended by this book, no matter what side of the fence they happen to be on.Much of the material overlaps with Thomas Schmidt's "Straight and Narrow" (published five years earlier by the same publisher, Intervarsity Press). But Schmidt's book was more overtly critical of homosexuality, whereas this book is somewhat less personal and more clinical. The authors seem to take some pains not to offend. But the book does show (as Schmidt does) that the media coverage of this subject tends to really oversimplify (and, to a degree, whitewash) a very complex subject.
Format:Paperback
The authors state in the first chapter of this 2000 book, "As this title [of the book] suggests, we are asking the question of how research on homosexuality should inform our understanding of homosexuality, particularly in the church. How should we think about the relevance of scientific evidence to our moral and theological views of homosexual behavior? How can science have any relevance for a religious position?" (Pg. 13) They add, "we will discuss the scientific basis for these and other claims made by proponents for change from the traditional Christian sexual ethic. We will also discuss the formal relevance of the scientific research to the moral debate in the church." (Pg. 24)
They point out, "the prevalence rate of homosexuality does appear to be a genuine point of discussion in the church today. The inaccurate 10% figure is often misused... The 10% figure is usually attributed to the Kinsey study of males. What many people may not know is that Kinsey NEVER reported that `10% of the population if homosexual,' as is often suggested in popular reports or discussions... Kinsey actually reported... that 4% of white males were exclusively homosexual throughout their lives after adolescence... Kinsey also consistently reported ... that female homosexuality appeared to occur at about half the rate of male homosexuality. So the first thing to note about Kinsey's `findings' is that the `10% of the population is homosexual' claim is not one that Kinsey ever made." (Pg. 35-36) They add that "Kinsey oversampled college graduates... But two sample distortions are the most shocking: First, Kinsey drastically oversampled prison inmates... he especially sought interviews with sex offenders, men imprisoned for crimes such as rape, pederasty... and sodomy... So BOTH figures [4% and 10%]... are probably inflated due to oversampling from a subject pool that is more likely to engage in same-sex behavior to begin with." (Pg. 36-37)
They critique the study done by Simon LeVey [Queer Science: The Use and Abuse of Research into Homosexuality]: "First, the LeVay study examined only 35 people (which is a very small number of people for research purposes)... Furthermore, all of the homosexual men and six of the presumed heterosexual men died of AIDS. What is important about this fact is that (1) it makes the supposition that the six `heterosexual' men who died of AIDS seem questionable, and (2) AIDS and the medications used to treat HIV infection can affect the size and shape of the very part of the brain LeVey was studying. We do not know whether his findings are related to homosexuality or to the medications used to treat HIV." (Pg. 70)
They point out about popular interpretations of the famous study by Evelyn Hooker: "The prevailing wisdom at that time was that to be homosexual was to manifest obvious signs of pathology.... Hooker's study challenged this common assumption. In this study Hooker refuted the generalization that all homosexuals were manifestly disturbed... But... Hooker's study is often interpreted as having accomplished much more..." (Pg. 99)
They conclude, "We have dealt here only with the `scientific' arguments advanced against the church's traditional ethic. There are of course biblical, theological, sociological, strategic and political arguments in play in this great debate, but those are beyond the scope of this book. The issue of homosexuality is, we believe, by and in itself a rather isolated and peripheral issue, but it is a battlefield on which other much more weighty theological and biblical concerns are being debated; it is an issue that has the potential, already partly realized, to splinter and divide the body of Christ. Christians must attend carefully to it." (Pg. 182)
This is an excellent overview of recent research from an evangelical Christian perspective.
They point out, "the prevalence rate of homosexuality does appear to be a genuine point of discussion in the church today. The inaccurate 10% figure is often misused... The 10% figure is usually attributed to the Kinsey study of males. What many people may not know is that Kinsey NEVER reported that `10% of the population if homosexual,' as is often suggested in popular reports or discussions... Kinsey actually reported... that 4% of white males were exclusively homosexual throughout their lives after adolescence... Kinsey also consistently reported ... that female homosexuality appeared to occur at about half the rate of male homosexuality. So the first thing to note about Kinsey's `findings' is that the `10% of the population is homosexual' claim is not one that Kinsey ever made." (Pg. 35-36) They add that "Kinsey oversampled college graduates... But two sample distortions are the most shocking: First, Kinsey drastically oversampled prison inmates... he especially sought interviews with sex offenders, men imprisoned for crimes such as rape, pederasty... and sodomy... So BOTH figures [4% and 10%]... are probably inflated due to oversampling from a subject pool that is more likely to engage in same-sex behavior to begin with." (Pg. 36-37)
They critique the study done by Simon LeVey [Queer Science: The Use and Abuse of Research into Homosexuality]: "First, the LeVay study examined only 35 people (which is a very small number of people for research purposes)... Furthermore, all of the homosexual men and six of the presumed heterosexual men died of AIDS. What is important about this fact is that (1) it makes the supposition that the six `heterosexual' men who died of AIDS seem questionable, and (2) AIDS and the medications used to treat HIV infection can affect the size and shape of the very part of the brain LeVey was studying. We do not know whether his findings are related to homosexuality or to the medications used to treat HIV." (Pg. 70)
They point out about popular interpretations of the famous study by Evelyn Hooker: "The prevailing wisdom at that time was that to be homosexual was to manifest obvious signs of pathology.... Hooker's study challenged this common assumption. In this study Hooker refuted the generalization that all homosexuals were manifestly disturbed... But... Hooker's study is often interpreted as having accomplished much more..." (Pg. 99)
They conclude, "We have dealt here only with the `scientific' arguments advanced against the church's traditional ethic. There are of course biblical, theological, sociological, strategic and political arguments in play in this great debate, but those are beyond the scope of this book. The issue of homosexuality is, we believe, by and in itself a rather isolated and peripheral issue, but it is a battlefield on which other much more weighty theological and biblical concerns are being debated; it is an issue that has the potential, already partly realized, to splinter and divide the body of Christ. Christians must attend carefully to it." (Pg. 182)
This is an excellent overview of recent research from an evangelical Christian perspective.
Most Recent Customer Reviews
5.0 out of 5 stars
Homosexuality
What a tremendous book on a very touchy and debated subject. The facts in this book and the information on the actual studies that are frequently quoted are very enlightening. Read more
Published 17 months ago by Frank
2.0 out of 5 stars
More of the same from Cristian Scientists.
This is a very well researched book by reputable authors, but, they started with the agenda to verify the validity of their faith. Read more
Published on August 13, 2009 by Perry
5.0 out of 5 stars
Excellent book!! Conviction does not equal bias or bigotry
Jones & Yarhouse have provided sufficient evidence in exposing the sensational, headline-grabbing but flawed claims of pro-homosexual "research" for those willing to allow the... Read more
Published on January 4, 2008 by D. Wilcox
2.0 out of 5 stars
Flaws in research - anecdotal evidence unsound
The subtext of this work could possibly be retitled the "The Misuse of Scientific Research in the Churches Moral Debate". Read more
Published on March 18, 2007 by Anthony Venn Brown
2.0 out of 5 stars
A failure to deal with science
Stanton L. Jones and Mark A Yarhouse's book Homosexuality: The Use of Scientific Research in the Church's Moral Debate will fail to convince anyone that is not already of the same... Read more
Published on January 3, 2007 by Roger
5.0 out of 5 stars
Wonderful and Timely
This book is a must read for all psychiatry shcools
Published on February 18, 2003 by joshua
3.0 out of 5 stars
Thorough discussion of homosexuality, flawed theology
Jones and Yarhouse's comprehensive discussion of the science of homosexuality is welcome and long overdue. Read more
Published on June 24, 2001 by Michael R. Airhart
Citations (learn more)
This book cites 8
books:
See all 8 books this book cites
- Human Sexuality (5th Edition) by William Masters on page 71, and page 102
- Abnormal Psychology by Michele T., Ph.D. Martin on page 55
- Dirt, greed, and sex: Sexual ethics in the New Testament and their implications for today by Louis William Countryman on page 175
- The Christian Church (Today's World) by Christopher Wright on page 21
- Grace and Truth in the Secular Age by Timothy Bradshaw on page 150
See all 8 books this book cites
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