Essay Grade

ARTICLES
LGBTQ Topics and
Christianity in Social
Work: Tackling the
Tough Questions
Adrienne B. Dessel, Jeanna Jacobsen, Denise L. Levy, David
McCarty-Caplan, Terrence O. Lewis, & Laura E. Kaplan
Social workers are mandated to be inclusive of all persons. A number of critical
questions are often asked about the intersection of LGBTQ topics and Christianity in social work. These questions speak to important issues such as ethical and
competent practice and socially just policies regarding service delivery. In this
paper, we address issues for Christian social workers concerning professional
ethics and responsibilities involving religion, cultural competence and cultural
humility, referring out, affirming LGBTQ clients, reparative therapy, and resources
for Christian social workers. This manuscript can be used to navigate the complex,
often challenging, and critical issues facing Christian social workers and offers
guidance for ethical and culturally sensitive practice with LGBTQ populations.
P
EOPLE FROM MANY RELIGIONS HAVE BEEN INVOLVED IN SOCIAL WORK
throughout history, all of whom have contributed to the development
of the profession and its emphasis on combating oppression in pursuit
of greater social justice (Dulmus & Sowers, 2012; Faherty, 2006; Stein,
1956). These foundational values of social work are congruent with many
religious belief systems, including Christianity, which has a long history
of social justice work (Canda & Furman, 2010; Lee & O’Gorman, 2005).
Thus, some religious individuals feel called to enter social work because
of the harmony between their religious convictions and social work ideals.
However, social work is not a faith-based profession founded on any one
Social Work & Christianity, Vol. 44, No. 1 & 2 (2017), 11–30
Journal of the North American Association of Christians in Social Work
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religious tradition, and there are times when social work professional expectations differ from the personal beliefs of religious social work professionals.
For example, some people of faith struggle with issues around serving
lesbian, gay, bisexual, transgender, queer, or questioning (LGBTQ) people
(Melendez & LaSala, 2006), although social work has increased its efforts
to support sexual and gender minorities in recent years through cultural
competence practices and policy implementation (CSWE, 2016; NASW,
2015). The National Association of Social Work (NASW) (2008) Code of
Ethics specifically calls for culturally competent and non-discriminatory
social work practice with persons regardless of “sex, sexual orientation,
gender identity or expression” (pp. 1-2). In 2016, the Council for Social
Work Education (CSWE) and its Council on Sexual Orientation and Gender
Identity and Expression (CSOGIE) issued a Position Statement on Conversion/Reparative Therapy that unequivocally denounced these practices and
re-affirmed the equal worth and dignity of LGBTQ persons. Despite these
statements by the profession’s self-governing organizations, some social
workers experience internal conflicts between their personal religious
beliefs and the professional values and ethics in regard to serving LGBTQ
communities. When religious beliefs conflict with professional values, the
tension produced may lead to ambivalence about how to proceed and may
potentially lead to unethical practice.
In an attempt to address this tension, members of the Caucus of LGBTQ Faculty and Doctoral Students in Social Work (LGBTQ Caucus) and
the Council on Sexual Orientation and Gender Identity and Expression
(CSOGIE) of the Council on Social Work Education (CSWE) developed
this article through collaboration with social work practitioners, students,
and educators representing various sexual orientations, gender identities,
and religious affiliations. This collaborative effort began in 2015 as a professional work-group of social work academics who were concerned with
the intersections of religious issues and support of LGBTQ populations in
social work education. Monthly collaborative conference calls between the
authors, members of the LGBTQ Caucus, CSOGIE, and board members of
the North American Association of Christians in Social Work (NACSW)
helped develop and frame the purposes and content of this work. Because
of this particular composition of collaborative influences, this article focuses
on intersections between Christianity and the support of LGBTQ people
in social work education.
We believe non-religious social workers and social workers from nonChristian religions will also likely benefit from engaging with this material
by being able to transfer themes of culturally competent practice. We hope
this article contributes to culturally competent, ethical social work practice
with LGBTQ individuals. The intent of this article is to provide social work
educators, students, and practitioners guidance for approaching topics in
LGBTQ TOPICS AND CHRISTIANITY IN SOCIAL WORK
a way that affirms and respects LGBTQ people and religious beliefs, while
encouraging recognition of common ground.
Professional Social Work Ethics and Duties
As professionals, social workers have duties and obligations that differ
from other members of society (Reamer, 2014). Social workers are obligated
to not cause harm and to ameliorate harm caused by others. Thus, social
workers have a responsibility to understand the factors that may cause,
increase, reduce, or relieve harm. Social workers are expected to follow the
profession’s standards of practice and can be disciplined by the profession
when they willingly or knowingly choose to not uphold professional ethics
and standards (Kaplan, 2006).
The NASW (2008) Code of Ethics (COE) provides very specific
guidelines for social work professional practice. The COE mandates that
social workers understand diversity and oppression, specifically noting
social identities related to sexual orientation, gender identity, and religion
(NASW, 2008, section 1.05). It further states that social workers should
not discriminate based on sexual orientation, gender identity, or religion,
and that social workers should work to eliminate such discrimination and
injustices (NASW, 2008, sections 4.02, 6.04). We will elaborate on these
ethical mandates throughout the article.
Cultural Competence and Humility
Cultural competence begins with cultural humility. It refers to the
ability of social work professionals, organizations, and systems to respond respectfully and effectively to people of all cultures in a manner
that recognizes, affirms, and values the worth and dignity of all people
(NASW, 2015). This ability is often described as an ongoing process that
involves development of: (1) awareness of one’s own cultural values,
biases, and position in established power structures, (2) awareness of a
client’s worldview, and (3) the ability to develop and implement culturally appropriate interventions (Sue, 2001). Cultural competence does not
mean having complete knowledge of any culture. However, social workers
should strive to continuously develop competence. One study of LGBTQ
social work students in social work programs indicated an increased need
for LGBTQ content in educational materials (Craig, McInroy, Dentato,
Austin, & Messinger, 2015), suggesting a need for a greater awareness
of the worldview of LGBTQ clients.
Social workers have an ethical responsibility to limit any potentially
negative impact of their personal beliefs and values on their professional
social work practice (CSWE, 2015). Belief systems may influence ethical
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decision-making and practice (Bransford, 2011; Osmo & Landau, 2003).
In fact, one study found a strong mediating effect of personal religious
practices with professional social work practice behaviors (Kvarfordt &
Sheridan, 2009). The tension between religion and sexual orientation or
gender identity may be challenging for some professionals to reconcile.
Nevertheless, the profession requires social workers to commit to resolving this tension, and there are many strategies that can help in this regard.
When considering this tension, a strengths-based perspective recognizes
that both clients and social workers bring strengths, resources, and challenges
to their working relationships. Further, a strengths-based view of the role
of personal beliefs and values acknowledges the potential good they have
to offer, the potential for their negative influence, and our obligation to do
due diligence to assess possible tensions and act in the best interest of the
professional relationship.
In working through this tension, it is helpful to reflect on one’s own
beliefs, values, and culture, and how one has been socialized (Adams, Bell,
& Griffin, 2007). Social workers can complete a cultural self-assessment
by examining their own worldviews and how to limit the influence of personal biases in practice (for examples, see Brice, 2014; Drumm et al., 2014;
Ortega & Faller, 2011). In addition, self-assessment and reflective practice
can help social workers identify previously unrecognized similarities in
beliefs, values, and cultural perspectives. Social workers can use these
similarities to develop a working alliance based on mutual respect, cultural
humility, and client-centered growth (Teyber & McClure, 2011; Miller &
Garran, 2008). Social workers should build time into their practices for
self-reflection and consultation as needed.
In self-assessment, practitioners should reflect on what values and
beliefs are shared with clients, where differences exist, and how they can
reduce the impact of any personal biases on professional work. Critical
self-reflection is the responsibility of all social workers, regardless of their
religious, political, or ideological beliefs. Critical self-reflection may lead
to changes in beliefs or to deeper understanding and embracing of beliefs.
Critically reflecting on personal values and beliefs does not mean having to
abandon those beliefs. In fact, there are many Christian and non-Christian
LGBTQ-affirming clergy and communities (Brice, 2014; Drumm et al., 2014;
Foster, Bowland, & Vosler, 2015; Levy, 2014; Lewis, 2015; Moon, 2004).
It does mean seeking an in-depth understanding of beliefs and how those
beliefs may impact others. Cultural humility requires a social worker to
grapple with the complexity of serving those who are different (Ortega &
Faller, 2011). In the context of social work education and religious beliefs,
“the goal…is not to strip students of their religious beliefs, but rather to
create an environment for students to examine the way in which personal
biases can have the potential to harm individuals” (Chonody, Woodford,
LGBTQ TOPICS AND CHRISTIANITY IN SOCIAL WORK
Smith, & Silverschanz, 2014, p. 57). Social workers may benefit from seeking out spiritual and professional mentorship from other Christian LGBTQ
advocates (Drumm et al., 2014; Tan, 2014).
In addition to self-reflection and consultation, social workers must also
step outside of their own culture and seek to understand and learn about
diverse people and populations, including LGBTQ populations (Messinger,
2009; Morrow & Messinger, 2006). It can be helpful to learn from existing
literature and research on diverse populations, to learn from individuals,
and to learn from immersion (while being sensitive to one’s privilege
when entering into a group or community). It is important, however, that
this process does not lead to generalized assumptions that contribute to
stereotypes of others (Melendez & LaSala, 2006; Ortega & Faller, 2011).
Social work professionals should remain as open as possible, avoiding assumptions about clients based on one’s own beliefs or worldviews. In fact,
social workers should look to our clients as the experts on their own lives,
honoring, respecting, and empowering them to reach the goals they set for
themselves (Sheafor & Horejsi, 2015).
Culturally competent social workers check their understanding with
their client’s lived experiences. However, clients should not be responsible
for teaching social workers about a specific community or population. The
social work educator, student, and practitioner should seek additional
knowledge and understanding through various resources, professional education, trainings, supervision, interpersonal interactions with other community members, and other learning opportunities (Drumm et al., 2014;
Tan, 2014). The CSWE Learning Academy provides excellent resources
for learning about sexual orientation and gender identity and expression
(CSWE Learning Academy, 2016). In addition, social workers should be
intentional about seeking out LGBTQ people in their own social and professional networks (Drumm et al., 2014). This is especially important given
research suggesting that lack of social contact with LGBTQ persons is related
to anti-LGBTQ bias and that intentional, prolonged interpersonal contact
can significantly reduce prejudice and increase positive intergroup attitudes
(Norton & Herek, 2012; Pettifrew & Tropp, 2006; Swank & Raiz, 2010).
Discrimination and Oppression
A vital part of the examination of culture, self, and others includes
understanding power, privilege, discrimination, and oppression (Adams
et al., 2007). One can identify these dynamics in one’s own life and the
lives of one’s clients, and consider how, as a professional social worker,
one can promote social justice. A question arises about whether requiring
all social workers to affirm LGBTQ populations inhibits religious freedom
of expression or creates religious discrimination. To address this issue,
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social workers need to understand the complex relationship between social identity and social power, as well as the difference between individual
and structural or institutional discrimination and oppression (Adams et
al., 2007; Melendez & LaSala, 2006). Experts in the field of ethics have
addressed the complexity of freedom of religious expression and the law
with regard to LGBTQ populations and law and clear guidelines have been
offered (Kaplan, 2014; Reamer, 2014)
Within the NASW COE, discrimination based on religious, sexual, or
gender identity is prohibited. Just as a non-religious social worker must engage religious clients in a culturally competent manner, social workers with
religious beliefs against same-sex sexuality or non-binary gender identities
must do the same with sexual and gender minority clients (Reamer, 2003,
2014). Religious freedom is a person’s right to practice her or his religion
without undue constraint by government bodies, as long as it does not cause
harm to other individuals (Perry, 2015). This does not extend to a social
worker having the right to practice her or his beliefs in a professional setting
at the expense of a client’s well-being. One person’s religious freedom ends
where another person’s discrimination begins. Discrimination based on a
person’s religious identity is different than using religion to discriminate
against others (Dessel, Bolen, & Shepardson, 2011). Discrimination and
oppression occur in situations where a person, institution, or system with
power exerts that power over another person or group of people with less
power, favoring some people over others and creating barriers to equity
(Adams et al., 2007; Clow, Hanson, & Bernier, n.d.). Therefore, it is incumbent upon social workers to avoid exercising the power they hold within
professional relationships in such a way. This requires social workers to
refrain from imposing their own beliefs on clients, instead maintaining a
client-focused approach that actively respects a client’s values and beliefs
regardless of the client’s identity or lived experiences.
Affirming Practice
Although some religious traditions include beliefs and teachings that
may not be accepting of LGBTQ people, it is important to understand that
these traditions have core beliefs and values that can be helpful for social
workers to practice competently and ethically with LGBTQ populations.
Many religious traditions affirm the innate worth of every person and hold
love and justice to be the fundamental values through which persons are
to be understood and treated. Since complex ethical and practice decisions
often require judgments regarding competing values, it is important to be
clear about what the social work profession’s core values are and which
ones overlap with one’s religious values. Social workers who strongly
identify with religious traditions can call on these core values as they try
to understand themselves and their professional responsibilities.
LGBTQ TOPICS AND CHRISTIANITY IN SOCIAL WORK
Note that some social workers may struggle with sincerely held
religious beliefs about LGBTQ clients, and may believe that changing or
addressing sexual orientation or gender identity will relieve their clients’
suffering. This belief may lie in an assumption that the client’s identified
problem is rooted in their sexual identity rather than the Person in Environment (PIE) lens that guides social work education and practice (Karls,
Lowery, Mattaini, & Wandrei, 1997). This PIE approach takes into account
other causes of social problems, such as relationship concerns, health, or
concerns that may be seen as rooted in the social environment rather than
within the individual. Thus, some social workers may be tempted to steer
clients to their own religious prescriptions. The intent may be well meaning, but the impact is non-affirming. It assumes that the social worker is
the expert on the client’s life and in the client’s relationship with his or her
deity. This would be analogous to a social worker using his or her Christian
moral framework while working with a Muslim or Jewish client. Rather
than focusing on differences in beliefs, a Christian social worker can focus
on commonalities.
Social justice, which includes both equality and equity, is a guiding
principle of social work practice and can help with resolution of struggles
faced by some religious social workers (Judd, 2013; Stewart, 2013). Equality
refers to equal access to resources, and equity refers to correcting historical
imbalances of power in order to provide people with what they need to
enjoy full healthy lives (Clow et al., n.d.). Social justice is a religious value
(Todd & Rufa, 2013) and a core value in the NASW COE. Christian social
workers can choose to focus on issues of oppression, the value of being
non-judgmental, and the practice of unconditional love. In this manner,
advocacy for LGBTQ populations also aligns with religious beliefs (Brice,
2014; Drumm et al., 2014). There are many ways to approach an affirming
practice. When interpreting Biblical texts literally, Christians could pay
special attention to the mandate to attend to the needs of the vulnerable
and the oppressed, to adhere to justness and fairness, to loving others, and
to avoiding intolerance and oppression (Brice, 2014; Drumm et al., 2014).
A social worker of faith can be accountable to the Biblical mandate to love
one’s neighbor as oneself (Brice, 2014). A social worker can apply social
work values and ethical principles to professional practice, advancing human rights, enhancing human well-being and meeting the basic human
needs of all people (Brice, 2014).
Referring LGBTQ Clients
Regardless of personal beliefs, social workers have a responsibility to
develop the appropriate cultural competence to work effectively with all
clients they serve (Martin et al., 2009; Morrow & Messinger, 2006; Tan,
2016). Decisions about referring clients should be based on the best op-
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tion for the well-being of the client and not the worker’s personal beliefs.
Asking if a social worker should refer someone because of their LGBTQ
identity is analogous to asking if someone should be referred because
they are heterosexual or cisgender (Griffin, Hahn D’Errico, Harro, &
Schiff, 2007; Rochlin, 1977). Given that the COE mandates social workers not to discriminate against clients on the basis of sexual orientation
or gender identity or expression (NASW, 2008, section 4.02), workers
should ask themselves if a referral represents competent practice or an
act of discrimination. Social workers should be competent to work with
someone of any social identity, including sexual orientation and gender
identity and expression. If social workers do not feel they are competent
to serve LGBTQ clients, they have a professional obligation to work
toward such competence. More specialized areas of practice may require
specialized advanced training.
While social workers have the responsibility to develop competence,
they also have a responsibility to recognize the current limits of their competence and not attempt to practice beyond those limits (NASW, 2008,
section 1.04). Social workers who do not hold competence may need to
refer a client while they seek the supervision and training they need in
order to avoid harm. However, planning to consistently refer LGBTQ
clients without seeking additional supervision and training represents
discrimination. And, because referral is not always an option, social work
students should develop competence during their educational training in
order to be prepared for social work practice.
The arguments that support referral point to ethical standards related
to competence and appropriate referral to serve the client’s best interest.
Some clinical social workers specialize in certain areas of practice and
clients may benefit from referral by generalist practitioners for specialized
care. However, this does not give the generalized practitioner the luxury
of remaining incompetent to treat issues related to LGBTQ identity. As a
profession, social work is committed to the underserved and oppressed.
This means our clients may not be able to afford the luxury of specialized
care. Every clinical social worker should be competent in generalist practice, and this includes practice with LGBTQ populations.
If a referral occurs because a social worker’s value system does not
affirm LGBTQ clients, this could be considered a discriminatory act. It is
also important to note that LGBTQ individuals do not feel affirmed by the
stance “love the sinner, hate the sin.” In part, this is because the issue is
about more than sexuality and gender. It is about relationship, connection,
and love. Two of the core values of the social work profession are “dignity
and worth of the person” and “importance of human relationships” (NASW,
2008, preamble). When LGBTQ individuals are not affirmed for who they
are as persons, they are denied the ability to create healthy and fulfilling
LGBTQ TOPICS AND CHRISTIANITY IN SOCIAL WORK
romantic relationships, which is a constitutive element of the human experience (Lewis, 2015). We need to recognize that all human beings are
whole people who have the right to experience dignity and self-worth.
Additionally, the impact of referral on the client needs careful consideration. Depending on when the disclosure of LGBTQ identity is made, a client
may have already formed a therapeutic alliance with the social worker and
be hesitant to see another practitioner (Reamer, 2014). Even if such a relationship has not been established, referral can be perceived as judgment or
a rejection and could result in potential harm to the client (Reamer, 2014).
Further, referral to another worker is not possible in many cases due to the
agency situation and context (Reamer, 2014), such as agencies with only
one social worker or those in smaller rural communities. This underlines
the need for all social workers to be culturally competent in working with
LGBTQ clients. In short, if a social worker believes she or he cannot provide
services to LGBTQ people, and is unwilling to seek training, consultation,
or supervision to develop the needed competence, the question needs to
be asked: Can this worker be an effective, ethical, and professional social
worker and seek the training and education that they need?
Christian Social Service Agencies and
Work with LGBTQ Clients
Christian agencies are based in certain religious beliefs, but they are
not churches, and the social worker is not in the role of an ecclesiastical
leader. Also, faith-based human service agencies receiving government
funding must serve all eligible clients regardless of religion. The United
States Office of Faith-Based and Neighborhood Partnerships (n.d.) explains
that “organizations receiving Federal funds may not discriminate against
beneficiaries or prospective beneficiaries on the basis of religion or religious
belief” (para. 9).
It is important to recognize that many LGBTQ individuals also identify as
Christian and may seek services from a Christian social service organization
(Gay Christian Network, 2015; Levy & Reeves, 2011; Office of Faith-Based
and Neighborhood Partnerships, n.d.; Otto, 2014; Pew Research Center,
2015; Rymel, 2014). Social workers serving clients who strongly identify
with religious traditions need to employ a strengths perspective regarding
clients’ beliefs and practices, as they would with other important dimensions
of clients’ lives (Canda & Furman, 2010; Clinebell, 1995). Clients will likely
come with various beliefs with regard to sexual orientation and Christian
beliefs, and the role of the social worker is to help clients understand their
beliefs (possibly within a Christian context) as opposed to prescribing the
particular beliefs they should hold. Clients’ faith-based beliefs can be affirming and protective, especially for communities of color, and this should
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be recognized (Hatzenbuehler, Pachankis, & Wolff, 2012; Lease, Horne, &
Noffsinger-Frazier, 2005; Lewis, 2015; Yashuko, 2005).
Further, there is no single Christian view or belief related to sexual
orientation and gender identity and expression. Different views exist on
these topics within Christian organizations and denominations (Levy,
2014; Lewis, 2015; Thumma & Gray, 2005). Considerable diversity occurs within and among Christians themselves about LGBTQ issues. It is
important to recognize the heterogeneity of beliefs within Christianity and
other religious traditions. For example, there are some Christian groups,
congregations, and denominations that do not believe they can morally
affirm LGBTQ identity, same-sex sexuality and same-sex loving relationships, or gender variation (Levy, 2014; Levy & Lo, 2013). However, there
are also Christian groups, congregations, and denominations that fully affirm LGBTQ identity, same-sex sexuality and same-sex loving relationships,
and gender identity. Thus, religion need not be a barrier to affirmation. It
would be appropriate for the social worker to provide Christian-based resources (such as those found in the Reference List or Appendix 1) to help
the client explore her or his identity within a faith-based tradition. Social
workers should be well-versed in faith-sensitive practice—for example,
understanding the nature of religious belief and conviction, and the role
that faith and the faith community play in supporting beliefs and values
that are a deep-seated component of many religious clients’ worldviews,
and, as such, often contribute significantly to clients’ self-identity as well
as to the clients’ connections with valued social networks.
Reparative or Conversion therapy
Some Christian social workers may face challenges in supporting and
working with clients who request help reducing unwanted same-sex attractions or who want to maintain celibacy due to their deeply held religious
convictions, without promoting reparative therapy.
This issue brings up three inter-related topics: informed consent, selfdetermination, and ethical, evidence-based practice. Regarding informed
consent, the COE states that social workers should “inform clients of the
purpose of the services, risks related to the services, reasonable alternatives,
clients’ right to refuse or withdraw consent” (NASW, 2008, section 1.03a).
Informed consent also assumes that the client understands and appreciates how the intervention or information may affect her or his life, the
possible harms and benefits resulting from the intervention, effectiveness
of the intervention, including relevant research, alternative interventions,
and the outcomes if no intervention is provided (Kaplan, & Bryan, 2009).
In most cases, unless there are concerns about harm to self and/or
others, social workers should respect a client’s right to self-determination
LGBTQ TOPICS AND CHRISTIANITY IN SOCIAL WORK
(NASW, 2008, section 1.02). If a client requests a type of “therapy,” such
as reparative or conversion therapy, that is deemed unethical and harmful
by national organizations (CSWE, 2016a, 2016b; NASW, 2014; Substance
Abuse and Mental Health Association, 2015), the social worker should
not provide this therapy or refer to others who offer this therapy. A social
worker may respond to a client’s request for reducing same-sex attractions or
specific requests for conversion or reparative therapy by providing research
and information about the lack of effectiveness, harm caused, and ethical
concerns with this therapy. While clients may choose to live according to
their religious values, which may include celibacy, suggesting that clients
can change their sexual orientation or gender identity is not supported
by research (APA Task Force on Appropriate Therapeutic Responses to
Sexual Orientation, 2009; CSWE, 2016a, 2016b, 2016c; National Association of Social Workers’ National Committee on Lesbian, Gay, Bisexual, and
Transgender Issues, 2015).
The social worker should further explore the client’s desire to undergo
this therapy. Clients may present with this desire because of the social
pressures and systems of oppression within their families, communities, or
belief systems (Dessel & Bolen, 2014). The social worker should be wellversed in understanding the nature of sexual orientation and gender identity
development (Garrett, 2009; Wollenschleger, 2015) and the macro societal
factors, such as structural and institutional oppression, that contribute to
internalized oppression (Adams et al., 2007) and can lead to inquiries about
this type of harmful treatment. The Appendix and the Reference List include
resources for social workers to use in their own continuing education as
well as resources for clients in their decision-making processes.
It may be useful to work with a client to examine the intersections
of family dynamics, religious community, religious beliefs, and LGBTQ
identity. Families and communities greatly impact the experience of
sexual identity (Jacobsen & Wright, 2014; Lewis, 2015). Family rejection
of LGBTQ youth predicts negative outcomes, whereas family acceptance
of LGBTQ youth predicts greater self-esteem, social support, and general
health status (Ryan, 2009). Family acceptance also protects against depression, substance abuse, and suicidal ideation and behaviors (Ryan, 2009).
Family acceptance of LGBTQ adolescents is associated with positive young
adult mental and physical health. Therefore, interventions that promote
parental and caregiver acceptance of LGBTQ adolescents are needed to
reduce health disparities (Ryan, 2009). The social worker best serves the
client by promoting safe spaces within family and community, rather than
trying to change individual orientation or identity to conform to community expectations.
If the desire to undergo conversion therapy is about dealing with the
tension the client experiences between their LGBTQ identity and their
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personal religious beliefs, a social worker can approach the problem by
engaging the client with how one can either learn to live with or to reduce
these tensions. Clients often have progressive journeys, emphasizing one
identify over the other at certain points in their lives or reassessing their
identities over time based on their experiences (Jacobsen & Wright, 2014;
Levy & Reeves, 2011). A culturally competent social worker will remain
with them on this journey, regardless of their trajectory (Drumm et al.,
2014; Levy, 2011). The social worker can affirm both religious and LGBTQ
identities in order to help clients integrate their identities. For instance,
social workers may assist clients in examining the tenets of their religion
that can be framed as supportive of same-sex identity, desire, or behavior.
Connecting a cli