Anxiety Management Training Description. A program outlined by Frank C. Richardson in “Anxiety Management Training: A Multimodal Approach” (see module bibliography for complete reference). The client is taught to cope successfully with his anxieties. The program includes didactic instruction, muscle relaxation, keeping of a diary, guided imagery, and homework assignments. Possible use. This multimodal approach may help you teach the client to better understand and control his thoughts, feelings, and behaviors when anxious or under stress.
Description. In this module, assertiveness training refers to an informal process of teaching the client how to be more assertive and forthright in his interpersonal relationships. Possible use. This type of skill-building may be helpful for the client who is backward or awkward in social situations, particularly when he is timid and feels unsure of himself. Though it is not recommended that you use a particular formal training program, he can learn helpful principles and skill development tasks from books such as —Born to Win by Muriel James and Dorothy Jongeward. Don’t Say Yes When You Want to Say No by Herbert Fensterheim and Jean Baer. Your Perfect Right: A Guide to Assertive Behavior by Robert E. Alberti and Michael L. Emmons. Assertiveness: Innovations, Applications, Issues, edited by Robert E. Alberti. See the bibliography for complete references. Role playing will be helpful in developing assertiveness skills.
Description. The client is asked to write a history of his own life. Generally it is helpful to have him include his early family life, detailing his interaction with parents and siblings. He may also include a history of his problem. If his level of spiritual preparation is relatively high, he may not need to include much detail. Sometimes great detail is not required or appropriate. Avoid professional voyeurism. Another approach is to have the client write an ideal autobiography — how he wishes his life would have been. Possible use. This is especially useful in helping the client begin to see how his homosexual orientation was learned. The ideal autobiography can provide ideas for positive mental imagery (described later in this appendix).
Description. The client is given specific reading assignments which relate to some aspect of his problem. Possible use. The chief advantage of this technique is that it gives the client opportunities to gain knowledge and insight about his problem and its resolution at times other than the interview with you. You may develop your own list of helpful reading materials, but the following are offered as suggestions: The Miracle of Forgiveness and Faith Precedes the Miracle by Spencer W. Kimball To The One and To Young Men Only, pamphlets by Boyd K. Packer A Letter to a Friend, pamphlet by Spencer W. Kimball Man’s Search for Meaning by Viktor Frank I The Greatest Salesman in the World by Og Mandino How to Be Your Own Best Friend by Mildred Newman and Bernard Berkowitz Try Giving Yourself Away by David Dunn Positive Addiction by William Glasser The Art of Raising Parents by George Durrant See the bibliography for complete references; additional suggestions may be found in the annotated bibliography which follows.
Description. The client keeps a log of his emotional fluctuation throughout any given time period. He may be asked to rate his emotional level on a scale every half hour for a day, or for several days in a row. A suggested scale size is from —5 to +5: (-5) (-4) (-3) (-2) (-1) (0 (+1) (+2) (+3) (+4) (+5) Possible use. The purpose of the emotional meter is to track the client’s emotional fluctuations and those things which appear to trigger the fluctuations. This may help him identify factors which affect his life in both positive and negative ways so that he can take more specific, concrete steps to increase the positive trends. Each entry on the emotional meter log sheet should be accompanied by the following data:
The date
Description. This is an informal way of helping the client more clearly identify his own feelings and therefore be better prepared to understand others’ feelings. One approach is to use the list of feelings contained in session 2 of the LOS Social Services’ Becoming a Better Parent manual, having the client learn to understand these feelings better by role playing them and identifying them in others. Possible use. This will help the client focus more of his attention on other people. It may be used as preparation for service assignments, dating, or other interpersonal interaction.
Description. ESDB is a workbook, home-study program using materials developed by Dr. Jonathan Chamberlain of BYU. Two books may be used: Eliminating a Self-defeating Behavior and Eliminate Your SDB’s (see module bibliography for complete references). Possible use. These materials are especially helpful when distance makes regular, frequent interviews between you and the client difficult, though they
Description. This is an intervention concept more than it is a specific technique. For the client to change, he needs to know that a particular phase or cycle of experience has been successfully completed from beginning to end. For example, speaking to a girl may be considered a task, as may inviting her to a movie. However, to actually meet her, escort her to the movie, sit with her in the movie, escort her home, and say goodnight, is an experience cycle. The cycle consists of several tasks designed to meet a predetermined goal. Possible use. To develop skills in the client, incorporate specific training tasks into meaningful cycles. To use the above example, do not simply teach the client how to ask a girl for a date and then expect that he will have a successful dating experience. Rather, have him practice all the tasks or skills necessary for a successful dating cycle so that the chances for a successful date are increased. Possible cycles and related tasks are endless. The specific needs of the client will determine those which should receive special attention.
Description. In this approach you help the client imagine experiences designed to give him a new vision of his life, his purposes, and goals. Generally he will close his eyes, relax his body through the technique suggested in the systematic desensitization intervention, and follow your suggestions to imagine himself in certain situations. The possible situations are limitless, but you might consider these suggestions: Imagine yourself ten years from now in a family setting. What kinds of things do you see happening? What is your own behavior like then? Imagine yourself approaching the Savior. He is smiling warmly at you with his arms outstretched. How do you feel? What kind of love do you sense he has for you? Imagine that you are one of the companions to Alma the Younger as he travels about persecuting the Church. You are with him the day the angel appears. (Then slowly talk through the events of that day—the pain of guilt and the final unspeakable joy through Christ.) Imagine yourself kneeling across the altar in the temple with your bride-to-be. Describe her. What does she look like? What is her personality like? Imagine her deep love and affection for you. How do you want to treat her at this moment? Imagine yourself doing something positive with your father. Imagine your father intervening for you against your mother’s domination. Identify with him. Imagine being with a female and having feelings of warmth, tenderness, and closeness. It is crucial that you have a warm supportive relationship with the client, and that after the exercise, he have ample time to express the way he felt during it. Be sensitive to the client’s feelings and use only images with which he is comfortable. This technique attempts to put into practice the following statement of President Spencer W. Kimball: “Thus our approach is a positive one, dwelling upon the glories of the gospel and all its blessings, the happiness of proper family life, the joy in individual cleanliness” (The Miracle of Forgiveness, p. 84). Possible use. This technique can help the client understand his true, eternal identity and envision his possibilities for growth and development. Prayerfully consider which images you should use and the depth to which you should pursue them.
Description. The importance of the client stopping homoerotic thoughts as soon as possible after they enter his mind cannot be overemphasized. This technique suggests ways to help the client gain this control, It may be necessary to determine with him the specific stimuli which arouse him, for example: 1. The physical characteristics of the other person 2. The personality characteristics of the other person 3. The situation he and the other person are in 4. The general pattern of thoughts, plans, or actions which lead to homosexual behavior 5. Environmental stimuli such as books, magazines, newspapers, movies, and geographical location Based on the specific stimuli which arouse the client, develop plans to help him avoid those negative patterns and establish in their place positive patterns which will lead toward positive heterosexual relationships. Possible use. Use this technique to develop thought control in the client, for if his thoughts can be changed, his behavior can change as well.
Description. This is a way to help the client get a clearer mental picture of what an eligible, marriageable woman is like. You can begin the discussion by having him describe what he feels is an ideal woman. Then, as appropriate, you can discuss with him any differences between the ideal and the real. Ask the client to explain what makes women appealing. Then have him list the physical, spiritual, emotional, intellectual, and personality characteristics of a woman he would consider marrying. Possible use. You can use this approach to help correct the client's stereotypes about women. Through discussion, you can help him correct errors in his perception and gradually envision in his mind what women are really like and how he might appropriately increase his interaction with them. Be cautious that the imagined ideal woman is not too ideal, so perfect that she is threatening or frightening to the client. Such an ideal may make him further avoid females.
Description. The client is asked to keep a daily written account of his positive experiences, excluding any negative experiences. Possible use. When the client’s tendency is to focus on the negative things in his life, this procedure can help him begin to focus on the positive. He may discuss the journal periodically with you or with his ecclesiastical leader. The client’s positive changes will thus be recorded, and a history of success will begin to accumulate, providing tangible evidence of positive movement
Description. This continuum is a way of conceptualizing interpersonal relationships from total strangers on one end to eternal associations as gods on the other. Its purpose is (1) to help the client understand that a series of steps occurs in the normal development of interpersonal intimacy (for example, it is inappropriate to be sexually intimate with a stranger), and (2) to provide a basis for discussing specific ways to move appropriately from one step to another in successfully relating to other people. Suggested intervals on the continuum, moving from left to right, are stranger, acquaintance, brother or sister, friend, close friend, confidant, sweetheart, fiance, spouse, parent, eternal companion, god. Discussion questions could include the following: “How are relationships deepened and improved?” “How do people move from being strangers to friends and then further along the continuum?” “What specific skills might be needed?” “At what point do the following qualities or behaviors appropriately become part of the relationships on the continuum: cordiality, warmth, friendship, intimacy, sexual interaction?” Possible use. Use the continuum to discuss with the client development of appropriate interpersonal skills with both sexes.
Description. As a way to both focus attention and document change, the client may be asked to construct various lists. For example, he may list his personal strengths, commit the list to memory, and repeat it out loud to himself several times daily. He could update the list weekly and discuss it with you. He may also list ways he is progressively becoming more heterosexually oriented. He could discuss this list with you and his ecclesiastical leader to receive feedback on his progress in this area. A list of words describing how he is changing may also be helpful. Possible use. Lists may be used to focus attention and to document change. Be creative in finding list topics that will help meet each client’s individual needs.
Description. For the individual with severe symptoms, tangible evidence of progress can be very important in motivating continued effort. This evidence can be provided by a log in which the client writes entries detailing some aspect of his thoughts, feelings or behaviors. He usually makes the entries at predetermined times during the day or as the behaviors or thoughts occur. Possible use. Logs may be kept on any number of behaviors. The following are suggested: Physical fitness. Note specific incremental progress during a regular fitness program. Church attendance. Note what was discussed in the meeting, its personal application, how it could help someone else with this problem. Prayer. Note frequency and length of prayers. Keep track of experiences with thanking, asking, listening. Scripture study. Read the scriptures daily for a specific amount of time. Log what was read, its personal application, how it could help someone else with this problem. Heterosexual interaction. As the client initiates interaction with the opposite sex, he can keep track of the duration of the interactions, the type of interaction, number of such interactions, level of anxiety during each interaction (possibly on a -5 to +5 scale), feelings afterward, and the .apparent success of the interaction. He can periodically discuss the items logged with you, the ecclesiastical leader, or an assigned resource person.
Description. The client writes a positive statement about himself based on his patriarchal blessing or other blessings. He then memorizes this statement and repeats it out loud to himself a certain number of times each day. Possible use. This helps him focus on his eternal identity and strengths. Its continued use should gradually improve his self-image and help him control his thoughts.
Description. The client practices, in the safety of yours or the ecclesiastical leader’s office, behaviors which may be new or awkward for him. In this way he can attain some degree of skill before he actually needs it. Possible use. Role playing is especially important in working with those with severe symptoms because their heterosexual social skills often need to be improved. Examples of areas where role playing may be needed are dating skills, talking more effectively with family members, moving a relationship from strangers to friends, and communication skills.
Description. A resource person is anyone other than you and the ecclesiastical leader who may be asked to assist in some aspect of the client’s growth. Resource people help decrease the emotional load on you. Possible use. The possibilities are unlimited, but some areas where resource people may appropriately assist are the following: A specially chosen female can help the client to learn dating skills and practice various aspects of dating conversation. Two others, perhaps a couple who are dating, could give the client the opportunity to observe heterosexual interaction and discuss various aspects openly. A specially chosen, well-adjusted family could have the client in their home to observe proper family interaction first hand. Be careful when involving resource people so that confidentiality is preserved and the integrity of the client is maintained. Try to involve them at times when the client can most benefit from their help. Also, the helping person should not be sexually stimulating to the client. The ecclesiastical leader may be helpful in suggesting resource people while you can coordinate their interaction with the client.
Description. The client attempts to discover which personality and character traits may have been learned or passed on to him from his ancestors. He finds out all he can about the social and emotional characteristics of his ancestors, beginning with his parents and going back, through personal interviews and correspondence. He then discusses this information with you. Possible use. This technique is sometimes very useful in helping the client gain insight into how he learned various parts of his personality and behavior. He often gains a greater understanding of his parents and why they treated him as they did. Sometimes such discoveries increase his ability to forgive his parents and mend old family conflicts.
Description. When the client has an unwanted thought, he immediately yells STOP as loudly as he can in his mind. Then he relaxes his body, perhaps takes a deep breath, and repeats in his mind a pre-chosen scripture, hymn, verse, or positive self-statement. As part of the procedure he may be asked to keep a daily count of the number of times he needs the stop-thought technique to control unwanted thoughts. Possible use. In some cases, this technique has been especially helpful in assisting the client to gain control of unwanted thoughts. After he counts the frequency of its use for several days, he should notice a significant drop in the number of his unwanted thoughts.
Description. The client goes through a step-by-step process of body relaxation combined with imagining a fear-stimulus hierarchy. Its purpose in working with homosexual orientation problems is to eliminate fears associated with heterosexual interaction. Possible use. This technique may help some clients decrease their fear of heterosexual experiences. Become familiar with the technique before using it. Suggested resource materials are Wolpe and Lasarus (1966) and Bergin (1 969b). See the bibliography for reference information.
Description. Those individuals most likely to help the client change his homosexual orientation may be thought of as a team. The team would generally include you, the client, the ecclesiastical leader, and the client’s family. There may be times in working with a client when it would be beneficial to call various members of that team together to coordinate helping efforts. Possible use. Though appropriate cautions must be observed, and in some cases a team meeting may not be advisable, it may be helpful with some clients to call team members together in a joint meeting. Each team member can plan and report on his helping efforts, and efforts can be coordinated to avoid duplication. For example, it may be beneficial for all to know what is being done in social skills development or in the gathering of the social-emotional genealogy. Each team member may have input which will be helpful to the overall effort.
Appendix B: Selected Success Stories
Over the years, many written testimonies have been gathered from individuals who have overcome their homosexual thoughts, feelings, and behaviors and found peace and success in heterosexual living and Church activity. Three such anonymous testimonies are included here for you to use in working with your clients. Such success stories can increase motivation and hope in the client. In your professional work, it is appropriate for you to gather similar testimonies from your own clients, being careful to preserve confidentiality and to recognize that some clients may not wish to share a written account of their experiences. Always use discretion in sharing such testimonies. It is recommended, for example, that copies not be duplicated and given to the client to take home. Rather, they should be read in the agency office and retained there. A review of a number of written testimonies generally reveals some similarities in the etiology and the change process in the writers’ lives. A brief account of such similarities is found in Homosexuality, a booklet published by the Church for ecclesiastical leaders (see bibliography). Since very early youth I have been obsessed with concerns relating to sexual identity, stemming from strong impressions that my parents, particularly my mother, were disappointed that I, a third son, was not a girl. I can remember sexual activities beginning as early as five years, perhaps earlier, once or twice with girls, but mostly with boys. These occasional experiences must have given me at least short-run emotional rewards, as I remember seeking such alliances long before puberty. At puberty I began masturbating regularly, and though this, and occasional other sexual contacts with school friends, caused me great feelings of guilt and anxiety I seemed unable, in spite of much prayer and fasting, to control the compulsion. My last sexual contact with another person in my youth was probably at age sixteen, though masturbation continued, except for a period of perhaps a year extending from several months before my mission call to about six months into my mission. The guilt I felt from occasional masturbation during the last eighteen months of my mission was compounded by fears raised by waking up in the morning on at least three or four occasions and finding I had, in my sleep, put my arm around my companion and my hand near to his genital area. At that time I was terrified by the thought that I might “be” homosexual. I devoted myself to my work the year remaining of my mission, however, and (those incidents all occurring in a two or three week period) it became possible for me to see them as a momentary aberration and not a fundamental condition. I discussed the masturbation problem with Howard W. Hunter on one of his tours, and from that discussion gained enough strength, as I recall, to put the whole thing aside for the last several months of my mission. After my mission I returned to college and then graduate school. I engaged in no sexual activities except masturbation from that time until about age twenty-six, when I was approached in a locker room by an “aggressive homosexual.” I had perhaps two or three experiences of this type before going in despair to a local hospital where I was accepted into a short psychotherapy program. After about three months of psychoanalytic (not behavior-modification) therapy, I had gained considerable understanding of the sources of the problem and felt sufficiently in control to ask a girl I was very much in love with to marry me. I told her of the therapy and of my anxieties. We were married in a temple and enjoyed a normal sexual relationship. Two or three years after marriage, however, I began to seek brief sexual encounters with other men, almost entirely in a men’s room at the university I attended, well-known as a meeting place for homosexuals. Though I never developed a continuing relationship with any of the men I met there, hardly speaking to them in fact, and forgetting quickly even what they looked like, I had many encounters over the next several years, at times as many as two or three times a week, continuing all the while a normal sexual relationship with my wife. Only one who has had similar experiences can understand the guilt and despair I felt as time after time I would fast and pray, vowing to renounce this sin forever, making solemn promises to the Lord and to myself, but always returning, for reasons entirely inexplicable to me, to the sin and its accompanying remorse. I was not completely active in the Church during this time and did not always live the Word of Wisdom, but always accepted Church calls and filled them conscientiously. At about age thirty-three or thirty-four I became more active, living the gospel in every respect but this one, hoping thereby to gain the strength or miracle I needed to overcome it. I was asked to serve as a counselor in an elders quorum, and after prayer and meditation accepted the assignment, convincing myself that the service might give me the strength to overcome the evil. The president of the quorum urged me to get a temple recommend so I could participate in quorum temple projects. For several months I demurred, telling him, quite honestly, that I did not feel worthy, hoping to prove to my satisfaction that I had stopped these sexual encounters before I applied for a recommend. After about two months of self-control I decided I had demonstrated repentance arid asked for a temple recommend. Asked simply if I was morally clean, I answered yes, telling myself that I had honestly repented and that temple worship would give me the needed strength to stay repentant. Shortly thereafter I was called to be quorum president, and while serving in that calling began again my old habits. It seems incredible now, as then, that I could so effectively eliminate from my consciousness most of the time the fact that while in the world of light I was a devoted husband, father, and Church member, I also spent most of my time in a dark world —waiting endlessly in fetid comfort stations, hoping desperately that someone might come who would desire me physically. Nearly all such contacts involved only mutual masturbation. I cannot describe the self-contempt and sorrow I felt after every such encounter. Time and time again I read scriptures relating to repentance and forgiveness and could not understand why I could not gain the strength to make them operative in my own life. I at times concluded that I was a lost and accursed person, incapable of rehabilitation and redemption, the most contemptible of all creatures. Most of the time, however, I held to my faith that a miracle might one day occur and I might be freed from the grips of this calamitous obsession. The next fall, released by a move to another ward from my elders quorum duties, I began to feel I was making progress on my own through prayer and fasting. It seemed to me that the interval between such activities was growing longer and that there were signs of a possible future victory. I continued to pray for the miracle I felt I needed and to remain active in the Church, going to the temple rarely, and only after prayer and fasting and promises to the Lord of repentance. I was becoming more and more convinced, however, that my repentance was being blocked because I was afraid to comply with the scriptural process of repentance, requiring confession to the bishop and to the injured parties. I kept hoping however, that I could reverse the established process— repent fully, and then years later confess to my wife and my bishop that I had sinned but had long since conquered my sins and was now a worthy person. At times I thought I must confess, but the thought carried with it visions of losing all that is most important to me in life, membership in the Church, the love and respect of my family, and my employment. These imagined consequences of confession seemed intolerable, and I continued to pretend that I could cover my sins indefinitely, praying all the while for the gift of full repentance, glossing over the inconsistency in my own mind. Since I lacked courage to confess my sins of my own free will, the Lord took the matter in hand and answered my prayer for the gifts of repentance in a way that at first seemed calamitous. Plagued by circumstances filled with emotional meaning relating to my problem I once again went to a men’s room. I responded to the subtle advances of a security officer decoy, and was apprehended. I shall never forget the terror invoked by those hard words, “You’re under arrest, sucker,” as I saw all that was important to me devastated by a hateful compulsion I seemed unable to understand or control. After some discussion it was agreed that no formal charges would be made if I obtained professional help for my problem. Within two or three days I contacted LDS Social Services and met a brother who over the next several months met with me often. I found the Church leaders who became involved in my case to be loving and compassionate. Their only desire was to help me gain repentance and forgiveness, not to punish and publicly embarrass me. My wife was of course shocked initially, but her love and support remained and has been of vital importance in my rehabilitation. It has been thirteen months now since my repentance began. It has been a difficult thirteen months, requiring constant vigilance and attention to methods I have been taught to help me put my sins finally behind me. It has required a continuous application of spiritual, emotional, and even physical reconditioning techniques necessary to complete recovery. I have had to deliberately and unremittingly sever myself from actions and attitudes upon which I had become emotionally dependent. This withdrawal was not unlike the withdrawal victims of alcohol or drugs must suffer to gain their freedom. There was no easy way. But through the help of a gifted and deeply spiritual therapist, a compassionate and loving bishop, a dear wife and family, and the Lord’s spirit, I have known a greater joy than I had ever known before, and gained a victory I once thought impossible for me. There have been disappointments and lapses along the way, and there were times during my therapy when I wondered if we would be successful, but the evidence of nearly twelve months with no sinful sexual activity of any kind and the feeling of freedom which grows each day convinces me that the miracle I had so long prayed for has finally been granted. There are still times of particular stress or anxiety when I find myself aware of and attracted to other men, but I find such attractions ebbing in force and the intervals between them increasingly long. Equally important, I now know how to recognize these symptoms the moment they appear. I can analyze them to determine their cause and take creative action to eliminate the cause rather than resort to the destructive acts I had used so many years which only had the effect of exacerbating my anxiety and propelling me into an increasing spiral of frustration and despair. I thank the Lord each day for the circumstances, terrifying though they were at the time which forced me to confess my sins. I know I have now forsaken them, that I am forgiven, and that the Lord remembers them no more. I am convinced that at some future d ay the whole experience will seem a fleeting nightmare and that I myself will hardly remember. I have learned much during the past year, but perhaps most importantly I have gained an understanding, at the deepest level, of the importance of the plan of salvation and the redeeming power of the Savior. How many times I have taught others that the gospel can change their lives without fully understanding until now what it means to change one’s life! Whole new visions of God’s love and mercy in providing his children with the keys of regeneration and new life are now opened to me. I rejoice that I can at last serve in his kingdom unhesitatingly, without reservation, evasion, or self-deception. I have known at least part of the truth and have been made free! Imagine, for example, what it now means to me to read the advice of Moroni in Ether 12:27: “And if men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them.” The Lord has given me a strength sufficient, I know, to banish forever the possibility of my returning to homosexual activities. The thought of returning to such sorrows becomes each day more unthinkable. If I do my part I know it will not happen.
I guess I can’t really begin at the beginning, since I don’t really know where everything began. I can say that aside from a few natural childhood curiosities, I participated in no real homosexual activities until recently. I served as a missionary but never had any homosexual desires or thoughts. It wasn’t until I was home about six or eight months that I heard someone talking about a park in town where a lot of men gather just to look at each other while standing in the restroom. I was curious and wanted to see what it was like. Most of my school experience and free-time activity had been in writing, and I had always prided myself on having a very open mind, and wanted to see and experience as many things as possible in life. Well that attitude really taught me a lesson. I can’t pretend to know all the reasons why this incident turned me on, but it did. I think one reason was that my whole life I’ve felt very self-conscious about my body and my build. I’ve avoided the swimming parties and working out in the gym just because I felt embarrassed about how skinny I was. I had gone through the whole summer seeing a lot of guys around without shirts, and I realize now that I had gotten into the habit of eyeing them up and down to see how they were built. I started to get satisfaction from seeing a nice build and a good tan. Then I started fantasizing about their whole body, and what it would be like to touch them. I realize now that the lack of any contact sports with other guys probably added to this desire to touch someone else. And of course, the teachings against touching a girl or going too far had been reinforced through the years to where that wasn’t even a consideration. I knew where I was to draw the line with girls. The first experience led to others where there was a thrill in witnessing other activities and in the dare of trying something a little bit farther. I won’t go into details, but besides the activity at the park, I frequented a rest room at the university where there was much activity under the dividers between the stalls. All of my experiences were anonymous. I never met any of these people nor had any relationships or friends that were homosexual. And through this two year period, I was dating also. So, I never felt that I had actually changed, or that I had become a homosexual. My activity was not too frequent. Sometimes I would go several months between incidents. It was a long time before I realized the importance of what was happening. I hadn’t felt any terrible guilt that I had been immoral. And then I realized that the way I was heading would change my entire life and that if I didn’t decide to straighten things out, I would be forsaking all the goals I had wanted in life. I had always wanted a temple marriage and to have a wife and family, but I noticed that my dating was getting more and more uninteresting. The relationship I had with a girl I had been dating was turning very stale and we finally quit dating. Also through this time, I had been very active in my Church work, and suddenly I realized that I had been rationalizing my way out of reality. Everything started coming to a head. The fact that I didn’t want to continue on with what I had been doing wasn’t enough. I had repented a dozen times, by fasting and praying and promising never to let it happen again. And each time it did, came the worries that maybe it is a sickness that can’t be cured and I was stuck. I realized that if I ever did get things straightened out so I could get married, there was no way I could kneel at the altar in the temple and feel clean unless I had taken care of this the Lord’s way. The only thing that really held me back, was that I feared excommunication or disfellowshipping. Not because of what I’d have to go through, but because that would mean I would have to explain the problem to my parents. And more than anything else, I wanted them to never know of the problem. I felt that would hurt them more than anything. I considered seeking psychiatric counseling without telling my parents. I even considered running off to Europe to live, just because I couldn’t stand the strain of staying here. I know of course that that wouldn’t have helped anything, but something had to change. My parents could sense something was wrong and they are very loving and concerned people. They had offered several times to help if they could, but there was just no way I’d reveal the problem to them. One night they came into my apartment to take me to dinner. I couldn’t hold things in any longer. They expressed their love to me and said that no matter what I had done, or what the problem was they would always love me and were there to help. After several prayers and emotional discussions, I told them the problem. Even though I’m sure it was very hard on them, they were so wonderful. They gave me every encouragement and offered to help me in anyway. The next day, I called a psychologist at the university to recommend someone who could help me with the problem and was also LDS. He recommended the Church social services. I called them and set up an appointment. I was very uptight about the whole thing and was so ashamed I didn’t know how I’d be able to face anyone and talk about the problem. But I knew the toughest thing was over. After telling my parents, I felt I could do anything that was necessary to take care of the situation. The counselor I worked with was a great help. At first it was very awkward to talk about the problem. But he helped me realize that it wasn’t the end of the world and things could be worked out and I wasn’t such a bad person after all. We straightened out my desires and objectives in life and set up three very specific goals. This was the second most important element in my success with overcoming the problem, the first being the desire to change. More than anything, I saw the need for doing whatever I had to do to get things straightened out. I’m sure that a person who is not entirely convinced that he should change or doesn’t really want to forsake the activities, will never do it. But with the desire to change, and with these specific goals, and with someone to talk to about the problem whom I knew had talked to a lot of other people about the same problem, I could master my goals. It was like I finally had a toe-hold, and any time I felt I was being tempted, I had a starting point upon which I could build. As far as my stand with the Church, the past two or three months had really seen a decline in my activity and my praying had stopped. I think it was when I finally felt the guilt about what I had been doing, and started to feel very unclean and unworthy. After meeting with the counselor, I began reading The Miracle of Forgiveness and that was such a fantastic help. I began praying again and really desired a complete forgiveness. One awkward situation was going to Church. At the time I was fairly new in this branch, and my being called to some job was inevitable. I didn’t feel the time was right to talk with my branch president, and I wanted to avoid any situations which put me on the spot with turning down a calling or position. I was getting excited to do home teaching again, but! didn’t want to accept a home teaching assignment and then a month later, confess to my branch president and find out I was being disfellowshipped or excommunicated. So, I went to Church fairly regularly, but only about one meeting a month was to my own branch. After about two months of meeting frequently with the counselor, I began to feel so good about the situation, I felt that I had been forgiven and that there might be no need to dig the whole thing up again to discuss with a branch president. The counselor made no comment one way or the other. He just suggested I reread The Miracle of Forgiveness and see how I felt. Well, I realized that confession was something I needed to do to be completely forgiven. I just felt I needed a little more time to prove myself. I did go into my branch president and talked with him and told him that there was a problem and I did need to come in and see him in the near future. I think I was putting my foot in the door so that later on I wouldn’t back out and be tempted not to talk with him. He expressed his love to me and that he would always be there to help. My dating picked up with much more enthusiasm, and I found I could control my thoughts and stay clear of the fantasizing that used to go on. I started to get really excited about finding the right one and getting married. For the first time, I really was excited about marriage. After setting up two or three appointments with the branch president that I chickened out on, my parents and I fasted and I went to see him. He was very understanding and it was a great experience. He asked my permission to talk with the stake president as to the course of action. I felt that was very important that he had asked my permission because he had reassured me he would never mention it to anyone that he had not asked my permission about, which helped me feel more that the matter was being kept confidential. Those five or six days waiting to hear what the stake president thought we should do were horrible. I then learned the stake president decided against a stake court but had encouraged the branch president to pray about having a branch court. So that was another four or five days of anxiety. He had decided to hold a branch court and explained to me a little bit about who would be there and how it would be handled. I was scared to death but also very anxious to do what the Lord wanted for a complete forgiveness. The court met and it was a very humbling experience. One thing I worried a great deal about was that if I did meet in a court, I didn’t know how I’d ever be able to face those brethren again. I thought that every Sunday when I saw them, they would be looking at me like I was a weirdo with needs for a lot of special attention. I had prayed a lot about this, and during the court they expressed to me that this would not be the case. I felt very close to them at the end of the evening and felt that they did love me and were concerned for my growth. The decision of the court was that I was on probation for three months. It was not dismissed, and I was not disfellowshipped, but I was given the opportunity to attend all the meetings and participate in every way. I would be meeting with the branch president regularly and at the end of three months would meet with them again and the court would either dismiss the matter, or other action would be taken like disfellowshipping. There were a few other things required of me, but I felt they were for my good and were inspired from the Lord. I was so happy that I could jump right into activity. I really had grown to miss being active in my branch and looked so forward to participation. I know this explanation of events could have been much longer; I tried to keep it as short as possible. I’m just so excited about the future and look forward to temple marriage and having a family. I know I’ll never go back to any immoral activity of any kind. I realize that I’ll still be tempted a lot, but this experience has made me realize how important my membership in the Church is and I will be constantly guarding against anything that will endanger that good standing in the Church. It was also an extremely difficult situation for me and for my parents, and I never want to go through that again. I’m just so thankful for the process of repentance, and that I could be forgiven for a period of horrible mistakes
This is an account of my experience as a wife after having been told that my husband was homosexual, and how we conquered the problem in our lives. I make this voluntarily with a sincere hope that it will help others who might be facing the problem and give them a message of hope. We had been married a little more than twenty-five years at the time that I found out. We were parents of five children. My husband and I were both active in Church and community. He was a successful, self-employed businessman. We were in our late forties at the time. This is our story. Some of it may be helpful to you, some of it may not. Each situation is different. It does take a great deal of love and respect for one another, as well as patience, faith that it can be done, and trust in our Heavenly Father who loves both you and your husband. It has been one year and four months since I first learned of this problem in my husband’s life. My first reaction was disbelief. My mind did not comprehend it. The full impact of it came gradually over the next few days and weeks. I was told by my husband’s therapist in a helpful manner so as to try to soften the blow. My husband was in the hospital at the time, having come very close to suicide. The first night after hearing it, I went completely to pieces. The next morning I was fairly calm after realizing that I had to go on. I met with my husband’s therapist again the next morning at his request. I must have been in a state of mild shock. I had a few sessions with him over the next few months which were helpful to me. Now what impact did this problem have upon my relationship with my husband in all his roles? First, in his role as a husband, I still loved him—yet, I loved him one minute and disliked him the next. At times I was repulsed by him, and I did not want him to touch me. It was an on-again, off-again thing until finally love did win out, built upon the memory of the good years we had had together. We had been married a little over twenty-five years when this happened, and up until that time we had been very happy together. I could not discount those good years. Now, as a father, I knew that he had been a good father and would continue to be. His children loved and respected him and I wanted to preserve their feelings for him... My feelings about myself in all my roles are what I would like to discuss for a minute with you now. As a wife, I was angry with my husband. I wanted to strike out against him, which I did many times. I wanted to hurt him as he had hurt me. We had many bitter quarrels for a time, although we had never been quarrelsome, by nature in all our married life. We discussed divorce, but somehow we just could not bring ourselves to separate. I could not do that to the children. They would never understand, as we had been a happy family for many years. As a mother, I felt I would endure anything for the sake of the children. There were three boys left still at home. Our married daughter was living a long distance away, and our other son was on a mission. The three boys at home never found out, with the exception of the oldest, whom we did tell. As a person, I had mixed feelings. First, as I looked at other people, it occurred to me how lucky they all were not to be suffering what I was suffering. Most people seemed cold and unfeeling toward me, as if they could care less what was troubling others. You want and need reassurance, and yet you never receive it, because you can’t discuss the problem with anyone. I am sure that I seemed moody and cross to others. How could the world go on so normally when mine was falling apart? Then, instead of continuing to be resentful toward people (after all, they didn’t know that anything was wrong), I began to wonder how many other people might be bearing silent adversities. I began to mellow a bit and began to feel more empathy. I almost felt then that I would like to find out from people what was really troubling them to see if I could be of help. In my Church calling, I just struggled through as well as I could. I kept thinking that if I continued on with all diligence, the Lord would bless me, but I finally had to ask for a release. It was just too hard to put my mind to it when I was hurting so badly inside. I had assignments such as speaking to the unmarried girls on the importance of having families and not practicing birth control. It was just too touchy of a subject for me to handle at that time. However, I did get through one speaking assignment, although it was just two days after I heard the news of my husband. A short time later I had to speak on the theme, “Peace that surpasseth understanding.” I mulled through that one when my inner peace was in great turmoil. As I look back on those assignments I realize that they were helpful to me. But you can do just so much under stress, and I felt that I should conserve my energy for my family. Besides, I had had to take full-time employment to help our financial situation. As for my concerns for my children and family, naturally, I was very concerned about the effect that it would have on them. I tried very hard to act as normal around them as possible and to never let them see me crying, although I was not always successful. I was glad that our one son, who was a particularly sensitive boy, was away from home on a mission. The younger boys were quite detached, and I believe they never suspected anything. They thought that I was worried about my husband’s illness... Now I shall describe to you the various stages of suffering that I experienced and how I handled them. I was successful in some areas, and I failed in others. My thoughts at first were mostly of myself, I’m afraid. I really had a good case of self-pity. I recognized this in myself and tried to turn my thoughts outward rather than inward, and to think of my family. Yet, I really resented my husband, and the feelings that I felt about myself were those of being very self-righteous, that I had not sinned, and yet he had. The sanctity of our marriage had been so special to me, and how could he possibly have betrayed that? Then I tried to tell myself that I must remember all the good that he had done, how kind and considerate he was to everyone, what a good husband and father he had been. With each doubt that entered my mind, I tried to replace it with a positive thought about my husband and our past relationship. This finally won out in my struggle. I had to believe in him, for he had such a strong desire to overcome his problem. He told me often how much he loved me and how he couldn’t lick it without me. I felt that so long as he was making an effort that I should stand by him. If he should fail, that would be another thing again. I am not sure that in that case I could have stood by him, and I lived in fear of this happening, but it never has. Now, what would I tell a wife who had just been told about her husband’s problem? I would say, “Be patient. Don’t make hasty decisions. Take one day at a time and give yourself time.” I would tell her to realize that suffering does have different stages, the initial impact being the worst. Try to keep up your normal pace in fife as much as possible. and keep busy. Don’t give in to your emotions any more than you have to. Many times I wanted to call in sick at my job, and stay at home in bed and cry, but I forced myself to keep on going. Hard as it was, it was my salvation until the healing process finally started. I would also try to reassure her that this problem can be overcome by her husband, depending upon his attitude; and that although difficult, it is treatable and it is forgivable. I would certainly seek professional help and not try to go it alone. If you feel that your marriage is worth preserving, as I felt mine was, then there is a way that you can do it. Don’t try to pump your husband for the sordid details of his problem, such as with whom he has been involved, where, etc. They are hard to erase from your mind, if not impossible. To date I do not know how early in his life this problem started or how active he has been with it. Having him picked up in a public restroom was enough for me. I do not care to know more. Can a wife ever feel trusting and comfortable again? Yes, I know she can. It might be difficult, but it can be done. My husband’s therapist told me on one occasion that I would probably never be able to put it out of my mind completely, that such a goal may be unrealistic. But he said the time would come when the pain of it would subside and I would think of it less and less. That is happening. Who should be told? Why, and why not? I would say only those necessary to your husband’s repentance, such as the bishop or stake president, also professional counselors. If it becomes public, I think the parents should tell their children before they hear it from someone else. In our particular case, It never did become public knowledge, so we were not forced to tell our children. Our oldest son, as I said before, is the only one in our family we told. He seemed to take it well. He has never shown any resentment toward his father, only love and reassurance, and he has been a great support to both of us. ... I think I did a lot of growing up during this period. I was no longer the idealist that I had always been. Sometimes this can be very painful. ... In the overall perspective, I know that my testimony has been strengthened. I have learned greater compassion for the trials of others, and I hope I have learned not to question the ways of the Lord, that eventually all things will work together for our good, although I couldn’t understand at one time how this experience could possibly be for my good.... If circumstances were such, I would love to talk with you personally. I would not profess nor be so bold as to say that I have all the answers. Perhaps your situation is more desperate than mine. But, my dear sister, I express my love and my sympathy, and I would say to you, “Support your husband. His soul is of great worth to our Heavenly Father.” It can be your attitude that might make the difference between his success and failure. It can be done. May the Lord bless you.
Appendix C: Suggested Answers to Learning Activities
1. Describe a gospel position on the causes of homosexual orientation. The Church teaches that homosexual behavior is a sin which can be repented of and forgiven. The principle of free agency would indicate that a person is not born with a homosexual orientation. Factors such as environment and conditioned habits can affect a person’s ability to make free choices; nevertheless, those who persist in homosexual activities must finally assume full responsibility for their behavior. Those with this problem are not exempt from the commandment to be chaste. 2. Summarize the basic professional schools of thought on the causes of homosexual orientation problems and briefly note how well each theory is supported by empirical findings. There are two main schools of thought about the origin of a homosexual orientation: (1) biological theories, and (2) learning theories. Biological theories have not been substantiated. Though some researchers suggest that some biological causes may be discovered in the future, at present neither general nor specific relationships have been clearly demonstrated. Learning theories have more support from empirical research because most research suggests that a person ~eveIops a homosexual orientation through learning or conditioning. 3. Name and briefly describe three categories into which homosexual orientation problems may be classified. (1) Mild homosexual orientation problems (2) Moderate homosexual orientation problems (3) Severe homosexual orientation problems Individuals with mild problems may be concerned about their thoughts and feelings of a homosexual nature, but they generally have had few if any homosexual experiences. They can usually control their thoughts and feelings relatively easily. Moderate problems are more difficult to overcome because the person has been more overtly involved and has invested more of his emotions; however, through reasonable concerted effort, he can usually change significantly. Severe problems are the most difficult of the three types to overcome. Individuals with these problems usually have extensive overt involvement, with its accompanying high emotional investment. They often feel that they are basically homosexual. They must make a strong, long-term commitment to significantly change their sexual orientation. 4. List the general implications you and the client should consider when developing a program to change homosexual orientation problems. General implications for all individuals with homosexual orientation problems: a. Message of hope b. Chaste behavior, including repentance c. Avoidance of labeling d. Multifaceted approach
a. Ecclesiastical leader may be able to handle on his own or with minimal professional assistance. b. Short-term commitment may bring change. c. Support and insight are usually helpful.
a. May need professional help in addition to ecclesiastical support. b. Change may require more than a brief commitment. c. Specific interventions or techniques in addition to support and insight may be required.
a. Professional help, ecclesiastical leader support, and a strong commitment to develop greater spirituality are usually required. b. A strong, long-term commitment may be required in order to bring significant, lasting change. c. More than insight is needed; specific techniques or interventions are usually required to develop self-control and enhance personal development.
1. Think of one of your own clinical cases involving a homosexual orientation problem. Describe how the steps outlined in this section were or could be followed in bringing the desired changes. This is a free response item. Good luck.
Appendix D: Topical Bibliography (Annotated) The following annotated references are arranged under the headings used in the assessment and change strategy sections in this module—self- control and personal development. This list is representative rather than complete. Some of the references under each section may be read profitably by both you and the client, while others will give you additional background and technical expertise. Some references could comfortably fit into more than one category because several topics are usually covered in a single book. For convenience, however, each reference has been listed only once. The complete reference information is found in the general bibliography which follows.
1. Eliminating a Self-Defeating Behavior and Eliminate Your SOB’s by Jonathan Chamberlain. Contains both theory and how-to’s for gaining control over negative behaviors. Workbook assignments may be reviewed and critiqued by a qualified practitioner. 2. Cognitive-Behavior Modification. An Integrative Approach by Donald Meichenbaum. Primarily for practitioner’s background. Focuses on how to alter thought processes which influence behavior. Describes specific how-to’s such as thought-stopping and systematic desensitization. 3. Handbook of Behavior Therapy with Sexual Problems, 2 volumes, edited by Joel Fischer and Harvey Gochros. A compilation of seventy-five professional articles dealing with ways to treat various sexual problems, including homosexuality. Some of the methods suggested, such as masturbation therapy and some forms of aversion therapy, are inappropriate for use in LOS Social Services; others may prove helpful. 4. Self-Directed Behavior: Self-Modification for Personal Adjustment, 2nd edition, by David Watson and Roland Tharp. Intended for private, untutored use, but could easily be used jointly by client and practitioner as part of the overall change program. Many how-to’s for changing and controlling behavior are given. Excellent book.
1. Man’s Search for Meaning by Viktor Frankl. Describes his experiences in a German prisoner-of-war camp in World War II. Very readable. Shows how to find inner meaning despite tremendous environmental restrictions. 2. The Hiding Place and Tramp for the Lord by Corrie ten Boom. Describes her experiences in a German prisoner-of-war camp in World War II and her subsequent spiritual ministry and world travels in behalf of Christianity. She is not LOS, but her book contains impressive spiritual insights which help motivate. Very readable. 3. The Unhappy Gays by Tim LaHaye. A very readable book by a born again Christian. He examines the negative side of the gay life, as opposed to the “positive” side seen so often in the press, and outlines an eighteen-step change program which focuses strongly on the development of spiritual strength. Good supplemental reading. 4. Positive Addiction by William Glasser. He focuses on ways to develop positive behaviors and habits which will develop both one’s body and one’s moral character. Many specific suggestions are given. 5. The Greatest Salesman in the World by Og Mandino. He suggests ways of applying the principles of success in the business world to one’s individual life.
1. How to Be Your Own Best Friend and How to Take Charge of Your Life by Mildred Newman and Bernard Berkowitz. Very readable books which focus on one’s self-image and suggest ways to build self-esteem and be more self-reliant. 2. See You at the Top by Zig Ziglar. Teaches the value of a healthy self-image and gives numerous suggestions for developing one. Full of inspirational success stories. Gives additional references for further reading. Very readable.
1. Born to Win by Muriel James and Dorothy Jongeward. Applies transactional analysis concepts to everyday life. Gives many how-to’s. Focuses on understanding emotions and their relationship to interpersonal interaction. 2. Keys to Successful Dating by John Hawkes. Answers questions and gives practical suggestions for successful dating. Discusses how to get dates, what to do on dates, and how to understand the opposite sex. 3. The Art of Raising Parents by George Durrant. A very readable book by an LOS author who gives good ideas for building better parent-child relationships. May help the client gain insights into his parents’ behavior. 4. Your Erroneous Zones by Wayne Dyer. Very readable. Gives many suggestions for improving interpersonal relationships. 5. Don’t Say Yes When You Want to Say No: How Assertiveness Training Can Change Your Life by Herbert Fensterheim and Jean Baer. Gives many examples and how-to’s for being assertive in interpersonal relationships. Very readable. 6. Your Perfect Right: A Guide to Assertive Behavior, 3rd edition, by Robert Alberti and Michael Emmons. A how-to book which shows the individual how he can develop appropriate assertive behavior, and gives guidelines for an instructor of assertiveness training. Gives principles for the ethical practice of assertive behavior. 7. Assertiveness: Innovations, Applications, Issues, edited by Robert Alberti. A collection of thirty-five readings on theoretical, historical, and ethical issues. Explains application of assertiveness principles in various situations.
1. Try Giving Yourself Away by David Dunn. Very readable. Full of examples and suggestions for being of service to others. 2. Spencer W. Kimball by Edward Kimball and Andrew Kimball, Jr. A biography of President Spencer W. Kimball’s life from which the reader can draw inspiration in many areas. President Kimball’s dedication to the service of others is a prominent theme in his life.
1. Faith Precedes the Miracle by Spencer W. Kimball. Based on his discourses over many years. Numerous topics are discussed. 2. The Miracle of Forgiveness by Spencer W. Kimball. Extensive discussion of repentance and forgiveness, with a chapter devoted specifically to homosexuality. The book should be read in its entirety. 3. A Letter to A Friend, pamphlet by Spencer ‘N. Kimball. Addressed specifically to those with homosexual orientation problems. Strong message of repentance and forgiveness. Good review of relevant scriptures. 4. To the One and To Young Men Only, pamphlets by Elder Boyd K. Packer. Addressed to those having problems with masturbation and homosexual behavior. Encourages repentance. 5. Homosexuality booklet, second edition, 1981, published by The Church of Jesus Christ of Latter-day Saints. Written specifically for the use of ecclesiastical leaders. Offers helpful suggestions for understanding and changing homosexual orientation problems. May be used as a supplement to this module. 6. The standard works of the Church. Should be studied in their entirety. Certain passages that relate to gospel topics covered during a change program should also be read.
Appendix E: General Bibliography Acosta, Frank X. Etiology and treatment of homosexuality: A review. Archives of Sexual Behavior, 1975, 4, 9-29. Alberti, Robert E. (Ed.). Assertiveness: Innovations, Applications, Issues. San Luis Obispo, California: Impact, 1977. Alberti, Robert E., and Emmons, Michael L Your Perfect Right: A Guide toAssertive Behavior (3rd ed.). San Luis Obispo, California: Impact, 1978. Bene, E. On the genesis of male homosexuality: An attempt at clarifying the role of the parents. British Journal of Psychiatry, 1 965a, 111, 803-813. Bene, E. On the genesis of male homosexuality. British Journal of Psychiatry, 1965b, 111,815-821. Bergin, Allen E. A self-regulation technique for impulse control disorders. Psychotherapy: Theory, Research and Practice, 1 969a, 6,113-118. Bergin, Allen E. A technique for improving desensitization via warmth, empathy, and emotional reexperiencing of hierarchy events. In Rubin R.D. and Franks C.M. (Eds.) Advances in Behavior Therapy. New York: Academic Press, 1969b, 117-130. Bergin, Allen E. Toward a theory of human agency. Brigham Young University Studies, Autumn 1975,16(1), 165-183k Bieber, I., Dam, H.J., Dince, P.R., Drellich, M.G., Grand, HG., Gundlach, R.H., Kremer, M.W., Rifkin, A.H.,~Wilbur, C.B., and Bieber, TB. Homosexuality: A Psychoanalytic Study. New York: Basic Books, 1962. Chamberlain, Jonathan M. Eliminating a Self-defeating Behavior. Provo, Utah: Brigham Young University Printing Service, 1974. Chamberlain, Jonathan M. Eliminate Your SDBs. Prove, Utah: Brigham Young University Press, 1978. Dunn, David. Try’ Giving Yourself Away (3rd ed). Englewood Cliffs, New Jersey: Prentice-Hall, Inc., 1970. Durrant, George 0. The Art of Raising Parents. Salt Lake City: Bookcraft, 1977. Dyer, Wayne W. Your Erroneous Zones. New York: Funk and Wagnalls, 1976. Evans, R. B. Physical and biochemical characteristics of homosexual men. Journal of Consulting and Clinical Psychology. 1972, 39:140-147. Fensterheim, Herbert, and Baer, Jean. Don’t Say Yes When You Want to Say No: How Assertiveness Training Can Change Your Life. New York: McKay, 1975. Fischer, J., and Gochros, H. L. (Eds.). Handbook of Behavior Therapy with Sexual Problems (2 vols.). New York: Pergamon Press, 1977. Frankl, Viktor E. Man’s Search for Meaning. New York: Simon & Schuster, 1962. Glasser, William. Positive Addiction. New York: Harper & Row, 1976. Green, R. Sexual Identity Conflict in Children and Adults. New York: Basic Books, 1974. Hatterer, L. J. Changing Homosexuality in the Male: Treatment for Men Troubled by Homosexuality. New York: McGraw-Hill, 1970. Hawkes, John 0. Keys to Successful Dating: Dating Dynamics. Salt Lake City: Hawkes Publications, 1973. Homosexuality, 2nd ed. The Church of Jesus Christ of Latter-day Saints, 1981. (PGSC61 23.) James, Elizabeth C. Treatment of Homosexuality: A Reanalysis and Synthesis of Outcome Studies. Unpublished doctoral dissertation, Brigham Young University, 1978. James, Muriel, and Jongeward, Dorothy. Born to Win: Transactional Analysis with Gestalt Experiments. Reading, Massachusetts: Addison-Wesley, 1980. Kimball, Edward L., and Kimball, Andrew E., Jr. Spencer W. Kimball. Salt Lake City: Bookcraft, 1977. Kimball, Spencer W. Faith Precedes the Miracle. Salt Lake City: Deseret Book, 1972. Kimball, SpencerW. A Letter to a Friend (pamphlet). The Church of Jesus Christ of Latter-day Saints, 1978. (PBCTO758.) Kimball, SpencerW. The Miracle of Forgiveness. Salt Lake City: Bookcraft, 1969. Kinsey, A.C., Pomeroy, W.B., and Martin, C.E. Sexual Behavior in the Human Male. Philadelphia: Saunders, 1948. LaHaye, Tim. The Unhappy Gays. Wheaton, Illinois: Tyndale House Publishers, Inc., 1978. MacMurray, Val 0. Warning: Labels can be hazardous to your health. Dialogue, Autumn 1977, 10(4), 130-131. Mandino, 0g. The Greatest Salesman in the World. New York: Bantam, 1968. Masters, William H. and Johnson, Virginia E. Homosexuality in Perspective. Boston: Little, Brown, and Company, 1979. Meichenbaum, Donald. Cognitive-Behavior Modification: An Integrative Approach. New York: Plenum Press,. 1977. Money, J. Sexual dimorphism and homosexual gender identity. Psychological Bulletin, 1970, 74:425-440. Newman, Mildred, and Berkowitz, Bernard. How to Be Your Own Best Friend: A Conversation with Two Psychoanalysts. New York: Random House, 1971. Newman, Mildred, and Berkowitz, Bernard. How to Take Charge of Your Life. New York: Harcourt, Brace, Jovanovich, 1977. Packer, Boyd K. To the One (pamphlet). The Church of Jesus Christ of Latter- day Saints, 1978. (PBCTO769.) Packer, Boyd K. To Young Men Only (pamphlet). The Church of Jesus Christ of Latter-day Saints, 1976. (PBAPO21 0.) Richardson, Frank G. “Anxiety Management Training: A Multimodal Approach.” Multimodal Behavior Theory by Arnold A. Lazarus. New York: Springer Publishing Co., 1976. pp. 103-115. Socarides, C.W. Homosexuality. New York: Jason Aronson, 1978. Talmage, James E.Articles of Faith. Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1924. ten Boom, Corrie. The Hiding Place. New York: Bantam, 1971, ten Boom, Corrie. Tramp for the Lord. New York: Pillar Books, 1974. Watson, David L, and Tharp, Roland G. Self-Directed Behavior: Self- Modification for Personal Adjustment (2nd ed). Monterey, California: Brooks/Cole Publishing Co., 1977. Wolpe, Joseph, and Lazarus, Arnold A. Behavior Therapy Techniques: A Guide to the Treatment of Neuroses. New York: Pergamon Press, 1966. Ziglar, Zig. See You at the Top. Gretna: Pelican Publishing Company, 1974. |
