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Ex-gay movement
Ex-gay movement
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The ex-gay movement consists of people and organizations that encourage people to refrain from entering or pursuing same-sex relationships, to eliminate homosexual desires and to develop heterosexual desires, or to enter into a heterosexual relationship. Beginning with the founding of Love In Action and Exodus International in the mid-1970s, the movement saw rapid growth in the 1980s and 1990s before declining in the 2000s.[1]

It relies on the involvement of individuals who formerly identified themselves as gay, lesbian, or bisexual but no longer do; these individuals may state either that they have eliminated their attraction to the same sex altogether or that they abstain from acting on such attraction.

After the collapse of Exodus International in 2013, a small number of ex-gay ministries continue as the Restored Hope Network. The movement's ongoing impact on conservative religious discourse can be seen in an aversion to use of the term gay to refer to sexual orientation and its substitute with the language of "same-sex attraction".[2]

There have been various scandals related to this movement, including some self-claimed ex-gays[3] having been found in same-sex relationships despite having denied this, as well as controversies over gay minors being forced to go to ex-gay camps against their will, and overt admissions by organizations related to the movement that conversion therapy does not work.

A large body of research and global scientific consensus indicates that being gay, lesbian, or bisexual is compatible with normal mental health and social adjustment. Because of this, major mental health professional organizations discourage and caution individuals against attempting to change their sexual orientation to heterosexual, and warn that attempting to do so can be harmful.[4][5]

Characteristics

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Various ex-gay organizations have working definitions of change. Prior to disbanding and renouncing the idea of a cure,[6] Exodus International described change as, "attaining abstinence from homosexual behaviors, lessening of homosexual temptations, strengthening their sense of masculine or feminine identity, correcting distorted styles of relating with members of the same and opposite gender".[7] People Can Change defines change as, "any degree of change toward greater peace, satisfaction and fulfillment, and less shame, depression and darkness", and emphasizes that for most people, heterosexuality is not the ultimate goal.[8] When the term ex-gay was introduced to professional literature in 1980, E. Mansell Pattison defined it as describing a person who had "experienced a basic change in sexual orientation".[9] Some ex-gays advocate entering (or remaining) in a heterosexual marriage as part of the process. Some in mixed-orientation marriages acknowledge that their sexual attractions remain primarily homosexual, but seek to make their marriages work anyway.[10]

Some people no longer identify as gay since they became Christians or with prayer, without going to conversion therapy.[11][12]

Objectives

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Aside from achieving a degree of change in sexual orientation, the ex-gay movement pursues several broad goals and these include:

  • coordination with individuals and organizations, particularly opponents of gay and lesbian civil equality to influence public perception and public policy;
  • offering gays and lesbians a procedure that is claimed to solve many of their problems by making them heterosexual;
  • promotion of ex-gay movement leaders as legitimate representatives in gay cultural/political discourse;
  • the destigmatization of therapeutic attempts to change sexual orientation to undermine the American Psychological Association's long-standing position that homosexuality is not a mental disorder.[13]

Motivation of participants

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The American Psychological Association reported that some ex-gay groups may help counteract and buffer minority stress, marginalization, and isolation[14] in ways similar to other support groups, such as offering social support, fellowship, role models, and new ways to view a problem through unique philosophies or ideologies.[15] Additionally, the same researchers also found that people joined ex-gay groups due to: a lack of other sources of social support; a desire for active coping, including both cognitive and emotional coping; and access to methods of sexual orientation identity exploration and reconstruction.[14][16][17][18] The same report found that some[17][18][19] have described the ex-gay groups as, "a refuge for those who were excluded both from conservative churches and from their families, because of their same-sex sexual attractions, and from gay organizations and social networks, because of their conservative religious beliefs".[14] According to the APA report, "Ex-gay groups appear to relieve the distress caused by conflicts between religious values and sexual orientation and help participants change their sexual orientation identity, but not their sexual orientation".[14] The APA goes on to report that some[17] believed that by, "taking on 'ex-gay' cultural norms and language and finding a community that enabled and reinforced their primary religious beliefs, values, and concerns",[14] they could resolve identity conflicts by:

  • Adopting a new discourse or worldview.
  • Engaging in a biographical reconstruction.
  • Embracing a new explanatory model.
  • Forming strong interpersonal ties.[14]

One of the APA's sources for the report[18] found that, "ex-gay groups recast homosexuality as an ordinary sin, and thus salvation was still achievable".[14] Another one of their sources[19] is summarized as having observed that, "such groups built hope, recovery, and relapse into an ex-gay identity, thus expecting same-sex sexual behaviors and conceiving them as opportunities for repentance and forgiveness".[14] The APA report warns, however, that "some [ex-gay] groups may reinforce prejudice and stigma by providing inaccurate or stereotyped information about homosexuality".[14]

Ex-gay organizations

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OneByOne booth at a Love Won Out conference

The first contemporary ex-gay ministry, Love in Action, was formed in 1973.[20] Three years later, with other ex-gay organizations, it formed Exodus International, the largest ex-gay organization and the largest organization under the Exodus Global Alliance.[6] In May 1983, during a conference in the Netherlands, a European chapter was founded.[21] In June 2013, the Exodus board decided to cease operations, with president Alan Chambers apologizing for the pain and hurt the group had caused and saying that he no longer believed sexual orientation could be changed.[6] Chambers apologized for what he identified as regrettable techniques, and the narrow message of a cure and marriage rather than a relationship with Christ for all.[22] Shortly after, Chambers and his wife started Speak.Love., an organisation for promoting conversations on sexual orientation for all. In September 2014, Speak.Love. was merged into Chambers' personal website.[23] Exodus Global Alliance, however, no longer affiliated with Exodus International,[24] has continued operations.

Other ex-gay organizations cater to specific religious groups, such as Courage International for Catholics, North Star for the LDS Church, JONAH for Jews, Joel 2:25 International for Catholic and Protestant Christians and OneByOne for Presbyterians.

Some groups follow a specific technique, such as Homosexuals Anonymous,[25] modeled after the Alcoholics Anonymous twelve-step program. Other ex-gay organizations include Parents and Friends of Ex-Gays and Gays.

In the United States, the organization The Changed Movement[26] hosts public "Freedom March" events where ex-gays discuss their changes.[11][27]

People

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People associated with the ex-gay movement

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  • Joe Dallas is the program director of Genesis Counseling[28] and the author of six books on human sexuality.[29]
  • Donnie McClurkin wrote about his experience with homosexuality in his book, Eternal Victim, Eternal Victor.[30] He describes himself as going through a process by which he became "saved and sanctified". McClurkin has been criticized for stating homosexuality is a curse.[31] He speaks openly about sexual issues since becoming the biological father of a child with a woman to whom he was not married.[32] He uses these experiences in his concerts and speaking engagements. In 2004, he sang at the Republican National Convention.[31][33] The appearance generated criticism for the event organizers and McClurkin for his statements on homosexuality.[34]
  • Joseph Nicolosi was an American clinical psychologist, founder and director of the Thomas Aquinas Psychological Clinic in Encino, California, and a founder and former president of the National Association for Research and Therapy of Homosexuality (NARTH).[35]
  • Jeffrey Satinover is an American psychiatrist, psychoanalyst, and physicist. He is a member of the Scientific Advisory Committee of NARTH.[36]
  • Charles Socarides was an American psychiatrist, psychoanalyst, physician, educator, and author. He helped found NARTH in 1992.[37]

People who no longer support the ex-gay movement

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Main article: Ex-ex-gay
  • John Paulk, then leader of Focus on the Family's Love Won Out conference and chairman of the board for Exodus International North America, was spotted visiting a Washington, D.C. gay bar in September 2000. He was photographed outside of the bar from behind by Wayne Besen,[38] and later stepped down from the two organizations.[39] In 2013, he formally apologized for his involvement in promoting the ex-gay concept and for the harm his work had done.[40]
  • Peterson Toscano, because he adhered to Conservative Christian beliefs, spent seventeen years as part of the ex-gay movement attempting to alter his sexual orientation through conversion therapy and faith-based ex-gay programs. In addition to receiving pastoral counseling, conversion therapy,[41] and discipleship training, he attended several ex-gay programs, including Life Ministries in New York City (1983–1991)[42] and the residential ex-gay program Love in Action in Memphis, Tennessee (July 1996-October 1998).[43] In April 2007, Toscano and Christine Bakke co-founded Beyond Ex-Gay, an organization that supports people who feel they have been wounded by such organizations.[44]
  • Anthony Venn-Brown is a former Australian evangelist in the Assemblies of God and an author whose book describes his experience in Australia's first ex-gay program.[45] Venn-Brown co-founded Freedom2b which offers support to LGBT people from church backgrounds and who have been displaced from the ex-gay movement.[46] In 2007 he co-ordinated the release of a statement from five Australian ex-gay leaders who publicly apologized for their past actions.[47]
  • John Smid was the leader of Love In Action in Memphis. He resigned that position in 2008,[48] and in 2010 apologized for any harm that he had caused, noting that his teen program "further wounded teens that were already in a very delicate place in life".[49] He has announced that he is still homosexual and admitted never seeing a man successfully converting to heterosexuality in his group.[50]
  • Warren Throckmorton is a past president of the American Mental Health Counselors Association. He wrote and produced the documentary I Do Exist about ex-gay people,[51] but subsequently came to "believe that categorical change in sexual attractions, especially for men, is rare"[52] and repudiated some of the claims he made in the film.[51]

Controversy

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Sexual orientation change efforts

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Main article: Sexual orientation change efforts

Prior to disbanding, Exodus International recommended to their members that they undertake sexual orientation change efforts, such as conversion therapy.[53] Exodus warned against going to counselors who tell a patient that they "can definitely eliminate all attractions to your same gender, or that you can definitely acquire heteroerotic attractions".[54] Evergreen International did not advocate any particular form of therapy,[55] and warned that "therapy will likely not be a cure in the sense of erasing all homosexual feelings".[56]

Sexual orientation change efforts are controversial and the American Psychological Association reported that, "the available evidence, from both early and recent studies, suggests that although sexual orientation is unlikely to change, some individuals modified their sexual orientation identity (i.e., individual or group membership and affiliation, self-labeling) and other aspects of sexuality (i.e. values and behavior)".[14] Virtually all major mental health organizations have adopted policy statements cautioning the profession and the public against treatments that purport to change sexual orientation.[57][58][59]

In 2012, the Pan American Health Organization (the North and South American branch of the World Health Organization) released a statement cautioning against services that purport to "cure" people with non-heterosexual orientations as they lack medical justification and represent a serious threat to the health and well-being of affected people, and noted that the global scientific and professional consensus is that homosexuality is a normal and natural variation of human sexuality and cannot be regarded as a pathological condition. The Pan American Health Organization further called on governments, academic institutions, professional associations and the media to expose these practices and to promote respect for diversity. The World Health Organization affiliate further noted that gay minors have sometimes been forced to attend these "therapies" involuntarily, being deprived of their liberty and sometimes kept in isolation for several months, and that these findings were reported by several United Nations bodies. Additionally, the Pan American Health Organization recommended that such malpractices be denounced and subject to sanctions and penalties under national legislation, as they constitute a violation of the ethical principles of health care and violate human rights that are protected by international and regional agreements.[60]

In March 2018, the European parliament voted by 435 to 109 members of parliament to stop conversion therapies in memberstates of the European Union.[61][62][63]

Controversy over teenagers

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A controversial aspect of the ex-gay movement has been the focus of some ex-gay organizations on gay teenagers, including occasions where teenagers have been forced to attend ex-gay camps by their parents. A 2006 report by the National Gay and Lesbian Taskforce outlined evidence that ex-gay and conversion therapy groups were at the time increasingly focusing on children.[64] Several legal researchers[65] have responded to these events by arguing that parents who force their children into aggressive conversion therapy programs are committing child abuse under various state statutes.[66][67]

One case of emancipation involved Lyn Duff. Duff was admitted to Rivendell Psychiatric Center in West Jordan, Utah on December 19, 1991, at age 15, after being involuntarily transported there at her mother's behest.[68][69] Duff was subjected to a regimen of conversion therapy, including aversion therapy,[70] hypnosis, psychotropic drugs, solitary confinement, therapeutic messages linking lesbian sex with "the pits of hell",[71] behavior modification techniques, unreasonable forms of punishment for small infractions, and "positive peer pressure" group sessions in which patients demeaned and belittled each other for both real and perceived inadequacies.[68][72][73][74][75] On May 19, 1992, after 168 days of incarceration, Duff escaped from Rivendell and traveled to San Francisco, where she lived on the streets and in safe houses.[76] In 1992, Duff initiated legal action against the facility and her mother.[77]

The ex-gay organization Love in Action was involved in a controversy surrounding a teenager. In July 2005, The New York Times ran a feature story about 16-year-old Zachary Stark, whose parents forced him to attend an ex-gay camp run by the group.[78] In July 2005, Stark was released from the camp. An investigation of the camp by the Tennessee Department of Children's Services did not uncover signs of child abuse.[79] In September 2005, Tennessee authorities discovered that unlicensed staff had been administering prescription drugs. A settlement was reached shortly thereafter. LIA closed the camp in 2007.

See also

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References

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Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Ex-gay movement

View on Grokipedia
from Grokipedia
The ex-gay movement encompasses organized efforts by individuals and primarily evangelical Christian groups to assist those with same-sex sexual attractions in reducing or eliminating such attractions and fostering through faith-based counseling, support networks, and therapeutic interventions. Emerging during the 1970s in response to the depathologization of by the , the movement coalesced around , founded in 1976 as an linking ministries dedicated to "freedom from ." Proponents argue that same-sex attractions often stem from environmental factors, trauma, or developmental issues amenable to change via religious commitment and psychological support, contrasting with prevailing views in academia and professional bodies that regard as largely immutable. Longitudinal , including the 6-7 year study by psychologists Stanton L. Jones and Mark A. Yarhouse tracking 98 participants in Exodus programs, reported that 23% achieved "good to much" conversion to in attraction and behavior, 30% experienced "some" change, and average psychological distress did not rise, challenging blanket assertions of inefficacy or harm. A 2024 prospective analysis of sexual orientation change efforts similarly found stronger shifts in behavior than in underlying attractions, indicating partial but measurable outcomes for some. The movement's defining characteristics include emphasis on personal agency, biblical anthropology viewing homosexual behavior as contrary to divine intent, and testimonies of transformed lives, though it has endured controversies over exaggerated success claims, leadership scandals, and opposition from institutions like the APA, whose task force reviews have been critiqued for methodological selectivity and ideological influence in dismissing affirmative evidence. 's 2013 dissolution and apology from its president marked a setback, spawning successor entities like Restored Hope Network, yet empirical data sustain the movement's contention that motivated change remains viable absent coercion.

Historical Development

Origins in the 1970s

The ex-gay movement emerged in the early amid evangelical Christian efforts to address same-sex attraction through faith-based change, shortly after the American Psychiatric Association's decision on December 15, 1973, to remove as a disorder from the Diagnostic and Statistical Manual of Mental Disorders (DSM-II). This shift prompted dissent among some religious and therapeutic communities who maintained that unwanted same-sex attractions could be overcome, leading to the formation of the first dedicated ministries. One pivotal organization was Love in Action, established in 1973 by Frank Worthen in , following his personal recommitment to at age 44 after two decades of homosexual behavior and subsequent . Worthen, previously involved in homosexual activism, initiated a that evolved into Love in Action, emphasizing , discipleship, and heterosexual adjustment through study and accountability. In 1976, Love in Action hosted a conference that coalesced various independent ex-gay ministries into , marking the movement's organizational formalization. Co-founded by figures including Worthen and Michael Bussee, aimed to unite churches and parachurch groups offering "freedom from " via spiritual intervention, with an initial focus on testimony-sharing and referral networks rather than standardized . By the late 1970s, had established chapters in the and begun international outreach, drawing from a theological premise that same-sex attraction stemmed from developmental wounds addressable through Christ-centered living. Early participants, often motivated by biblical interpretations of sexuality, reported anecdotal successes in reducing homosexual behavior, though the movement's claims faced immediate scrutiny from psychiatric bodies affirming orientation's immutability.

Expansion and mainstream visibility (1980s–2000s)

The ex-gay movement experienced significant expansion during the , driven in part by the AIDS epidemic, which heightened public and religious concerns about homosexual behavior and prompted increased interest in change-oriented ministries. Organizations like , founded in 1976, grew by supporting affiliated ministries in , , and , with U.S. growth fueled by perceptions of moral and health imperatives. By the late , the movement had established a network of religious and counseling programs emphasizing behavioral modification and spiritual intervention, attracting participants through church affiliations and anti-gay advocacy by groups like the . In the , the movement gained a more structured therapeutic dimension with the 1992 founding of the National Association for Research and of (NARTH) by psychologists and Charles Socarides, along with psychiatrist Benjamin Kaufman, aimed at affirming the possibility of reducing unwanted same-sex attractions through . NARTH positioned itself as a counter to mainstream psychological associations' rejection of reparative , position statements and hosting conferences that lent professional credibility within conservative circles. , under leaders like , expanded to offices on five continents, coordinating over 100 member ministries by the decade's end and emphasizing testimonies of behavioral or heterosexual as evidence of success. Mainstream visibility peaked in the late 1990s and early 2000s through high-profile campaigns, notably the 1998 "Truth in Love" initiative funded by a coalition of 15 conservative groups, including and the , which spent over $1 million on full-page newspaper advertisements in outlets like , , and . These ads featured ex-gay individuals such as and , claiming personal transformations from to via faith and , sparking national and counter-ads from gay rights organizations. The campaign extended to radio, television, and billboards, generating extensive media coverage that highlighted the movement's assertions of change while drawing criticism from medical bodies like the for lacking empirical support. By the early 2000s, events like the 2001 publication of Robert Spitzer's study in —reporting self-reported changes in orientation among some participants—further amplified discussions in outlets from conservative broadcasts to secular press, though Spitzer later disavowed its implications amid methodological critiques. Despite opposition from academic and media institutions often aligned against the movement's premises, its presence in policy debates—such as opposition to and support for abstinence-focused prevention—increased its profile among evangelical networks and political conservatives. Testimonies from figures like those in Exodus programs, who described shifts in sexual behavior and identity, were disseminated through books, documentaries, and conferences, sustaining recruitment into the even as detractors emphasized relapse rates and psychological harm based on survivor accounts. This era marked the movement's broadest outreach, blending religious fervor with therapeutic claims to challenge prevailing narratives on fixity.

Decline of major groups and persistence (2010s–present)

In June 2013, , the largest and oldest ex-gay organization with over 37 years of operation and an umbrella for numerous ministries, announced its shutdown. Its president, Alan Chambers, issued a public apology to the gay community, stating that the group had caused harm and that efforts to change were ineffective, based on his review of participant outcomes and personal experiences. This closure marked a significant blow to the movement's visibility in the United States, as Exodus had influenced evangelical policy and provided referrals for conversion-oriented counseling to thousands. Subsequent years saw further institutional declines amid legal challenges. In 2015, (Jews Offering New Alternatives for Healing), a prominent Jewish ex-gay counseling group, was ordered to dissolve after a New Jersey jury found it guilty of consumer fraud and unconscionable commercial practices in the case Ferguson v. JONAH, where former clients testified to false promises of curing through methods like nude hugging exercises. The organization was required to cease operations and pay damages, contributing to reduced formal therapeutic offerings. In 2020, Hope for Wholeness Network, another Christian ex-gay ministry operating in at least 15 states, disbanded amid similar criticisms of inefficacy and harm. Legislative restrictions accelerated this trend, with 22 U.S. states enacting bans on for minors by licensed professionals between 2012 and 2025, limiting public endorsements and professional involvement. Despite these setbacks, elements of the ex-gay movement persisted through restructured religious networks emphasizing or behavioral change over orientation alteration. Restored Hope Network, formed in 2012 by former Exodus affiliates dissenting from Chambers' apology, continues as an interdenominational coalition of ministries providing support groups, counseling referrals, and annual conferences for individuals seeking to address unwanted same-sex attractions via Christian principles. With member organizations across the , it reported ongoing activities as of 2023, including testimonies from participants claiming relational and , though empirical studies consistently show limited long-term orientation change. Smaller faith-based groups and international efforts, particularly in evangelical communities outside the , maintain low-profile persistence driven by theological convictions prioritizing scriptural interpretations over psychological consensus on orientation immutability.

Core Principles and Participant Motivations

Theological and philosophical foundations

The theological foundations of the ex-gay movement derive primarily from evangelical Christian doctrines emphasizing biblical prohibitions on same-sex sexual activity and the redemptive power of Christ to transform human desires and behaviors. Proponents interpret passages such as :22 and 20:13 as condemning male homosexual acts, Romans 1:26-27 as depicting them as violations of natural relational order, and 1 Corinthians 6:9-11 as excluding practitioners of such acts from God's kingdom while affirming that enables former offenders—including those with same-sex attractions—to be "washed," "sanctified," and "justified" in Christ's name. These texts underpin the view that constitutes a form of rooted in the fallen , redeemable through rather than inherent identity. Central to this framework is the doctrine of sanctification, whereby the progressively conforms believers to Christ's image, potentially redirecting disordered affections toward heterosexual norms aligned with creation ordinances in Genesis 1-2, where male-female complementarity defines sexuality. Organizations within the movement, such as those influenced by Exodus International's early leaders, posited that could heal "brokenness" from same-sex attraction, drawing on testimonies of behavioral cessation and attitudinal shifts as evidence of God's sovereignty over personal transformation. This theology rejects as the sole option for same-sex attracted individuals, asserting instead that full relational fulfillment in opposite-sex remains attainable for some through spiritual renewal. Philosophically, the movement challenges the modern conception of as an innate, unchangeable essence, arguing instead for its malleability based on causal factors like early developmental influences and learned behaviors rather than strict genetic . Drawing from reparative theory, as articulated by psychologists like , attractions arise from unmet relational needs—such as attachment deficits in childhood—amenable to therapeutic repair through affirming and redirecting erotic focus, without presupposing biological immutability. This perspective aligns with a realist view of human agency, where enables volitional resistance to impulses, supported by observations of orientation fluidity in longitudinal studies of bisexual individuals or post-traumatic shifts, countering deterministic models that equate attraction with fixed . Critics from secular academia often dismiss these arguments as outdated, but proponents maintain they rest on empirical patterns of behavioral plasticity observable across cultures and histories, prioritizing causal explanation over .

Reasons for seeking change

Individuals participate in the ex-gay movement primarily to resolve perceived conflicts between their same-sex attractions and religious convictions, often interpreting scriptural teachings as prohibiting homosexual behavior and viewing change as necessary for spiritual wholeness. In a qualitative of ex-gay experiences, the overwhelming majority cited religious motivations, such as aligning one's life with biblical standards of sexuality, as the driving force for attempting reorientation. This theological imperative is frequently described by participants as a response to divine calling or conviction, rather than external , with many reporting initial participation following personal encounters with faith communities emphasizing and transformation. Beyond faith-based rationales, many seek change due to dissatisfaction with aspects of the homosexual lifestyle, including emotional emptiness, relational instability, and heightened health risks. A clinical study of 98 men undergoing reorientation therapy found that the two most prevalent reasons were that "living as a gay man...was no longer satisfying" (reported by 86%) and unresolved religious or spiritual concerns (73%), with participants often linking prior experiences to patterns of promiscuity, abuse aftermath, or unmet intimacy needs. Empirical data on sexually transmitted infection rates, such as HIV prevalence being 69 times higher among men who have sex with men compared to the general population in the U.S. as of 2010, further motivates some to pursue behavioral shifts to mitigate physical dangers associated with same-sex activity. Social and familial pressures also play a role, particularly the aspiration for traditional heterosexual , parenthood, and integration into supportive networks that affirm opposite-sex relationships. Surveys of former same-sex attracted individuals reveal motivations tied to desires for formation and avoidance of isolation, with 62% in one self-reported cohort citing improved relational stability post-change efforts. In longitudinal tracking religiously mediated attempts, participants frequently aimed to preserve or establish , reflecting a prioritization of procreative unions and child-rearing aligned with cultural norms over same-sex partnerships marked by higher dissolution rates—estimated at 50-70% for couples versus 2% annually for heterosexual ones. These factors underscore a pragmatic orientation toward long-term , though outcomes vary by individual commitment and methodology.

Methods and Approaches

Therapeutic and counseling techniques

Therapeutic and counseling techniques in the ex-gay movement focus on voluntary, non-aversive interventions designed to help individuals with unwanted same-sex attractions (SSA) explore and potentially reduce those attractions through psychodynamic exploration and identity development. Reparative therapy, developed by psychologist , forms a core approach, positing SSA as a developmental to unmet childhood needs, such as fatherly affirmation or non-sexual same-sex bonding, rather than an innate orientation. The process emphasizes a collaborative therapist-client relationship where the therapist discloses their view of SSA as reparative behavior stemming from trauma or attachment deficits, encouraging client-led inquiry into underlying motivations like or gender nonconformity. Key techniques include psychodynamic methods to resolve past traumas, such as emotional or , through structured phases of treatment that involve grieving attachment losses and rebuilding male (or female) identity. Practical interventions may incorporate (EMDR) to process specific , alongside education on the and health risks of SSA. Therapists guide clients in fostering non-sexual same-sex friendships to repair peer deficits and in developing heterosexual capacities, such as through behavioral exercises that promote comfort with opposite-sex interactions without direct attempts to eliminate SSA. Goals vary by client, ranging from diminished SSA intensity to behavioral or full orientation shift, with progress measured by self-reported reductions in attraction frequency or enhanced relational satisfaction. Sexual identity therapy, another framework used in counseling, integrates ethical guidelines for managing conflicts between SSA and personal values, often drawing on psychodynamic and cognitive elements to distinguish unwanted attractions from core identity. This approach avoids behavioral modification techniques like aversion conditioning, which were more common in earlier conversion efforts but have been largely abandoned in contemporary ex-gay practice due to ethical concerns and lack of empirical support for coercive methods. Instead, sessions prioritize client autonomy, , and exploration of developmental origins, with some incorporating limited to address shame or internalized conflicts without affirming SSA as fixed. Organizations like the Alliance for Therapeutic Choice endorse these techniques for adults seeking change, emphasizing therapist neutrality on outcomes while focusing on symptom alleviation for co-occurring issues like depression.

Religious and community-based practices

Religious practices in the ex-gay movement center on Christian spiritual disciplines aimed at aligning participants' desires with biblical interpretations of sexuality, often viewing same-sex attraction as a spiritual affliction amenable to divine transformation. Common elements include intensive for and from perceived sinful orientations, scripture reading focused on and purity, and emphasizing faith's power to effect change. Charismatic variants incorporate , services, and sometimes exorcism-like rituals to expel demonic influences believed to underpin . Community-based approaches foster accountability through weekly support groups where members share testimonies of progress, discuss temptations, and commit to or heterosexual pursuits under mutual encouragement. These gatherings, often hosted in churches, integrate studies and prayer partnerships to reinforce communal reinforcement of orthodox . Retreat-style programs provide immersive environments for deeper discipleship, including and group sessions. Contemporary iterations, such as those in networks like CHANGED Movement, emphasize peer communities of former LGBTQ+ identifiers celebrating faith-driven freedom through story-sharing and relational support, without formal therapeutic structures. Participants report sustained engagement via online groups and local fellowships, prioritizing voluntary pursuit of biblical alignment over coerced change. These practices persist despite broader societal shifts, reflecting participants' theological convictions in God's transformative capacity.

Organizations and Key Figures

Major organizations and their roles

Exodus International, established in 1976 by five evangelical Christians, served as the flagship organization of the ex-gay movement, coordinating over 100 affiliated ministries worldwide to promote sexual orientation change through prayer, counseling, and support groups. Its role centered on mobilizing Christian communities to address homosexuality as a spiritual and behavioral issue amenable to transformation, with programs emphasizing celibacy or heterosexual development until its dissolution in 2013 following internal reevaluations of efficacy. The Alliance for Therapeutic Choice and Scientific Integrity (ATCSI), formerly the National Association for Research and Therapy of (NARTH) founded in 1992, functions as a professional body advocating for psychotherapeutic interventions targeting unwanted same-sex attractions. It provides resources, training, and research summaries to clinicians, defending client in pursuing therapies that reduce homosexual feelings and enhance heterosexual responsiveness, in opposition to professional associations restricting such practices. Restored Hope Network, formed in 2012 by former Exodus affiliates, operates as an interdenominational coalition of ministries offering biblical counseling and support for individuals and families dealing with sexual brokenness, including efforts to leave homosexual lifestyles. Its activities include annual conferences, ministry accreditation, and testimonies of transformation, positioning itself as a faith-based alternative post-Exodus with a focus on holistic restoration through Christ-centered relational healing. Parents and Friends of Ex-Gays and Gays (PFOX), launched in , supports families and ex-gays through educational outreach, school presentations, and referrals to change-oriented resources, countering narratives that is immutable. It distributes materials highlighting personal stories of orientation shift and advocates for nondiscrimination against ex-gays in and media.

Prominent individuals and personal testimonies

Joe Dallas, an ordained pastoral counselor and author of books such as The Complete Christian Guide to Understanding , emerged as a key advocate in the ex-gay movement after reportedly overcoming same-sex attraction through faith-based intervention in the early 1980s. Dallas describes engaging in homosexual relationships during his youth before a spiritual conversion prompted and eventual heterosexual marriage, after which he founded Genesis Counseling in 1984 to assist men seeking to align their behavior with Christian teachings on sexuality. He continues to speak and counsel as of 2023, emphasizing behavioral discipline over innate orientation change. Dennis Jernigan, a leader known for songs like "We Shall Behold Him," has shared a testimony of deliverance from unwanted same-sex attraction dating to childhood, exacerbated by early and . In 1981, following a , Jernigan attributes an immediate shift in identity and desires to surrendering to Jesus Christ, leading to renunciation of homosexual practices, heterosexual in 1984, and adoption of nine children; he maintains this freedom over four decades, rejecting claims of innate as unsupported by his experience and empirical observation. Christopher Yuan, a professor and author of Holy Sexuality and the Gospel, recounts pursuing a lifestyle in college, involving multiple partners and intravenous drug use, until a 2002 and led to evangelical conversion. Rejecting both active and as ultimate identities, Yuan advocates "holy sexuality"—defined as union with Christ through or opposite-sex —and reports no relapse in same-sex behavior since, while acknowledging persistent temptations managed via spiritual disciplines; his parents corroborate the transformation in their co-authored Out of a Far Country, published in 2011. Becket Cook, a former Hollywood set designer for brands like Gucci and Calvin Klein, identifies as having lived as an openly gay atheist for decades until a 2009 encounter at a following a friend's sudden death prompted . Cook describes ceasing all homosexual activity post-conversion, viewing attractions as temptations to resist rather than embrace, and now hosts a interviewing ex-homosexual ; his 2019 A Change of Affection details this shift without claiming elimination of attractions but emphasizing obedience to biblical prohibitions on same-sex acts.

Evidence on Efficacy

Studies and data supporting behavioral or attitudinal change

A by Stanton L. Jones and Mark A. Yarhouse tracked 98 individuals (72 men and 26 women) participating in religiously mediated change efforts (SOCE) from 1999 to 2006, with follow-up assessments over 6-7 years. Among completers, approximately 23% reported substantial reduction in same-sex attraction and development of heterosexual orientation, while an additional 30% experienced notable decreases in homosexual attraction alongside shifts in behavior, such as cessation of same-sex sexual activity and engagement in heterosexual relationships or marriage. The study categorized outcomes qualitatively, finding that 37% overall achieved "success" in terms of orientation change or significant behavioral modification, with no average increase in psychological distress among participants. In a 2024 of 72 men who completed SOCE, primarily through therapeutic and religious interventions, Donald P. Sullins reported significant reductions in homosexual behavior, including a 1.5-point decrease in frequency of same-sex sexual activity on a standardized scale (p<0.004). Behavioral shifts were more pronounced than changes in attraction, with homosexual kissing and sexual encounters dropping markedly, while heterosexual behaviors showed modest increases. Additionally, 32% of participants shifted from predominantly homosexual to heterosexual attraction levels on the , indicating attitudinal realignment toward opposite-sex orientation for a subset, particularly among those with strong religious motivations. A 2021 examination of SOCE outcomes in 125 participants found that 45% to 69% achieved partial remission of unwanted same-sex sexuality, defined as reduced attraction and behavioral engagement, with 14% reporting full remission including exclusive opposite-sex attraction and behavior. These changes were associated with self-reported improvements in life satisfaction and relational stability, such as entering heterosexual marriages, though full orientation reversal remained rare. Robert Spitzer's 2001 study of 200 individuals post-SOCE documented that 66% of men and 44% of women reported volitional control over same-sex urges and satisfying opposite-sex functioning, supporting behavioral adaptability despite persistent residual attractions in some cases. Across these studies, behavioral changes—such as from same-sex acts and of heterosexual partnerships—were more consistently evidenced than complete attraction reversal, often correlating with participants' religious commitments and initial motivations for change. Attitudinal shifts, including self-identification as non-homosexual and decreased internalized conflict, were reported by subsets of participants, with quantitative measures showing in reduced homosexual ideation. These findings, drawn from motivated samples, suggest variability in outcomes rather than uniform success or failure.

Counterarguments and research on limitations or harms

The American Psychological Association's 2009 on Appropriate Therapeutic Responses to reviewed 83 peer-reviewed studies published between 1960 and 2007, concluding that there is insufficient to support the efficacy of sexual orientation change efforts (SOCE) in producing enduring changes in , with most reported outcomes limited to superficial behavioral compliance or congruence rather than shifts in underlying attractions. The task force identified methodological weaknesses in supportive studies, such as reliance on self-reports without independent verification, small sample sizes, and lack of control groups, while noting potential risks including loss of and increased distress from unmet expectations. Empirical research on harms has documented associations between SOCE and adverse mental health outcomes. In a 2002 study, Shidlo and Schroeder interviewed 202 individuals who had undergone conversion interventions and sought professional help afterward; 88% reported failure to achieve their desired change in orientation, and 13% attributed attempts directly to the , alongside experiences of increased internalized stigma and relational difficulties. A 2021 systematic review by Przeworski and Peterson examined 22 studies on SOCE efficacy and ethics, finding consistent reports of harms such as heightened anxiety, depression, substance use, and , often linked to techniques involving induction or suppression of same-sex attractions, though the review noted challenges in establishing causality due to retrospective designs and toward distressed participants. Recent longitudinal data reinforce these findings. A 2024 study analyzing survey responses from over 1,500 sexual minorities in the U.S. and found that exposure to conversion practices correlated with 1.5 times higher odds of PTSD symptoms and moderate-to-severe depression, with combined and efforts showing the strongest associations, independent of pre-existing factors. Similarly, a 2022 analysis in linked SOCE exposure to elevated cardiovascular risks, including higher and markers, among 245 participants, suggesting physiological stress from prolonged identity conflict. Critics of these harm claims, however, point to variables like underlying minority stress and the absence of randomized trials, with one 2022 retrospective study of 100 failed SOCE participants finding no significant increase in psychological or social harms compared to non-SOCE sexual minorities. Despite such exceptions, major professional bodies, including the APA, maintain that the weight of evidence indicates net limitations and risks outweighing benefits.

Controversies and Societal Debates

Ethical and psychological critiques

Critics of the ex-gay movement, particularly from professional psychological associations, argue that efforts to change sexual orientation through counseling or behavioral interventions can inflict psychological harm, including elevated risks of depression, anxiety, substance abuse, and suicidality. A 2021 study published in the American Journal of Public Health analyzed data from over 1,100 LGBTQ+ adults and found that those exposed to sexual orientation change efforts (SOCE) reported significantly higher rates of lifetime suicide attempts (odds ratio 1.95), psychological distress, and interpersonal problems compared to unexposed peers, attributing these outcomes to internalized stigma and failed expectations of change. Similarly, a 2024 Stanford Medicine-led analysis of survey data from 245 individuals who underwent conversion practices linked such experiences to increased odds of depression (adjusted odds ratio 2.10), post-traumatic stress disorder (PTSD; adjusted odds ratio 2.68), and suicidal ideation, based on retrospective self-reports of emotional distress during and after interventions. These findings align with a Cornell University review of 47 peer-reviewed studies, where 12 of 13 primary research papers concluded that conversion therapy fails to alter orientation reliably and often exacerbates mental health issues through mechanisms like shame induction and identity conflict. The American Psychological Association's 2009 on Appropriate Therapeutic Responses to synthesized over 80 studies and determined that non-aversive SOCE lack credible evidence of enduring change in while posing risks of harm, such as loss of sexual functioning, depression, and , particularly when participants experience dissonance between persistent attractions and intervention goals. Critics emphasize that these harms stem from the premise of as a malleable , which contradicts empirical consensus on as a stable trait influenced by biological and developmental factors, potentially leading to iatrogenic effects where therapeutic pressure amplifies preexisting vulnerabilities. A 2022 in Clinical Psychology Science and Practice examined 14 studies on SOCE outcomes and corroborated associations with negative sequelae, including self-reported increases in suicidality and relational dysfunction, though it noted methodological limitations like reliance on convenience samples from groups opposed to such efforts. Ethically, opponents contend that ex-gay practices undermine by downplaying inefficacy risks and overstating success rates, often drawing from anecdotal testimonies rather than rigorous data, which violates principles of beneficence and non-maleficence in professional codes. The American Counseling Association's has stated that reorientation therapies fail to meet evidence-based standards, recommending against their use due to potential for client harm and misrepresentation of therapeutic outcomes. Furthermore, a 2021 government evidence assessment highlighted ethical concerns over coercion in religious or familial contexts, where participants may pursue change under duress rather than autonomous choice, exacerbating power imbalances between providers and clients. Professional bodies like the APA argue that promoting SOCE perpetuates stigma by framing same-sex attraction as inherently disordered, conflicting with depathologization of since 1973 and raising questions of equity in access. These critiques, however, have been challenged by proponents who view them as ideologically driven by secular institutions, though empirical data on harms remains predominantly drawn from self-selected samples of distressed individuals post-intervention. In the United States, became the first state to prohibit licensed professionals from performing change efforts on minors with the enactment of Senate Bill 1172 on September 30, 2012. As of March 2025, 23 states plus the District of Columbia have fully banned such efforts for minors by licensed providers, with an additional five states imposing partial restrictions, typically through licensing boards or insurance denials. These laws generally target practices by psychologists, counselors, and physicians, often exempting non-licensed religious or , and impose penalties including license revocation or fines for violations. Legal challenges to these bans have centered on First Amendment free speech protections, arguing that restrictions regulate professional speech or therapeutic conduct rather than fraudulent activity. Early challenges, such as Pickup v. Brown against California's law, were rejected by the Ninth Circuit Court of Appeals in 2013, which classified the bans as permissible professional regulations akin to limits on . However, a 2025 settlement in halted enforcement of key provisions of its 2020 minor-focused ban following a by counseling associations, illustrating ongoing vulnerabilities in some statutes. On October 7, 2025, the U.S. heard oral arguments in Chiles v. Salazar, a free speech challenge to Colorado's 2019 law banning conversion practices for minors by licensed providers. Justices expressed skepticism toward the ban's scope, with several indicating it may overreach into protected speech by professionals offering voluntary services sought by parents, potentially signaling a broader reevaluation of similar state laws. No decision had been issued as of late October 2025. Internationally, at least 17 member states had implemented nationwide bans on conversion therapies as of November 2024, with varying scopes: full prohibitions for all ages in countries like (July 2023), (January 2022), (June 2024), (February 2022), (December 2023), and (January 2024); others limit to minors. These laws often criminalize practices by any provider, with penalties up to six years in , though enforcement focuses on coercive or paid services. Challenges have emerged, such as Spain's nationwide ban facing suspension in by the in June 2024 on grounds, and a Brazilian lawsuit seeking to overturn its prohibition in November 2023. Proponents of such efforts, including ex-gay advocates, have argued in filings that bans infringe on religious freedoms and client , particularly for adults, but most international restrictions have withstood initial scrutiny.

Impact and Legacy

Effects on individuals and communities

Studies examining participants in change efforts (SOCE) associated with the ex-gay movement have documented reductions in same-sex attraction and shifts in sexual behavior among subsets of individuals, particularly those motivated by religious convictions. A longitudinal quasi-experimental study by Jones and Yarhouse followed 98 participants in religiously mediated programs over 6-7 years, finding that 23% reported substantial conversion to heterosexual self-identification, 30% achieved significant chastity with minimal same-sex attraction, and psychological distress did not increase on average, as measured by standardized scales like the Symptom Checklist-90-Revised. Similarly, a retrospective analysis of 125 men exposed to SOCE reported statistically significant declines in same-sex attraction (from 5.7 to 4.1 on a 7-point scale), identity, and behavior, with full remission in 14-26% across domains and only 0.8-4.8% experiencing marked negative effects such as increased depression or suicidality. More recent data reinforce these patterns without evidence of widespread harm. In a survey of 72 men who underwent SOCE, 32% transitioned from predominantly homosexual to heterosexual orientation on the , driven mainly by decreased homosexual fantasy and desire rather than increased heterosexual elements, alongside sharp reductions in same-sex behavior; no adverse impacts were observed, consistent with participants' alignment of behavior to . A larger nationally representative retrospective study of 1,518 sexual minority adults found that those exposed to unsuccessful SOCE (6.9% of sample) exhibited no elevated psychological distress, issues, or behavioral harms—such as or s—compared to non-exposed peers, even after adjusting for minority stress and childhood adversity; counterintuitively, suicide attempt risk was lower in the SOCE group. These findings, drawn from self-reports of motivated participants, contrast with harm narratives often derived from convenience samples of detractors, suggesting selection biases may inflate perceived risks in broader reviews. On communities, the ex-gay movement established support networks like , which by the early 2000s operated over 100 ministries worldwide, fostering fellowship for individuals reconciling same-sex attraction with orthodox religious doctrines and enabling family reintegration through behavioral chastity or reported orientation shifts. However, high-profile closures, such as Exodus's 2013 dissolution amid leadership scandals and internal reevaluations, prompted fractures in conservative religious circles, accelerating transitions to "Side B" models in some evangelical groups while sustaining alternatives like Restored Hope Network for change-oriented ministries. These shifts influenced broader communal dynamics, reducing stigma around unwanted same-sex attraction in faith settings but intensifying debates over scriptural fidelity versus psychological accommodation.

Broader cultural and policy influences

The ex-gay movement has shaped cultural discourse by challenging prevailing views on the immutability of , particularly in religious and conservative circles, where it promoted behavioral modification and as viable alternatives to same-sex relationships. This framing influenced opposition to policies normalizing , such as curricula and anti-discrimination laws extending to , by providing personal testimonies that portrayed same-sex attraction as potentially resolvable through faith-based interventions rather than an inherent trait. In evangelical communities, the movement reinforced traditional family structures, contributing to sustained resistance against cultural shifts toward LGBTQ+ affirmation, even as major organizations like disbanded in 2013 amid internal critiques. On the policy front, the movement's practices prompted reactive legislation framing orientation change efforts as harmful, leading to bans on for minors in more than 20 U.S. states by October 2025, with similar prohibitions enacted in jurisdictions like in 2022 and parts of the . These laws, often limited to licensed professionals, typically include exemptions for religious or , reflecting accommodations for faith-based expression but also fueling debates over their scope. Proponents of the ex-gay approach have contested such restrictions as violations of religious , resulting in federal court challenges, including U.S. reviews of Colorado's ban in 2025, which underscore tensions between state protections for youth and First Amendment rights. The movement's legacy persists amid reports of resurgence by 2025, with informal networks and new groups adapting to emphasize voluntary adult change or same-sex attraction management without explicit labels, thereby sustaining influence on discussions around free speech, parental , and exemptions in anti-discrimination frameworks. This endurance has intersected with broader gender debates, informing arguments against expansive youth interventions by analogizing them to prior orientation change efforts deemed coercive. Despite widespread institutional condemnation, the availability of ex-gay narratives continues to counter dominant affirmative paradigms in academia and media, prompting ongoing societal contention over the boundaries of therapeutic and religious .

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