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Full-text available. Feb However, participant narratives challenge heterosexist ideologies that perpetuate stereotypes that gay men do not have a natural propensity to nurture or reproduce, and are uninterested in children Berkowitz, ; Giesler, Findings demonstrate that some gay men consider parenthood early on, identified as a type of intrinsic drive to have children; others' perceive parenting trajec- tories e. Yet, these ostensibly assimilative practices also may constitute resistance-through internal repetitive actions that subvert and destabilize normative heterosexual behaviors Berkowitz, Gay men's motivations to pursue surrogacy resist pervasive stigmas that have largely prohibited gay men's involvement in fatherhood and have questioned the morality and suitability of gay men as parents.

Gay men's decisions to establish households without a mother to socially rear the offspring, and surrogates' decisions to become pregnant without a desire for social motherhood, contest dominant views of reproduction and parenthood. The practice of surro- gacy among surrogates and gay men may be interpreted as an act of subversion that reveals the malleability of heteronormative reproduction, family, and parenting norms.

Motivations to pursue surrogacy for gay fathers in Canada: Jan Sophia Fantus. Second, social science research also indicates that LGBQ people have perceived certain pathways to parenting as more legally secure than others. Ryan and Berkowitz , for instance, found that many lesbian women viewed do- nor insemination as more secure from a legal perspective than other pathways to parenthood, given that the birth mother would automat- ically be recognized as a parent on the birth certificate.

Based on a national survey of both heterosexual and gay or les- bian adoptive parents, Brooks et al. Even in the absence of laws that ban adoption, adoption professionals may not be aware of state laws concerning adoption for LGBQ people and same-sex couples. Drescher, J. Ethical concerns raised when patients seek to change same sex attractions. Journal of Gay and Lesbian Psychotherapy 5 , — Ellis, A. A homosexual treated with rational psychotherapy.

Journal of Clinical Psychology , 15 , — Forstein, M.

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Overview of ethical and research issues in sexual orientation therapy. Journal of Gay and Lesbian Psychotherapy , 5 , — Freeman, W. A behavioral alteration of sexual preferences in the human male. Behavior Therapy , 6 , — Friedman, R. Sexual orientation and psychoanalysis: Sexual science and clinical practice. Columbia University Press. Goetze, R. Homosexuality and the possibility of change: An ongoing research project. Retrieved October 16, , from http: Golwyn, D. Adventitious change in homosexual behavior during treatment of social phobia with Phenelzine.

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Journal of Clinical Psychiatry , 54 , 39— Gonsiorek, J. The use of diagnostic concepts in working with gay and lesbian populations. Journal of Homosexuality , 7 , 9— Hadden, S.

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Treatment of male homosexuals in groups. International Journal of Group Psychotherapy , 17 , 13— Hadfield, J. The cure of homosexuality. British Medical Journal , 58 , — Haldeman, D. Therapeutic antidotes: Helping gay and bisexual men recover from conversion therapies. Hatterer, L. Changing homosexuality in the male.

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Isay R. Becoming gay: The journey to self-acceptance.

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Kitzinger, C. Transitions from heterosexuality to lesbianism: The discursive production of lesbian identities. Developmental Psychology , 31 , 95— Liss, J. Change in homosexual orientation. American Journal of Psychotherapy , 27 , — MacIntosh, H.

Attitudes and experiences of psychoanalysts in analyzing homosexual patients. Journal of the American Psychoanalytic Association , 42 , — Mahoney, M. Human change processes: The scientific foundation of psychotherapy. Masters, W. Homosexuality in perspective. Little, Brown. McCrady, R. O ne possible option is the preference of the Catholic right: Countless lay Catholics would watch their priests be outed and fired by the church.

How would they react?

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The mass firings would brand the church as baldly homophobic and easily lead to mass resignations and a further decline in vocations. So be it, the traditionalists say. They want a much smaller, purer church. But few potential popes would want to be the one who precipitated the implosion. More to the point: It could make the problem worse. The church would lose all those priests who are adjusted enough to be honest about their orientation and keep all of those who are the most deeply damaged, closeted, and self-loathing.

The potential for sexual abuse could increase. A second option would be a fudge, a rerun of , when the church said all gay priests should be fired and no gay men be admitted to the seminary … and then did nothing much about it. This would be, in some ways, the worst choice. It was precisely the simultaneous retention and anathematization of closeted gay priests that, over the decades, helped fuel the abuse and its cover-up.

A third option would simply encourage an end to the clerical closet, which is to say, ask all priests to obey one of the Ten Commandments: It would require gay priests to identify as such to their superiors and parishioners and, in clearing the air, make a renewed public vow of celibacy. Encouraging an end to the closet would underline the distinction the church formally makes between homosexual identity and homosexual acts.

It would deter disturbed closet cases from entering the priesthood and provide priestly role models for gay Catholics who find themselves called to celibacy.

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Those gay priests who refused to be fully transparent could leave. Cardinals and bishops and directors of seminaries could insist on frank discourse on the matter.

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Double lives would become far less common. If a priest is committed to celibacy and doing a good job, why is his public gayness a problem?

The only obstacle standing in the way of this path is the homophobia formally embedded into church doctrine in by the future Benedict XVI. A better analogy would perhaps be the infertile, who also, simply because of the way they are, cannot have procreative sex. In fact, the church embraces every other minority, person with a disability, and individual persecuted or marginalized by society because of some involuntary characteristic. At some point you realize that this is, in the end, the bottom line. The task, it seems to me, is not to rid the church of homosexuality, which is an integral part of the human mystery, but of hypocrisy, dishonesty, and dysfunction.

I admit to, at times, a crushing fatalism.