SEXUAL ABUSE AND OBSESSIVE CONTENTS

The connection between sexual abuse and obsessive content related to sexuality deserves further study. I will consider two different situations, the first concerning a gay guy who has been abused in childhood and who presents a gay sexuality deeply conditioned by the experience of the abuse, the second concerning a straight guy who has been abused in adolescence and has developed a gay-themed OCD (I will only deal with the case of a OCD that had already manifested before the abuse). The situations, despite their substantial differences, have a fundamental aspect in common: the identification of the victim with the abuser. Let’s start with the first situation.

1) A gay guy, who has been sexually abused in childhood, has a gay sexuality that in the first meetings with his partners does not present particular problems but, if the relationship deepens, the guy gets to confess to his partner that he has been sexually abused, nevertheless he does not tend to feel as the victim but almost as the co-responsible if not as the promoter of the abuse, he tries anyhow to involve his partner in his obsessive fantasies concerning the abuse with insistently (obsessively) repeated questions about the circumstances of the abuse, asking him what he would do if he found himself in similar situations; faced with evasive or patently disinterested responses, the guy seems incredulous and attributes the lack of interest in sharing that particular sexual fantasies on the part of his partner to an alleged moralism of the partner himself, however the insistence does not cease even in the face of an obvious lack of interest but becomes even more pressing, as if the guy wanted to obtain a confession analogous to his own. The obsessive insistence on the partner goes as far as to induce him, in more or less long time, to distance himself and interrupt the relationship.

It is evident that the memory of the abuse has become a sexual archetype from which it is difficult to get free, and here a mechanism characteristic of the abuse is triggered: the victim imagines himself in the role of the abuser, situations of discomfort even very strong are created this way, because the victim sees himself as a potential pedophile and develops pedophile fantasies in which he assumes, in an oscillating manner, both the role of victim and abuser.

Basically the projective identification with the abuser and his behaviors favors guilt feelings and strongly weakens the possibility of rationalizing the memory of the abuse and of living a sexuality not deeply conditioned by the abuse itself.

2) In the case of the straight guy with a pre-existing gay themed OCD, the abuse in adolescence creates objective complications that cannot be ignored because it does nothing but feed the OCD, even though it cannot actually destroy the guy’s straight sexuality. The mechanism of identification with the abuser, in this case, cannot lead to true gay sexual fantasies (because the guy is a straight guy) but only to obsessions and gay compulsions which, as is usually the case in the OCD, remain, at most, at the level of masturbation and, in almost all cases, never materialize in real sexual relationships. The gay-themed compulsions and obsessions are perceived as deeply disturbing compared to the true sexuality that is and anyway remains straight.

The identification with the abuser can however be more complex when the abuser is not really a gay man but he is a married man or a man who has children, that is when the abuser is or appears to be a straight adult, with whom the straight guy with OCD can easily identify on the basis of the following projective mechanism: ”He is straight because he is married and has children, but if he abused me it means he also had gay fantasies and could not refrain from putting them into practice, but I am straight too, because I have a girlfriend and I have sex with her, but I also have gay fantasies, so in the end I won’t be able to stop myself and I’ll end up needing to have sex with a man. How can I be with a girl if I already desire men and know that sooner or later I will betray her with a man? I am fooling my girlfriend into believing that I am straight, but it is not so!”

In this case the identification mechanism acts through different paths but it is no less disruptive than in the case of the gay guy and creates the risk, sometimes lived obsessively, but objectively not very concrete, to lead to the breakdown the relationship with the girl.

The deeper identification with the abuser leads to two closely related consequences:

1) the responsibility of the abuser appears to be much lighter;

2) even if in such situations it’s evident that in any case no responsibility can be charged on the victim, the victim himself overestimates his own presumed responsibility up to the point to consider his own behavior decisive, and consequently to experience guilt feelings objectively unjustified.

In the two cases presented, the most suitable conditions to overcome obsessive thinking are realized when the guys have their ”real” emotional life, that is:

1) in the first case, when the gay guy lives not a unilateral falling in love but an authentic love story with a guy with whom a relationship is created that is completely independent of the fantasies related to abuse, fantasies which can also remain but marginalized and spontaneously not shared, fantasies that are not considered as a taboo but are very rarely argument of conversation. In essence the stories that materialize or tend to materialize only or mainly in terms of more or less spontaneous sharing of fantasies linked to abuse are not true love stories and therefore do not contribute to the overcoming of obsessive thinking;

2) in the second case, when the straight guy lives a love story in which the girl knows that the guy has been abused and realizes that the obsessive thought linked to the OCD can cause the guy to question his heterosexuality. The OCD has a strong conditioning capacity in two cases:

a) when the girl tries to ignore obsessive contents, pretending that they do not exist;
b) when the girl emphasizes the obsessive contents and offers them a sound box that amplifies their effect.

OCD must be tackled with awareness but without dramatization.

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If you want, you can participate in the discussion of this post open on the Gay Project Forum:  http://gayprojectforum.altervista.org/T-sexual-abuse-and-obsessive-contents

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GAYS AND SEXUAL EDUCATION

This post will try to summarize the effects of sexual education on gay sexuality.

First of all it is necessary to define the concept of sexual education. We start from a premise: the development of studies indicates that sexuality has a genetic-epigenetic base which is substantially defined already in the uterus and at most in the perinatal period. This genetic-epigenetic imprint determines not only the sex, that is, gender belonging in anatomical and physiological terms, but also the gender identity, that is, the perception of gender and sexual orientation.

The awareness of sexuality, its models, the more or less repressed manifestations of sexuality over the years, and the consequences on an individual psychological level, are instead largely determined by that familiar and social interaction, which we can call “sexual education” and which is not limited to just a single part of life, but follows the evolution of the individual according to the progressing of age.

The fact that sexuality, understood in its most profound aspects, is closely connected with the affectivity induces to consider sex education as an integral part of affective education.

A concept, in the educational field, should never be forgotten: education acts on the basis of an individual biological genetic-epigenetic substratum but is also linked to the stages of development, to possible pathologies and many other factors. Education means to develop the potential of an individual “respecting first of all the biological identity”. A good gardener knows that by placing an apple tree in the ideal conditions for the cultivation of an apricot tree, not only we will not be able to obtain apricots from the apple tree, but it will suffer a lot and may even die. Cultivating a tree means understanding first of all what tree it is and then providing it with the appropriate care for that specific tree. This is also true for people.

Let’s start from the family dimension, i.e. from emotional-sexual education inside the family.

The family is the first environment in which a child begins to build relationships. In order to begin to feel an affective gratification, the child must perceive the sense of acceptance and affectionate care from the parents. If the child is the subject of confrontation (unwanted children, doubtful parenthood, a child that has become an object of contention between parents and grandparents or between the parents themselves), he easily becomes aware that he’s not the center of family life and begins to experience the sensation of marginality and abandonment yet in tender age.

Perceiving the disagreement between the parents is inherently traumatic and transmits automatically, by imitation, a model of behavior that is not emotional but competitive, stimulates aggressiveness in one direction and sense of frustration in the other. The child also instinctively senses the discrepancy between words and behavior. Cuddling a child for a while and then leaving him alone in the walker or in front of the television not only causes a sense of abandonment but also provides an initial model of falsehood: “I love you so much, but you must keep calm and stay aside because I have other things to do!” The speech is basically inconsistent and false because it brings together declarations of affection and behaviors that show disinterest.

Often the frustrations of parents, their claiming attitudes, their blaming of this or that, their justifying only themselves, transmit to the child the feeling of unreliability of the parent who begins to be a faltering reference point. Nothing is worse than raising your voice to impose your point of view, and I don’t even want to talk about the possible physical violence in the family, which is experienced by the child in a devastating way: a father who tugs at his mother, who slaps her, a mother who plays hysterical scenes and screams at her husband, represent models that the child will certainly internalize, or by imitation or contrast, identifying, according to the situations, as an aggressive person or as a victim, and this will move the child away from the emotional contact, which is the true purpose of emotional education.

There are several other behaviors, apparently neutral, which transmit a sense of insecurity to the child:

1) A parent who speaks in the singular setting himself against the other (“I … while your mother …”) . The use of “we/us” conveys the idea of affective family, harmony and solidarity.

2) To talk too often about money or about who brings home money, or about social hierarchies that don’t see parents at the same level.

3) To speak badly about other people the child knows.

4) To show that it is difficult or impossible to speak with the other parent, that he/she has defects, that doesn’t care for the family and, worse of the worst, doesn’t care for children.

The presence of parents in the life of young children, up to preadolescence, should be constant, affectionate, dialoguing and never abstractly normative.

A particular consideration must be given to managing family conflicts that may arise, and indeed inevitably arise in the family over the years. It can be the conflicts of the parents with other relatives, of between parents themselves and also of the conflicts between parents and children. The management of conflicts must always be discursive and shared, no form of violence, even verbal, can be admitted for no reason. Recognizing the other’s reasons and seeking conciliation doesn’t indicate weakness but the exact opposite. The child must realize that the parent can see things in another way and you can talk to find a point of equilibrium without coming to breakage.

Affective education suffers a violent trauma when the parent-child relationship is dominated by the fear of the parent’s violent reactions. Even worse is the idea that a parent invokes the presence of the other parent to induce fear in the children, such in the classic: “I’ll tell your father!”
As one grows, one element takes on particular importance: confidence, which must be accompanied by confidentiality on the part of the parent. If a parent receives a confidence by the child, he must keep it for himself, if he doesn’t, he would induce the child to immediately interrupt the relationship of confidence with the parent that will anymore be resumed. Any attitude that shows the tendency of the parent to abandon himself to gossip, devalues him in the eyes of his son and reduces the possibilities for dialogue.

A general criterion must always be kept in mind: education operates through the example, not through words: children tend to assimilate and imitate parents’ behavior, not to put into practice what parents say in words but don’t do themselves.

What has been said so far, as it is easy to understand, requires from parents a substantial affective maturity that too often is taken for granted, assuming that the parent is always substantially up to the task of education and that at most he needs a training aimed at the conscious rethinking of contents and methods of education. Sometimes however, and not very rarely, these assumptions don’t occur, in some cases because parents themselves have been in turn educated (assuming that this word can be used in these situations) with completely improper and substantially non-educational methods, and in other cases because one or both parents can be psychopathological subjects (for example paranoid or perverse narcissists). While in the first case it is possible with regard to the parent a concrete action (even if of long duration and with uncertain outcome) of reorientation or re-education of the adult, in the second case such action is essentially impossible and the parent-child educational relationship can turn into a framework of family violence and abuse, up to the most extreme consequences. It should be emphasized that violence and family abuse practiced by paranoid or perverse narcissists parents are often not visible on the outside and create very deep suffering in the children with unforeseeable consequences even in the long term.

Sex education of the child

Today, children are bombarded starting from an early age with images more or less erotic and very often begin to take an interest in sexuality in a very abstract way well before adolescence, so they assimilate, in a very tender age, banal visions of the sexuality as a “forbidden game”. Pedagogues have often been concerned with how to convey to children a more correct concept of sexuality: typical is the model of the flower, the pollination and the fruit, but in this way there is the risk, for gays far from being indifferent, to provide only the concept of sexuality aimed at reproduction, this will also convey the concept of sexual role, of the boy and girl as society conceives them, and of typically male and typically female behavior, taking for natural and obvious cultural attitudes often very questionable.

Accustom a little girl to the idea that femininity involves high heels and makeup means distort the concept from the beginning, like to think that the boy should be interested necessarily in football and in certain types of games is in itself misleading. It is very easy to see that in a school class of children who are not yet pre-adolescent, boys tend to play “boyish” games with each other, and girls tend to play “girlish” games with each other and this is the result of an education for sexual roles, how society understands them, starting from an early age.

The child before puberty sometimes shows an embryonal hetero affectivity, which involves interest in being with little girls, talking with them, playing with them, or an embryonal gay affectivity, which involves interest in being with other boys, talking to them and playing with them. These behaviors are the first manifestations of sexual orientation, they are not yet conscious, but they are elements on which we should reflect a lot and to which we should pay the utmost attention, but, I must say very clearly, never a repressive attention. I would like to point out that the transmission of role models deforms and often stifles these spontaneous tendencies altogether and tends to let the tendency towards homologation prevail, based on the fear of marginality within the peer group.

In the memory of many gays, the recollection of the first affectionate friendships with other boys and often the worried attitudes of the parents in front of such manifestations remains well imprinted. We are talking about friendships between children, not yet pre-adolescent who, if not totally conditioned by education, begin to show signs of homo-affinity or hetero-affectivity.

Parents, who often lack a broader horizon on sexuality, consider themselves as the only possible model for the sexuality of their children. The idea that children are not and cannot be a photocopy of parents is still struggling to get accepted. It is precisely for this reason that some children’s behaviors alarm parents and trigger a short communication circuit that ends up disrupting trust and establishing suspicious attitudes.
The child who plays with dolls or puts on his mother’s high heels or wig or dresses up as a woman generally raises questions in the parents, and this happens even more strongly if two children develop a very close friendship. Apart from the fact that these are completely different phenomena, because the first refers to gender identity and the second to sexual orientation, it is very probable that the child experiences in these situations the concern of the parent that manifests itself through limitations, prohibitions or simple removals.

The basic criterion of a good sex education is to promote the spontaneous development of affectivity and sexuality, avoiding a repressive sanctioning behaviors. The parent facing behaviors that are not what he would have expected believes that it is his duty to “correct”, to “guide” the child’s behavior, to “defend” him from dangerous influences, this attitude, which is perfectly understandable, is acceptable , positive and necessary, if “to correct ” means to demonstrate by example how one can have affection and respect for friends, without demanding too much and without running away from one’s duties towards those friends, if “to drive ” means to explain, to make the child understand the meaning of affective relationships even in adult life, for example by receiving friends cordially and affectionately, if “defending” from dangerous influences means to accustom children not to trivialize, not to exploit friendship, to take it seriously and to respond adequately when the need arises, but “to correct” means for many parents only to repress, “to drive” means to remove freedom and “to defend” means to segregate.

I would like to stress that the signs of homo-affectivity are generally very precocious and repressing them means inducing the guilt and submission of the child who begins to consider himself wrong. The repression of infantile homo-affectivity sometimes manifests itself explicitly, and sometimes through a systematic attempt to remove the child from contexts in which that homo-affectivity tends to manifest: if the child has developed a strong friendship towards another child or even towards a boy a little older during the summer holidays at the sea, the next year instead of going to the sea the family will go to the mountains.

A very delicate subject in this area is the prevention of sexual violence and abuse. Clearly, the child’s segregation reaches the goal but at the cost of a total repression of the individual freedom. The real problem lies in avoiding the risks (which are not only fancy) leaving the child a freedom commensurate with his age. Leaving a child (under 12-13 years ) alone for the whole day together with his playmates exposes him to objective dangers, which he may not realize. But if sexual abuses perpetrated by external pedophile subjects are generally the most feared, experience teaches that abuses are practiced only exceptionally by strangers and for the most part they rise from a family environment. Parking children by relatives or friends from morning to night means abandoning them to situations that can be objectively risky.

Before 12-13 years it is good that the child finds its spaces for the most part with the presence of the parents: the parents speak in the living room, the children play in the next room. Parents in this way give their children an example of socializing and leave them freedom spaces according to their age.

Beyond the age of 12-13, the risk of abuse doesn’t cease because abuse can also be committed toward adolescents or preadolescents both by family members and by educators, priests or teachers, especially in contexts where the minor cohabits with other peers for education or care purposes. Particular attention should be dedicated to the education of responsible use of the web for the risks of priming to which minors are exposed on the net. It is important to be vigilant in order to catch any signs of disturbance, alarm or exaltation in children, talk to them about it, if it is possible, and contact the postal department or the local Police Office to receive assistance when faced with dangerous situations. Obviously, the best prevention of priming risks on the net is realized right through risk awareness, the habit of always thinking before acting, and the habit of protecting one’s own privacy and that of others, and on these aspects education has a decisive influence.

When a child manifests the first forms of curiosity in relation to sexuality, it should be taken seriously, avoiding trivializing and manifesting evasive attitudes. It is essential that sexuality is never detached from its affective implications and is not reduced exclusively to procreative purposes. The child must become familiar with the idea of a sexuality that is not a forbidden game but a manifestation of affection for another person. Many parents never show explicit emotional behaviors in front of their children, for example, the father and mother don’t hug each other in front of children and avoid any physical act with each other, even the simple caresses, others instead let themselves go to forms of more or less sexual play in front of their children who in this way feel themselves excluded from the relationship with their parents. Of course

It’s necessary to find a balance between these opposing attitudes: the spontaneous caresses and affections between parents, the cuddles, which end up with the involvement of the children in the affection of the parents themselves are extremely positive in stabilizing the mood and in developing a harmonious character in the children. The double bed must become a non-exclusive environment, reserved for the parents only, but must be an environment in which children can also be admitted. The physical contact with parents, commensurate with the age of children, must lead to the idea of the affectionate embrace between adults, which expresses participation and sympathy.

Let’s come now to one of the key points of the speech: how to deal with the issue of homosexuality. The parent who is explicitly dealing such an argument with the child for the first time, must never forget that if one takes for granted that one’s son is hetero, in 8 cases out of 100 he is mistaken. Sending positive messages about homosexuality certainly doesn’t induce heterosexuals to become homosexuals, but can help homosexuals to grow accepting without complexes their homosexuality. Many parents believe that the specifically sexual education of children is not up to parents and should be delegated to school, church, doctors and other educational agencies, as if sexuality were an object of study or a question of faith or health protection. Obviously all these aspects are not foreign to sexuality, which, however, is a very complex reality that cannot be considered only under sectoral perspectives.

Sexuality is a component of the ordinary life of all of us and one of the essential contents of a serious educational relationship. I have been dealing with homosexuals for many years and I have often seen gay adult men, still deeply conditioned by the conflicting relationships with parents due to homosexuality. The vast majority of homosexuals not publicly declared, speak about their own homosexuality just with a few trustworthy friends, while those who talk about it openly in the family are very rare, perhaps today less than ten years ago, but it is still a narrow minority. For a gay boy, talking to his parents and finding their respect and their affection even in an atmosphere of clarity is absolutely essential and stabilizing. On the other hand, misunderstanding and rejection leave deep traces and greatly complicate the achievement of true autonomy on the part of the children.

I add a fundamental thing: a gay boy who feels accepted within the family will not need to go and look for other environments in which to find understanding and tends to develop his affective life without hiding and for this reason objectively also running much less risks. When a gay guy presents his boyfriend to his parents (what was once unthinkable and now becomes more and more possible) he realizes at 100% the dimension of the normality of his affectivity-sexuality. Surprised, reticent, perplexed or hostile attitudes of parents severely undermine their children’s self-esteem and create often irreparable fractures.

I would like to touch on a very delicate last subject. Sometimes the boys who grow up, whether they are heterosexual or gay, find themselves instinctively experiencing drives that alarm them, classics are examples of sexual fantasies about much older people, pedophile fantasies, sadistic or masochistic fantasies and erotic drives addressed within their own family. It is objectively very difficult that topics of this kind enter explicitly in speeches between parents and children regarding sexuality, because if the fear of negative reactions to homosexuality is already strong, the fear of negative reactions to those contents can be much more alarming. The issue of pedophilia can be responsibly tackled by highlighting the very serious objective damage that those behaviors can cause but stressing nevertheless the fact that those tendencies can exist even in very good people who would never put them into practice. If there is an attitude that a parent must show in front of such things, it can only be to clearly distinguish the fantasies that one cannot control, from the actions that can and must be taken under control. A similar argument can be used also regarding sadistic and incestuous fantasies.

With regard to intergenerational relationships it is necessary to avoid confusing them with larval forms of pedophilia, because intergenerational relationships are relationships between consenting adults even if of very different ages.

A correct attitude in the face of all these things helps people feel understood and accepted and enhances their morality and their capacity for discernment and this is the basic premise to accept themselves and to be able to self-control. It should be emphasized, however, that pedophile fantasies, of which people almost never speak in a scientifically correct way, are a reality very complex and difficult to manage. In many cases these fantasies are found in adults who have in turn been victims of violence or sexual abuse. It should be clarified that, although fantasies and actions are distinct things, it happens that fantasies are or may be prodromal to actual or possible behaviors, which, even if only considered merely as hypotheses, can cause levels of profound suffering.

Slipping from fantasies to pedophile behaviors can sometimes become easy and almost obvious. The sex tourism, for example, can lead the adult to look for more and more young partners of one or the other sex, producing a slow but effective slip towards pedophilia. The use of Internet child pornography should be considered as a sign strongly indicative of a dangerous corroboration of fantasies, prodromal to possible pedophile behaviors. According to what I learn from people who experience pedophile fantasies I’m led to believe that slipping into occasional pedophile behaviors, which can be the origin of recurring pedophile phantasies, also of obsessive types, is certainly possible even for people who have never had previously this kind of fantasies.

A person who experienced this kind of fantasies told me: “I had never had such fantasies before, then it happened to me an experience in which it would have been easy to come to the action, but it didn’t happen, but taking a step without return would have been very easy. And since then, such fantasies remained strongly stamped in my mind. I don’t like them, that somehow compromised my sexuality for years because I think that I wouldn’t even talk about such things with my partner, because he would react badly.”

I will not analyze here the possible compulsive aspects of pedophilia but because many men who have pedophilic fantasies are aware of it and are afraid of being able to practice pedophile behavior, in some countries (in Germany, in England and in the US) there are support services who deal with prevention by providing specialized psychological support to those who request it because they experience pedophile tendencies.

At the general educational level there is still an ancestral fear towards psychologists and psychiatrists that should be eliminated, leading people to understand that they are health workers who can provide psychological and even pharmacological support if necessary. Prevention education, which deserves a detailed examination, is not only carried out in providing information on sexually transmitted diseases, but also in the prevention of other risky behaviors for oneself and for others such as pedophile ones.

Certainly less sensitive are the themes related to the couple’s relationship structure: monogamy, indissolubility, socialization and formalization of the couple’s relationship, relationship between friendship and love. Insisting on the legitimacy of a single behavioral model collides with the reality of affective life which is often not monogamous, not unbreakable neither reducible to structure. The meaning of the couple relationship is usually assimilated by imitation already in childhood and, according to the general rule, is transmitted through the behavior of adults and not through their speeches. The relational aspect of sexuality should never be overlooked, according to this relational aspect the fundamental satisfaction in a sexual relationship derives from the realization that our partner is really involved and is in turn gratified by the relationship. Needless to say, these must be relationships that are actually wanted consciously and freely by both partners.

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If you want, you can participate in the discussion of this post open on the Gay Project Forum: http://gayprojectforum.altervista.org/T-gays-and-sexual-education

A DIFFERENT APPROACH TO GAY SEXUSUALITY

Hi Project,

I’ve been reading the gay project forum for years, which was very useful to me to hear a different voice from those I usually hear. I am 29 years old and I have never had problems with my sexuality, at least according to the most common models.

Already at 18 I had my first experiences and, the first times, even without protection, then I panicked, I did the test but luckily nothing happened, and since then I have been much more cautious. I don’t think I’m addicted to sex. Up to now I have only had five partners, with all of them there is a friendship and some know each other. I have never promised anyone sexual fidelity and I think that having sex with a guy doesn’t mean betraying another guy, if things are said clear from the beginning. Let’s say that if there is one thing that for me has existed only partially, it was mutual attention, that is, I always thought that the relationships with my five friends made sense only or at least especially because I could have sex with them.

I’ve had a lot of sex, but always a bit too much technic because I grew up with pornography. I don’t like anal sex and I think no one of my friends is interested in it, I’ve never had no pressure in that direction. This is also why I stopped looking for other partners, because with my friends there is more or less a consonance of tastes and they are attentive to health. I mean that if they were at risk they would tell me. It happened more than once that they said me no because they had doubts and had to redo the test, and I really appreciated that. Let’s say that I had found my balance anyway, I’m fine with my friends from that point of view, they understand me, don’t make me sermons, don’t gossip, I can trust them. So far it’s not exactly a classic story but I think there are many guys doing like me.

At the end of the summer, about the beginning of September, at a meeting of comic collectors (my second passion after boys), I meet Andrew (this is not his real name), 26, not beautiful but more, so sexy that I cannot take my eyes off him. He notices me, he looks at me in turn and flashes me a smile and from there we start talking, first about comics and then about a thousand other things, we exchange mobile numbers, I’m happy but I don’t give too much weight to the thing, then there we say goodbye. A couple of days later he calls me and invites me to go out,

Somehow I certainly was looking forward to such an invitation, and what is more, the fact that he is so beautiful pushes me to the idea of trying a new conquest and this excites me a lot, brutally I start to get a hard-on just thinking about it.

We go out. I expect him to make a proposal but nothing similar happens, nevertheless it is not a trivial evening: we talk a lot and also very seriously, it’s still hot and you can stay around until late at night. When I come home I feel strange: “What have I tried with Andrew? Sex? Yes and no. Friendship? Maybe”. It had been a strange evening: “What did he want from me?” I couldn’t give plausible explanations. After a couple of days he called me back and we spent another strange evening, but anyway very intriguing.

Then I didn’t hear him a dozen days and I was already missing him and then I called him and I proposed him to come to my house, he thought about it a bit and then, when I told him that I live alone, he told me yes. He arrives at home with a package, I would have expected a bottle, since I had invited him to dinner, but it was a wooden object, or rather a small wooden sculpture, not even very small, the base was 20×15, there I was perplexed , but he told me: “That’s you!” And in fact there was a certain resemblance. I told him: “You’re very skilled! An artist!” He told me that he had been sculpting wood for years and that I had inspired his work.

The gift had upset all my projects, I felt stupid to read things that were happening as a sexual approach. He walked around the house, then he said to me: “I guess I had guessed right! There are no references to a girl, and I know your books very well. Ok, it seems clear to me that you do not have a guy …” This speech seemed to me inappropriate and invasive of my privacy, he realized it and tried to balance his statement: “I’m single too and I don’t have a boyfriend, of course it’s not a proposal, even if I’ve never been with anyone.”

I thought that in the evening he would have unlocked but nothing similar happened, as usual we talked a lot before and after dinner and I was really happy with him: no sex, but I was fine, somehow even better than with my friends. Andrew was not naive at all but he was calm, he didn’t have the frenzy of sex that when it takes me I cannot control it anymore. I asked him how he was doing for sex and he told me that “Ireland” helps him. “Ireland” sounded to me like a girl name. I told him: Do you have a girlfriend? He looked at me smiling and said: “The helping hand” but once again I didn’t understand and I thought that the friendly hand meant the hand of a friend and he looked at me shaking his head and told me: “But in wich world do you live?” Then I understood and I felt totally stupid!

Andrew’s presence made me very embarrassed because I was always in erection and I tried not to get up from my chair for fear of showing it too much. He stayed with me until after midnight. To say goodbye I had to stand up and show my erection. He simply said: “Don’t worry, so many times it happens to me”. I asked him: “Even now?” And he replied: “No, not now, because there are too many things that I don’t understand well, I need to have clearer ideas”. When he left I didn’t know what to think, what to desire. I wondered if I would see him again, and I saw him again after a few days.

He called me and we were on the phone for over an hour. Over time our meetings became regular, almost fixed appointments, he used to come to dinner at my house, he even slept there sometimes but no sex. I also felt quite demoralized: I was courting a guy who seemed totally disinterested. I have never wasted time on sex, but with him it was happening. I talk to one of my friends and the reaction surprises me: it tells me that maybe, finally, I’m really falling in love! I’m in love with Andrew? This, ok, could also be, but him? Just chat and then stop! Or love is another thing.

What is sure is that sometimes I find myself doing things that I would have never imagined, I seem to be gone back 10 years, I feel naive, I expect something from a guy and I don’t even know if I expect sex or anything else. If he had been ugly, this wouldn’t have happened, most likely. I’m in a difficult situation, he fascinates me but at the same time I feel him too far under many other point of view.

If It’s possible to come to a sexual contact, even minimal, at zero risk, ok, it would be good, but if such things are impossible, and in my opinion there is a risk and also very concrete that they are truly impossible, what should I do? Should I wait for the Charming Prince to decide? And it could happen in 10 years! I never thought I would find myself thinking about such things but that’s what’s happening to me.

What do I think about, Project?
Obviously you can publish the email if you like.

______________

If you want, you can participate in the discussion of this post open on the Gay Project Forum: http://gayprojectforum.altervista.org/T-a-different-approach-to-gay-sexusuality

A GAY SON PROUD OF HIS FATHER

Hi Project,
I am a 55 year-old parent, unfortunately a widower for five years, who found himself in these days to discover that his son (his only child) is homosexual. If I still had my wife I could discuss with her, but unfortunately this is not possible. I have practically no knowledge of what homosexuality is and on what it may entail and I cannot talk to anyone about it because then they would ask themselves why I talk about it and I would risk to undermine my son’s privacy. My son is 21 years old, he has always been an exemplary guy, studious but also cheerful, sporty, I would say happy with his life. He never had a girlfriend, this is true, and I probably underestimated it, but he had female friends who came home to study with him, in short, it didn’t occur to me that he could be gay, he never had any effeminate attitudes, physically is a nice guy, normal and nobody identifies him as gay, at least according to what I think.
You’ll wonder how I got to know he’s gay, since he never mentioned it. I never spied on him, I would never have done it, but I didn’t even really have any reason to do it. One day when I had to work in the afternoon, I see Matthew go out to go to university. I go to the kitchen to prepare a cup of tea, before entering the kitchen I see a piece of paper on the ground, or better a note of those accompanying the gifts, there were a few written words: “You’re my sweet puppy!” [The reader must keep in mind that in Italian, the language of the author of the email he’s reading, the masculine nouns are easily distinguishable from the feminine ones and the adjectives must be used in the masculine or feminine form according to the nouns to which they refer. In Italian, if you are addressing a man or a guy you have to tell “Cucciolo docissimo”, if you address a woman or a girl you have to say “Cucciola dolcissima”, in English it would be said in both cases “very sweet puppy”.] The thing that came absolutely spontaneous to me was to think that Matthew had a girl and that that note was a note that the girl had sent him, then I looked Attentively at the writing and I said to myself: “But this is Matthew’s writing!” Instinctively the first thing that came to my mind was to put everything back exactly as I had found it and leave the house, because I would never have wanted my son to feel embarrassed, and so I did, I returned late in the afternoon, when I knew that Matthew had to go to swim, and I noticed that the note was no more on the ground, evidently Matthew had returned, he had found the note on the ground and had reassured himself. But I was totally upset. I considered all of the possible hypothesis, but the ticket didn’t allow other interpretations: Matthew had written it for a guy! It didn’t seem likely that it was a joke, in short, the conclusion could only be that my son was gay. But how could such a thing be possible, he has missed his mother since he was 16, his father has always been present and even too present. I was comforted by telling myself that anyway the note was the only clue that led me to that conclusion and that it was a weak clue, but a minute later it didn’t seem so weak to me. I didn’t say anything to Matthew and everything between us continued exactly as usual. I had the idea of spying on him, but I put it aside immediately, because it seems to me an unworthy behavior, I know that the best thing would be to talk to Matthew and tell him exactly what happened and tell him that the note I had put it back on the ground after reading it because I felt agitated and embarrassed, but taking a step like that is not easy because Matthew could also feel embarrassed, and then I started trying to get an idea of what the homosexuality is. At the beginning I was literally upset by what I found on the net. I’ve read about some apps that allow gays to recognize each other, I read something about dating sites, but they were upsetting things. The biggest fear was for the HIV because I read that the risk of HIV for a homosexual is much higher than for a heterosexual guy. After a bit of research I arrived on your forum and read a few testimonials from parents. I must say that finding Gay Project has comforted me a lot, but unfortunately sites like your forum are a very rare and on the contrary there are a lot of risky situations. In short, I think you can give me some useful information on how to behave with Matthew. I’m not homophobe, I would like to help my son be gay but I don’t know how to do such a thing, I would like him to understand that I just want his happiness, I don’t want to make him straight, I just want him to be happy with his father.
I thank you in advance.
Guido
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Hi Guido,
I think that Matthew has every reason to be happy with his father! It would be very nice if there were many fathers like you! I understand very well that a father who doesn’t know the reality of homosexuality, can remain doubtful and agitated in discovering that his son is gay. If the writing is really that of your son (more than likely, because usually guys speak in the family of their girlfriend and don’t speak at all about their guys) there is no doubt at all, but the content of that note, even if very short, makes us think of a serious relationship, that is, of a relationship that has at its base a form of affection, of tenderness. The fact that your son is calm, has a good relationship with you and has never had problems with school or university suggests that he is a prudent guy and also aware of the risks that sex can involve and anyway, certainly  a guy doesn’t write: “you’re my very sweet puppy!” to a guy found in an erotic chat! So, instinctively, I would say that Matthew knows what he does, I could even be wrong but he doesn’t have the attitude of the guys who end up in trouble. What to do? You found the solution yourself: talk to Matthew, tell him exactly how things went, I don’t think he can take it badly. He is a guy, yes, but he’s also an adult and you have to treat him as such and then, from what you write, there is no doubt, you love him. Don’t be afraid of your son! And above all, be sure that he will be proud of you! A hug!
Project
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Hi Project,
I spoke with my son last night. When I finished telling him about the note, he opened his arms, smiled and added: “I was afraid you would have taken it badly, oh God, I’ve had the idea of telling you that but I thought it would upset you … , but now the problem is over.” Then he told me about the guy, who is a university colleague who has also come to our home and met me sometimes and that I always thought was a very special guy. I told Matthew that I wrote to you and he stayed there wide-eyed, he said: “Did you write to Project? But do you know that I know him in person?” And then it was my turn to stay wide-eyed. He told me that he wrote to you several times (signing as Matthew97) and he met you in person with two other guys of the forum). I feel very reassured and then what you said to me happened: he patted my cheek and told me. “Fathers like you are few!” I don’t hide that I was happy.
Guido
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If you want, you can participate in the discussion of this post open on the Gay Project Forum: http://gayprojectforum.altervista.org/T-a-gay-son-proud-of-his-father

THE SYNOD ON THE FAMILY AND THE GAY MOUSE

This article is dedicated to the examination of the discussion and of the Final Report of the recently concluded Extraordinary Synod on the family, regarding the theme of the relationship between church and homosexuals. I published it in Italian on the Gay Project sites on October 19, 2014.

I must dutifully acknowledge Pope Francis that he has allowed all those involved to follow the work of the Synod, allowing the publication of the documents prepared during the Synod itself, as well as the voting results on the final deliberations. It is a criterion of transparency that on such delicate issues is a must, but it should not be forgotten that the publicity of the documents is also aimed at avoiding gossip both inside and outside the Vatican.

I invite the reader to arm himself with good will to follow the path of the Synod with me from the beginning.

After a considerable work of consultation and coordination of the indications emerging from the individual local churches, in view of the Synod, the Instrumentum laboris “The pastoral challenges of the family in the context of evangelization” was published by the Vatican, which in Part II, Chapter III, letter B, concerning unions between persons of the same sex, is expressed as follows:
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b) Concerning Unions of Persons of the Same Sex

Civil Recognition

110. On unions of persons of the same sex, the responses of the bishops’ conferences refer to Church teaching. “There are absolutely no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God’s plan for marriage and family. […] Nonetheless, according to the teaching of the Church, men and women with homosexual tendencies ‘must be accepted with respect, compassion and sensitivity. Every sign of unjust discrimination in their regard should be avoided’” (CDF, Considerations regarding Proposals to Give Legal Recognition to Unions between Homosexual Persons, 4). The responses indicate that the recognition in civil law of unions between persons of the same sex largely depends on the socio-cultural, religious and political context. In this regard, the episcopal conferences describe three instances: the first exists when repressive and punitive measures are taken in reaction to the phenomenon of homosexuality in all its aspects, especially when the public manifestation of homosexuality is prohibited by civil law. Some responses indicate that, in this context, the Church provides different forms of spiritual care for single, homosexual people who seek the Church’s assistance.

111. A second context is one where the phenomenon of homosexuality is fluid. Homosexual behavior is not punished, but simply tolerated until it becomes visible or public. In this context, legislation on civil unions between persons of the same sex does not usually exist. In political circles, especially in the West, however, the increasing tendency is to adopt laws providing for registered partnerships or so-called “marriage” between persons of the same sex. People argue non-discrimination to give support to this idea, an approach which is perceived by believers and a good part of the public, in central and eastern Europe, as an imposition by a political and foreign culture.

112. The responses describe a third context, one where States have introduced legislation recognizing civil unions or so-called “marriages” between homosexual persons. In some countries, the situation reflects a real redefining of marriage, where the couple is viewed only in legal terms, with such references as “equal rights” and “non-discrimination” without any thought to a constructive dialogue in the matter based on the deeper anthropological issues involved and the centrality of the integral well-being of the human person, especially the integral well-being of the children in these unions. When legal equality is given to heterosexual and homosexual marriage, the State often allows the adoption of children (biological children of either partner or children born through artificial fertilization). Such is the case, particularly in English-speaking countries and central Europe.

An evaluation of the particular Churches

113. Every bishops’ conference voiced opposition to “redefining” marriage between a man and a woman through the introduction of legislation permitting a union between two people of the same sex. The episcopal conferences amply demonstrate that they are trying to find a balance between the Church’s teaching on the family and a respectful, non-judgmental attitude towards people living in such unions. On the whole, the extreme reactions to these unions, whether compromising or uncompromising, do not seem to have facilitated the development of an effective pastoral programme which is consistent with the Magisterium and compassionate towards the persons concerned.

114. A factor which clearly has an impact on the Church’s pastoral care and one which complicates the search for a balanced attitude in this situation is the promotion of a gender ideology. In some places, this ideology tends to exert its influence even at the elementary level, spreading a mentality which, intending to eliminate homophobia, proposes, in fact, to undermine sexual identity.

115. Episcopal conferences supply a variety of information on unions between persons of the same sex. In countries where legislation exists on civil unions, many of the faithful express themselves in favour of a respectful and non-judgmental attitude towards these people and a ministry which seeks to accept them. This does not mean, however, that the faithful give equal status to heterosexual marriage and civil unions between persons of the same sex. Some responses and observations voice a concern that the Church’s acceptance of people in such unions could be construed as recognition of their union.
Some Pastoral Guidelines

116. When considering the possibility of a ministry to these people, a distinction must be made between those who have made a personal, and often painful, choice and live that choice discreetly so as not to give scandal to others, and those whose behaviour promotes and actively — often aggressively — calls attention to it. Many conferences emphasize that, due to the fact that these unions are a relatively recent phenomenon, no pastoral programs exist in their regard. Others admit a certain unease at the challenge of accepting these people with a merciful spirit and, at the same time, holding to the moral teaching of the Church, all the while attempting to provide appropriate pastoral care which takes every aspect of the person into consideration. Some responses recommend not using phrases such as “gay,” “lesbian” or “homosexual” to define a person’s identity.

117. Many responses and observations call for theological study in dialogue with the human sciences to develop a multi-faceted look at the phenomenon of homosexuality. Others recommend collaborating with specific entities, e.g., the Pontifical Academy of the Social Sciences and the Pontifical Academy for Life, in thoroughly examining the anthropological and theological aspects of human sexuality and the sexual difference between man and woman in order to address the issue of gender ideology.

118. The great challenge will be to develop a ministry which can maintain the proper balance between accepting persons in a spirit of compassion and gradually guiding them to authentic human and Christian maturity. In this regard, some conferences refer to certain organizations as successful models for such a ministry.

119. Sex education in families and educational institutions is an increasingly urgent challenge, especially in countries where the State tends to propose in schools a one-sided view and a gender ideology. Formation programmes ought to be established in schools or parish communities which offer young people an adequate idea of Christian and emotional maturity to allow them to face even the phenomenon of homosexuality. At the same time, the observations show that there is still no consensus in the Church on the specific way of receiving persons in these unions. The first step would be a slow process of gathering information and distinguishing criteria of discernment for not only ministers and pastoral workers but also groups and ecclesial movements.

The transmission of the Faith to children in same sex unions

120. The responses are clearly opposed to legislation which would allow the adoption of children by persons in a same-sex union, because they see a risk to the integral good of the child, who has the right to have a mother and father, as pointed out recently by Pope Francis (cf. Address to Members of the International Catholic Child Bureau (BICE), 11 April 2014). However, when people living in such unions request a child’s baptism, almost all the responses emphasize that the child must be received with the same care, tenderness and concern which is given to other children. Many responses indicate that it would be helpful to receive more concrete pastoral directives in these situations. Clearly, the Church has the duty to ascertain the actual elements involved in transmitting the faith to the child. Should a reasonable doubt exist in the capability of persons in a same sex union to instruct the child in the Christian faith, proper support is to be secured in the same manner as for any other couple seeking the baptism of their children. In this regard, other people in their family and social surroundings could also provide assistance. In these cases, the pastor is carefully to oversee the preparation for the possible baptism of the child, with particular attention given to the choice of the godfather and godmother.

http://www.vatican.va/roman_curia/synod/…ia_en.html
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I don’t intend to comment on this text by entering into the merits, I limit myself just to underline the breadth of expectations that could arise from it in so many faithful and not.

After the beginning of the Synod, the Relator General, Card. Péter Erdő, Archbishop of Esztergom-Budapest, presents his “Relatio post disceptationem” on October 13, 2014, a document that is a kind of draft of the final document, which expresses itself in this way regarding homosexuality:

Welcome homosexual people

50. Homosexual persons have talents and qualities to offer to the Christian community: can we welcome these people, guaranteeing them an area of fraternity in our communities? Often they wish to meet a Church that is a welcoming home for them. Can our communities be able to accept it and evaluate their sexual orientation without compromising the Catholic doctrine on family and marriage?

51. The homosexual question challenges us in a serious reflection on how to develop realistic paths of emotional growth and human and evangelical maturity by integrating the sexual dimension: it therefore presents itself as an important educational challenge. The Church also affirms that unions between persons of the same sex cannot be equated with marriage between men and women. It is not even acceptable that pressures are exerted on the attitude of pastors or that international organizations can condition financial aid to the introduction of regulations inspired by gender ideology.

52. Without denying the moral problems connected to homosexual unions it is noted that there are cases in which mutual support until the sacrifice is a precious support for the life of the partners. Furthermore, the Church has special attention towards children living with same-sex couples, reiterating that the needs and rights of children should always be placed first.
http://press.vatican.va/content/salastam…03037.html (My translation)
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As we can see, the “Relatio post disceptationem” very strongly restricts the scope of the “Instrumentum laboris”, but also contains some elements that do not speak of openness but of respect at least towards homosexual persons. From the point of view of a lay man who sees things from the outside, however, with the “Relatio post disceptationem”, the mountain of expectations has given birth to a skimpy little mouse. The press, however, welcomes the Relatio as a great opening of the church towards homosexuals. However skimpy, the gay mouse is around the Vatican but the austere Synod fathers are not intimidated by that mouse and armed with their age-old wisdom, are ready to catch it before it escapes officially from the Synod hall. Here the minor circles sharpen their weapons:

This is the expression of the French-language circle “A”, of which the Eminent Card. Robert SARAH is moderator and S.E. Mons. François-Xavier DUMORTIER, S.J. is speaker:

“As for the reception of homosexual persons, it seems clear to us that the Church, following the image of Christ the Good Shepherd (John 10, 11-18) has always wanted to welcome people who knock on his door, a door open to all, people that must be received with respect, compassion and recognizing the dignity of each one. To accompany a person pastorally doesn’t mean to validate either a form of sexuality or a form of life.”[1]

The French-language Circle B, whose moderator is Cardinal Em. Card. Christoph SCHÖNBORN, O.P. and Speaker S.E. Mons. André LÉONARD, expresses itself as follows:

“5. We reiterated our respect and our welcoming towards homosexual people and we denounced the unjust and often violent discrimination that they suffered and still suffer, sometimes, even in the Church, alas! But this doesn’t mean that the Church must legitimize homosexual practices, much less recognize, as some states do, a so-called homosexual “marriage”. On the contrary, we denounce all the maneuvers of some international organizations to impose, through financial blackmail, to the poor countries some laws that establish the so-called homosexual “marriage”. [2]

The English Language Circle B having as a Moderator the Card. Wilfrid Fox NAPIER, O.F.M. and as a Speaker S.E. Mons. Diarmuid MARTIN so expresses itself:

“On the theme of the pastoral care of people with homosexual tendencies, the group observed that the Church must continue to promote the revealed nature of marriage as always between a man and a woman united throughout life in a life-giving and faithful communion.
The group encouraged pastors and parishes to take care of people with the same sex attraction, providing for them in the family of the Church, always protecting their dignity as children of God, created in his image. Within the Church, they should find a home where they can listen, with everyone else, to the call of Jesus to follow him in fidelity to the truth, to receive His grace to do so, and His mercy when they are wrong.”[3]

The Report of the Italian Language Circle “A”, having as its moderator the Cardinal Fernando FILONI and as Speaker S.E Mons. Edoardo MENICHELLI, expressed itself as follows:

“With regard to the pastoral care of homosexual persons, we have directed ourselves towards the proposal of a single statement in which it was emphasized both a commitment to proximity oriented to evangelization and the style of the Church, as an open house, enhancing the gifts, the good will and the sincere path of each one. It has been reaffirmed that unions between persons of the same sex cannot be equated with marriage between men and women, expressing the concern to safeguard the rights of children who must grow harmoniously with the tenderness of their father and mother.”

The Report of the Italian Language Circle C having for Moderator S.E. Mons. Angelo MASSAFRA, O.F.M. and for Speaker, Fr. Manuel Jesús ARROBA CONDE, C.M.F., expresses itself as follows:

“In this regard, the fathers pointed out some more specific aspects to enrich the proposals formulated in the text: an express mention on family movements; a special number [statement] on the adoptions; an invitation to study new presences in the educational field; a return to the texts of the instrumentum laboris about homosexual unions; an appeal to institutions to promote policies in favor of the family.”

The Report of the Spanish Language Circle A with the Moderator Card. Francisco ROBLES ORTEGA and the Speaker S.E. Mons. Luis Augusto CASTRO QUIROGA, I.M.C. expresses itself as follows:

“As for n. 50, it has been observed that we should not talk about homosexuals almost as if homosexuality were a part of their ontological being, but of people with homosexual tendencies. It was requested to replace the text of this number with the following:. “Sexuality that makes us exist as a human being as a male and a female is an essential value in anthropology and Christian theology. It makes us exist reciprocally not in indistinction but in complementarity … even people with homosexual tendencies need guidance and support to help them grow in faith and to know God’s plan for them.”[4]

The report of the Spanish Language Club “B” having as a Moderator Card. Lluís MARTÍNEZ SISTACH and as Speker S.E. Msgr. Rodolfo VALENZUELA NÚÑEZ so expresses its opinion on the Relatio post dissertationem:

“We believe that there is a lack of emphasis on important issues such as abortion, the attacks against life, the large phenomenon of adoption, the decisions taken by spouses in conscience, as well as greater clarity on the issue of homosexuality. “[5]
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Evidently, the gay mouse has sown panic among the Synodal Fathers, but they have finally managed to capture it.

The following is the paragraph of the “Relatio Synodi”, that is, of the final document of the extraordinary synod on the family, concerning the relationship between the church and the homosexuals:

Pastoral Attention towards Persons with Homosexual Tendencies

55. Some families have members who have a homosexual tendency. In this regard, the synod fathers asked themselves what pastoral attention might be appropriate for them in accordance with Church teaching: “There are absolutely no grounds for considering homosexual unions to be in any way similar or even remotely analogous to God’s plan for marriage and family.” Nevertheless, men and women with a homosexual tendency ought to be received with respect and sensitivity. “Every sign of unjust discrimination in their regard should be avoided” (Congregation for the Doctrine of the Faith, Considerations Regarding Proposals to Give Legal Recognition to Unions Between Homosexual Persons, 4).

56. Exerting pressure in this regard on the Pastors of the Church is totally unacceptable: it is equally unacceptable for international organizations to link their financial assistance to poorer countries with the introduction of laws that establish “marriage” between persons of the same sex.

http://www.vatican.va/roman_curia/synod/…ia_en.html

It should be emphasized that point 55 was approved without the qualified majority of 2/3 but with a simple majority, however very strong and very close to 2/3, of 118 in favor and 62 against.

As is evident, the mouse was happily devoured before being able to leave the Synod hall. The initial “instrumentum laboris” was reduced to the material repetition of the contents of the “Considerations about the projects of legal recognition of unions between homosexual persons” signed by Josepf Ratzinger, then Prefect of the Congregation for the Doctrine of the Faith, in June 2003.

Frankly I don’t understand the homosexual Catholics who hope to find a respectful reception by the church. Other Christian churches have taken on decidedly more evangelical positions.

Just today, 18 October 2014, the Mayor of Rome, Ignazio Marino, ordered to register 16 homosexual marriages celebrated abroad in the official marriage register of Rome.

Thus L’Avvenire (the newspaper of the Italian Episcopal Conference) of October 18 begins its comment on the fact: “”An ideological choice, which certifies an unprecedented institutional affront” based on a “mystification supported at the media and political level”: so the editorial of Angelo Zema, on Roma Sette, the magazine of the diocese of Rome on newsstands on Sunday with Avvenire, defines the transcription of marriages celebrated abroad by some homosexual couples operated by the mayor of “Roma Capitale”, Ignazio Marino, in the municipal registers. The editorial speaks of “illegitimate” choices in a “context with a Hollywood tone” and “with a clear demagogic flavor”.

When the Synod was over and the gay little mouse was no more wandering around the Vatican, the CEI (Italian Episcopal Conference) immediately warned another reason for alarm: there are many gay mice, too many gay mice, just outside the Vatican walls! Fortunately, the world goes his way, even if the church goes somewhere else.
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[1] “Concernant l’accueil des personnes homosexuelles, the nous semble clair que l’Eglise, à l’image du Christ Bon Pasteur (Jn 10,11-18), a toujours voulu accueillir les personnes here frappent à sa porte, porte ouverte à tous, here sont à accueillir avec respect, compassion et dans la reconnaissance de la dignité de chacun. Accompagner pastoralement une personne ne signifie valider ni une forma de sexualité ni une forme de vie.”

[2] “5. Nous avons redit notre respect et notre accueil aux personnes homosexuelles et avons dénoncé les discriminations injustes et parfois violentes qu’elles ont subies et subissent encore parfois, y compris dans l’Église, hélas! Mais cela ne signifie pas que l’Église doive légitimer les pratiques homosexuelles et encore moins reconnaître, in the font certains Ettats, a soi-disant «mariage» homosexuel. Au contraire, nous dénonçons toutes les manœuvres de certaines international organizations visant à imposer, par voie de chantage financier, aux pays pauvres des législations instituant un soi-disant “mariage” homosexuel.”

[3] “On the subject of the pastoral care of the family, the group noted that the Church must continue to promote the revealed nature of marriage as always between one man and one woman united in lifelong, life-giving, and faithful communion.
The group encouraged pastoral care for children with same sex attraction, providing protection in the family of the Church. They say they are in the same place, they can be found in the church, they hear the call of Jesus to follow Him in fidelity to the truth. His mercy when they fail.”

[4] “Pasando at n.50, if you have observado que no if debe hablar de personas homosexuales cases como el homosexualismo fuese part of su ser ontológico, sino de personas tendencias homosexuales. If solicitó sustituir el texto de este número por el siguiente: “the sexualidad que nos hace existir como humanidad en masculino y the femenino, es a valor irrenunciable en la antropología y en the theología cristiana. Nos hace ser los unos para with los otros no en la indistinción until en la complementariedad … Las personas with tendencias homosexuales tambien necesitan de acogida y acompañamiento que les ayude a crecer en la fe y a conocer el plan de Dios para ellos.”

[5] “Consideramos que faltaron en el mismo énfasis sobre temas importantes como el aborto, los atentados contra la vida, el amplio fenómeno de la adopción, las decision-making en conciencia de los exposos, así como a mayor claridad sobre el theme de la homosexualidad .”

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If you like, you can join the discussion on this post on Gay Project Forum: http://gayprojectforum.altervista.org/T-the-synod-on-the-family-and-the-gay-mouse

GAY GUYS AND VIOLENCE IN WHITE GLOVES

Hi Project,
I am writing this email because I need a quick and concrete advice. I’m 22, I’ve always been interested in guys older than me, but not too much, I mean 30-35 years old. I state that in practice until a short time ago I lived dreaming and following fantasy. In practice for only a few months now I started looking for a partner with the classic app that everyone knows and you don’t like at all.

One evening a guy 32 years old contacts me, he is not so bad, after so many scarecrows, he seemed really a nice guy, gym-goer, dynamic, a guy ok, that is the kind of guy I like. We talk a bit and everything seems ok, polite, no sexual allusions, doesn’t ask nosy questions, in short he doesn’t seem bad. We go on for a while always on the chat, then it comes the proposal to meet each other, I accept but in the morning, in a public place where there are many people and so on, etc., that is, I take all the precautions because I don’t know how much I can trust him.

We meet at the station, in person he’s better than in the picture, well dressed, not a ceremonial suit, but elegant, in short, one who cares about himself, the hair well done a very short beard, in short all the characteristics of one ok. We go to the bar, he offers me a cocktail, at the most I would take a cappuccino or an orange drink, he asks me if I want to go with him for a ride out of town and tells me that his car is parked nearby, but I tell him I just wanted to take a walk with him to get to know each other better, he is clearly annoyed by my answer, he doesn’t seem the type used to being told no.

We continue the walk, at lunchtime he wants to take me to a restaurant but I don’t accept and I don’t go, he is clearly unnerved but holds back his aggressiveness. In the early afternoon we say goodbye, I follow him, in practice I follow him, he doesn’t even realize it, I see the car, a remarkable BMW, I write down the license plate number, that could be useful.

In the evening he calls me back, he seems calm. The dialogue in chat between us goes on. Slowly I begin to trust him, I agree to go to lunch with him and he chooses restaurants in my opinion a little too cheap for him, to allow me to pay in the Roman way (each for himself), because I had put this condition. A month passes, all without sex between us, then he proposes me to accompany him to another city for work. I tell him that’s fine but always paying everything in the Roman way, and booking rooms in the hotel is up to me. He is very annoyed by this fact but eventually accepts.

While we are in the car he changes tone and begins to talk about sex, but he does it in a way that I don’t like at all, he does as one who is accustomed to claim something from others and I cannot stand him, I point it out to him, he makes a big sigh and says, “Ok, no sex!” I had booked two single rooms in the hotel so as not to stay in the room with him, “strangely” he didn’t expect it. He comes into my room, then goes to the bathroom to take a shower and leaves the phone on the bed, a cell phone identical to mine.

A message arrives, I open it and read it: “You’re a piece of shit! You have to disappear from my face!”, I wrote down the name and the number then I see that there is a frequent exchange of text messages with that person, as I still feel the water flowing I read a some emails and I understand that it was an exchange with his former boyfriend. My boyfriend (let’s call him so) was threatening his ex to get something from him but it was not clear what. I heard the water close, I erased the last message and put everything in place.

He comes out of the shower I don’t tell you how … what he had in mind was clear but I felt something strange in all the story, I told him I just didn’t feel like it, he pretended not to understand and he put himself naked in my bed, I took immediately the key to his room and went to lock myself in his room. I think he took it very badly. The next day at breakfast he looked like a beaten dog, then he went to the business meeting for which he had come and I waited around the city and I called his ex, I told him that he didn’t know me and that I had met his ex via the usual app and I wanted to know what kind of guy he was.

He was very cautious at first, then he let himself go and told me that he too had a terrible crush on that guy, but that the guy had something that he could not bear at all, he was violent, he had slapped him several times, nevertheless the guy had always pretended nothing because in practice he was afraid of his former boyfriend who was used to threatening and demanding. After this phone call that did nothing but confirm my doubts, I went to the hotel, I settled the bills, paying also for his room, I took my suitcase and I went to the station, I bought another sim for the phone and I destroyed the old one, then I came home by train.

I don’t know what he thought and frankly I don’t care to know, but one who uses to slap a guy who is in love with him is not a gay but an asshole! I also deleted the famous app. Thanks to my prudence he doesn’t know anything about me, not even my last name, I asked the hotel to keep it reserved. Perhaps sooner or later we will meet again in the streets of the city, but I will not even answer him.

The story is this. I had some doubts because I immediately trusted his ex and I didn’t listen to him, but I think I did very well and avoided very unpleasant situations, if he had felt authorized to slap me I would have thought very seriously to put a knife in his belly.
A hug.
Anonymous

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A GAY COUPLE IN A TERRIBLE ORDEAL

Hi Project,
I was really pleased to be able to talk with you last night, I absolutely needed it and I enthusiastically welcome the idea of summarizing yesterday’s speech into an email that you can then enter in the forum.

I am 31 years old, in my life I have always been convinced of having a thousand problems, from the idea that I would never find a guy who loved me at the idea of not being physically and psychologically up to a serious partner and many other things. For those things I felt bad, I felt like a nothingness and I thought I had experienced the worst, the most problematic situations of life, then I met a guy and slowly, gradually, we began to love each other. I don’t know what brought us to get together but it happened.

For a long time we couldn’t live together because we didn’t have the chance, in theory we were only two good friends, but in reality we were a couple. We didn’t see each other every day, and it happened that maybe in a week we saw each other only once, but when we were together we felt really well, we learned to love each other, to understand each other, to trust each other.

I thought I had found my serenity and surely he too thought it, but suddenly he started to accuse some disorders, he went to the doctor who sent him to the specialist and he did some very thorough instrumental examinations and it became clear that my boyfriend had a very serious health problem. I don’t go into details, but it was really a bolt from the blue.

At the moment he has quite bearable disturbances, but it will not always be that way and we have been told it, now he has begun his path of illness, which, apart from the gravity of the thing in itself, will create great problems even with work, because he is employee of a large private company and when he will have to go to the hospital for therapy he will be absent from work and so he will risk dismissal. Fortunately for me I have a good job and if it were to serve I could give him a helping hand.

At the moment he has not said anything about the illness to his parents, who are elderly, have a lot of health problems and live with him, he doesn’t want to alarm them, but sooner or later they will realize that something is wrong.

My parents know my boyfriend, who has been to my house many times with them, but they thought he was just a friend of mine. Some time ago, my father, who is 70 years old, looked at me in the eye and said: “I see you’re not quiet, what’s wrong?” And I told him everything, that I was gay and that my boyfriend was sick and he hugged me and told me: “On me and your mother, you can always count and for anything.” I felt a little comforted but I’d have preferred that it was my boyfriend to feel comforted, but he can’t even talk with his parents.

My father asked me about the hospital where my boyfriend goes, and about doctors who take care about him and he said they are serious people, he knows those environments because he too has had oncological problems, now under control.

I modified my working hours to be close to my boyfriend as much as possible, I accompany him to work and I go to take him back, I always accompany him to the hospital, the doctor who takes care about him has been told that we are a couple and didn’t make a grimace. My father at one point called Steven on the phone and Steven came to my house for lunch, it’s something quite usual for us, but this time my father told Steven something that he didn’t expect: “Louis told me everything and we (i.e. he and my mother) thought that you and Louis can feel more at ease enjoying your privacy in this apartment, I and my wife can go to a little house we have in the village nearby, which is only 15 kilometers from here, but your parents would remain alone and maybe they would take it badly, I don’t know … What do you think about?” Steven was puzzled and didn’t know what to say and I too, actually. He should have left his parents’ house and it seemed unrealistic. My father, given the perplexities, didn’t insist and said only: “The proposal is always valid, if you decide to put it into practice, it is done in two days at most”.

When I took Steven back to his house and we parted, he thought that if he had been with me in the same house he would have been calmer, even for the illness, because his parents knew nothing and in case of need they wouldn’t have known what to do. He told me: “I have to try and get my parents to accept it, but they also have my sister and they wouldn’t be alone anyway … let’s see what happens.” After not even a week, my parents went to live in the village and Steven moved to my home. He was happy to be with me, it was also a way to realize a dream, but at the base of everything there was a terrible melancholy. I saw Steven smiling and seemingly quiet but I was worried about the passage of time, everything seemed to me ephemeral and frighteningly unstable.

At the moment the situation is this, Steven goes to the hospital for checks every two months, the doctors don’t talk too much, they decide what to do step by step, I bring inside me a terrible anguish and I think about what Steven is experiencing, we speak about everything, but not about the disease, which means that he is trying to remove it and not to be too much conditioned by it.

I feel embarrassed especially for sex, I swear, Project, I never know how to behave, before we had never had problems, it all came spontaneously, now to launch the idea seems inappropriate, but in the end this is also a stupid problem. He occasionally takes the initiative, we rarely get to sex, in most cases we just smile and move on. It’s different for cuddles, now there’s a lot more tenderness than before, a little to compensate for the decrease in sexuality and mainly, I think, because now we have our intimacy, we have our own home and we can nestle one against the other to see the television or just to feel that we are there and that we love each other.

Project, I would never have thought of having to face a situation like this, which puts me to the test in a violently emotional way. I am terrified of the future, doctors don’t encourage but don’t even discourage, talk about the phase of therapy towards which you are going but never talk about long-term prospects. I don’t ask questions when we go to the hospital together. Steven asks some questions and I try to memorize the doctor’s answers and to put together the pieces of the puzzle to understand something more. We have decided not to read Wikipedia and let the doctors do their work.

Sometimes in the morning I wake up next to Steven and I start to pray for Steven, and I have never been religious, but now I find comfort in the ideas of religion. Of this I cannot talk with Stephen, not so much because he is radically rationalist and unbeliever, but because for him it would be like a further confirmation that I consider his health problem insurmountable. He too, in my opinion, doesn’t see any favorable prospects at all, but he never talks about it. Sometimes, when we hug, I wonder what he is thinking but obviously he doesn’t say anything. Those moments of silence are very intense, our way of shaking hands is already very eloquent. This too is being gay and I had never imagined it.

Now I realize how absurd the problems I had a few years ago were, now I took a bath of reality that put me in touch with human nature in its fragility. I’m learning very hard lessons, I only know that I love Steven, and I will never leave him alone, I don’t want to think of a future without Steven, this idea is terrible for me and makes me cry, because I see Steven who calmly shakes my hand, I hear his voice a little hesitant and I also see him smile, it is he who tries not to make me think and to give me courage.

Now we are at this point, Project, and no one knows what is to come. I feel profoundly melancholic, I feel like a feather carried by the wind. My parents try to be present to calm the atmosphere a little, they treat Steven as if he were a son of theirs, this consoles a little, but the underlying terrible melancholy remains. I love Steven also because he has a dignity even in this situation, and doesn’t close himself in himself, on the contrary he accepts to share his anxieties with me, without too many words but with a lot of love. I stop here, Project, because I can’t go on.
Louis

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