Wrestling Gay Quotes

What did that Walt Disney song say? Someday my prince will come? Well, mine came alright... and I don't think Disney would make a song out of it

Shut up. Take down your pants. I'm going to mark you as mine." Nick squeaked and held onto his belt, fighting Damian for possession of it. "Here? Everyone will hear. They'll know!" "I want them to know," Damian said, winning the wrestling match for the belt as was inevitable that he would. "London!" Nick gasped. "London!" Damian stopped, his eyes clearing as he noticed how terrified Nick looked. After a long minute, he pulled him into a hug. "I'm sorry, baby. I didn't mean to scare you. I thought you'd like it.

First, I’m going to teach you how to Irish Whip someone.” “Oh, that sounds kinky. I want my safeword to be peaches,” I said, grinning.

...I’m sometimes called a reactionary. People say I want to go back to the 50s. And they’re right – but it’s the 650s BC I want to return to, because Sparta had the right idea about male love. You can spend all day wrestling and wanking each other off if you want to, chaps, but you still have to get married, have kids and go off to fight wars.

All those guys on the wrestling team, though - they scare me. And they're so homophobic... well, you can't help wondering about their sexual orientation, I mean they all think I'm gay, but you wouldn't catch me in a pair of tights grabbing some other guys inner thigh.

There had been a time in high school, see, when I wrestled with the possibility that I might be gay, a torturous six-month culmination of years of unpopularity and girllessness. At night I lay in bed and cooly informed myself that I was gay and that I had better get used to it. The locker room became a place of torment, full of exposed male genitalia that seemed to taunt me with my failure to avoid glancing at them, for a fraction of a second that might have seemed accidental but was, I recognized, a bitter symptom of my perversion. Bursting with typical fourteen-year-old desire, I attempted to focus it in succession on the thought of every boy I knew, hoping to find some outlet for my horniness, even if it had to be perverted, secret, and doomed to disappointment. Without exception these attempts failed to produce anything but bemusement, if not actual disgust. This crisis of self-esteem had been abruptly dispelled by the advent of Julie Lefkowitz, followed swiftly by her sister Robin, and then Sharon Horne and little Rose Fagan and Jennifer Schaeffer; but I never forgot my period of profound sexual doubt. Once in a while I would meet an enthralling man who shook, dimly but perceptibley, the foundations laid by Julie Lefkowitz, and I would wonder, just for a moment, by what whim of fate I had decided that I was not a homosexual.

What's it like for a young teen of barely 14, trying to cope with all the normal problems of adolescence, and wrestling with the realization that he's gay on top of all that? Juvenalius struggles with accepting himself and with the idea of coming out, as well as trying to find a boy who he can love and be loved back in return. Narrated by him, find out how he deals with it all and how those important to his life help.

He’d had a few sordid gay experiences. He’d wrestled with an obese neighbour boy in Clermont-Ferrand when he was fourteen and last year had been approached in the Clermont-Ferrand train station loo by an obscene old man who’d removed his dentures, wagged his tongue, and pointed to his open, pulsing mouth.

Rather than boasting a doctrinal statement, the Refuge extends an invitation: The Refuge is a mission center and Christian community dedicated to helping hurting and hungry people find faith, hope, and dignity alongside each other. We love to throw parties, tell stories, find hope, and practice the ways of Jesus as best we can. We’re all hurt or hungry in our own ways. We’re at different places on our journey but we share a guiding story, a sweeping epic drama called the Bible. We find faith as we follow Jesus and share a willingness to honestly wrestle with God and our questions and doubts. We find dignity as God’s image-bearers and strive to call out that dignity in one another. We all receive, we all give. We are old, young, poor, rich, conservative, liberal, single, married, gay, straight, evangelicals, progressives, overeducated, undereducated, certain, doubting, hurting, thriving. Yet Christ’s love binds our differences together in unity. At The Refuge, everyone is safe, but no one is comfortable.24 Imagine if every church became a place where everyone is safe, but no one is comfortable. Imagine if every church became a place where we told one another the truth. We might just create sanctuary.

There are so many ways of classifying our tendencies, but I think one of the most telling must be this: there are those of us who do not wrestle very often or for very long with our appetites, who can simply say, Enough, and walk away, and those of us who are constantly at odds with how much we desire and what we actually allow ourselves. The gay between desire and restraint: here rages the river of discontent, one that often threatens to overflow its banks.

The Refuge is a mission center and Christian community dedicated to helping hurting and hungry people find faith, hope, and dignity alongside each other. We love to throw parties, tell stories, find hope, and practice the ways of Jesus as best we can. We’re all hurt or hungry in our own ways. We’re at different places on our journey but we share a guiding story, a sweeping epic drama called the Bible. We find faith as we follow Jesus and share a willingness to honestly wrestle with God and our questions and doubts. We find dignity as God’s image-bearers and strive to call out that dignity in one another. We all receive, we all give. We are old, young, poor, rich, conservative, liberal, single, married, gay, straight, evangelicals, progressives, overeducated, undereducated, certain, doubting, hurting, thriving. Yet Christ’s love binds our differences together in unity. At The Refuge, everyone is safe, but no one is comfortable.24

A bunch of guys wearing tight pants, slapping each other on the ass, tackling each other to the ground. The only thing that’s more gay is wrestling.

Tara put her finger on a resistance to God’s love I didn’t know I was harboring. (I have since learned that many gay Christians wrestle with feelings of isolation, shame, and guilt that lead them to question God’s love for them or simply feel cold and calloused to it.)

Why did Freud write a book about which he had such doubts? We can only conjecture. Peter Gay wrote that “it is highly plausible that some of the impulses guiding Freud’s arguments in Totem and Taboo emerged from his hidden life; in some respects the book represents a round in his never finished wrestling bout with Jacob Freud.” Gay also mentions that Freud realized he was “publishing scientific fantasies.

When she asked me directly about her status as a woman in a same-sex relationship, I said something to this effect: “I’ve been wrestling with this question for some time now. When the Scripture addresses same-sex issues, the texts are uniformly negative. I’ve concluded that one of two things is the case. One, there is a reasonable case to be made that what the texts are addressing is something other than today’s monogamous relationships between two people committed to each other for life. Another possibility is that the traditional reading is correct. Even then, we accept people who violate other biblical standards, like remarriage after divorce. We make accommodations because it seems like the right thing to do, all things considered. At the end of the day, these seem to me like debatable issues. We can agree to disagree. We are ultimately accountable to God for our actions. We can accept each other without approving each other’s moral standing on this or that issue. God does, or we couldn’t be saved. That’s the gospel, isn’t it?

Might it be that the voice of truth can come from the suffering soul who has wrestled with God over mysteries and paradoxes? Might the voice of truth be the one that in wisdom and humility says, "I don't know"?

When people misuse a text with "Did God really say...?" to shut down someone's honest wrestling with God, they betray what seems to be their own lack of faith and humility. We ought not to be threatened by someone's searching. We ought not to try to control the outcomes in another's journey. We ought not to resort to using shame or fear or guilt to ensure others share our certainties. God can be trusted to lead those who question and struggle through prayer, his Word, their minds, and their experiences. Let's focus on encouraging one another rather than accusing and condemning one another.

I feel like I belong, sitting here next to Papa. This is what men do together—watch wrestling and make things from string.

Typically, when we wrestle with the tension of grace and truth, we either go all the way to the grace side, where everything is deemed acceptable, or we go all the way to the truth side, where we speak truth and have no love. It’s harder to live in the tension of grace and truth.

I hated Wednesday nights. It was Lesbian Mud Wrestling Night.

And again his face did something. It didn’t change as much as it reacted, beneath the levels of skin and muscle and bone, some level where emotions wrestle with logic, there was a shift. Something taking a brief upper hand over the other, and he squeezed my hand, locked the door to his room, and led me down the hallway. We walked to the elevator, not yet falling, but going in that direction anyway.

Summing Up Paul’s characterization of the sexual misbehavior in Romans 1: 24-27 as “degrading” and “shameless” requires that we understand this form of moral logic. This language must be understood in the context of an honor-shame culture in which public esteem is valued very highly, and where male and female roles are clearly and sharply delineated. In this context, the reference to “their women” in Romans 1: 26 probably does not refer to same-sex activity but to dishonorable forms of heterosexual intercourse. The reference to degrading acts between men probably refers both to the ancient assumption that same-sex eroticism is driven by excessive passion, not content with heterosexual gratification, and also to the general assumption in the ancient world that a man was inherently degraded by being penetrated as a woman would be. Although the need to honor others is a universal moral mandate, the specific behaviors that are considered honorable and shameful vary dramatically from one culture to another. In the past, the church has often contributed to the toxic shame of gay and lesbian persons by the ambivalent response, “We welcome you, but we abhor the way you operate emotionally.” What is shameful about the sexual behavior described in Romans 1: 24-27 is the presence of lust, licentiousness, self-centeredness, abuse, and the violation of gender roles that were widely accepted in the ancient world. The church must wrestle with whether all contemporary gay and lesbian committed relationships are accurately described by Paul’s language. If not, then perhaps this form of moral logic does not apply to contemporary committed gay and lesbian relationships.

Summing Up Paul clearly expects his readers to join him in outrage over the sexual behavior he describes in Romans 1: 24-27 as an expression of excessive, self-centered desire. He describes this behavior as an expression of “lusts” (1: 24), as driven by “passions” (1: 26), and as “consumed, or “burning,” “with passion” (1: 27). This is in keeping with the general perception of same-sex relations in the ancient world: that they were driven by insatiable desire, not content with more normal sexual relationships. Jews and Christians opposed to same-sex eroticism show no awareness of the modern notion of sexual orientation. In Romans 1: 24-27, Paul may be alluding to the notorious excesses of a former Roman emperor, Gaius Caligula, whose idolatrous patterns and sexual excesses—including same-sex eroticism—were well known, and whose murder by being stabbed in the genitals markedly echoes Paul’s words in Romans 1: 27: “receiving in their own persons the due penalty for their error.” Paul does not regard sexual desire itself as evil; it is only when desire gets out of control that it becomes lust and leads to sin. Many traditionalist interpreters of this passage focus on the “objective” disorder of same-sex relationships, but when Paul speaks of these behaviors as “lustful,” the focus falls on their excessive nature: out-of-control, self-seeking desire. Modern attempts to differentiate between same-sex orientation and same-sex behavior tend to minimize Paul’s concern with out-of-control lust in this text, focusing instead on the “objective” disorder of same-sex intimacy. Yet this move leaves gay and lesbian Christians with little help in wrestling with their “subjective” sexual orientation, which is in most cases highly resistant to change. Ultimately, Scripture does not sanction a sharp split between sinful acts and the inclination toward sinful acts. If an act is sinful, the inclination to that act is also a manifestation of one’s sinful nature. This calls into question whether the orientation/ behavior dichotomy in many traditionalist approaches to homosexuality is theologically and ethically viable. But if we keep Paul’s focus in Romans 1: 24-27 on out-of-control desire firmly in focus, we will recognize that these concerns may not be reflected in committed gay or lesbian relationships, opening up the possibility that these relationships may not be “lustful” and thus not directly addressed by Paul’s polemic in Romans 1.

Roughhouse, wrestle, and be active with your children, for age catches up with you fast. Exposure to vigorous play will keep them active even when you are not around. Play-fighting also exposes your kids to physical activity separate from actual anger and punishment. They will not run from any conflict simply because of the presentation of force. They will learn context. There will come a moment where they will hit you. It will hurt. 'They will realize their growing power. To be a man is to be aware of the possibility of physical violence. To sanitize one's persona of all aggressive tendencies is to abdicate a responsibility. Look at children's entertainment today. Why do all the male figures seem gay? They aren't, but they act feminine. They have been stripped of any sense of violence, any capability to attack or protect. These are cardboard cutouts, neutered men.