If your answer is “yes,” you have had such time travel fantasies, then I have good news for you. I have completed a time travel trilogy for gay adult men to help you explore that subject in deep detail! Learn more.

Or, you can go ahead right now and download my very sexually explicit time travel trilogy for gay adult men absolutely free of charge and without any obligation or upselling:

      

All three parts of this sexy trilogy are available 100% FREE from Smashwords. You should download and read these in this order:

Sometimes I just want to emphasize the element of pleasure for two.

New Orleans Cowboy Mindreader

The new 2012 science fiction, Lost Cowboy Moon Time, by Madeira Desouza was published today on Smashwords. This downloadable eBook is 100% free of charge. Lost Cowboy Moon Time is the prequel to Madeira Desouza’s Dare Not Ask The Dead, which was published in 2010.

What is Lost Cowboy Moon Time about?

A time traveler goes back to the early 1990s and meets a very sexy cowboy from New Orleans, who has psychic powers. He can read minds. You should never allow anybody to read your mind if you are from the future. This will cause a disruption in the space/time continuum and you will only have to clean up the mess that you made.

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Is the icon suggesting that a gay “wedding” is being sanctified by Christ himself? The idea seems shocking. But the full answer comes from other early Christian sources about the two men featured in the icon, St. Sergius and St. Bacchus,2 two Roman soldiers who were Christian martyrs. These two officers in the Roman army incurred the anger of Emperor Maximian when they were exposed as ‘secret Christians’ by refusing to enter a pagan temple. Both were sent to Syria circa 303 CE where Bacchus is thought to have died while being flogged. Sergius survived torture but was later beheaded. Legend says that Bacchus appeared to the dying Sergius as an angel, telling him to be brave because they would soon be reunited in heaven.

While the pairing of saints, particularly in the early Christian church, was not unusual, the association of these two men was regarded as particularly intimate. Severus, the Patriarch of Antioch (512 – 518 CE) explained that, “we should not separate in speech they [Sergius and Bacchus] who were joined in life”. This is not a case of simple “adelphopoiia.” In the definitive 10th century account of their lives, St. Sergius is openly celebrated as the “sweet companion and lover” of St. Bacchus. Sergius and Bacchus’s close relationship has led many modern scholars to believe they were lovers. But the most compelling evidence for this view is that the oldest text of their martyrology, written in New Testament Greek describes them as “erastai,” or “lovers”. In other words, they were a male homosexual couple. Their orientation and relationship was not only acknowledged, but it was fully accepted and celebrated by the early Christian church, which was far more tolerant than it is today.

Contrary to myth, Christianity’s concept of marriage has not been set in stone since the days of Christ, but has constantly evolved as a concept and ritual.

Prof. John Boswell3, the late Chairman of Yale University’s history department, discovered that in addition to heterosexual marriage ceremonies in ancient Christian church liturgical documents, there were also ceremonies called the “Office of Same-Sex Union” (10th and 11th century), and the “Order for Uniting Two Men” (11th and 12th century).

These church rites had all the symbols of a heterosexual marriage: the whole community gathered in a church, a blessing of the couple before the altar was conducted with their right hands joined, holy vows were exchanged, a priest officiated in the taking of the Eucharist and a wedding feast for the guests was celebrated afterwards. These elements all appear in contemporary illustrations of the holy union of the Byzantine Warrior-Emperor, Basil the First (867-886 CE) and his companion John.

Such same gender Christian sanctified unions also took place in Ireland in the late 12th and early 13th centuries, as the chronicler Gerald of Wales (‘Geraldus Cambrensis’) recorded.

Same-sex unions in pre-modern Europe list in great detail some same gender ceremonies found in ancient church liturgical documents. One Greek 13th century rite, “Order for Solemn Same-Sex Union”, invoked St. Serge and St. Bacchus, and called on God to “vouchsafe unto these, Thy servants [N and N], the grace to love one another and to abide without hate and not be the cause of scandal all the days of their lives, with the help of the Holy Mother of God, and all Thy saints”. The ceremony concludes: “And they shall kiss the Holy Gospel and each other, and it shall be concluded”.

Another 14th century Serbian Slavonic “Office of the Same Sex Union”, uniting two men or two women, had the couple lay their right hands on the Gospel while having a crucifix placed in their left hands. After kissing the Gospel, the couple were then required to kiss each other, after which the priest, having raised up the Eucharist, would give them both communion.

Records of Christian same sex unions have been discovered in such diverse archives as those in the Vatican, in St. Petersburg, in Paris, in Istanbul and in the Sinai, covering a thousand-years from the 8th to the 18th century.

The Dominican missionary and Prior, Jacques Goar (1601-1653), includes such ceremonies in a printed collection of Greek Orthodox prayer books, “Euchologion Sive Rituale Graecorum Complectens Ritus Et Ordines Divinae Liturgiae” (Paris, 1667).

While homosexuality was technically illegal from late Roman times, homophobic writings didn’t appear in Western Europe until the late 14th century. Even then, church-consecrated same sex unions continued to take place.

At St. John Lateran in Rome (traditionally the Pope’s parish church) in 1578, as many as thirteen same-gender couples were joined during a high Mass and with the cooperation of the Vatican clergy, “taking communion together, using the same nuptial Scripture, after which they slept and ate together” according to a contemporary report. Another woman to woman union is recorded in Dalmatia in the 18th century.

Prof. Boswell’s academic study is so well researched and documented that it poses fundamental questions for both modern church leaders and heterosexual Christians about their own modern attitudes towards homosexuality.

For the Church to ignore the evidence in its own archives would be cowardly and deceptive. The evidence convincingly shows that what the modern church claims has always been its unchanging attitude towards homosexuality is, in fact, nothing of the sort.

It proves that for the last two millennia, in parish churches and cathedrals throughout Christendom, from Ireland to Istanbul and even in the heart of Rome itself, homosexual relationships were accepted as valid expressions of a [Christian] God-given love and commitment to another person, a love that could be celebrated, honored and blessed, through the Eucharist in the name of, and in the presence of, Jesus Christ.

“… in the evening the youth came to him [Jesus], wearing a linen cloth over his naked body. And he remained with him that night, for Jesus taught him the mystery of the Kingdom of God. And thence, arising, he returned to the other side of the Jordan.” —The Secret Gospel of Mark, The Other Bible, Willis Barnstone, Editor, Harper & Row, San Francisco, 1984, pp. 339-342.

Sources:

This commentary originally appeared online here: ColfaxRecord.com [ http://www.colfaxrecord.com/detail/91429.html ] It has been reposted here because the original page does not appear to be working in 2012.

Saints Sergius & Bacchus, Roman martyrs. Catholic Encyclopedia [ http://www.newadvent.org/cathen/13728a.htm ]

John Eastburn Boswell (American Council of Learned Societies); Same-Sex Unions in Premodern Europe, Random House, June 1994

A man can derive pleasure from interacting sexually with a younger man. This is controversial, especially in the context of unwanted sexual advances in which younger men are taken advantage of. But, in fantasy situations, where there is no actual taking advantage of anyone, age play can be the starting point for exciting fantasy escape–especially when this becomes a group activity. The center of the pleasure in this theme can often by how the younger man is completely surprised by how skillfully the older man can sexually satisfy him.

When gay men choose to delve into master/slave play, one many takes on the dominant role over the other. This can involve one man who is serviced by two others. This kind of role play can involve using restraints so that the submissive man feels the fantasy more deeply. Arousal for both players can be amplified by bondage devices or other sex toys.

"Cock and Ball Torture"

In prison or kidnap play, things get a little more elaborate. This is a fantasy in which a man is confined in a prison or paramilitary situation, or, a man has been kidnapped and is held against his will. This theme also usually involves other themes that are explored in this post.

A controversial theme, rape play does not involve actual unwanted sex–only pretending. Again, this theme usually is employed in the other themes that are explored in this post.

Perhaps the most controversial of all is execution play, which involves pretending to take the life of another. This theme celebrates the imbalance of power that one man has over another rather than the actual taking of another man’s life. Again, this theme usually is employed in the other themes that are explored in this post.

More: See original illustrations of mine that exemplify each theme.

Here is my modest fantasizing about what this Broadway show might look like. (All characters appearing in this work are fictitious. Any resemblance to real persons, living or dead, is purely coincidental.)

Doc responds with, “Tell me more so I can help you. This is a new one for me.”

“Well, Doc,” the young man explains, “I feel sexually aroused when I imagine a guy being hanged by the neck until dead. You know, like in the cowboy movies.”

Doc says, “How long has this been going on?”

“Since I was a teenager,” the young man responds. “I sometimes masturbate while fantasizing that I am watching a naked guy hanged at the gallows in the Wild West days.”

Doc says, “This seems harmless enough to me. You are not actually hurting yourself or anybody else, physically, right?”

“No, of course not,” the young man replies with a look of annoyance at the doctor.

Realizing that he has succeeded in annoying his patient, Doc says, “Let me show you some images. I’m going to turn on my laptop here.” Doc switches on his laptop and projector. Suddenly, a large image appears projected onto one of the bright white walls of the doctor’s examination room. Since you are eavesdropping on this conversation, you may as well look here at the image the doctor chose to show his patient:

The young man’s eyes open wide suddenly. “Jesus, Doc, where did you get this?”

Doc says, “Private collection. Just tell me what you see in the image up there. Describe for me what you see there, okay?”

“Is this part of my examination today, Doc?” the young man wants to know.

“Of course,” Doc says. “Tell me what you see on the wall.”

The young man looks embarrassed, but says: “Okay, I see one naked guy on top of a chair. Arms bound behind his back. Neck in a noose. Hard cock. He’s helpless. The other naked guy–also sporting a big, thick cock. He’s kicking the chair from behind. Guy’s gonna fall off the chair and, well–.”

“Don’t stop,” says Doc. “What else?”

“Guy’s neck will be snapped. He’ll die. Very quickly.”

“Yes,” Doc says. “Very good. Very accurate. Tell me something: Why do both of the naked men in the illustration have erections? Why do you think they have erections?”

“How should I know, Doc. I don’t understand what you want,” the young man replies slowly. “Is this a trick question?”

“Not a trick question,” Doc says. “Let me show you a second image up there projected onto the wall to help you answer, okay? Look at the second image and you just tell me what you see.” Doc pushes a key on his laptop and changes the projected image to this one: