The seventh book was his lust and it, too, had three columns. The first was that he spilled his seed in an undue and intemperate way. Although he was married and kept away from the stain of other women, nevertheless he spilled his seed unduly as a result of embraces and unsuitable words and immodest behavior. The second column was that he was extremely frivolous in his speech. He not only led his own wife on to more passionate sexual desire, his words also lured others many times to hearing and imagining indecent things. The third column was that he fed his body too luxuriously, having sumptuous dishes prepared for the greater enjoyment of his body and for the sake of his reputation, in order to be called a great man. Over a thousand words are in these columns—sitting longer at table than he ought, not keeping to schedule, speaking unsuitably, eating beyond natural requirements.” (The Revelations of St. Bridget, Book 6, Chapter 39)
In Book 4, Chapter 52 of the Revelations a similar vision describes how a married couple that performed non-procreative or unnecessary sexual acts was condemned to eternal punishments. After an angel’s explanation to St. Bridget about the terrible vision of a man and a woman and their spiritual significance, he says the following concerning the woman: “You saw the woman’s hands were like the tails of foxes and her feet like scorpions. This is because, just as she was undisciplined in her whole body and all her passions,so too by the lightness of her hands and her way of walking she excited her husband’s physical delight and stung his soul worse than any scorpion.” This shows us that unlawful lust outside of the normal and natural marital act kills the soul. In truth, today too many people in this world fall into hell because of “the lightness of her hands” by performing masturbatory acts with their hands either on their spouse, or on themselves, or by arousing their own or their spouse’s lust by lascivious and impure behavior, just like this woman in this example did.
The following words describes the woman and man’s terrible punishment due to their lustfulness and worldliness:
“At that very moment an Ethiopian appeared with trident in hand and three sharp claws on his feet. He shouted and said: “Judge, it is my hour now. I have waited and been silent. Now is the time for action!” Immediately, I beheld a naked man and woman before the judge as he sat there together with his innumerable host. The judge said to them: “Though I know all things, tell us what you have done!” The man answered: “We heard and knew about the ecclesial bond, and we paid no attention but disdained it.” The judge answered: “Because you refused to follow the Lord, justice says you must experience the malice of the executioner.” Right then the Ethiopian thrust his claws into their hearts and pressed them together so tightly that they looked like they were in a winepress. And the judge said: “Look, daughter, this is what people deserve when they knowingly distance themselves from their creator for the sake of creation.”
The judge spoke again to the two of them: “I gave you a sack to fill with the fruit of my delights. What, then, do you bring me?” The woman answered: “O judge, we sought the delights of our belly and have nothing to bring but shame.” Then the judge said to the executioner: “Let them have their just reward!” And he immediately thrust his second claw into both their bellies and wounded them so badly that all their intestines appeared to be pierced through and through. The judge said: “Look, daughter, this is what people deserve when they transgress the law and thirst after poison [that is, sensual pleasure] as though it were medicine.”
The judge spoke again to the two of them: “Where is my treasure that I provided for your use?” Both of them answered: “We trampled it underfoot, for we sought an earthly treasure and not an eternal one.” Then the judge said to the executioner: “Let them have what you must and can give to them!” He immediately thrust his third claw into their hearts and bellies and feet in such a way that everything seemed to be like one big ball. The Ethiopian said: “Lord, where shall I go with them?” The judge answered: “It is not for you to rise or rejoice.” At that the man and woman disappeared with a wail from the face of the judge. The judge spoke again: “Rejoice, daughter, because you have been kept apart from such creatures.” (The Revelations of St. Bridget, Book 4, Chapter 52)
Another Revelation of Our Lord Jesus Christ confirms the fact that non-procreative sexual acts are hated by God in an even more horrifying manner. Our Lord tells us about a woman who used to use her arms in a lascivious manner, and tells us that in Hell “The arms and other limbs with which she used to lasciviously embrace the loved one so tenderly are now stretched out like two snakes that coil themselves around her, mercilessly devouring and tearing her to pieces without rest.”
The Revelations of St. Bridget, Book 6, Chapter 16: “Then the Lord said to the same saint: “Tell my bride here what those persons deserve who care more about the world than about God, who love the creature more than the Creator. Tell her what kind of punishment that woman is now undergoing who spent her entire lifetime in the world in sinful pleasure.” The saint replied: “Her punishment is most severe. For the pride she had in her every limb, [through vanity] her head and hands, arms and legs burn horribly in a blazing fire. Her bosom is being pricked as though by the hide of a hedgehog whose quills fasten to her flesh and mercilessly press into her. The arms and other limbs with which she used to lasciviously embrace the loved one so tenderly are now stretched out like two snakes that coil themselves around her, mercilessly devouring and tearing her to pieces without rest. Her belly is terribly twisted, as though a sharp pole were being driven into her private parts and thrust violently inward so as to penetrate ever more deeply. Her thighs and knees are like ice, hard and stiff, with no warmth nor rest. The feet that used to carry her to her pleasures and lead others along with her now stand atop sharp razors slicing them incessantly.”
This hair raising example shows us the miserable end in hell of all who perform unlawful, non-procreative and lascivious sexual acts and touches, like this woman did.
Indeed, all people who are performing inherently shameful, unnatural or non-procreative sexual acts for lustful and selfish reasons of course knows by nature and instinct – just like the satanist do – that they are sinning against the Natural Law imprinted on their hearts. St. Augustine in his book On Marriage and Concupiscence, explains to us that the “law of righteousness [the law in our hearts] forbids allegiance” to such lusts.
“Now this [shameful] concupiscence [or lust], this law of [original] sin which dwells in our members, to which the law of righteousness forbids allegiance, saying in the words of the apostle, "Let not sin, therefore, reign in your mortal body, that you should obey it in the lusts thereof; neither yield your members as instruments of unrighteousness unto sin:" [Rom. 6:12-13]—this concupiscence [of original sin], I say, which is cleansed only by the sacrament of regeneration [Baptism], does undoubtedly, by means of natural birth, pass on the bond of [this] sin to a man’s posterity [children], unless they [the children] are themselves loosed from it by regeneration. In the case, however, of the regenerate [the baptized], concupiscence is not itself sin any longer, whenever they do not consent to it for illicit works, and when the members are not applied by the presiding mind to perpetrate such deeds. So that, if what is enjoined in one passage, "Thou shalt not covet," [Ex. 20:17] is not kept, that at any rate is observed which is commanded in another place, "Thou shalt not go after thy concupiscences." [Ecclus. 18:30] Inasmuch, however, as by a certain manner of speech it is called sin, since it arose from sin [i.e., the first sin and consequent fall from grace by Adam and Eve], and, when it has the upper hand, produces sin, the guilt of it prevails in the natural man; but this guilt, by Christ’s grace through the remission of all sins, is not suffered to prevail in the regenerate man, if he does not yield obedience to it whenever it urges him to the commission of evil.” (St. Augustine, On Marriage and Concupiscence, Book 1, Chapter 25, A.D. 419)
The lawful quieting of concupiscence vs the sinful inflaming of concupiscence
According to Catholic teaching, a husband and wife are allowed to quiet their concupiscence as a secondary motive after the first motive of procreation. This is the authoritative teaching proclaimed by Pope Pius XI in his encyclical Casti Connubii. This means that spouses are allowed to put down the flames of concupiscence and not to inflame it in any sinful way. The goal is to get the spouse to Heaven, to glorify God, and sanctify one self, and not primarily about pleasure.
Pope Pius XI, Casti Connubii (# 17), Dec. 31, 1930: “THE PRIMARY END OF MARRIAGE IS THE PROCREATION AND THE EDUCATION OF CHILDREN... For in matrimony as well as in the use of matrimonial rights there are also secondary ends, such as mutual aid, the cultivation of mutual love, and the quieting of concupiscencewhich husband and wife are not forbidden to consider, so long as they are subordinated to the primary end[that is, Procreation of children]and so long as the intrinsic nature of the act is preserved [intrinsic nature, that is, only the normal, natural and procreative marital act is allowed to be performed by the Church without sin].”
The gravity of sin when inflaming concupiscence depends on the thoughts and actual deeds that a couple consents to before, during or after the sexual act. However, while a couple are allowed to quiet their concupiscence as a secondary end that must follow and be subordinated to the primary end or motive of begetting children, they are never allowed to prevent the conception of a child in any way, either through contraceptives, or by withdrawal, or by the use of NFP, since this is contrary to the first end or purpose of marriage and the marital act—the procreation of children. This is the infallible and binding teaching of the Catholic Church (see NFP and Contraception is Sinful Birth Control).
Now, since many couples today, and especially those who call themselves by the name of Catholic and who should live like angels, inflame their lust to the fullest both before, during and after the procreative act just as they have been taught by the world, the media, the Vatican II Church and many other false, evil “traditional” sects and perverted, evil and satanic theologians and heretical laymen, we must condemn this idea in specific detail.
Notice the words of Pope Pius XI above, which said that the “quieting of concupiscence” is allowed. This means to put down the flame of concupiscence and not to inflame it in any unlawful or sinful way. Those who thus commit acts which are not necessary for the quieting of concupiscence or the completion of the marital act and the begetting of children absolutely commit sin, since they are inflaming their flesh in a totally sinful way.
The inflaming of concupiscence or sexual lust is condemned as sinful because it subordinates the primary or secondary ends (or purposes) of marriage and the marital act (the procreation and education of children, and the quieting of concupiscence) to other ends, by deliberately attempting to avoid the normal sexual procreative act as their first or only act of marriage while having sexual relations. The inflaming of concupiscence therefore inverts the order established by God Himself. It does the very thing that Pope Pius XI solemnly teaches may not lawfully be done.And this point crushes all of the arguments made by those who defend unnatural, unlawful non-procreative forms of fore-or-after-play outside of normal intercourse, because all of the arguments made by those who defend inflaming the flesh focus on the concupiscence and lust within the marital act itself, and not on the primary or secondary ends of lawful marital intercourse (the procreation and education of children, and the quieting of concupiscence).
Pope Pius XI, Casti Connubii (# 54), Dec. 31, 1930: “Since, therefore, the conjugal act is destined primarily by nature for the begetting of children, those who in exercising it deliberately frustrate its natural powers and purpose sin against nature and commit a deed which is shameful and intrinsically vicious.”
Therefore, all unnatural, unnecessary and non-procreative sexual acts are intrinsically evil and against nature because the conjugal act is primarily directed toward procreation and the begetting of children. Those persons (married or not) who deliberately choose sexual acts deprived of the natural power and purpose of procreation “sin against nature” and commit a shameful and intrinsically evil act.
In truth, what these lustful couples do when they are enhancing their pleasure is not the only lawful quieting of concupiscence that Pope Pius XI spoke about, but is in fact the exact opposite, since they first inflame their lust and concupiscence before putting it out. They are therefore then, without a doubt, committing a mortal sin. For if it is even considered minimally a venial sin for spouses to come together only for normal lustful motives while performing what is intrinsic or necessary for conception to occur in the normal and natural marital act, what then must not those unnatural, unnormal, unholy and unnecessary sexual acts be that these lustful couples live out during the heat of their shameful lust? Hence it is totally clear that every sexual act whereby lust is inflamed through acts such as oral, anal or manual sexual acts instead of quenched in the natural way is contrary to the good of marriage – the HOLY sacrament – and if this is done on purpose, it must be a mortal sin.
A “venial sin is made mortal if a human being delights in it with the intention of persevering” according to Our Lord Jesus Christ
As we have already seen, the Church’s official teaching that condemns the statement that “the [normal, natural and procreative] act of marriage exercised for pleasure only is entirely free of all fault and venial defect” shows us that all unnatural and non-procreative sexual acts are mortally sinful. This teaching of Blessed Pope Innocent XI, however, does not say that it is only a venial sin to perform the normal, natural and procreative marital act for pleasure only, but merely condemns the unnatural and selfish opinion and heresy that this vile act “is entirely free of all fault and venial defect”. This teaching of Pope Innocent XI does not specify whether even the normal, natural and procreative “act of marriage exercised for pleasure only” is a mortal or a venial sin, and so, it is still possible that this act could be a mortal sin rather than a venial sin.
Pope Innocent XI, Various Errors on Moral Subjects #9, March 4, 1679: “THE ACT OF MARRIAGE EXERCISED FOR PLEASURE ONLY IS ENTIRELY FREE OF ALL FAULT AND VENIAL DEFECT.” – Condemned statement by Pope Innocent XI. (Denz. 1159)
Although a venial sin does not separate us from God as does a mortal sin, a venial sin can still lead a person to Hell, since it might cause him to commit other graver sins, and, because he did not care to stop doing what he knew was a danger to his soul, but even took great delight in it, though he knew it was offending God. To consent to deliberate venial sins is of course very bad. We can learn this truth from Jesus Christ Himself, because according to Jesus Christ: “a venial sin is made mortal if a human being delights in it with the intention of persevering.” This shocking truth was expressly revealed to St. Bridget in the following Revelation, in which Our Lord spoke, saying:
“Moreover, know that just as all mortal sins are very serious, so too a venial sin is made mortal if a human being delights in it with the intention of persevering.” (The Revelations of St. Bridget, Book 7, Chapter 27)
According to this definition by Our Lord Jesus Christ, if a person were to commit a venial sin but does not want to or intend to continue committing this sin again in the future, such a person would not be in a state of damnation because of his sin, even if it turned out that he committed it again in the future, because his will at the time was not to continue doing it.
In contrast, if another person has “the intention of persevering” in a venial sin and does not repent with a firm resolution or will to stop doing this sin again in the future, but intends to continue doing it and are unrepentant for his sin, then he is in a state of damnation.
Our Lord’s words are crystal clear that a “venial sin is made mortal if a human being delights in it with the intention of persevering.” Thus, the venial sin that is practiced “with an intention of persevering” and “if a human being delights in it” is made mortal, and all mortal sins must always be wiped away by perfect contrition and repentance if one wishes to be saved. Unless a person repents and firmly resolves to change and stop doing the venial sin that he had “an intention of persevering” in, he will be damned. So don’t think that you are “safe” just because you’re “only” sinning venially. For the fact of the matter is that you in fact are in mortal sin and will be damned to burn in Hell for all eternity because of the venial sinif you intend to persevere in it! It is thus clear that “the smallest sin, lusted after, is enough to damn anyone from the kingdom of Heaven, who does not repent.” (Jesus speaking to St. Bridget, Book 1, Chapter 32)
The Angelic Doctor, St. Thomas Aquinas, has the following interesting things to say about how a venial sin can become a mortal sin, and about the evil action of choosing sin before choosing to love God:
“The very fact that anyone chooses something that is contrary to divine charity, proves that he prefers it to the love of God, and consequently, that he loves it more than he loves God. Hence it belongs to the genus of some sins, which are of themselves contrary to charity, that something is loved more than God; so that they are mortal by reason of their genus… Sometimes, however, the sinner’s will is directed to a thing containing a certain inordinateness, but which is not contrary to the love of God and one’s neighbor, e.g. an idle word, excessive laughter, and so forth: and such sins are venial by reason of their genus… It is written (Sirach 19:1): "He that contemneth small things shall fall by little and little." Now he that sins venially seems to contemn small things. Therefore by little and little he is disposed to fall away together into mortal sin.” (St. Thomas Aquinas, Summa Theologica, First Part of the Second Part, Q. 88, Art. 2 & 3, Reply to Objection 1/On the contrary)
And further on, he says:
“Whether a venial sin can become mortal?I answer that, The fact of a venial sin becoming a mortal sin… This is possible, in so far as one may fix one’s end in that venial sin, or direct it to some mortal sin as end, as stated above (Article 2). [Excerpt from article 2:] … it happens sometimes that a sin which is venial generically by reason of its object, becomes mortal on the part of the agent, either because he fixes his last end therein, or because he directs it to something that is a mortal sin in its own genus; for example, if a man direct an idle word to the commission of adultery.” (St. Thomas Aquinas, Summa Theologica, First Part of the Second Part, Q. 88, Art. 4 & 2)
A good example that demonstrates the difference between venial and mortal sin is the sin of drunkenness. For instance, a person who only gets a “little drunk” has committed a venial sin, while the person who gets “drunk” has committed a mortal sin. However, the first moment the person who committed the venial sin of getting a “little drunk” have made up his mind (or intention) to persevere in his venial sin of drunkenness, that is, he has no intention of stopping to commit this sin against God, then this venial sin has turned into a mortal and damnable one because of his deliberate contempt and scorn of the all good God whom he is willfully offending.
These facts, then, demonstrates that all those people who have an “intention of persevering” in performing even the normal, natural and procreative marital act for the sole sake of sensual pleasure are in a state of damnation, and that they would be condemned to Hell for this sin alone. And this is just speaking about those who perform the normal sexual act without any other immoral or sinful act. Today, it is indeed true to say that a huge part of both men and women in the western world not only have an “intention of persevering” in performing the normal sexual act for the sole sake of pleasure until death, which is damnable in itself, but that almost all of them have an “intention of persevering” in committing all kinds of damnable sexual perversions in the sexual act as well, such as masturbation of self or of spouse, foreplay, anal or oral sex, and shameful and sensual kisses or touches on different body parts, etc., which are acts so shameful, detestable and wicked that they scream to Heaven for vengeance! Eternal Hell and insufferable, indescribable torments will rightly and justly be the lot of all those people!
Considering the above facts, for a person then to deliberately and consciously live in venial sin or to commit even a single venial sin (even without an intention of persevering) is of course very bad, since it has always been a wide gateway into committing more grave sins. Many people, for instance, fail to see (or don’t think about) that most mortal sinners (like alcoholics and perverts) did not start out their life in this way. In the beginning, people are generally lured by the Devil by first committing a venial sin, and then, gradually, when he’s got a grip on them and has fooled them and made them comfortable in their sin, he easily inspires them into committing graver sins, such as mortal sins. No person starts out as a rapist or a child molester. This is a gradual process of evolution in wickedness. Therefore, it is of the greatest importance to fight against all venial sins and to do one’s utmost not to consent to them.
A clearer demonstration of this fact can also be found in the following revelation in St. Bridget’s Revelations:
The Son of God speaks to the bride (St. Bridget), saying: “What are you worried and anxious about?” She answered: “I am afflicted by various useless thoughts that I cannot get rid of, and hearing about your terrible judgment upsets me.” The Son answered: “This is truly just. Earlier you found pleasure in worldly desires against my will, but now different thoughts are allowed to come to you against your will.
“But have a prudent fear of God, and put great trust in me, your God, knowing for certain that when your mind does not take pleasure in sinful thoughts but struggles against them by detesting them, then they become a purgation and a crown for the soul.