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| unnatural sexual acts are made even more sinful when they take place within marriage because they offend against both nature and a Holy Sacrament.
St. Thomas Aquinas, Summa Theologica, Second Part of the Second Part, Q. 154, Art. 8: “And since the man who is too ardent a lover of his wife acts counter to the good of marriage if he use her indecently, although he be not unfaithful, he may in a sense be called an adulterer; and even more so than he that is too ardent a lover of another woman.” Notice in the quote above that St. Thomas held sexual sins within marriage to be worse than adultery, because the act occurs within marriage. He did not teach that all sexual acts between a husband and wife are moral as many perverted “Catholics” nowadays do. The phrase ‘if he use her indecently’ refers to unnatural sexual acts within marriage. This is clear because the good of marriage emphasized by St. Thomas is the procreation of children (Summa Theologica, II-II, Q. 154, Art. 2). St. Thomas could not be referring to natural marital relations when he says ‘if he use her indecently’ because even natural marital relations done with some disorder of desire still retains the procreative function. But unnatural sexual acts lack this meaning, and so are contrary to the good of marriage. The use of unnatural sexual acts within marriage is therefore worse than adultery. St. Thomas again condemns this same type of act later in the same question. St. Thomas Aquinas, Summa Theologica, Second Part of the Second Part, Q. 154, Art. 12: “Lastly comes the sin of not observing the right manner of copulation, which is more grievous if the abuse regards the ‘vas’ [the woman] than if it affects the manner of copulation in respect of other circumstances.” First, the word ‘vas’ is Latin for vessel, referring to the use of other bodily orifices for sexual acts. If a husband treats his wife lustfully or inordinately during natural marital relations, (or if he sees his wife as a mere sexual object given him to satisfy his lust) he sins. But he commits a more grievous offense, which is called “abuse” by St. Thomas, if he sins by committing unnatural sexual acts (that is, using any part of the body as a ‘vessel’ or ‘means’ for achieving sexual arousal). Here St. Thomas explicitly (but in discrete language) condemns the sin of unnatural sexual acts within marriage. Second, it is clear (in the quote from article 8 above) that St. Thomas taught that a married couple is not justified in committing any unnatural sexual acts whatsoever within marriage. Otherwise, he would not have taught that a man who is too ardent a lover of his wife commits a sin that is like adultery and yet worse than adultery. Therefore, those who claim that there are no sins for a husband and wife having sexual relations with each other are in error. Third, neither does St. Thomas even consider the absurd argument that acts which are intrinsically evil and gravely immoral by themselves could become good and moral when combined in some way with natural marital relations open to life. If this were the case, St. Thomas could not have compared a man who is too ardent a lover of his wife to an adulterer. For if he took the position of certain heretical modern-day commentators, he would have to say that a husband’s ardent love would be entirely justified, as long as “the semen are not misdirected.” Notice that St. Thomas takes no such position. He does not sum up the marital act as merely the proper direction of semen, as so many persons teach today. In fact, the Angelic doctor, St. Thomas Aquinas, defines lust in the following manner: St. Thomas Aquinas, Summa Theologica, Second Part of the Second Part, Q. 153, Art. 3: “I answer that, The more necessary a thing is, the more it behooves one to observe the order of reason in its regard; wherefore the more sinful it becomes if the order of reason be forsaken. Now the use of venereal acts, as stated in the foregoing Article, is most necessary for the common good, namely the preservation of the human race. Wherefore there is the greatest necessity for observing the order of reason in this matter: so that if anything be done in this connection against the dictate of reason’s ordering, it will be a sin. Now lust consists essentially in exceeding the order and mode of reason in the matter of venereal acts. Wherefore without any doubt lust is a sin.” According to St. Thomas, whenever spouses go beyond “the order and mode of reason in the matter of venereal acts” during marital relations, they committed the sin of lust. St. Thomas continues to expound on this teaching in the following question: St. Thomas Aquinas, Summa Theologica, Second Part of the Second Part, Q. 154, Art. 1: “I answer that As stated above (Question 153, Article 3), the sin of lust consists in seeking venereal pleasure not in accordance with right reason. … Reply to Objection 6. According to a gloss on this passage [Galatians 5:19] "lust" there signifies any kind of excess.” What, then, is excess in the marital act? Again, let’s ask St. Thomas Aquinas. St. Thomas Aquinas, Summa Theologica, Second Part of the Second Part, Q. 154, Art. 1: “Reply to Objection 5. As a gloss says on this passage, "uncleanness" stands for lust against nature… Reply to Objection 6. We may also reply that "lasciviousness" relates to certain acts circumstantial to the venereal act, for instance kisses, touches, and so forth.” Notice that St. Thomas even rejects as lascivious and unlawful “acts circumstantial to the venereal act, for instance kisses, touches, and so forth” and so, it is clear that St. Thomas taught that all non-procreative and unnecessary sexual acts are sinful and against nature. And the infallible word of God of course agrees with this truth of nature, teaching us that: “The works of the flesh are manifest, which are fornication, uncleanness, immodesty, luxury [lust]... Of the which I foretell you, as I have foretold to you, that they who do such things shall not obtain the kingdom of God.” (Galatians 5:19, 21)
In order for a sexual act to be moral, each act must be natural, marital, and procreative. When considering whether or not an act is natural, marital, and procreative, each sexual act must be considered by itself. One cannot combine or string together several sexual acts, where only some are open to life, and then justify one act by combination with another act. One cannot precede, combine, or follow an act of natural marital relations with a sexual act that is unnatural or not open to life, and then justify one by the other. Indeed, “There would be no adulteries, and debaucheries, and prostitution of women, if it were known to all, that whatever is sought beyond the desire of procreation is condemned by God.” (Lactantius, The Divine Institutes, Book V, Chapter VIII, A.D. 307) Therefore the excuse that some spouses must perform sexual activities outside of normal and natural sexual intercourse as a preparation for sexual intercourse is condemned by the Church. It is a sinful excuse that allows spouses to perpetuate their sexual perversions by sexually abusing their body parts that have nothing whatsoever to do with procreation. If people practice any variation of foreplay, they will without a doubt be cast to Hell to suffer and burn for all eternity. Ephesians 5:3-12 “But fornication, and all uncleanness, or covetousness, let it not so much as be named among you, as becometh saints: Or obscenity, or foolish talking, or scurrility, which is to no purpose; but rather giving of thanks. For know you this and understand, that no fornicator, or unclean, or covetous person (which is a serving of idols), hath inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words. For because of these things cometh the anger of God upon the children of unbelief. Be ye not therefore partakers with them. For you were heretofore darkness, but now light in the Lord. Walk then as children of the light. For the fruit of the light is in all goodness, and justice, and truth; Proving what is well pleasing to God: And have no fellowship with the unfruitful works of darkness, but rather reprove them. For the things that are done by them in secret, it is a shame even to speak of.” Oral and anal sex and stimulation is intrinsically evil and against the Natural Law St. Barnabas, Letter of Barnabas, Chapter 10:8, A.D. 74: “Moreover, he [Moses] has rightly detested the weasel [Leviticus 11:29]. For he means, ‘Thou shalt not be like to those whom we hear of as committing wickedness with the mouth through uncleanness [oral sex]; nor shalt thou be joined to those impure women who commit iniquity with the mouth with the body through uncleanness.’” (Chapter X.--Spiritual Significance of the Precepts of Moses Respecting Different Kinds of [Forbidden] Food) Very simply, the mouth and the anus have a purpose. Nature tells us that God made the mouth for the intake of food and drink, and the anus for the excretion of feces. Moreover, nature tells us that if we begin to use the mouth and the anus in improper ways, then bodily infection, disease, and death may be the result. St. Augustine, On The Good of Marriage, Section 11-12, A.D. 401: “For necessary sexual intercourse for begetting [of children] is free from blame, and itself is alone worthy of marriage. But that which goes beyond this necessity [of begetting children] no longer follows reason, but lust. … [And] they [must] not turn away from them the mercy of God… by changing the natural use into that which is against nature, which is more damnable when it is done in the case of husband or wife. Of so great power is the ordinance of the Creator, and the order of creation, that… when the man shall wish to use a body part of the wife not allowed for this purpose, the wife is more shameful, if she suffer it to take place in her own case, than if in the case of another woman.” Saint Alphonsus Ligouri, proclaimed Doctor of the Church in 1871, was the founder of the Redemptorists and one of the Church’s greatest moral theologians. St. Alphonsus, answering all those perverse persons who claim that one may perform anal sex or that this evil act is only a venial sin, writes: “[Q.] Whether a man sins mortally by beginning intercourse in the posterior receptacle (the anus), so as to consummate it afterwards in the appropriate receptacle (the vagina)?” The answer given to that question is: “… it is more generally and truly affirmed [to be a mortal sin] by [theologians], because coitus itself of this kind (even if without insemination) is true sodomy, although not consummated, just as copulation in the natural vessel of another woman is true fornication, even if insemination does not take place.” Thus, it is clear that St. Alphonsus Liguori’s teaching correspond perfectly with the Natural Law, which teaches that any kind of anal penetration is a mortal sin and an intrinsically evil act that can never be excused. St. Theodore of Tarsus (A.D. 602-690), Archbishop of Canterbury, in The Penitential of Theodore, which is based directly on his teachings written down by his pupil, says the following concerning these evil sins: “‘He who ejaculates into the mouth of another shall do penance for seven years; this is the worst of evils.’ Elsewhere it was his judgment that both participants in the offense shall do penance to the end of life; or twelve years, or as above seven.” (The Penitential of Theodore, Chapter 2, Of Fornication) And, as we have seen, St. Thomas Aquinas brands as an unnatural sin the behavior of a man and woman who “do not observe the right manner of copulation”. But he adds that such a sin “is more grievous if the abuse regards the receptacle (vas) than if it affects the manner of copulation in respect of other circumstances”. The only “fitting receptacle” was of course the wife’s vagina. Any place else was called an “unfitting receptacle” (vas indebitum). “Lastly comes the sin of not observing the right manner of copulation, which is more grievous if the abuse regards the ‘vas’ [vessel, orifice] than if it affects the manner of copulation in respect of other circumstances.” (St. Thomas Aquinas, Summa Theologica, Second Part of the Second Part, Q. 154, Art. 12) Among other early condemnations of birth prevention and unnatural sexual acts are the first century Letter of Barnabas, the holy Apostle and Saint of Jesus Christ who was born in Cyprus and died in Salamis in around 61 A.D., which denounces the wicked practice of “those impure women who commit iniquity with the mouth [oral sex] with the body through uncleanness” (Barnabas X, 8) and of having intercourse while making conception impossible. Another important writing concerning this topic is the mid-second century Apology of St. Justin the Martyr (c. 100-165 A.D.) who describes the marital problems of a young Christian convert. Her evil husband tried to satisfy his sexual urges by copulating with her “against the law of nature and against what is right.” Her family prevailed on her to remain with the man for a while, but finally she could not tolerate his morals and left him. Justin praises her conduct in refusing to participate in the man’s “impious conduct” (Apologia II, 1). In the canons of John the Faster, Patriarch of Constantinople, we find that: “If someone commits sodomy upon his wife, he is penanced for eight years, eating dry foods after the ninth hour, and doing two hundred prostrations.” (The Canons of John the Faster, Canon 35, Interpretation, A.D. 580) Another translation reads: “If any man perform arseneocotia upon his wife, he shall be penanced for eight years, faring the while with xerophagy after the ninth hour and doing two hundred metanies daily.” (Ibid) “Arseneocotia” is a term used quite often in the ancient canons to refer to male homosexual behavior (oral and anal sex), but here it refers specifically to such acts being performed upon a wife. Compare this to the penance for bestiality from John: “If any man lie with a beast many times, when he has a wife, he shall be penanced eight years; but if he had no wife, and did so only once or twice or three times at the most, he shall be penanced three years, with xerophagy [or, more explicitly speaking, with only bread and water] after the ninth hour and doing three hundred metanies.” (Ibid) The penance for committing sodomy on the wife is greater than for an unmarried man to commit bestiality! That really tells you how the Church views this vile act. It is totally degrading to the wife, making her a beast, or even less than one. The Interpretation (by Nikodemus) of The Canons of John the Faster (580 A.D.) explains this fact in further detail: “Note that in the Canons of the Faster, from a manuscript codex which was found, sodomy has the following divisions: sodomy is of two types, either committed upon women, when men fall with them into that which is against nature, or committed upon men. Another division is that, among men, one commits the act, while the other suffers the act, while another both commits and suffers the act. The worst sin is for someone to both commit and suffer the act. And for someone to commit the act upon a woman that is not his wife is worse than committing it with men. But for someone to commit it upon his own wife is worse than committing it upon a woman who is not his wife. For these things then, we conclude that, the married couple which falls into that which is against nature, is penanced more heavily than a sodomist committing it upon another man or upon a woman who is not his wife.” Other testimonies of the truth that sodomitical acts are damnable and inherently sinful and even comparable to the crime of murder, is found in Canon 7 and 87 of the Canons of St. Basil the Great (c. 329-379 A.D.), and it shows us how the Church views such perverted sexual acts: St. Basil the Great, Bishop, Confessor and Doctor of the Church: “Sodomists and bestialists and murderers and sorcerers and adulterers and idolaters deserve the same condemnation… for they have surrendered themselves to Satan...” (The Canons of St. Basil the Great, Canon 7) St. Basil the Great, Bishop, Confessor and Doctor of the Church: “But how many other forms of impure passions the school of demons invented, but Holy Writ does not even refer to, being averse to sullying its fair character by naming shameful things, but merely alluding to them in general terms, as St. Paul the Apostle says: "But fornication, and all other filth, or covetousness, let it not even be named among you, as becometh saints" (Eph. 5:3), comprehending under the noun "filth" the unspeakable doings of sodomy and those of females too, so that silence does not by any means afford a license to lovers of pleasures. As for me, however, I say that the Legislator did not even remain silent concerning these matters either, but in fact very vehemently prohibited such things.” (The Canons of St. Basil the Great, Canon 87) The Interpretation of Canon 7 states: “As for adultery, sodomy [anal and oral sex], and bestiality, the Fathers canonized these sins doubly more than fornication, or, more expressly, each of them eighteen years, because the sin involved in them is also double. … As for sodomy, on the other hand, and bestiality (or sexual intercourse with beasts), in these too besides the unlawful pleasure they afford, there is an actual injustice done to what is strange or unnatural, or, more explicitly speaking, they violate the laws of nature, in that they are sins contrary to nature. The number of years for each of these sinful deeds has likewise been economically fixed like those for fornication, but doubly as many: that is to say, in other words, adulterers are to spend six years in weeping outside the church, and so are those guilty of sodomy and of bestiality; they are to listen for six years, and to kneel for six years more, and then they are to commune.” The anus or mouth is clearly not intended for procreation. Such acts are against the nature of sex itself – oral or anal sex serves no purpose of nature – it cannot lead to the begetting of a child. Its only purpose is for base, filthy, physical pleasure. Such acts do not in any way fit into the nature of the Christian who has undergone the washing of regeneration and has given himself to the natural end that God originally intended for us – to be glorified and united with Him. Such acts, as the Canons show, make us like animals and keep us mired in merely physical pleasures. They are against nature in every way. The mouth and the anus were not made to stimulate the genital organs. Nothing could be more evident than this fact. Catholic Tradition and the Natural Law clearly teach us that oral and anal stimulation are sinful, lustful acts and deviant sexual behavior. Those who promote such perversions or believe them to be not sinful are guilty of the mortal sin of heresy for denying the Natural Law and, as such, are outside the Catholic Church. St. Augustine, On Marriage and Concupiscence, Book I, Chapter 20, A.D. 419: “God forbid that a man who possesses faith should, when he hears the apostle bid men love their wives, [Col. 3:19] love that carnal concupiscence in his wife which he ought not to love even in himself; as he may know, if he listens to the words of another apostle: "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passes away, and the lust thereof: but he that does the will of God abides for ever, even as also God abides for ever." [1 John 2:15-17]. . . . Now this concupiscence, this law of 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]. . . . But what in this action does it effect, unless it be its evil and shameful desires? For if these were good and lawful, the apostle would not forbid obedience to them, saying, "Let not sin therefore reign in your mortal body, that you should obey the lusts thereof." [Rom. 6:12] He does not say, that you should have the lusts thereof, but that you should [not] obey the lusts thereof; in order that (as these desires are greater or less in different individuals, according as each shall have progressed in the renewal of the inner man) we may maintain the fight of holiness and chastity, for the purpose of withholding obedience to these [evil and shameful] lusts.”
The worst mortal sin in regard to forbidden sexual activity between spouses is sodomy (also known as the sin of Sodom), which is one of the four sins that cry out to God for vengeance. Penny Catechism (A Catechism of Christian Doctrine), 16th century: “Q. 327. Which are the four sins crying to heaven for vengeance? A. The four sins crying to heaven for vengeance are: 1. Wilful murder (Gen. iv); 2. The sin of Sodom (Gen. xviii); 3. Oppression of the poor (Exod. ii); 4. Defrauding laborers of their wages (James v).” Yet in spite of this dogmatic teaching on morals, Fr. Heribert Jone, in every edition of his book Moral Theology from 1929 onwards, teaches that a husband can sodomize his wife and his wife can allow it and neither commit mortal sin as long as he consummates his act naturally with the intention to procreate. And the pervert Jone teaches that this act is not sodomy at all because the husband does not spill his seed when sodomizing his wife. Note that the term “imperfect sodomy” used by Fr. Jone means the mortal sin of sodomy between persons of the opposite sex, and “perfect sodomy” is the mortal sin of sodomy between those of the same sex. Moral Theology, Fr. Heribert Jone, 1951: “I. Imperfect Sodomy, i.e., rectal intercourse, is a grave sin when the seminal fluid is wasted: Excluding the sodomitical intention it is neither sodomy nor a grave sin if intercourse is begun in a rectal manner with the intention of consummating it naturally or if some sodomitical action is posited without danger of pollution…” (“3. The Sins of Married People,” Section 757) Hence the pervert Fr. Jone says that rectal intercourse between a husband and wife is not a grave sin as long as the husband does not spill his seed when sodomizing his wife. And according to the pervert Fr. Jone, this is not even sodomy! One must ask, then, “What is it?” and “What is the purpose of this filthy and perverted act?” It is sodomy, plain and simple! And the purpose is to mock God and to degrade and disgrace the wife. Not only is this sodomitical act by the spouses contrary to nature and cries out to God for vengeance, but it is also physically destructive to the health of both spouses. However, Fr. Jone contradicts his above teaching within his same book. In Section 230 he gives the correct definition of sodomy as follows.
Therefore, whether the seed is spilled during sodomy or not, it is still sodomy, but one is called consummated sodomy and the other is non-consummated sodomy. Hence in Section 230 he correctly teaches that a husband who sodomizes his wife but does not consummate the sodomy is still guilty of sodomy, which he correctly classifies as non-consummated sodomy. His teaching in this section contradicts what he teaches in Section 757 when he says that the husband’s non-consummated sodomy is not sodomy at all. Nature itself tells even a pagan that any form of rectal intercourse for any reason as well as any kind of sexual activity outside what is necessary for procreation is intrinsically evil and selfish. Since people are so degraded and consumed by sins of impurity nowadays, most of them do not know that the word “Sodomy” actually refers to all non-procreative sexual acts. Wikipedia explains that “Sodomy is generally anal or oral sexual activity between people or sexual activity between a person and a non-human animal (bestiality), but may also include any non-procreative sexual activity. … Sodomy laws in many countries criminalized not only these behaviors, but other disfavored sexual activities as well. In the Western world, however, many of these laws have been overturned or are not routinely enforced.” Indeed, since the western world have become so degraded in their morals in the last 50 years, the millennial teaching of the Natural Law that non-procreative sexual acts are banned and sinful had to go – in order to satisfy the perverts. Contrary to many perverted “Catholics” who claim that only anal sex is sodomy and that this act alone is banned by the Church (or that this act is only forbidden if it is consummated in that way), while other sodomitical acts, such as oral sex, are lawful to perform—this definition of sodomy also proves that even the western world considered not only anal sex an evil and sodomy, but also other sexual acts that were not able to procreate in themselves. Only in this end time apostasy did God allow the formerly Christian people to fall into such a diabolical mind frame that they even dared to claim that non-procreative sexual acts are actually allowed by God and His Church! Merriam Webster’s Dictionary also confirms that Sodomy is “Noncoital carnal copulation [that is, all sexual acts apart from the normal, natural and procreative marital act]. Sodomy is a crime in some jurisdictions. … Other sodomy laws proscribe a variety of other forms of sexual contact and apply even to married couples. No such regulations are found in the law codes of Denmark, France, Italy, Sweden, The Netherlands, or Switzerland, among other countries. The Wolfenden committee in Britain and the American Law Institute recommended abolition of criminal penalties for sodomy, except in cases involving violence, children, or public solicitation. This position was adopted in England in 1967 and has been adopted in many U.S. states as well.” It is a sad thing that the world and so called Catholics have fallen into such a state of degradation that one is even forced to have to remark on such obvious truths from the Natural Law that all people know about. In marriage the husband and wife face the ever-present temptation to sin by seeking sexual pleasure with each other. However, as we have seen, the Catholic Church have always condemned the evil perversity of all unnatural sexual acts within or without marriage. Because the Church’s members understood the evil of such acts in former times, it was more common to see holy pictures depicting the fact that those wretched people who committed “sins of lust within the holy state of Matrimony” were especially guilty of the brutal scourging and crucifixion of Our Lord Jesus Christ. A good example demonstrating this was pictures of a Roman soldier beating Jesus with a whip with the caption saying that: “Christ expiated sins of the flesh by enduring the merciless scourging at the pillar.” And that: “Sins of lust within the holy state of Matrimony play their cruel part in these sufferings of our Divine Savior.” In truth, married people are especially guilty for the torture and crucifixion of Our Lord Jesus Christ since their sin is not only against the Natural Law, but also against the Holy Sacrament of Marriage instituted by Our Lord. And it should come as no surprise to those who heed the words of the Blessed and Ever Virgin Mary who said that massive immorality prevailed among most priests in 1846 and that their behavior “will put an end to faith little by little”, which we are now seeing being fulfilled before our eyes.
To those who have attentively read the Book of Lamentations, it should come as no surprise that God’s chosen people have yet again returned to their own vomit of paganism and the sins of Sodom. “And the iniquity of the daughter of my people is made greater than the sin of Sodom, which was overthrown in a moment.” (Lamentations 4:6) Sad to say, “But those who, giving the rein to lust, either wander about steeping themselves in a multitude of debaucheries, or even in regard to one wife not only exceed the measure necessary for the procreation of children, but with the shameless license of a sort of slavish freedom heap up the filth of a still more beastly excess, such men do not believe it possible that the men of ancient times used a number of wives with temperance, looking to nothing but the duty, necessary in the circumstances of the time, of propagating the race; and what they themselves, who are entangled in the meshes of lust, do not accomplish in the case of a single wife, they think utterly impossible in the case of a number of wives.” (St. Augustine, On Christian Doctrine, Book III, Chapter 19, Section 28.--Wicked Men Judge Others by Themselves, A.D. 397) Marital relations during a woman’s infertile period should be avoided As recorded in the Old Testament Scripture and in order to increase even more virtue and grace in God’s chosen people, God defined most exquisite laws about when and how marital relations are to be performed. For instance, He commanded that the woman shall be considered unclean at the time of her infertile monthly cycle and also seven days after it, thus prohibiting marital relations during the infertile monthly period. A woman’s menstrual cycle is about 28 days long, and the menstrual phase is about 5 days. Adding 7 days after the menstrual phase in accordance with God’s word would mean that a woman should remain chaste for 12 days out of 28 days during her menstrual cycle. The Holy Bible, Leviticus 15:19-28 “The woman, who at the return of the month, hath her issue of blood, shall be separated seven days. Every one that toucheth her, shall be unclean until the evening. And every thing that she sleepeth on, or that she sitteth on in the days of her separation, shall be defiled. He that toucheth her bed shall wash his clothes: and being himself washed with water, shall be unclean until the evening. Whosoever shall touch any vessel on which she sitteth, shall wash his clothes: and himself being washed with water, shall be defiled until the evening. If a man copulateth with her in the time of her flowers, he shall be unclean seven days: and every bed on which he shall sleep shall be defiled. The woman that hath an issue of blood many days out of her ordinary time, or that ceaseth not to flow after the monthly courses, as long as she is subject to this disease, shall be unclean, in the same manner as if she were in her flowers. Every bed on which she sleepeth, and every vessel on which she sitteth, shall be defiled. Whosoever toucheth them shall wash his clothes: and himself being washed with water, shall be unclean until the evening. If the blood stop and cease to run, she shall count seven days of her purification.” This means that God commanded the man and his wife to only have marital relations on the days that are most favorable for begetting children. This was practiced and followed by the Jews many thousands of years before the medical knowledge was learned that conception do not normally occur during these time periods, thus showing us, once again, that the Christian God is the One and only true God who possess all knowledge in Heaven and on Earth. May the Holy Trinity be blessed for all eternity! By commanding such wondrous laws that inspires to perfection, God limited the time a couple could have marital relations, thus decreasing their carnal temptations. For what reason did he do this, someone might ask? The answer is very simple, for it is very obvious that a man or a woman who have sex often will be tempted either to start loving the sexual pleasure or to commit various sexual sins or to have sex with other people that they are not married with, while people who are completely chaste or who have sex very seldom will be stronger in resisting unclean temptations. Sexual pleasure is easier to get addicted to than most drugs, and so, it is very important to guard oneself from being overcome by it. This teaching from the Holy Bible clearly shows us that God does not want spouses to perform the marital act during a woman’s infertile period. St. Augustine, Against Julian, Book III, Chapter 21, Section 43, A.D. 421: “It, [conjugal chastity] too, combats carnal concupiscence lest it exceed the proprieties of the marriage bed; it combats lest concupiscence break into the time agreed upon by the spouses for prayer. If this conjugal chastity possesses such great power and is so great gift from God that it does what the matrimonial code prescribes, it combats in even more valiant fashion in regard to the act of conjugal union, lest there be indulgence beyond what suffices for generating offspring. Such chastity abstains during menstruation and pregnancy, nor has it union with one no longer able to conceive on account of age. And the desire for union does not prevail, but ceases when there is no prospect of generation. … there must be warfare against evil of concupiscence, which is so evil it must be resisted in the combat waged by chastity, lest it do damage.” If spouses wish to nurture virtue, and if there is a mutual consent for abstaining from marital relations, then both husband and wife can separate from each other any amount of time they decide in order to cultivate virtue and evangelical perfection. By God’s holy inspiration, we pray and beg that all may consider to do this from time to time. 1 Corinthians 7:1-10 “Now concerning the thing whereof you wrote to me: It is good for a man not to touch a woman. But for fear of fornication, let every man have his own wife, and let every woman have her own husband. Let the husband render the debt to his wife, and the wife also in like manner to the husband. The wife hath not power of her own body, but the husband. And in like manner the husband also hath not power of his own body, but the wife. Defraud not one another, except, perhaps, by consent, for a time, that you may give yourselves to prayer; and return together again, lest Satan tempt you for your incontinency. But I speak this by indulgence, not by commandment. For I would that all men were even as myself: but every one hath his proper gift from God; one after this manner, and another after that. But I say to the unmarried, and to the widows: It is good for them if they so continue, even as I. But if they do not contain themselves, let them marry. For it is better to marry than to be burnt. But to them that are married, not I but the Lord commandeth, that the wife depart not from her husband.” Many Christian writers have written about the depth of love existing between those blessed and holy spouses who renounce marital intercourse, in order to try to help and inspire married people to seek the higher spiritual things. Stories about loving spouses in sexless or spiritual marriages appears from the beginning of the Church. In one story the bones of a spouse who had lived in a spiritual marriage moved over to make room for her husband’s recently deceased body and in another story a wife’s corpse was embraced by her departed husband’s arm when she was placed in the tomb. In truth, such couples perceived their lives of sexual abstinence as an anticipation of Heaven. Denying their sensual and fallen nature, they embraced a state of spiritual holiness and loved each other in a perfect and true love, rather than in an impure and selfish love that, sad to say, almost all of humanity now does. Ida of Boulogne (1040–1113) endured rather than enjoyed marital relations and Waletrude “abhorred sexual relations, though she loved her husband in a spiritual way”. In answering the question, “Whether carnal intercourse is an integral part of this sacrament [of Matrimony]?” St. Thomas Aquinas replied: “A sacrament by its very name denotes a sanctification. But matrimony is holier without carnal intercourse… Therefore carnal intercourse is not necessary for the sacrament.” (St. Thomas Aquinas, Summa Theologica, Supplement, Q. 42, Art. 4) Gratian, Medivial Marrriage Law 32.1.11: “Hence Augustine writes, in Against Julian, I: ‘True marriage does not consist in mere intercourse between a male and a female. Contrary to your raving, true marriage does not consist merely of intercourse between a male and a female, although, without that, marriages could not procreate children. Other elements are essential to marriage, and these distinguish marriage from adultery. For example, fidelity to the conjugal yoke, actions directed to the procreation of children, and (here is the greatest difference) the good use of something evil, that is, the good use of carnal desire, something which the adulterer misuses.’ Gratian: ‘The goods he commends here must be distinguished from their misuse.’” Path to purity and perfection An honest person should now be able to see clearly that “the devil has power” over all those who come together in the marital act for the sake of fleshly lust. St. Raphael the Archangel, one of the seven archangels that stand before God’s throne, reveals what God’s will is for spouses in the use of the marital act: “Then the angel Raphael said to him [Tobias]: Hear me, and I will show thee who they are, over whom the devil can prevail. For they who in such manner receive matrimony, as to shut out God from themselves, and from their mind, and to give themselves to their lust, as the horse and mule, which have not understanding, over them the devil hath power. … And when the third night is past, thou shalt take the virgin with the fear of the Lord, moved rather for love of children than for lust, that in the seed of Abraham thou mayest obtain a blessing in children… [Tobias said] And now, Lord, thou knowest, that not for fleshly lust do I take my sister to wife, but only for the love of posterity, in which thy name may be blessed for ever and ever.” (Tobias 6:16-17, 22; 8:9) According to God’s holy will, spouses are to engage in the marital act for the “love of posterity” (children), not for lust. No, contrary to what most people today say, the Holy Bible is clear that spouses are to come together “only for the love of posterity” if they want to please Our Lord Jesus Christ. The Holy Word of God in the Bible is indeed true when it says that “the devil has power” over all spouses who come together for the purpose of gratifying their fleshly pleasures, giving “themselves to their lust, as the horse and mule, which have not understanding”. The goal of every true Catholic is to be a Saint. That means they must strive to be perfect and holy as God is perfect and holy. “Be you therefore perfect, as also your heavenly Father is perfect.” (Matthew 5:48) “It is written: You shall be holy, for I am holy.” (1 Peter 1:16) In this path to perfection, the lustful aspect, the love of the momentary pleasure of the flesh is fought against, conquered, and thus utterly despised. “Flying the corruption of that concupiscence which is in the world.” (2 Peter 1:4) To say that this cannot be achieved is to deny the power of God and His grace. “Being confident of this very thing: that he who hath begun a good work in you will perfect it unto the day of Christ Jesus.” (Philippians 1:6) The weapons of the Catholic faith: grace, persevering prayer, sacrifice, mortification, and penance are more than sufficient to conquer any sin, sinful inclination, or fault and reach perfection in a short time. Not many people, however, seek after perfection or even the beginning stages of perfection, and this is the tragic reason for that the greater number of Catholics will be eternally condemned. Sad to say, but most people give to their flesh whatever it wants, whenever it desires it, all day long. Food, media, music, sensual pleasure or what have you, and these are just some of the many reasons why they cannot control their lust. If they would start praying the Holy Rosary and doing penances like fasting and other works of abstinence and piety and cease with all deeds of sin and vanity, their fleshly lust would in many cases be smothered or decreased. But penances and mortifications are utterly despised by the natural man, and so, only a few elect souls ever reach the point where they can experience that their fleshly lusts and desires are decreased or smothered. All sins, including sexual sins that men and women commit are controllable as long as one choose to cut of all deliberate sin and occasions of sin, like the media, food or friends etc. But since most people do not avoid all their sinful and worldly activities totally, and especially the direct occasions of their sin—that is, the things which are the cause for their falls into sin—they do not experience an alleviation in their temptations. Many people who are living in sexual sins or fleshly desires indeed tries in some ways to end their sins, but since they do not cut off the occasions of their sins completely, they fail sooner or later. The consequence of their failure in attempting to stop sinning (and that they do not experience a decrease of their fleshly lusts and desires) is that many people fall into the abominable sin of accusing God for their sins, perversely claiming that they cannot stop sinning and extricate themselves from a life of sin. Others inspired by their father the devil tries to excuse the severity of their crimes, claiming that God is merciful to this passion. Indeed, “Our relentless enemy [the devil], the teacher of fornication, whispers that God is lenient and particularly merciful to this passion, since it is so very natural. Yet if we watch the wiles of the demons we will observe that after we have actually sinned they will affirm that God is a just and inexorable judge. They say one thing to lead us into sin, another thing to overwhelm us in despair.” (St. John Climacus, Ladder of Divine Ascent, Step Fifteen, On Chastity) Contrary to those wretches who try to excuse or blame God for their sins and failures, the Holy Bible and the Teaching of the Church, however, teaches us that all sin is a direct product of man’s perverted will, and at the moment of death such blasphemers who question God’s goodness, or who tries to excuse their vile and unnatural sexual crimes, shall be forever damned and banished by God’s justice to the boiling kettle that is Hell. James 1:13-15 “Let no man, when he is tempted, say that he is tempted by God. For God is not a tempter of evils, and he tempteth no man. But every man is tempted by his own concupiscence, being drawn away and allured. Then when concupiscence hath conceived, it bringeth forth sin. But sin, when it is completed, begetteth death.” Our Lord is perfectly able to help us to conquer our temptations as long as we are doing our part and perform acts of virtue. The only thing that stands in the way of our salvation is not a lack of grace from God, but rather our own sloth in prayer, spiritual reading and cutting of all the occasions of sin. For “The Lord knoweth how to deliver the godly from temptation, but to reserve the unjust unto the day of judgment to be tormented. And especially them who walk after the flesh in the lust of uncleanness, and despise government, audacious, self willed, they fear not to bring in sects, blaspheming.” (2 Peter 2:9) The reasons of why spouses as well as all others fall into sin of various kinds are almost innumerable today, and the reason for this is since debauchery and sensuality almost rule the whole earth as though it was built in the very law and fabric of society. In general, however, one can say that a human deed becomes more dangerous and potent to damn a person the more pleasure one seeks to derive from it. St. Gregory Nazianzen, Doctor of the Church, in his admirably written “Orations of St. Gregory Nazianzen,” gives us a thorough and almost perfect description of the causes that strengthen the power of sin in our members and mind and that weaken our resolve against our enemy, the Devil. “Let us not adorn our porches, nor arrange dances, nor decorate the streets; let us not feast the eye, nor enchant the ear with music, nor enervate the nostrils with perfume, nor prostitute the taste, nor indulge the touch, those roads that are so prone to evil and entrances for sin; let us not be effeminate in clothing soft and flowing, whose beauty consists in its uselessness, nor with the glittering of gems or the sheen of gold [Rom. 13:13] or the tricks of color, belying the beauty of nature, and invented to do despite unto the image of God; Not in rioting and drunkenness, with which are mingled, I know well, chambering and wantonness, since the lessons which evil teachers give are evil; or rather the harvests of worthless seeds are worthless. Let us not set up high beds of leaves, making tabernacles for the belly of what belongs to debauchery. Let us not appraise the bouquet of wines, the kickshaws of cooks, the great expense of unguents. Let not sea and land bring us as a gift their precious dung, for it is thus that I have learned to estimate luxury; and let us not strive to outdo each other in intemperance (for to my mind every superfluity is intemperance, and all which is beyond absolute need), and this while others are hungry and in want, who are made of the same clay and in the same manner.” (Orations of St. Gregory Nazianzen, Oration XXXVIII, Section 5) St. Caesarius of Arles in his sermons also admonishes and warns us not to get controlled by our desires, and teaches us of the strong effects they have in influencing our lives for the worse, but that we are able to control and become master over it, and that it is how we live our life that determines whether we are able to gain the victory and control over them. “Now, someone says: I am young; I can in no way control myself. Perhaps you do not control yourself because you eat more than is necessary, and drink more wine than you should. Perhaps you even occupy your mind with shameful thoughts, neither fearing nor blushing to willingly and frequently utter dissolute words or to hear them from others. With God’s help begin to restrain your gluttonous desires, and to occupy your mind and your tongue with chaste thoughts and upright words. You will see that, if God assists you, you will be able to observe chastity. If no bodily infirmity hinders you, do not mind fasting rather often or rising a little earlier for church, so that you may guard your soul against the stains of lust. If in spite of your faithful obedience you see yourself exhausted by assaults of the flesh, and if several times you are persuaded [by the devil] to know your wife without any desire for children [that is, if you perform the normal, natural and procreative marital act but without performing it for the motive of procreation which is required in order for the act to be lawful and excused from being a sin], give alms every day according to your means, for we read: ‘As water quencheth a fire, so alms destroyeth sins.’ [Eccli. 3:33] Moreover, grant full pardon to all who may have offended you, for this is a great and salutary remedy against all sins. Thus, what was defiled by incontinence may be cleansed by fasting and almsgiving, but most of all by the forgiveness of enemies.” (Sermons of St. Caesarius of Arles, Sermon 44, Section 4)
The way to perfection regarding the marital act is that spouses only perform the act with the sole intention and hope of conceiving children. That means spouses are to be chaste during the monthly infertile period of the woman and when she is pregnant. We read in the Old Testament that God had forbidden the marital act during the infertile monthly cycle of the woman: “The woman, who at the return of the month, hath her issue of blood, shall be separated seven days.” (Leviticus 15:19) Haydock commentary explains: “Days, not only out of the camp, but from the company of men.” As soon as a woman showed signs of infertility (menstruation), intercourse would cease until the cessation of the flow of blood and she became fertile again: “Thou shalt not approach to a woman having her flowers: neither shalt thou uncover her nakedness.” (Leviticus 18:19) Haydock commentary: “Saint Augustine believes that this law is still in force. [On Lev. 20:18] This intemperance was by a positive law declared a mortal offense of the Jews.” This clearly shows us that God does not want spouses to perform the marital act during this time. To abstain from sexual intercourse during a woman’s menstrual period or pregnancy and subsequent restricted days has all but been ignored by most of today’s people. Observing the period of restriction for sexual activity not only diminishes sexual sins and temptations, but it also places a woman into her fertile period when it is most beneficial for conception to occur. This helps to fulfill the initial command of God to “be fruitful and multiply,” a command that is clearly not being observed today by many people. Good husbands and wives do not have sexual relations whenever their unbridled lust desires it, but only at times prescribed for this purpose and when it is necessary. The guide of good and pious husbands and wives are thus their conscience and reason instead of their selfish and unbridled lusts. In the book of Ecclesiastes, this concept is eloquently explained to us in the following way: “All things have their season, and in their times all things pass under heaven. A time to be born and a time to die. A time to plant, and a time to pluck up that which is planted. A time to kill, and a time to heal. A time to destroy, and a time to build. A time to weep, and a time to laugh. A time to mourn, and a time to dance. A time to scatter stones, and a time to gather. A time to embrace, and a time to be far from embraces.” (Ecclesiastes 3:1-5) The phrase “A time to embrace, and a time to be far from embraces” refers to the marital act. Haydock Commentary: “Ver. 5. Embraces. Continence was sometimes prescribed to married people, Leviticus xx. 18., and 1 Corinthians vii. (St. Jerome) (St. Augustine, Enchiridion 78.) (Calmet).” This shows that the marital act must sometimes be abstained from altogether and not engaged in everyday as the evil and immoral world teaches. As said already, one of the reasons for abstaining from the marital act is in order to cultivate virtue and chastity. This is important to do from time to time, for people who have sex often are more likely to become enslaved by this pleasure and fall into sexual sin. Indeed, The Catechism of the Council of Trent, in the section “Married Persons should sometimes abstain from the Marriage Debt” explains that this is a “holy injunction of our Fathers”: “But as all blessings are to be obtained from God by holy prayer, the faithful are also to be taught sometimes to abstain from the marriage debt, in order to devote themselves to prayer and supplication to God. This religious continence, according to the proper and holy injunction of our Fathers, they should know is to be observed in particular for at least three days previous to receiving the holy Eucharist, and oftener during the solemn Fast of Lent; for thus will they find the blessings themselves of marriage augmented by a daily increasing accumulation of divine grace; and living in the pursuit and practice of piety, they will not only spend this life tranquilly and placidly, but will also rest on the true and firm hope, which "confoundeth not" (Romans 5:5), of attaining, through the goodness of God, life eternal.” People who never try to control their lust and that let their temptations roam freely—indulging in it whenever it pleases them—have in fact allowed their lust to become their “fix” or “high”. People who act in this way have become worshipers of a fleeting fleshly pleasure and grown attached to it. Such people must be very careful about themselves, for whenever they die and are called before the throne of Our Lord Jesus Christ, their eternal destiny will be decided based on what they loved more in this life: Our Lord and His Love, or themselves and their unbridled, selfish lust. If they loved themselves and their lust more than they loved the Lord, they will not be saved. Only in Hell will many spouses regret that they never thought of controlling their lust or that they never had relations at proper times or at proper seasons. We can read the following interesting points about proper marital relations in St. Bridget’s Revelations, Book 5. This book is rightly entitled the “Book of Questions” because it proceeds by way of questions to which our Lord Jesus Christ gives wonderful answers.
“Answer to the fourth question. “I [Jesus] gave them the seed of intercourse so that it might germinate at the right place and in the right way and bear fruit for a just and rational cause.” If one of the spouses is incontinent and want to gratify his lust often and unreasonably, then it is the incontinent spouse that is sinning while demanding the debt. St. Thomas Aquinas, Summa Theologica, Supplement, Q. 64, Art. 9, Reply to Objection 1: “As far as he is concerned he does not consent, but grants unwillingly and with grief [the marital debt on a holy day] that which is exacted of him; and consequently he does not sin. For it is ordained by God, on account of the weakness of the flesh, that the debt must always be paid to the one who asks lest he be afforded an occasion of sin.” So long as the other spouse’s intention is not to live a lustful life, he or she will be excused from any possible sin of incontinence and lust that the incontinent spouse will make himself guilty of. That is not to say, however, that the spouse should not to try to persuade the other partner from sin or from seeking to overindulge in sexual pleasure. On the contrary, Our Lord and His Church demands that good husbands and wives should do their utmost in deterring their respective partner from sin. Pope Pius XI, Casti Connubii (# 59), Dec. 31, 1930: “Holy Church knows well that not infrequently one of the parties is sinned against rather than sinning, when for a grave cause he or she reluctantly allows the perversion of the right order. In such a case, there is no sin, provided that, mindful of the law of charity, he or she does not neglect to seek to dissuade and to deter the partner from sin.” A spouse who is obstinate in sexual sins like Onanism or masturbation etc., must of course be hindered from committing this sin as far as one is able to hinder him or her. A spouse must do all in his or her power to hinder sexual sins from being committed, and must obviously end marital relations until the sinful spouse agrees to stop committing this sin. If a spouse continues to perform the marital act with a person who is obstinate in committing sexual sin, this deed will undoubtedly make such a spouse an accomplice in this sexual sin, and as such, will make him or her lose his soul along with the one actually committing the sin, since, if the spouse was really against this sin, he or she would not allow it to happen or give an occasion for it to occur, unless the spouse beforehand had repented and promised not to commit this sin again. It also frequently happens that although one of the spouses may indeed object to the sexual sins that are committed by an evil spouse, he or she nonetheless does not resist this sin properly, or even at all, and even finds pleasure in it. One cannot of course truly be against a sin unless one fully resists it and fights against it. Otherwise it is a sign that one has an inclination to this sin. “The union, then, of male and female for the purpose of procreation is the natural good of marriage. But he makes a bad use of this good who uses it bestially, so that his intention is on the gratification of lust, instead of the desire of offspring.” (St. Augustine, On Marriage and Concupiscence, Book I, Chapter 5.--The Natural Good of Marriage, A.D. 419) Not only is it more beneficial for couples to minimize the amount of sex they have, but people who reserve sex for marriage enjoy greater stability and communication in their relationships. A new scientific study published in the American Psychological Association’s Journal of Family Psychology found that those couples who waited until marriage rated their relationship stability 22 percent higher than those who started having sex (fornication) in the early part of their relationship. The relationship satisfaction was 20 percent higher for those who waited, and communication was 12 percent better. This evidence shows us, once again, how sexual abstinence allows people to be free from the influence of the demon Asmodeus, who have been given permission by God to cause troubles for those men and women who are not virtuous or chaste. Couples that became sexually involved later in their relationship – but prior to marriage – reported benefits that were about half as strong as those who waited for marriage. “Most research on the topic is focused on individuals’ experiences and not the timing within a relationship,” said lead study author Dean Busby, a professor in Brigham Young University’s School of Family Life. “There’s more to a relationship than sex, but we did find that those who waited longer were happier...” Busby added. “I think it’s because they’ve learned to talk and have the skills to work with issues that come up.” Sociologist Mark Regnerus of the University of Texas at Austin, who was not involved in the study, responded to its findings, saying that “couples who hit the honeymoon too early – that is, prioritize sex promptly at the outset of a relationship – often find their relationships underdeveloped when it comes to the qualities that make relationships stable and spouses reliable and trustworthy.” Because religious belief often plays a role for couples who choose to wait, Busby and his co-authors controlled for the influence of religious involvement in their analysis. “Regardless of religiosity, waiting helps the relationship form better communication processes, and these help improve long-term stability and relationship satisfaction,” Busby said. All this, of course, once again shows us the good effects and inherent goodness of a pure, virtuous, and chaste lifestyle. “Marriage, therefore, is a good in all the things which are proper to the married state. … In respect of its ordination for generation the Scripture says, "I will therefore that the younger women marry, bear children, guide the house;" [1 Tim. 5:14]… For, inasmuch as the wedded state is good, insomuch does it produce a very large amount of good in respect of the evil of concupiscence; for it is not lust, but reason, which makes a good use of concupiscence. Now lust lies in that law of the "disobedient" members which the apostle notes as "warring against the law of the mind;" [Rom. 7:23] whereas reason lies in that law of the wedded state which makes good use of concupiscence [for the procreation of children].” (St. Augustine, On the Grace of Christ, and on Original Sin, A.D. 418) St. Clement of Alexandria, On Marriage (c. 198 A.D.): “To be subjected, then, to the passions, and to yield to them, is the extremest slavery; as to keep them in subjection is the only liberty. The divine Scripture accordingly says, that those who have transgressed the commandments are sold to strangers, that is, to sins alien to nature, till they return and repent. Marriage, then, as a sacred image, must be kept pure from those things which defile it. We are to rise from our slumbers with the Lord, and retire to sleep with thanksgiving and prayer, "Both when you sleep, and when the holy light comes," confessing the Lord in our whole life; possessing piety in the soul, and extending self-control to the body. For it is pleasing to God to lead decorum from the tongue to our actions. Filthy speech is the way to effrontery; and the end of both is filthy conduct.” (The Stromata or Miscellanies, Book II, Chapter XXIII)
There are some fundamental rules that all spouses need to learn in order to have a happy marriage. First, spouses should always pray the Rosary together or individually before the time they intend to have marital relations and beg God on their knees to grant them children for the honor and glory of His Holy name, if this is His will. Second, they should also pray to God for help that none of them will sin in thought or deed during the marital act. Third, they should always remember that God is present with them during the marital act and try their best to acknowledge the presence of Our Lord during marital relations by short thoughts of mental supplication, asking Him to protect them from falling into sin. These thoughts will hinder the spouses from searching to inflame their lust in sinful ways. Fourth, in order to not inflame concupiscence, they should always have darkness in the room instead of the lights turned on. Fifth, they should always expose as little flesh as possible while they are having marital relations in order to not give the devil any chance to tempt them to commit any sexual sins. Sixth, the marital act should always be done as fast as possible and must always be performed without any fore-or-after play and without any deed or move by the spouse to inflame their lust, beyond what is permitted. Man’s natural lust after the fall is, in most cases, enough to finalize the act without any further inflaming of the flesh by the spouses. But even if spouses are not inflamed naturally through old age, sickness or some other cause, they would still sin mortally if they were to inflame their own or their spouse’s lust in unlawful ways. Seventh, they must never prolong the marital act for the sake of lust. Many husbands, for instance, try to prolong the marital act as much as they are able by refusing to finalize the act it even though they are able to do so. The only reason why they commit this sin is so that they may derive more sexual pleasure out of the act for themselves or their spouse. This deed of prolonging the marital act by refusing to finish it in the natural way for the sake of inflaming and enhancing sexual pleasure goes against the primary and secondary purposes of marriage and the marriage act, that is, the procreation of children and the quieting of concupiscence (Pope Pius XI, Casti Connubi, #59) and is always sinful, since it is an act that is completely lustful, unnecessary and unreasonable. It is an unnatural act that acts counter to the inherent primary purpose of marriage, which is procreation and the Catholic education of children. It also acts directly counter to the secondary end of quieting of concupiscence, which is not being followed, but acted contrary against. Those who act in this lustful way are utterly detested and hated by God (Psalms 5:5-7) since they are searching for a shameful bodily gratification, and they will burn in Hell for all eternity just as they burned on earth in fleshly lusts, unless they learn to control their lust and repent by doing penance for their sins. Eight, spouses must never kiss or touch each other in order to enhance concupiscence or sensual pleasure, either before, during or after the marital act. Kisses and touches for the sake of carnal pleasure are totally condemned by the Catholic Church and Her Saints.
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