The lawful quieting of concupiscence vs the sinful inflaming of concupiscence Foreplay is intrinsically evil The Catholic Church teaches that foreplay between spouses is intrinsically evil. Hence, any sexual activity that cannot procreate if procreation were possible is intrinsically evil and thus a mortal sin. Our Lord Jesus Christ spoke to St. Bridget — Excerpt from The Revelations of St. Bridget, Book 1, Chapter 26 St.
Augustine condemns such acts unequivocally. He even states that such unnatural sexual acts are more damnable i. The reason why is that God is even more offended by a sexual mortal sin that takes place within the Sacrament of Marriage, since this offense is not only against nature, but also against a Holy Sacrament.
And of those to whom much has been entrusted, even more will be asked. So, as we have said, the act is conceded in marriage for the sake of children. But, when the man shall wish to use the member 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.
Augustine first compares natural and normal sexual relations within marriage done out of impure desires to the same natural sexual acts outside of marriage. He teaches that having natural and normal sexual relations within marriage, when done to satisfy a somewhat impure desire, is pardonable, that is, a venial sin, but that natural sexual relations outside of marriage is damnable, which means a mortal sin.
Therefore these acts are among the worst of the sexual mortal sins. Again, this is because the sin is not only against nature, but against a Holy Sacrament instituted by Christ Himself for the sake of our salvation.
Therefore, unnatural and non-procreative sexual acts do not become permissible when these take place within marriage. Instead, unnatural sexual acts are made even more sinful when they take place within marriage because they offend against both nature and a Holy Sacrament. Thomas held sexual sins within marriage to be worse than adultery, because the act occurs within marriage. This is clear because the good of marriage emphasized by St. 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. Thomas again condemns this same type of act later in the same question. 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. 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. 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 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. 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. 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. Barnabas, Letter of Barnabas, Chapter 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.
But that which goes beyond this necessity [of begetting children] no longer follows reason, but lust. 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.
Theodore of Tarsus A. Another important writing concerning this topic is the mid-second century Apology of St. Justin the Martyr c. In the canons of John the Faster, Patriarch of Constantinople, we find that: Compare this to the penance for bestiality from John: 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. 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.
Basil the Great c. Basil the Great, Canon 7 St. Paul the Apostle says: 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 number of years for each of these sinful deeds has likewise been economically fixed like those for fornication, but doubly as many: 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.
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: 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: 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. Which are the four sins crying to heaven for vengeance? The four sins crying to heaven for vengeance are: The sin of Sodom Gen. Oppression of the poor Exod. Defrauding laborers of their wages James v. Heribert Jone, in every edition of his book Moral Theology from 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. 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! 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.