- Foreplay, masturbation, oral and anal stimulation is intrinsically evil and against the natural law
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.
“And now, Lord, thou knowest, that not for fleshly lust do I take my sister to wife, but only for the love of posterity [children], in which thy name may be blessed for ever and ever.” (Tobias 6:16-17, 22; 8:9)
Therefore, any sexual activity between spouses for any purpose outside of sexual intercourse is intrinsically evil because any such sexual activity cannot procreate even if the wife was fertile and hence the primary motive of procreation cannot be present.
“They seek a warmth and sexual lust that will perish and love flesh that will be eaten by worms. … When the couple comes to bed, my Spirit leaves them immediately and the spirit of impurity approaches instead because they only come together for the sake of lust and do not discuss or think about anything else with each other... Such a married couple will never see my face unless they repent.” (Jesus Christ speaking to St. Bridget – excerpt from The Revelations of St. Bridget, Book 1, Chapter 26)
Saint Augustine of Hippo, in his moral treatise ‘On the Good of Marriage,’ writes on the subject of sexual intercourse within marriage.
St. Augustine, On the Good of Marriage, Section 11: “…nor be changed into that use which is against nature, on which the Apostle could not be silent, when speaking of the excessive corruptions of unclean and impious men…. 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.”
The expression ‘that use which is against nature’ refers to unnatural sexual acts, such as oral, anal, or manual sex (masturbation). Saint Augustine condemns such acts unequivocally. He even states that such unnatural sexual acts are more damnable (i.e. even more serious mortal sins) when these take place within marriage. 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. “So then, of all to whom much has been given, much will be required. And of those to whom much has been entrusted, even more will be asked.” (Luke 12:48)
Gratian, Medieval Marriage Law: “Also, Jerome, [on Ephesians 5:25]: C. 14. The procreation of children in marriage is praiseworthy, but a prostitute’s sensuality is damnable in a wife. So, as we have said, the act is conceded in marriage for the sake of children. But the sensuality found in a prostitute’s embraces is damnable in a wife.”
St. Augustine, On the Good of Marriage, Section 12: “For, whereas that natural use, when it pass beyond the compact of marriage, that is, beyond the necessity of begetting, is pardonable in the case of a wife, damnable in the case of an harlot; that which is against nature is execrable when done in the case of an harlot, but more execrable in the case of a wife…. 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.”
In this passage, St. 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. Then St. Augustine goes on to consider ‘that which is against nature,’ that is, unnatural sexual acts. He condemns such unnatural sexual acts as ‘execrable’ (utterly detestable, abominable, abhorrent). Therefore these acts are among the worst of the sexual mortal sins. He also teaches that unnatural sexual acts within marriage, far from being permitted because they take place within marriage, are even worse, calling them ‘even more execrable,’ than the same unnatural sexual acts outside of marriage. 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 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.
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 (a mortal sin), which is called “abuse” by St. Thomas, if he sins by committing unnatural sexual acts (i.e. 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 order for a sexual act to be moral, each act must be natural, marital, and open to life. When considering whether or not an act is natural, marital, and open to life, 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.
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.”
St. Barnabas, Letter of Barnabas, section 10:8, 74 A.D.: “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.’”
St. Augustine, The Good of Marriage, section 11-12, 401 A.D.: “But that which goes beyond this necessity no longer follows reason but lust…. 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.”
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.
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.
Masturbation, in fact, has always been considered as a grave mortal sin in the Catholic Church (and even by most protestant so-called churches until very recently) and it doesn’t cease to be a mortal sin just because the spouses are married. Yet, many married “Catholic” and other so-called “Christian” couples actually believe that this is right to do within marriage and the marriage act; and although most of them know or even admit that it’s wrong or a mortal sin to masturbate outside of marriage or the marriage act, they nevertheless believe that it’s right to do it within a marriage—and that it is an exception. But what Church teaching, Bible passage or Saint can they cite to support this demonic teaching? None! Only evil, perverted, ignorant and heretical modern theologians (or other heretical modern “Catholic” or “Christian” laymen’s private opinions) during the last 100 years or so, can they cite to support this teaching… This fact, then, is quite telling, for it proves that this teaching was totally unheard of in the Christian world before the beginning stages of the Great Apostasy and the modern world. Their heretical and modernistic opinions are utterly worthless! All masturbatory touching of the genitals of oneself or one’s spouse in the same or similar manner as would be done in masturbation (i.e. manipulative sexual acts), is immoral and a mortal sin. Any type of masturbatory touching is immoral (regardless of whether or when climax occurs) because it is an act that is non-procreative, unnatural and shameful.
According to Catholic dogma, a husband and wife are allowed to quiet their concupiscence as a secondary motive after the first motive of procreation. This is an infallible teaching of the Catholic Church proclaimed by Pope Pius XI from the Chair of Peter. 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 concupiscence which husband and wife are not forbidden to consider, so long as they are subordinated to the primary end and so long as the intrinsic nature of the act is preserved.”
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 or motive after the first end of procreation, they are nevertheless 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 motive of marriage and the marital act: the procreation and the education 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, inflame their lust to the fullest both before, during and after the procreative act just as they have been taught by the evil world, the media, and the apostate Vatican II sect and the false “traditional” sects and perverted evil and satanic theologians/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 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 or non-procreative sexual acts are intrinsically evil and against nature because the conjugal act is primarily directed toward procreation, 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. This is the Catholic dogma proclaimed by Pope Pius XI.
Pope Pius XI, Casti Connubii: “Since, therefore, openly departing from the uninterrupted Christian tradition some recently have judged it possible solemnly to declare another doctrine regarding this question, the Catholic Church, to whom God has entrusted the defense of the integrity and purity of morals, standing erect in the midst of the moral ruin which surrounds her, in order that she may preserve the chastity of the nuptial union from being defiled by this foul stain, raises her voice in token of her divine ambassadorship and through Our mouth proclaims anew: any use whatsoever of matrimony exercised in such a way that the act is deliberately frustrated in its natural power to generate life is an offense against the law of God and of nature, and those who indulge in such are branded with the guilt of a grave sin.”
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 sin (and in many cases mortal sin depending on what they thought, did or consented to during their impure and shameful act). If such a lust seeking couple is not guilty of mortal sin, then they are guilty of venial sin. For if it is even considered 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 instead of quenched is contrary to the good of marriage, the HOLY sacrament, and if this is done on purpose, it must be a sin.