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This means that the primary end or purpose of procreation (in thought and action) can not be made subordinate or subject to the secondary ends or purposes and that the primary end must always exist for the marital act to be lawful while the secondary ends or motives are not needed at all in order to lawfully perform the marital act. This is also exactly how Our Lord Jesus Christ in the Bible wants us to view the sexual pleasure and the marital act, since it is a higher calling to live for the Spirit than for our own selfish and fleshly desires. “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.” (The Holy Bible, Tobias 8:9)

Notice how clearly and unambiguously Pope Pius XI teaches that married people are not even allowed to “consider” the secondary ends of marriage unless they are subordinated to the primary purpose of marriage (procreation) and unless “the intrinsic nature of the act is preserved” which means that one may never perform anything other than the normal, natural and procreative marital act itself since all other sexual acts are not in conformity to procreation and “the intrinsic nature of the [marital] act”. It is therefore clear that it is totally “forbidden” and mortally sinful to even consider the secondary ends or motives, much less to perform the sexual act, unless “the intrinsic nature of the act is preserved”. The secondary ends “such as mutual aid, the cultivation of mutual love, and the quieting of concupiscence” can follow after the primary end or purpose of begetting children if the spouses choose this, but the secondary ends or motives are not absolutely needed to lawfully perform the marital act in the same way as the primary purpose of begetting children, nor is the secondary motive of quieting concupiscence meritorious even though it is allowed.

St. Augustine, On the Good of Marriage, Chapter 11, 12, A.D. 401: “… 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. 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. … 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.”

The expression “that use which is against nature” refers to unnatural sexual acts, such as oral, anal, or manual sex (masturbation). St. 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)

The Catechism of the Council of Trent: “Matrimonial faith also demands, that husband and wife be united by a certain singular, and holy, and pure love, a love not such as that of adulterers, but such as that which Christ cherishes towards his Church; for this is the model which the Apostle proposed, when he said: "Husbands, love your wives, as Christ also loved the Church" (Ephesians 5:25); and very great indeed was the love with which Christ embraced his Church, not a selfish love, but a love that proposed to itself the sole interest of his spouse...” (Question XXIV. — What is Faith in Matrimony, and how it is to be preserved)

Therefore, non-procreative sexual acts cannot be justified by saying that it leads to the marital act; it is by nature a separate action whose object is gravely immoral. Unnatural sexual acts are non-procreative, intrinsically evil, and always gravely immoral, regardless of intention or circumstances, even within marriage. Unnatural sexual acts cannot be justified as a type of foreplay in order to prepare for the natural marital act because the end never justifies the means. And the absence of sexual climax does not change an intrinsically evil, gravely immoral, unnatural sexual act into an act that is good or morally defensible.

Neither can one argue that these kinds of non-procreative sexual acts can be used if necessity requires it for the sexual act to be performed or if there is a problem with performing the marital act without them, for acts that are gravely immoral can never be justified in any circumstance. “But no reason, however grave, may be put forward by which anything intrinsically against nature may become conformable to nature and morally good.” (Pope Pius XI, Casti Connubii #54)

Those who have a problem in performing the marital act should use a lubricant in order to be able to complete the normal, natural and procreative marital act, for this is a lawful and honorable solution to use if there is a problem to perform the marital act. “May marriage be honorable in all, and may the bed be undefiled. For God will judge fornicators and adulterers.” (Hebrews 13:4)

Further, the consequences of this behavior of deviant sexuality (consequences are a witness as well to the Natural Law), is disease. There is research that shows women’s risk of fungal infection increases 10 fold with this type of behavior. There are other risks as well, some mouth cancers, which research is beginning to show may be a result of the sexually transmitted disease. “Having therefore these promises, dearly beloved, let us cleanse ourselves from all defilement of the flesh and of the spirit, perfecting sanctification in the fear of God.” (2 Corinthians 7:1)

The leading cause of mouth and throat cancer is not tobacco smoking or alcohol use. Oral sex is now listed as the leading cause of cancer of the mouth and throat (oropharynx cancer). A new research published in the Journal of Clinical Oncology and authored by Dr. Maura Gillison states that persons who had practiced oral sex are eight times more likely than those who have not had oral sex to develop human papilloma virus (HPV). HPV, the most commonly transmitted sexual disease, is the leading cause of cancer of the oropharnyx in the US. The number of people diagnosed with HPV-related oral cancers in the U.S. tripled from 1998 to 2004.

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)

It is clear that the Church and Her Saints rejects the heretical modern-day idea that the mere deposit of semen in the correct location justifies all other sexual acts. Every single sexual act must be marital and procreative, and one is not justified in adding sexual acts (such as oral or anal sex) that are not procreative in themselves. One cannot justify a set or number of non-procreative forms of sexual acts by performing a procreative form of a sexual act before, during or after one has performed these non-procreative forms of sexual acts, because every sexual act must be able to beget children in itself. The sexual act is only allowed to be performed as long as the purpose and ability of the act itself to procreate is present, and when this intention and ability is not there, the sexual act will always be a sin.

Pope St. Clement of Rome (1st century AD): “But this kind of chastity is also to be observed, that sexual intercourse must not take place heedlessly and for the sake of mere pleasure, but for the sake of begetting children. And since this observance is found even amongst some of the lower animals, it were a shame if it be not observed by men, reasonable, and worshiping God.” (Recognitions of Clement, Chapter XII, Importance of Chastity)

The Catholic Church and Her Saints have always taught that illicit, non-procreative and unnecessary sexual acts within marriage are equivalent to fornication and adultery.

St. Jerome, Against Jovinianus, Book 1, Section 49, A.D. 393: “And it makes no difference how honorable may be the cause of a man’s insanity. Hence Xystus in his Sentences tells us that ‘He who too ardently loves his own wife is an adulterer.’ It is disgraceful to love another man’s wife at all, or one’s own too much. A wise man ought to love his wife with judgment, not with passion. Let a man govern his voluptuous impulses, and not rush headlong into intercourse. There is nothing blacker than to love a wife as if she were an adulteress.”

Gratian, Medieval Marriage Law, Case Thirty-Two, Question IV: “Also, Jerome, [in Against Jovinian, I]: C. 5. Nothing is more sordid than to make love to your wife as you would to an adulteress. The origins of love are respectable, but its perversion is an enormity. §1. It gives no respectable motive for losing one’s self control. Hence, the Sentences of Sixtus says, "He is an adulterer who is too passionate a lover of his wife." Just as all passion for another’s wife is sordid, so also is excessive passion for one’s own. The wise man should love his wife reasonably, not emotionally. The mere stimulus of lust should not dominate him, nor should he force her to have sex. Nothing is more sordid than to make love to your wife as you would to an adulteress.”

Notice that St. Jerome states that “it makes no difference how honorable may be the cause of a man’s insanity.” In other words, the intention which motivates a man to sin is irrelevant to the morality of the act. If a sexual act is a sin, it does not matter how honorable the man’s intentions are, it is still a serious moral disorder, comparable, as a figure of speech, to the serious mental disorder of insanity. St. Jerome plainly taught that there are sexual sins and excessive passion within marriage and between spouses, just like countless of others Popes and Saints taught. He said: “Let a man govern his voluptuous impulses, and not rush headlong into intercourse.” The idea that “nothing is shameful or sinful” in the marital act as long as the marital act occurs at some point in time is plainly rejected by St. Jerome, the Church and the rest of the Saints. It is contrary to wisdom and good judgment for a man to have sexual relations with his wife in an inordinate and excessive manner. The fact of the matter is that all those who have sexual relations with their spouse in an inordinate and excessive manner, or who perform unnatural or non-procreative forms of sexual acts, are guilty of the crucifixion of Our Lord Jesus Christ by their evil, sinful and selfish acts. This truth was expressly revealed by Our Lord Jesus Christ Himself in a revelation to Blessed Angela of Foligno (1248-1309) in the following words: