Question: I am reading a book on Catholic moral theology. In the book, it quotes a well-known theologian of the 20th century wherein he teaches: “Seeking pleasure and enjoyment in (sexual) intercourse is wrong. … it is an intrinsically evil element, a sort of necessary evil. That evil, however, must be tolerated since there is no way of eliminating it.” My question is how, in a valid biblical marriage, is it evil to enjoy pleasure in the act of intercourse between a man and woman? Are they supposed to pretend that it is not a very pleasurable act?
— Name, location withheld
Answer: It is not evil, and couples are not required to do that which would be difficult or even impossible. I do not here mention the “well-known theologian” or the book you reference since I am dubious that the quote in that book is accurate and, due to the use of the eclipses and the lack of more specific notations as to its source, I cannot verify it or read it in context. But, as stated, it is not Catholic teaching.
St. Thomas Aquinas teaches that in matters most necessary to our survival, God associates great pleasures so that we do not neglect such matters. Consider food, for example. Surely eating is essential for survival and hence, as we know, great pleasures are associated with it in terms of the food itself, and the fellowship often associated with it. This pleasure helps ensure that we do not neglect to eat and thus lose our health and life. The same is true with sexual intercourse. St. Thomas teaches:
“Nature has introduced pleasure into the operations that are necessary for man’s life. … Accordingly, if anyone were to reject pleasure to the extent of omitting things that are necessary for nature’s preservation, he would sin, as acting counter to the order of nature. And this pertains to [what is called] the vice of insensibility” (Summa Theologiae, Question 142, Article 1).
“Insensibility” is a vice contrary to the virtue of temperance by excess (rather than defect). While temperance is an important virtue that helps us moderate things, we must not so excessively “moderate” them that we harm our health or life, or the survival of the human family.
To be sure, it is proper to shun the pleasures of illicit and wrongful sexual union. But within a rightful marriage, pleasure should not be shunned altogether since this is unfit and unrealistic for the married couple upon whom depends the proper survival of the human family. (See Summa Theologiae, Question 142, Article 1, Reply to Objection 3.)
However, for some, it is proper to shun the pleasures of sexual intimacy given their chosen state of life that embraces perpetual virginity or celibacy. So, St. Thomas writes:
“Wherefore it is commendable for those who undertake the duty of giving themselves to contemplation, and of imparting to others a spiritual good, (by a kind of spiritual procreation, as it were), to abstain from many pleasures. But this is not the case for those who are in duty bound to bodily occupations and carnal procreation” (Summa Theologiae, Question 142, Article 1, Reply to Objection 2).
It ought to be added that seeking sexual pleasure merely for its own sake apart from procreation (by the use of artificial contraception) is sinful. God has joined pleasure and procreation, and we ought not separate what God has joined. The pleasure is meant to draw people to holy marriage and the married to intimacy often enough so that procreation is ensured. This connection is intended by God, even if not every act of marital intimacy is always fertile. The connection intended by God must not be severed by chemicals, barriers or unnatural sex acts.
Reading the Gospel
Question: Only deacons or priests should proclaim the Gospel at Mass. Why, then, are lay readers involved in reading the Passion on Palm Sunday? They also introduce the Gospel and conclude it. The priest just stands by and listens as well. Is this a liturgical abuse that should end?
— Justin Plan, via email
Answer: Such a practice is permitted on Palm Sunday and Good Friday. The Roman Missal says, “The narrative of the Lord’s Passion is read without candles and incense, with no greeting or signing of the book. It is read by a deacon or, if there is no deacon, by a priest. It may also be read by readers, with the part of Christ, if possible, reserved to a priest.” As you can see, however, the priest should not just stand by but, if possible, take the part of Jesus.
Msgr. Charles Pope is the pastor of Holy Comforter-St. Cyprian in Washington, D.C., and writes for the Archdiocese of Washington, D.C. at blog.adw.org. Send questions to msgrpope@osv.com.