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And, the "procreative purposes" means the act itself is open to having children, regardless of the intention of the (married) couple. It is not licit to seek sexual pleasure apart from a complete uncontracepted marital act.The point is for single people dating, it is immoral to seek sexual pleasure in any action. However, there has to be a bit more to it than that.Others have told her some Catholics who study the Theology of the Body think they can’t date before marriage.“Young Catholics who are told that they are not ready to marry until they have not only continence, but perfect chastity, are simply avoiding the rituals of courtship,” Eden commented.By way of suggesting positive corrections, Eden noted that John Paul II said catechesis on the Theology of the Body is incomplete without addressing “the problem of suffering and death.” A vision of married life should show both how spouses share in the Trinitarian communion and how they similarly share in Christ’s sufferings on the Cross.The Catechism of the Catholic Church states "All Christ’s faithful are called to lead a chaste life in keeping with their particular states of life." These steps will help you have fun and still practice being chaste while on a date.[Editor: This a pretty good article but I don't have time to comment on it. Morrow Published in Priest Magazine, June 2011, pp.

These events are Eucharistically centered, they provide ample opportunities for confession and just about always have a talk on chastity.These conferences are always very orthodox, but there is usually one ingredient missing: an explanation of what activities short of sexual intercourse are immoral and should be avoided.The young people who attend these conferences are our best kids.After all, some may argue (and some do) they are not seeking sexual pleasure in their sexual encounters, but just to show affection.What, then would be another reasonable criterion to judge by? If an activity is by its nature highly stimulating, then it belongs only in marriage.Her thesis tried to view the Theology of the Body through the “hermeneutic of continuity,” a view that sees the Catholic Church after the Second Vatican Council as continuous with the pre-Vatican II Church.