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The following verses are frequently cited in Catholic studies of sexual morality: You have heard that it was said to them of old: Thou shalt not commit adultery.But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart.

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Since the blood from childbirth was believed more harmful than menstrual blood, the Synod of Trier (1227) ruled that women who had just given birth had to be "reconciled with the Church" before they allowed to enter church.

They often could not buried in the cemetery if they died in childbirth before had undergone a purifying ritual, a policy which was rejected by several synods.

They [the Pharisees] say to him: Why then did Moses command to give a bill of divorce, and to put away?

He [Jesus] saith to them: Because Moses by reason of the hardness of your heart permitted you to put away your wives: but from the beginning it was not so.

Nevertheless, the essence of this chastity consists principally in charity and the other theological virtues, whereby the human mind is united to God.

In her Eunuchs for the Kingdom of Heaven, Uta Ranke-Heinemann says that three discussions of marriage in the New Testament (Matthew 19, I Corinthians 7, and Ephesians -32) do not refer to generating children, which later became consistently emphasized in Catholic moral doctrine as the primary purpose of sexual relations, although, according to her, those texts does not indicate that conceiving children is excluded in marriage.

Penalties of 20 to 40 days of strict fasting on bread and water were imposed on transgressors.

Intercourse was forbidden during the menstrual period and after childbirth, since "physicians mistakenly believed that the blood of a menstruating woman or one who has just given birth was poisonous".

Natural law is a basic source for Catholic theology of sexuality.

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