Well, actually, it is quite shocking, and in fact, quite heretical to say that sexual intercourse is a "sin" which is "covered up" by childbearing. Are you saying that a married couple who are knowingly infertile commit a sin every time they have sex?
George not necessarily- after all God can always work a miracle, look at Sts Joachim and Anna!
Against Jovinianus, Book 1, Ã‚Â§37. "If the wisdom of the flesh is enmity against God, and they who are in the flesh cannot please God", I think that they who perform the functions of marriage love the wisdom of the flesh, and therefore are in the flesh. The Apostle being desirous to withdraw us from the flesh and to join us to the Spirit, says afterwards: "I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God. For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but to think according to chastity" (not soberly as the Latin versions badly render), but "think," he says, "according to chastity". Let us consider what the Apostle says: "Be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God." What he says is something like thisÃ¢â‚¬â€God indeed permits marriage, He permits second marriages, and if necessary, prefers even third marriages to fornication and adultery. But we who ought to present our bodies a living sacrifice, holy, acceptable to God, which is our reasonable service, should consider, not what God permits, but what He wishes: that we may prove what is the good and acceptable and perfect will of God. It follows that what He merely permits is neither good, nor acceptable, nor perfect. And he gives his reasons for this advice: "Knowing the season, that now it is high time for you to awake out of sleep: for now is salvation nearer to us than when we first believed. The night is far spent, and the day is at hand." And lastly: "Put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof." God's will is one thing, His indulgence another. Whence, writing to the Corinthians, he says, "I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal." He who is in the merely animal state, and does not receive the things pertaining to the Spirit of God (for he is foolish, and cannot understand them, because they are spiritually discerned), he is not fed with the food of perfect chastity, but with the coarse milk of marriage. As through man came death, so also through man came the resurrection of the dead. As in Adam we all die, so in Christ we shall all be made alive. Under the law we served the old Adam, under the Gospel let us serve the new Adam. For the first man Adam was made a living soul, the last Adam was made a quickening spirit. "The first man is of the earth, earthy: the second man is of heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. Now this I say, brethren, that flesh and blood cannot inherit the Kingdom of God; neither doth corruption inherit incorruption." This is so clear that no explanation can make it clearer: "Flesh and blood," he says, "cannot inherit the Kingdom of God, neither doth corruption inherit incorruption." If corruption attaches to all intercourse, and incorruption is characteristic of chastity, the rewards of chastity cannot belong to marriage. . . . And by way of more fully explaining what the Apostle did not wish them to be he says elsewhere: "I espoused you to one husband, that I might present you as a pure virgin to Christ." But if you choose to apply the words to the whole Assembly of believers, and in this betrothal to Christ include both married women, and the twice-married, and widows, and virgins, that also makes for us. For whilst he invites all to chastity and to the reward of virginity, he shows that virginity is more excellent than all these conditions.