CHAPTER IV: On the Dangers of Chastity

St. Alphonsus, III, 427; ed. G., I, p. 674 seqq.; VI, 452; ed. G., III, p. 457; H. Ap., App., IV, Monit. ad par.; Prax. conf., n. 62 seqq.; Aertnys, Theol. mor., II, p. 210 seqq.; Berardi, de Occas. (1909), P. II, p. 286 seqq.

824. Things to be noted beforehand. Chastity is exposed to many dangers, from many occasions of sinning, but especially: in visits of betrothed persons and lovers; - in dances; - in spectacles and in bacchanalian games; - in profane vigils (veillees); - in baths; - in schools and gymnasia (St. Alphonsus, Regol. per i semin., § 1, n. 4); - in taverns (Praxis, n. 205); - in workshops of various arts (ibid.); - in the barracks of soldiers; - in pastures, in fields at harvest time, and in vineyards at vintage time; - in certain feasts, which are called by St. Alphonsus (Instr. Cat., P. I, c. 6, n. 23) "feasts of the demon, in which indulgence is given to dances, loves, songs little honorable, jests, and wicked conversations"; - in various conversations or cohabitation of men with women, for example if a woman meets alone with a physician, surgeon, or hairdresser (Praxis, n. 62), if a girl is taught letters or art by a man; if a man lives with a younger servant girl or kinswoman; if boys and girls sleep in the same bed, etc. (Instr. Cat., P. I, c. 4, n. 22).

We shall treat in particular: 1. concerning the familiarity of betrothed persons and lovers; - 2. concerning dances; - 3. concerning spectacles. The other cases you will judge both from the general principles handed down (n. 373 seqq.) and from those things which we shall now expound.

825. Principles. I. Visits and conversations that are had between a young man and a girl with the intention of contracting marriage are not illicit of themselves. "For no one," says Roncaglia, "is held to marry an unknown person; but for some time he can test by what

morals the other is endowed. This assertion," St. Alphonsus adds, "speaking speculatively, seems reasonable" (VI, 452). - Therefore betrothed persons are to be equated with those who are in a morally necessary occasion.

826. II. Visits among those loving one another are very dangerous and cannot be permitted unless they have been undertaken for a good end, are moderate, and furnished with due safeguards. Thus all; and the reason is evident.

Hence St. Alphonsus: "Generally speaking concerning adolescents and girls who love one another, not all these are indiscriminately to be condemned for grave fault; but ordinarily I think that they are with difficulty outside the proximate occasion of sinning lethally.1 This is exceedingly clear from experience; for out of a hundred adolescents scarcely two or three will be found immune from mortal sins in that occasion; and if not in the beginning, at least in the progress: for such lovers first converse with one another on account of inclination, then inclination becomes passion; and passion, after it has fixed roots in the heart, darkens the mind and makes them rush into a thousand crimes" (H. Ap., final treatise, n. 3).

1. These things are valid as regards youths who are capable of marriage. With relation to the impubescent, to younger persons who pursue one another with tender love, proximate danger very often arises from a special disposition: let a prudent confessor oppose beginnings. - As regards that mode of courtship which they call flirt, it must be said that there a good intention is lacking, and often the sexual appetite rules all things, although it manifests itself less uncouthly. Cf. Forel, Quest. sex., c. 4, § 3.

We said: 1. Undertaken for a good end, that is, from the intention of entering marriage soon.

Hence they are not to be permitted to those who cannot or will not celebrate marriage within a reasonable time (for example young men before military service), which indeed is to be determined by the judgment of prudent persons according to the practice of the God-fearing. Generally speaking, if marriage is contracted within six months, or at least within a year, the time does not exceed measure. Sometimes, however, it can happen that the suitor is compelled to prolong the courtship longer, because he could not quickly obtain a home, office, etc.

2. Moderate, i.e. not too frequent, nor too protracted. Moreover, generally they seem moderate if within the year that precedes marriage they are had once or twice in single months, and then, as the time of marriage approaches, once in a week for one or another hour.

But certainly they would be immoderate if for months the girl were visited daily or almost daily, or for years every week.

3. Furnished with due safeguards, namely so that the danger becomes remote.

Therefore: a) let lovers not converse among themselves without the knowledge, or at least against the will, of parents; - b) let them never remain alone, especially at night; - c) let them permit themselves no touches on the less honorable parts, none except those held decently, nor approach one another in an unusual manner; - d) let them fortify themselves with spiritual helps, namely frequenting of the sacraments, or at least prayer (Berardi, l.c., n. 222).

Note. It sometimes happens that lovers cannot converse except alone, for example if the betrothed girl is a maidservant or widow. Necessary visits are not forbidden to these. Yet let the confessor take care that these happen in a public place, and that safeguards for strengthening the will be more severe (Aertnys, II, n. 344).

827. III. After betrothal has been entered, safeguards ought to increase. The reason is that the betrothed are now certain concerning future copulation; hence, morally speaking, it is impossible, St. Alphonsus testifying, for them to converse with one another and not to feel stimulants toward those shameful acts that afterward must follow in the time of marriage (H. Ap., XXII, n. 3). - The danger also grows because the fear of shameful pregnancy vanishes; since the marriage soon to follow will cover all things. Thus rightly Aertnys, l.c., n. 342.

Hence thus the holy Doctor (VI, 452): 1. "I, taught by experience, would scarcely once or twice permit the betrothed man to approach the house of the betrothed woman, or the betrothed woman or parents to receive him in the house. For rarely have I found one who in such access did not sin by words or thoughts, since all looks and conversations between betrothed persons of this kind are incentives to sinning." - 2. "Let the parish priest take care not to receive the words of betrothal much time before marriage; because, once betrothal has been entered, all that time which intervenes before the nuptials will be passed in sin both by the betrothed and by their parents" (H. Ap., App., IV, n. 5).

For the rest, as to the rarity of visits, if the betrothed until now have conversed honorably in courtship, let the confessor have regard for the practice of the God-fearing; for in this case the danger appears remote, and it would be useless to require from the betrothed that they recede from the received custom of the God-fearing (Aertnys, n. 48).

828. Questions. QUAER. 1. Whether kisses are licit for the betrothed for capturing sensible delectation or in manifestation of love?

Resp. St. Alphonsus: "Scarcely can those kisses or embraces be permitted to the betrothed, as Lacroix, Viva, and others say, which the custom of the country permits (for example on arrival or departure), provided they are not pressed, nor protracted for a notable time. - Nor is the opinion of those authors practically probable who say that modest touches are licit for the betrothed, if they themselves do not intend venereal delectation, but only sensible delectation; for in this there is ordinarily danger of falling into venereal delectation, so near to the sensible, or at least of progressing into wicked desires toward venereal delectation" (H. Ap., XVIII, n. 7; cf. Vind. Alph., P. III, q. 14).

QUAER. 2. Whether a girl sometimes can consent to the immoderate visits of a suitor?

Resp. It seems that sometimes she can consent, provided: a) a true hope of marriage is present; - b) the circumstances render these visits necessary, for example if the girl would incur danger of remaining unmarried, especially if this would be with some disgrace, infamy, poverty, temptation, etc.; - c) special safeguards are opposed to the special danger.

Note. 1. Little gifts among the betrothed (or even among suitors led by honorable love) do not seem to be prohibited when, by the custom of the country, they are signs of benevolence. - 2. But letters among those who can licitly visit one another at certain times do not seem to have a sufficient end, especially if they are frequent. They are gravely or lightly illicit according as, without just cause, they prepare grave or light danger of excitation (cf. n. 375, 376).

829. Principles. I. Dances are licit of themselves, provided they are done by secular persons with honorable persons and in an honorable mode. Thus St. Alphonsus, with St. Antoninus and others commonly; the reason is that to dance is not of itself an act of lust, but of joy (III, 429; cf. Benedict XIV, Inst. 76).

Therefore dances are illicit: 1. If they are led by clerics or religious, against the prohibition of the Council of Trent (Sess. 24, c. 12), even if scandal were absent. - 2. If they are had with dishonorable persons, for example with prostitutes, with women dishonorably dressed, or also with suitors concerning whose lustful affection there is certainty. - 3. If they happen in a dishonorable mode, as happens in dances that provoke to lust, by reason of dishonorable gesticulation (the dances called Tango, or belly-dancing), by reason of total nudity (angelic dances), by reason of partial nudity and dangerous gesticulation (dances in the theater, ballet), etc. Cf. Berardi, II, n. 142 (de Occas.); and the Letter of the Bishops of Belgium, 1914.

830. II. Dances that are not in themselves dishonorable often become illicit by reason of danger or scandal; especially if they are frequent. And hence it is that the holy Fathers unanimously inveigh against dances (Benedict XIV, l.c.).

It was said 1. By reason of danger, which is greater or lesser; but it is never absolutely present for all. But the acts whose danger dances can induce are: a) close and lascivious embraces, for which certain dances called modern provide occasion first of all, such as Waltz, Polka, Mazurka, Scottish, etc.; likewise dances with masks: for there are not lacking those who cover the face for this reason, that, no longer held back by the bridle of modesty, unknown they may do things which, known, they would not dare to do. - b) Malicious pressings of the hands, namely with immodest affection (nevertheless the simple taking of hands, which the dance requires, is not a sin, or certainly does not exceed venial sin). - c) Obscene touches, which are accustomed to happen outside the act of dancing, whether before or after, or in intervals, when youths from time to time rest from dancing, or finally on the road, when young men lead girls home. - d) Amorous and shameful speech. - e) Malicious looks, especially when women come with the breast too much uncovered; or when the women themselves fix their eyes upon young men shamefully moved. - f) Lingering delectations and shameful desires, which are accustomed to happen not only in the act of dancing but also afterward. - Yet let the confessor advert that external sins happen more rarely in honorable society, and that malice is more often found in men than in women, who seek praise and admiration rather than pleasure.

2. By reason of scandal, which can be direct or indirect. - Direct scandal happens, for example, when young men by conversations, embraces, touches, etc., openly solicit girls to shameful things. - Indirect scandal occurs, for example, when the mode of dancing is indecent, or the dress of the female dancers is immodest (cf. n. 516, 3).

3. Especially if they are frequent; for danger (and likewise scandal) grows from frequency. - And indeed, if danger is not always grave for a girl sufficiently formed in morals, who sometimes, on account of some honorable reason, attends dances (because attention to dancing well in some manner blocks the way to lust), the same cannot be said of girls and youths mad with love of dances. For in these, as experience teaches, modesty is gradually taken away, every sense of piety perishes, prayer is neglected and lust burns; whence there are accustomed to arise wicked friendships, rash loves, jealousies, quarrels, disobedience, a hard heart toward parents, etc. Cf. Aertnys, II, n. 322; Berardi, de Occas. (6th ed.), n. 142 seqq.; Ami du Cl., 1911, pp. 104, 439, 503.

831. III. Dances in which the danger becomes proximate, and no grave cause excuses undergoing it, must be avoided under mortal sin; but those in which the danger is remote, or a grave cause excuses, are free from fault, or certainly do not exceed venial sin. The reason is sought from the obligation of avoiding the danger of sin (cf. n. 374 seqq.).

832. Questions. QUAER. 1. When are dances to be judged as inducing proximate danger of sinning?

Resp. The judgment must be taken: a) From experience: if someone on other occasions has been present at dances, and because of them has sinned frequently, and now the circumstances are not so different that it must be presumed he will not sin this time, the gravity of the danger is openly certain.

b) From the other adjuncts, namely from the character or education of the dancing person, from the corruption or forwardness of others dancing with that person, from the mode of dancing (as was said n. 829), from the circumstances of place and time; for in villages, in the suburbs of cities, and in small taverns, especially at night, occasion is given to sins more than elsewhere and in daytime; from the frequency of dances, as above n. 830, 3.

QUAER. 2. What are judged just and excusing causes?

Resp. a) If the danger is remote, a reasonable cause can excuse from every fault. Causes of this kind are accustomed to be, for example, the end of relaxing the mind once or twice in a year, of more easily finding an occasion of marriage, of not displeasing a lover, of satisfying neighbors inviting to dances, of not exposing oneself to some censure or mockery, etc.

b) If the danger were proximate, only a grave cause can excuse, for example grave offense of husband, parents, brothers. But it is necessary that no other means be present by which disturbances of the family of this kind can be avoided, and that the person undergoing such necessity fortify himself against the danger with due safeguards, namely pious thoughts, prayers, right intention, and firm purpose of preserving modesty (Aertnys, II, n. 323).

833. Practical Rules. 1. The confessor: a) Let him not absolve those who without grave cause and caution indulge in dances commonly dishonorable or dangerous, whether in themselves or by reason of circumstances, which he must diligently weigh. But with young men and girls of higher condition, let him see by what necessity, with what ornament, how often, and with what mind they are present at dances. - b) Let him remember also that the obligation of deserting dances can also arise from the prohibition of cooperating with the sins of others; yet in that case, if good faith is present, and fruit is not hoped for from the denial of absolution, let him proceed only by way of exhortation and admonition. - c) Universally, insofar as he prudently can, let him turn penitents away from dances, or, if he cannot do that, by admonitions and opportune means let him strive to lessen the danger, according to the things said in n. 832, q. 2. See Aertnys, II, 324.

2. Let the parish priest strive with all diligence to take dances entirely out of the midst, or at least to diminish their frequency. Yet in practice let him use great prudence. - First indeed, in every way that is fitting, let him seek to infuse into souls the fear of God and benevolence and esteem toward himself. - Then, in this matter he will make the greatest progress if he fosters piety in girls and promotes frequenting of the sacraments. - Thirdly, in preaching let him not expressly propose the question concerning the liceity of dances, but let him directly inveigh against the sins that are accustomed to be committed in them or on their occasion. - But if finally he must prudently tolerate certain dances, for example in feasts of the place, let him labor with all his strength that they happen honorably, that they not be prolonged into the night, that girls return home separately from young men; especially, that civil prescriptions be observed, which perhaps have been established for moderating dances (Berardi, l.c., n. 167; Gousset, I, n. 651).

Concerning the cooperation of tavern-keepers and others in dances, we have already spoken in n. 522 and 525.

834. Principles. I. Spectacles, of themselves, are not illicit. "Play," says St. Thomas, "is necessary for the conversation of human life. But to all things that are useful for human conversation certain licit offices can be assigned. And therefore also the office of actors, which is ordained to exhibiting solace to men, is not of itself illicit; nor are they in a state of sin, provided they use play moderately, that is, not using any illicit words or deeds for play, and not applying play to undue affairs and times" (2. 2, q. 168, a. 3, ad 3). Indeed, by reason of matter and end, spectacles can be commendable, because they can powerfully incite to good.

835. II. Spectacles, as they are had at the present time, are commonly harmful and gravely dangerous. For very many, as Aertnys says, are either 1. notably shameful, whether on account of the obscene matters that are represented and acted out in obscene ways; or on account of women with breasts and arms immoderately bared, either acting or present in the spectacle, especially if, as is customary, they are contemplated with opera glasses; or on account of the quasi-nudity and shamelessness of female dancers in scenic dances that are intermingled; - or 2. moreover contrary to religion, which they traduce as tyrannical, bloody, now as hostile to science and progress, now as ridiculous, contemptible, now as false, superstitious, impious; they expose sacred rites and the sacraments themselves to mockery; they exhibit priests,

pontiffs, religious men and nuns as given over to shameful dealings; they teach, extol, or excuse crimes, for example vengeance, suicide, adultery, divorce, vices of the flesh, etc. Cf. also Berardi, l.c., n. 169.

836. From these things you will resolve: 1. Today it is licit for no one to go to the theater for the sake of solace unless beforehand he has knowledge concerning the quality of the performance, i.e. unless beforehand he has certainty concerning the absence of obscenities and impieties; for from the reasons adduced the presumption stands against public theaters, especially if they are not destined for cultivated society, but for the common people (Aertnys, II, 326).

2. That someone may licitly be present at a spectacle commonly gravely dangerous for men, or specially dangerous for himself, there is required both a grave cause and prudence or caution for removing danger and scandal. Thus, for example, soldiers can be excused, who are held to be present in order to keep watch; servants, who would suffer grave indignation from their masters, children from parents, wives from husbands, if they refused to be present. - Nevertheless they are held to oppose safeguards to the danger, for example by closing the eyes, by thinking about other things, by fortifying themselves with ejaculatory prayers, by remembering the last things, etc. (Scavini, I, 799).

Nevertheless St. Alphonsus notes (H. Ap., IX, 10): "Those who hear shameful comedies on account of curiosity alone, or on account of vain solace, can sometimes be excused from mortal sin, if namely there is absent: a) shameful delectation; - b) the danger of that delectation (which will easily always be present in adolescents, or others of a conscience little fearing God); - c) scandal of others."

3. By reason of scandal the following sin gravely: a) clerics and religious who attend shameful comedies; - b) those who by money or applause cooperate in notably shameful (or impious) comedies, although they are secondary spectators, i.e. without whom the comedy would still be represented (l. El. qq. ref.); - c) those who are held to impede them, or conveniently can do so and do not impede them; - d) a fortiori, those who represent them.

It is asked: Whether a woman sins by using male clothing, for example in carnivals?

Resp. St. Alphonsus (III, 425): "A woman using male clothing does not of itself sin gravely; but not rarely it will be mortal," namely on account of the danger of lust or scandal. - There is no sin if it should happen from a just cause, for example for hiding herself, as St. Thomas teaches (2. 2, q. 169, a. 2, ad 3).

837. "It must here be diligently noted," says St. Alphonsus (H. Ap., IX, 34, end), "that in the matter of the sixth precept it is necessary, insofar as is possible, to employ every severity, since in so slippery a matter no caution should ever be judged excessive; and many opinions which, speaking speculatively, are probable, become improbable in practice. Hence, where the confessor sees the danger of penitents, although he cannot condemn as certainly a mortal sin the action which they would wish to perpetrate, nevertheless let him in no way permit it. This belongs to the physician of souls, especially with respect to those who in the past have had a habit in the shameful vice; for for these it will be necessary not only to avoid proximate occasions, but also remote ones (i.e. those that are commonly such). Otherwise, because of contracted frailty, they will always fall back into the same thing; since in this matter, to which men are naturally prone, they themselves easily progress from lesser things to further evils" (cf. n. 376). - He repeats the same in Instr., n. 36 and Praxis, n. 16.