Article II: On Occasionaries

663. An occasion of sin is an external circumstance of a thing or person, furnishing facility for sinning and thus inviting to sin, which constitutes a danger of sinning. Hence it is distinguished a) from internal principles which incline to sin, such as bodily complexion, passions, concupiscence, and bad habits; b) from the danger of sinning, which can be both internal and external and is broader: namely, it is an impulse toward sinning which, if it comes from a person or from an external thing, is called an occasion; if it is from within, it is called a simple danger, so that every occasion is a danger, but not every danger is an occasion; c) from scandal, which denotes an occasion of sin from the external action or word or deed of another; hence, although an occasion of sin is present in every scandal, nevertheless not every occasion is scandal.

Therefore this is constituted at the same time from two things: 1) on the part of the external object, from the impulse and opportunity alluring to sin; 2) on the part of the subject, from the propensity or internal inclination toward sinning.

664. Occasion is divided: A. By reason of influence, it is remote or proximate, according as it has only a certain force of alluring to sin, or also a great force; or according as it constitutes a slight danger of sinning, or a grave danger, so that one who exposes himself, if not more often, at least frequently or several times, will sin.

The gravity of the danger can be recognized by the confessor in a threefold way:

1. from the experience of the penitent or frequency of relapse, if someone previously placed in the same circumstances has for the most part, or at least frequently, sinned; for example, if he sinned ten times in a month with a maidservant, or even if he rarely visits a person and sins with her each time;

2. from what commonly happens, namely when experience is lacking and other special indications cannot be had from the person of the penitent himself; then the rule is to be applied: that which is commonly an occasion of sin for others in the same circumstances is presumed to be such also for this person until the contrary is proved; for example, if a young man prone to lust enters a brothel, or if a younger girl, light in mind and weak in will, dwells for a long time alone with a master vividly soliciting her;

3. from the circumstances and character of the penitent, especially from his known fragility, although he himself has rarely been in the occasion, or has once been in it and has not sinned.

But since the danger can be more or less grave and certain, the rules for the different case will have to be applied more strictly or more mildly.

B. By reason of the person, it is absolute and according to itself, or relative and by accident, according as, considering the fragility of men, it constitutes danger for all, - or only for a determined person, by reason of his own fragility and particular disposition.

Namely, an occasion proximate per se is that in which men commonly sin more often; - by accident it is that which, although it is not proximate with respect to others, nevertheless is proximate with respect to some person, because he has frequently fallen in it, or because his fall is prudently feared. Thus the reading of a very obscene book is absolutely proximate, as are concubinage, lying down with a person of the other sex, a fixed gaze upon a very obscene thing; - on the contrary, entering a tavern is relatively proximate for a drunkard, commerce for an unjust man, conversation with a woman for a lustful man, a lengthy conversation with a beautiful girl for an impure young man, dances for a fragile young man, the office of surgeon or confessor by reason of special weakness, etc. Hence not only can an occasion absolutely slight be relatively grave, but also an occasion absolutely grave can be relatively slight for someone, if he is little moved by reason of some special circumstance, frigidity, habituation, piety, or if he has specially fortified himself with cautions and efficacious aid.

C. By reason of duration, it is continuous and in being, which is present and always or habitually accompanies a man, or which at least morally is continuously present without being sought; - and interrupted and in becoming, not in being, which is absent, and only at intervals occurs or is sought.

Thus continuous is the detention of another's goods or of a benefice accepted simoniacally, retention of a bad book or obscene picture, concubinage or dwelling with a maidservant with whom you are accustomed to sin, assiduous frequenting of a person at your home, etc.; on the contrary, interrupted is entrance into a brothel, or into a tavern for a drunkard, access to a banquet, bad companionship, conversation with a mistress who does not live under the same roof, play for one who is accustomed to blaspheme while playing, frequenting a girl, taverns, dances, etc.

D. On the part of the cause, an occasion is either voluntary or necessary, according as it can easily be avoided without grave inconvenience, or cannot be removed either physically or morally.

Physically, indeed, if in no way it can be dismissed, as if someone is in prison or on a ship with an occasion of sinning, or in the moment of death and does not have time to cast it out; morally, if the occasion cannot be dismissed without sin, or grave scandal, or grave danger of falling into an equal or worse evil (as if a servant would quarrel with peaceful companions such as he would scarcely find in service), or great detriment to the goods of life, reputation, or fortune (even for a rich man), such as loss of office (for example of a physician, advocate), employment, state, fortune. Thus, for example, a husband with respect to his wife; a son or daughter of the family who has an occasion at home; parents for whom offspring furnish an occasion of anger; a student who cannot leave a school or college; the office of physician, merchant, military service; conversation with a girl for entering marriage.

665. Principle. There is by its nature a grave obligation upon each one, as far as lies in him, of removing the proximate occasion of sin.

It is proved: One who knowingly and willingly remains without sufficient reason in a proximate occasion freely wills the occasion in which he will probably sin, and by that very fact implicitly wills sin, and consequently sins and is unworthy of absolution: for he does not have an efficacious will or purpose of sinning no more, but by the fact that he does not avoid a grave danger when he can, he is convicted of loving the sin whose danger he loves. - Or, on the contrary: One who must absolutely will the end must also will the means morally necessary for that end; not indeed doubtful means, but certain or more certain ones. Therefore a man who must absolutely will to avoid sins is bound to avoid grave danger or to remove the proximate occasion, which is the morally necessary and more certain means for this.

Hence a) the Church has condemned the opposite doctrine, namely Innocent XI, propositions 61, 62, and 63, and Alexander VII, proposition 41;

b) the Scriptures also generally warn: "He who loves danger will perish in it" (Ecclus. 3:27); "If thy right eye scandalize thee, pluck it out and cast it from thee: for it is expedient for thee that one of thy members should perish, rather than thy whole body be cast into hell" (Mt. 5:29).

Hence one who remains in a proximate occasion is bound under grave obligation to remove physically the external object alluring to mortal sin; or, if this cannot be done, at least morally, namely by opportune remedies by which the proclivity to evil is healed; - otherwise he is incapable of absolution, because he does not wish to fulfill a grave obligation and lacks the purpose of not sinning for the future. And he commits a sin of the same species as that to which he knows he exposes himself, and so much the graver as that sin is graver and its danger more proximate (I, n. 177).

666. An opinion not to be approved. - A few authors have said that the only proximate occasion to be abandoned is that which constitutes a more probable or morally certain danger of sinning, or in which men sin more frequently or almost certainly; that this must be left behind is evidently demonstrated by the argument brought above. It does not appear, they say, why one sins at least gravely who also has a solid reason for thinking that he will not sin gravely in this occasion which he approaches: for he does not choose a thing which by moral necessity carries sin with it. Thus, for example, Genicot, Theol. Mor. II, p. 372, after Ballerini, De Pecc., n. 434 ff., and Noldin, Theol. Mor. III, n. 399.

Falsely, however. For:

1. When there is question not of the mere licitness and illicitness of acting, but of an end absolutely to be obtained, we cannot choose a merely probable part, indeed not even a more probable, less safe part, but that which is safer must be done. Now, to avoid formal sin is an end absolutely to be attained. Therefore we cannot expose ourselves to a grave danger, even a merely probable one, of sinning mortally, but we must do the safer thing and leave behind the occasion which includes probable danger. The danger of formal sin before all things is absolutely to be fled.

2. One who exposes himself to a probable danger of sinning, although perhaps only in individual acts, nevertheless at some time probably, indeed certainly, will fall, which must be avoided by absolute necessity; and therefore as often as he exposes himself to that probable danger, so often he fails against the end to be obtained, of avoiding sin, because on each occasion he rashly exposes himself to grave danger of sinning. But this is a mortal sin from its kind; hence he sins mortally.

3. One who without reason exposes himself to a merely probable danger of bodily death sins gravely; so also one who exposes himself to a merely probable danger of death of the soul, or of mortal sin. Nor can he expect the special help of grace which he needs, who rashly and without cause exposes himself to the danger of sinning.

Hence for a relatively proximate occasion there is not required an absolute frequency of falls, or a number notable in itself, but a relative frequency suffices according to the number of times in which someone has been exposed to the occasion. Thus if in twelve visits someone is accustomed to sin six or five times; likewise if someone, visiting a girl daily, sins ten times in a month; or if they meet every Sunday and fall twelve times in a year or somewhat more; likewise if for two years someone visited a woman only three or four times in a year and almost always sinned with her; indeed if for three years he visited only once in a year and sinned as often as he visited.

667. Practical rules can therefore be established:

A. One who remains in a voluntary and continuous proximate occasion regularly cannot be absolved unless he first proposes to remove the occasion and also removes it.

For since removal of the occasion ordinarily is arduous, there is a proximate danger of breaking the purpose; and therefore if the occasion is not taken away before absolution, the penitent will easily deceive himself (falsely persuading himself that he will resist temptations), so that the purpose is rendered inefficacious and the occasion is not removed. Hence a penitent who, knowing this, would expose himself to this danger would be at least suspected concerning disposition, concerning which therefore moral certitude could often not be had. For why does this man make confession if he does not remove the occasion? And then the confessor, who would expose him to such danger, would sin against his office of physician.

Except, when public scandal is lacking:

1. if the penitent from ignorance or lightness of mind is not conscious that he remains in a proximate occasion, or that the obligation of removing it is grave, and the confessor foresees that admonition will be useless or harmful: then provisionally he is to be left in good faith, and gradually instructed concerning the occasion to be fled, which he will understand better if by experience of his own fragility he has learned that he frequently sins because of it;

2. or the occasion can easily be dismissed, for example, a bad book, a thing of another detained, provided restitution is spontaneously promised;

3. or the penitent manifests extraordinary signs of sorrow and purpose, for example, he has already sent a message to the maidservant that she is to leave the house, or has hired a new maidservant;

4. or a grave cause urges, so that a previous removal of the occasion would do more harm; for example, an imminent danger of death, great difficulty of returning for a long time and of approaching another confessor, as easily happens if the penitent comes from a distant place, danger of infamy or scandal, as easily happens if a sacrament is to be received, grave danger of spiritual harm, for example alienation from the sacrament.

In these last cases the penitent must be admonished that he will not obtain absolution any more unless he has stood by his promises; but if he has been admonished uselessly, he is to be held as a relapser.

B. One who remains in a voluntary and interrupted proximate occasion, for example by frequenting games, taverns, bad societies, can be absolved several times, provided he firmly proposes to beware of it; - but if he has promised several times and no amendment appears, he is to be held and treated as a relapser, and generally, unless perhaps he furnishes extraordinary signs of disposition, absolution is to be deferred until he has actually left behind the occasion.

For he is judged disposed and therefore is to be absolved, unless a) contrary signs are present, as easily happens if he has promised several times and is already habituated, and generally this is gathered from the absence of all amendment; - or b) unless it is better to send him away, with his own consent, so that he may remove the occasion more promptly and firmly.

C. One who remains in a necessary proximate occasion regularly can be absolved, provided he is truly disposed by opportune and efficacious remedies to render the occasion remote; - but if he has promised several times and no amendment appears, he is to be dismissed until he has amended himself, unless perhaps he shows altogether extraordinary signs of disposition.

For on the one hand an occasion is not sin nor does it induce a necessity of sinning, but it can be overcome, although with difficulty, especially with the grace of God; on the other hand no one is held to the impossible, and therefore one who is in a necessary occasion undergoes the danger unwillingly rather than loves and seeks it and exposes himself to the occasion. Hence, if he applies opportune means and humbly asks the grace of victory, he can hope for it from God, of whom the Apostle says: "He will not suffer you to be tempted above that which you are able" (1 Cor. 10:13).

Hence: 1) He can be absolved, provided that a) the occasion is not evil in itself; b) a just cause is present, such as physical inability, or a sin otherwise to be committed, or the danger of an equal or greater sin, or the spiritual good of himself or of his neighbor, or great loss in the temporal goods of life, reputation, or fortune; this cause is required to be the greater, the greater the danger is; c) there is hope of a good outcome, namely, of overcoming the temptation; and d) the penitent is prepared to apply sufficient means.

2. On the contrary, one who after several admonitions always relapses in the same way, even when means have been applied, so that there is no amendment nor probable hope of amendment, cannot be absolved, but is to be treated as a relapser; unless perhaps he furnishes very extraordinary signs, or is also prepared to apply new special means, or, if the occasion can physically be removed, first leaves it behind, according to Mt. 5:29; 16:26; and 18:9; otherwise he is morally certain to sin. For whenever someone is morally certain to sin in some occasion, he is bound to flee it even with danger to life.

And although Ballerini denies the supposition, saying that from the means applied amendment necessarily follows, and that from the absence of amendment it can only be concluded that the means were insufficient or neglected; nevertheless, although this rarely happens, it is not impossible. Indeed, sometimes men are found who do not use the means seriously unless absolution is deferred until they furnish greater extraordinary signs or leave the occasion. Such a one, namely, must return amended, or must remove the occasion, before he is absolved.

668. Means by which a necessary proximate occasion can be rendered morally remote. - Means of three kinds are listed:

1. Some diminish the force of the occasion, such as words seriously and firmly spoken to the accomplice to express horror of the sin committed; opening of the mouth to cry out; relation of the matter made to someone who can apply a remedy (a superior, parents, master), or the threat of this relation; avoidance of all familiarity or solitary conversation with the accomplice; indeed, fleeing even the sight of that person, and neither speaking nor thinking of that person insofar as this can be done. - If certain circumstances generate the occasion, such as evening conversation with a maidservant, conversation in private with a person cohabiting, they are diligently to be removed; likewise if the danger arises from the fact that the accomplice enters the bedroom, let the door be closed and locked; if there is danger from drinking in a tavern, let it be established that he drink nothing there at all, etc.

2. Others diminish the force of concupiscence, by furnishing no fuel to it through idleness, liberty of the senses, depraved thoughts, readings, intemperance, etc.; for example, assiduous labor, so that thus the evils which idleness teaches may be avoided; modesty of the senses, especially of the eyes; mortification of curiosity and of other passions, by which one accustomed to resist licit inclinations may more easily resist illicit ones; careful avoidance of depraved thought, especially concerning the beloved person; flight from dangerous reading; abstinence from excessive drinking; moderate bodily exercise for restraining concupiscence, etc.

3. Others increase spiritual strength: to pray fervently every morning and evening, and also when temptation urges; daily before an image of the crucifix to renew the purpose of not sinning any more; frequently to have recourse to the Blessed Virgin; often to think of the last things, or before sleep to say to oneself: if I go on living thus, I shall be devoted to eternal punishments; to read pious books; to recite pious aspirations and walk in the sight of God; to give alms; to receive the sacraments assiduously, and after a fall immediately to approach the confessor, etc.

These means are not all to be applied at the same time, but now these, now those, according to the character of the person, the nature of the occasion, and the other circumstances.

1. This, however, in the newest edition of Genicot's work was changed by the editor, Fr. Salsmans, who now speaks more severely.