Evil Associations

I. As regards societies properly so called, compare what was said in volume I, n. 509.

II. As regards the danger which associates create in a workshop, in military houses, etc., these occasions are commonly necessary. Let the confessor be greatly intent on this: that those living in the occasion frequent the sacraments.

III. Frequenting unbelievers, if the matter concerns familiar and habitual conversation, easily carries grave danger with it. Otherwise one must speak about rare and interrupted conversation. Nevertheless, the so-called circles are more dangerous, especially those of younger people, which are set up, for example, for the sake of playing games or cultivating musical art, whether young men and girls come together at the same time, or both Catholics and non-Catholics are enrolled in them.

1445. - A twofold kind of conversations must be distinguished: one of those in which great danger is ordinarily found, such as are: a) in cities those in which either often and very often there are conversations against Religion, or almost always you hear conversations either openly or ambiguously obscene, you see immodest women, and, wherever you turn your eyes, you behold dangerous things; b) those rural ones in which, the parents in no way watching, girls have every liberty of conversing with suitors, etc. - The other kind of conversations is of those in which nothing is done or said against Religion or honesty, so that all things proceed with sufficient decency, the time being spent in play, singing, music, and narration of public or private news. The danger of these conversations is reduced to some possible temptations because of the intervention of persons of diverse sex; to some murmurings; to some levities, by praising, e.g., this or that beautiful girl, by speaking about the theatre, about spectacles, about this or that treatment of Matrimony, etc. To this second kind also belong those rural conversations in which, with the heads of families thus disposing and watching, all things proceed outwardly with sufficient decency.

1446. - "This distinction having been made, I judge," says Berardi, "that, at least ordinarily speaking, he who, without grave cause, wishes to approach conversations of the first kind cannot be excused from mortal sin."

"I said: without grave cause; for if someone for a grave cause should approach one of conversations of this kind (e.g. because otherwise he would render hostile to himself that family especially necessary to him), then perhaps it will be able to be permitted that, instead of deserting the same conversation immediately and totally, he desert it little by little, by finding some excuses (which will never be lacking to one willing), by whose aid he will at length be able sufficiently to free himself from it, without rendering that family hostile to himself."

"But as to the second kind of conversations, the confessor will diligently consider the particular cases and their circumstances. Thus, e.g., if there is question of a married woman who approaches a conversation, the confessor will examine her, whether she furnishes occasion of jealousy to her own husband; whether at the time of conversation she leaves maidservants alone with male servants; whether then she leaves her own sons or daughters in some danger, etc. - If there is question of a girl, he will ask her whether she plays or sits at the side of a lover with danger of furtive touches; whether she indulges malicious looks, etc. - If there is question of a married man, he will ask him whether he furnishes occasion of discord between himself and his own wife; whether he exceeds in play with grave detriment of his family, etc. - If there is question of a son of a family, he will ask him whether he approaches that conversation against the will of his parents; whether there he enters into friendship with some depraved companion; whether he exposes too much money to play, etc. - Above all, however, the confessor will weigh whether the penitent in those conversations (which outwardly proceed decently) nourishes genial affections in his heart, and consents to depraved desires. From this examination the confessor will be able to collect whether that conversation is immune from every grave danger even in the particular case, or whether it contains grave danger. Afterward he will observe whether this grave danger (if it is present) must be placed in any single time, or whether it must be placed only in the assiduity and excessive frequency of conversation. Likewise whether the danger can be rendered remote by opportune cautions, or whether total separation is necessary."

1447. - Query. How should the confessor conduct himself as to those penitents whom he finds to have evil companions?

Resp. Let him examine: 1) whether there is truly question of a proximate occasion of mortal sin, concerning which there would undoubtedly be question, a) if the penitent were placed in grave danger of doing gravely depraved actions, whether with the companions themselves (e.g. by committing sodomy with them), or from their instigation (e.g. by going with them to brothels). Say the same if b) there were question of danger of having or hearing conversations which cannot be had or heard without mortal [sin]. Nevertheless in this case judgment would not have to be hastened, but first the quality of the conversations themselves would have to be examined, i.e. whether they are of several species (e.g. against Religion, against charity, against chastity, etc.), and whether they truly contain grave guilt. Recall the things said n. 491. I. 1°-5° and n. 492, where concerning the cases in which foul speaking is mortal.

But in the hypothesis that the conversations cannot be excused from mortal [sin], and there is truly question of a proximate occasion, let him examine: 2) whether this occasion is voluntary or necessary. Certainly it can be necessary, if companions of this kind are found in the same college, in the same workshop, etc. (and concerning these cases n. 1460-1465), or if those companions are his own neighbors, insofar as (as often happens in the country) it is morally impossible altogether to avoid encounters with them.

IX. Other special cases. - A. Concerning evil associations by reason of faith or morals, Aertnijs, Th. M. II, on Penance, n. 332, has these things:

1. Associations in which discourses against religion and its ministers are wont to be held, or evil newspapers are wont to be read, can constitute an occasion of losing faith, and then are to be avoided under grave sin. Therefore enrollment in and frequentation of societies or circles of this kind is wont to be gravely illicit; and the same must be said concerning frequentation of unbelieving and sectarian men, who strive to weaken faith.

2. Those associations constitute a proximate occasion of lust in which evil companions either draw one on to sins of deed, namely to self-pollution, to sodomy, to approaching prostitutes, or utter foul speech of such a kind that they cannot be uttered or heard without the greatest danger.

Therefore let the confessor weigh whether this occasion is voluntary or necessary; it can be necessary if companions of this kind are found in the same college, in the same workshop, etc., or if they are one's own neighbors, insofar as (as often happens in the countryside) it is morally impossible altogether to avoid encounters with them. In this case let the confessor warn the penitent that, if it is possible, he should break off base conversations or certainly not participate in them. Finally, let him especially strive to remove adolescents still innocent from the custom of evil companions, and let him not omit to stir up the vigilance of parents in this matter.