Cursus Theologiæ Moralis: Tomus Sextus, Sex Continens Tractatus : I. De Quarto Decalogi Praecepto. II. De Quinto ... VI. De Officiis ad Judicium spectantibus, Volume 6

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St. Alphonsus, Theologia Moralis (lib. 1) p. 460, cites, in the context of:

Et idem merito dicit de diuturno colloquio vano cum puella inordinate dilecta, cui valde adhaerent Salmant.7 ex d. Th., saltem propter proximum periculum labendi.

• Tr. 26. c. 5. n. 22 (PDF p. 123): "Rogabis secundò: An familiaria , & honesta colloquia cum fœminis extraneis sint peccatum mortale?"
  marginal summary: "Quando sunt illicita colloquia famliaria viri cum femina, & e contra."
  n. 25 cites Matthaeus de Cracovia, De modo confitendi :

Et quoniam spiritualibus loquor, propter quos ista scribuntur; noverint ipsi, quod licet carnalis affectio sit omnibus periculosa et damnosa, eis tamen perniciosa est magis, maxime quando conversantur cum persona quae spiritualis videtur: nam quamvis eorum principium videatur esse purum, frequens tamen familiaritas domesticum est periculum, delectabile detrimentum, et malum occultum bono colore depictum: quae quidem familiaritas quanto plus crescit, tanto plus infirmatur principale motivum, et utriusque puritas maculatur. Non tamen de hoc statim perpendunt, quia sagittarius a principio non mittit sagittas venenatas, sed solum aliqualiter vulnerantes, et amorem augmentantes. Ad tantum vero in brevi deveniunt, ut jam non velut Angelus sicut coeperant se invicem alloquantur et videant, sed tamquam carne vestitos se mutuo intueantur, et sentiant mentes quibusdam commendationibus ac verbis blanditoriis, quae videntur ex prima devotione procedere. Exinde unus incipit appetere alterius praesentiam corporalem, quia forma vel species corporis in utriusque mente concepta incitat eos ad volendum praesentiam corporalem, qua insit eis praesentia mentalis; sicque spiritualis devotio paulatim convertitur in corporalem et carnalem

[DeepL transl.:] And since I am speaking of spiritual matters, for which these things are written, let them know that although carnal affection is dangerous and harmful to everyone, it is even more pernicious for them, especially when they converse with a person who appears spiritual: For although their beginning may seem pure, frequent familiarity is nevertheless a domestic danger, a delightful harm, and an evil hidden under a goodly guise: this familiarity, the more it grows, the more it weakens the primary motive, and the purity of both is stained. However, they do not immediately perceive this, because an archer does not shoot poisoned arrows at first, but only ones that wound in some way and increase love. In short, they come to such a point that they no longer speak and see one another as Angels as they began, but look upon each other as if clothed in the flesh, and their minds are stirred by certain compliments and flattering words, which seem to proceed from their initial devotion. From this, one begins to desire the other's physical presence, because the image or form of the body conceived in each of their minds incites them to want a physical presence, through which they might be present to one another. From this point, one begins to desire the other's physical presence, because the image or form of the body conceived in both minds incites them to want a physical presence, in which their mental presence resides; and so the spiritual devotion gradually turns into a corporal and carnal one.

• c. 7. n. 34 (PDF p. 164), which contains an extended quote from Matthaeus de Cracovia, De modo confitendi, falsely attributed to St. Thomas:

Quibusdam hoc provenire agnovi propter solam praesentiam et allocutionem alicujus personae, in cujus conspectu habuit complacentiam sensualem et vanam, seu ad quam inordinato amore afficitur, aut per tactum impudicum levem, aut imaginando aliquos actus impudicos fortiter et morose: in his enim casibus et aliis similibus, multi inveniuntur habere calefactiones et commotiones carnis libidinosas, dictumque humorem emittere velint nolint. Sed eas causas, et similes quae sunt evitabiles, debet quilibet fugere et evitare pro posse; maxime qui sentit de hoc se passionatum, seu ad hoc naturaliter inclinatum sive ex vitio mentis sive ex debilitate naturae. Et qui occasiones hujusmodi non evitaverit pro posse, relinquendo amicitiam et familiaritatem personarum ad quas inordinate afficitur, fugiendo etiam allocutiones et aspectum personarum; licet non credam ipsum per dictam effusionem peccare mortaliter, nisi forte aliter concupisceret, aut impudice tangeret personam quae est causa istius effectus; tamen credo eum graviter peccare, et magno peccati mortalis periculo: et ideo consilium do tibi, quod absque dilatione morosa ipse sibi violentiam faciat in hac parte fugiendo personas hujusmodi, atque cum eis omnem opportunitatem loci et temporis evitet. Hic itaque praedictus fluxus, qui a quibusdam vocatur libido, si potest evitari ipsius occasio, et si studiose non evitetur, est omnino confitendus cum suis occasionibus, et negligentia habita circa ipsas.

[DeepL transl.:] I have recognized that in some cases this arises from the mere presence and speech of a certain person, in whose company one experiences a sensual and vain complacency, or to whom one is moved by disordered love, either through a slight impudent touch, or by strongly and persistently imagining some impudent acts: For in these cases and others like them, many are found to have lustful heating and stirrings of the flesh, and to emit the said humors whether they will or not. But one must flee and avoid these causes, and similar ones that are avoidable, as much as possible; especially if one feels oneself to be passionate about this, or naturally inclined to it, whether from a flaw of the mind or a weakness of nature. And whoever has not avoided such occasions to the best of his ability, by giving up the friendship and familiarity of the persons for whom he feels an inordinate affection, and by also avoiding conversations and the sight of those persons; although I do not believe he sins mortally by the said emission, unless perhaps he were to desire otherwise, or to touch impudently the person who is the cause of this effect; nevertheless, I believe he is sinning gravely, and is in great danger of mortal sin: and therefore I give you this advice, that without delay he should be violent with himself in this matter by fleeing from such persons, and avoiding with them every opportunity of place and time. Therefore, this aforementioned flux, which some call lust, if its very occasion can be avoided, and if it is not studiously avoided, is to be confessed in its entirety, along with its occasions and the negligence shown toward them.

in fn. 7.

cf. "When does sexual attraction become lust?" & male-female friendships.