I am a sede. I have to mention this because unlike the SSPX, I do not recognize the new form of cannon law that was written by antipope John Paul II in 1983.

With that said, basically all my former friends/family are either novus ordo, heretics, or agnostics. I still maintain relations with these people, enjoying their company within limits with also the hopes of one day helping them discover the one true faith. Is it apostasy to hang out with heretical protestant friends and watch a football game while drinking a beer, while occasionally bringing up things like Vatican II, latin mass, Fatima, etc....?

Before Vatican II, what were the laws on the books regarding catholics attending non-catholic weddings and funerals? Protestant weddings? Civil weddings? Novus Ordo weddings?

I also have a protestant friend who wants me to be godfather to his first child. Is this acceptable?

I once emailed MHFM and either Br. Peter or Michael Dimond told me I must never attend a NO service. Not for any reason, including my grandmother's funeral. Do you people agree with this? Even though the NO is a masonic abomination, I would still like to go to my grandmothers funeral just out of respect for her. For the record both my grandmothers are still living, I am just speaking in the hypothetical. I will try to re-introduce them to tradition, but I am afraid I may fail because they are so attached to the bogus ordo saturday night mass in their jeans. They've been doing it for decades and I'm afraid it might be too late. Both my grandfathers were also serious bogus ordo catholics, but for some reason they got cremated. I am trying to convince my grandmothers that cremation is never acceptable.

Is one permitted to maintain social contact with apostate family members?
The question here concerns what is called by the theologians communication with heretics. Here it concerns profane or civil communication, namely that concerning commerce, business and friendly conversation, as distinct from communication in sacred things pertaining to the worship of God, and prayer. Active participation of this latter kind is forbidden by the traditional law and practice of the Church (canon 1258, §1 of the 1917 Code), but encouraged by the post-Conciliar Church in the name of ecuмenism (canon 844 of the 1983 Code).

There was a time in the history of the Church when the Church’s law forbade communication in civil or friendly matters with those who were or who had become notorious heretics, and who apostatized. However, the sad conditions of modern society, in which we must constantly live alongside heretics and apostates, forced the Church to mitigate this law. Consequently the injunction to avoid civil communication with heretics and apostates only applied to the special class of excommunicated persons classified as having to be avoided in the 1917 Code. Furthermore, even then such civil communication was permissible for any reasonable cause, such as necessary commerce (canon 2267). In addition, the same canon explains that the forbidding of civil communication does not apply to a person’s spouse, parents, children, servants, or subjects, since manifestly such communication cannot be avoided.

Nevertheless, although the Church’s law does not bind us to avoid all personal and friendly contact with apostates, and especially not with relatives, such contact is frequently highly dangerous to the faith of Catholics, bringing with it the possibility of indifferentism. For, in practice, such contact presumes that the Faith is not discussed, and the beliefs or not of the apostate person are accepted as such. For this acceptation is the basis of ordinary friendly, social contact. In such instances contact even with relatives would be opposed to the natural law, and even to the divine law. St. Paul is, indeed, very explicit: "A man that is a heretic, after the first and second admonition, avoid" (Tit. 3:10). Likewise St. John, the apostle of charity: "If any man come to you, and bring not this doctrine, receive him not into the house nor say to him, God speed you. For he that saith unto him, God speed you, communicateth with his wicked works" (II Jn. 10, 11).

However, this being said, it cannot be denied that there is no true Catholic who is not zealous for the conversion of heretical or apostate relatives to the true Faith, and that if there were no friendly contact or conversation, there would be no human possibility of initiating that conversion. It will consequently depend upon the virtue of prudence to balance the possible advantage of maintaining some contact with the grave danger of indifferentism of keeping up that contact, either affecting one’s own soul, or giving one’s relatives the impression that religion does not matter, or finally inducing other persons or relatives into indifferentism by the example of such contact.

The prudent man will generally resolve this question by using the opportunity of a social contact to speak openly and frankly about the true religion and Faith, in an attempt to encourage the apostate or heretical relative to show interest in it. In so doing, he will faithfully fulfill Our Lord’s command: "Everyone therefore that shall confess me before men, I will also confess him before my Father who is in heaven" (Mt. 10:32). If this effort brings a positive response, then he will maintain the contact, speaking regularly about the Faith. If it does not, but rather seems futile, then he will avoid all friendship, but simply limit his contact to social necessities, thus fulfilling the recommendation of St. Paul: "Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness? And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever?…Wherefore, go out from among them, and be ye separate, saith the Lord" (II Cor. 6:14-17). Indeed, for what do we have in common with those who refuse to believe in supernatural realities, in God, His grace, the teachings of the Church, and the Cross, our only hope.

This being said, the prudent man will always be ready to practice charity towards his relatives, even apostate, and in case of need he will always be available to provide physical help or emotional support, even when the spiritual is rejected, as St. Paul teaches: "Be not overcome by evil, but overcome evil by good" (Rom. 12:21).  [Answered by Fr. Peter R. Scott]