130、⑾婚姻之爱取决于人内教会的状态，因为它取决于其智慧的状态。我在前面多次说到，并且将来还会多次提及，婚姻之爱取决于人所拥有智慧的状态。所以，我在此说明何为智慧，以及它如何与教会构成一体。人拥有知识、聪明和智慧。知识属于认知，聪明属于理性，智慧属于生活。就其完整性而言，智慧同时属于认知、理性和生活。认知首先出现，理性通过认知形成，智慧则通过这二者形成。当人照着真理，也就是他的认知理性生活时，智慧便产生了。所以，智慧既属于理性，同时也属于生活。当它成为理性的智慧，并因此成为生活的智慧时，它正在变成智慧；当它变成生活的智慧，并因此变成理性的智慧时，它就是智慧。上古之人在世时只认生活的智慧，这就是古时那些被称为“智者”（wise men，sophi）之人的智慧。继上古之人之后的古人视理性的智慧为智慧，他们被称为“哲人”。但如今，许多人甚至将知识也称为智慧，因为受过良好教育的学者，甚至连那些只是见多识广之人都被认为有智慧。智慧就这样从高峰跌入低谷。
有必要说说智慧在其起源、发展、因而完全状态上的性质。对人来说，属于教会的事物被称为属灵的，居于他的至内层；属于国家的事物被称为世俗的，占据它们之下的位置；属于知识、经验、技能的事物被称为属世的，构成它们止于其上的脚凳。属于教会的事物被称为属灵的，它们之所以在人的至内层有它们的居所，是因为它们与天堂结合，并经由天堂与主结合。事实上，对人来说，唯独这些事物从主经由天堂流入。属于国家的事物被称为世俗的，它们之所以占据属灵层之下的位置，是因为它们与世界结合，是这个世界的事物，也就是将世人联合起来，旨在能由他们形成稳定有序的社会和国家的法律法规和规章制度。属于知识、经验、技能的事物被称为属世的，它们之所以构成脚凳，是因为它们与身体的五种感觉紧密结合，可以说是属于心智的内在事物和属于灵魂的至内在事物止于其上的最外在的位置。
属于教会的事物被称为属灵的，居于至内层；居于至内层的事物构成头，而它们之下的事物被称为世俗的，构成身体；最外在的事物被称为属世的，构成脚，故显而易见，当这三者按适当次序排列时，人就处于完美的状态。这时，它们流入的次序也是一样的，即：构成头的事物流入身体，并经由身体流入脚。所以，属灵事物流入世俗事物，并经由世俗事物流入属世事物。由于属灵事物处于天堂之光，所以很明显，它们通过自己的光启示依次而来的事物，通过自己的热，也就是爱，赋予它们生机和活力。当这一切发生时，此人便获得智慧。
智慧既然属于生活，并因此属于理性，如前所述，那么问题来了，何为生活的智慧？简言之，这智慧就是:避恶，因为邪恶对灵魂有害，对国家有害，对身体有害；行善，因为良善对灵魂有益，对国家有益，对身体有益。这就是婚姻之爱与之结合的智慧所指的智慧，因为它通过避奸淫之恶如灵魂、国家和身体的瘟疫而与这智慧结合。由于该智慧源自属于教会的属灵事物，故可知，婚姻之爱取决于人内教会的状态，因为它取决于智慧的状态。这也就理解了前面数次提及的内容，即：人越变得属灵，就越享有真正的婚姻之爱。因为人正是藉着教会的属灵事物而变得属灵。有关婚姻之爱与之结合的智慧的详细内容，可见于下文（163-165节）。
130、（11）婚姻之爱取决于一个人身上教会的状态。因为它与人的智慧有关，我们从前说过多次婚姻之爱与人的智慧有关，以后还会提到多次，在此我们要解释一下什么是智慧并说明智慧与教会相联系。
人可以变得有学识，有才智、有智慧，知识与概念有关，才智与理性有关，智慧则与生活有关。
从整体上讲，智慧与概念，理性及生活都有关，概念在前，理性在概念基础上形成智慧则建立在概念及理性之上，也就是说人按照做为观念而存在的真理而理性的生活。
智慧与理性和生活都有关。若理性在前，理性来指导生活，那么这个人就是在通往智慧的过程中，若生活在前理性在后，那么这个人就已经是智慧的了。
最古时候的人除了生活的智慧并不知道其它的智慧，这就是那些被称为智者的人的智慧。在最古时候之后的人，人们有理性的智慧，这些人被称为哲学家，而如今，许多人称有知识的人是有智慧的，这样一来智慧的意义就好象从顶峰降到了深谷。
现在我们讲一下，智慧在其上升时期，发展进程中及最完好状态中是什么样的。
与教会有关的精神的方面存在于一个人的最深处。与世事国家有关的被称为政治的处于第一方面之下。与知识，经验，技能有关的被称为自然的，它处于最低处。
与教会有关的精神的方面存在于人的最深处，因为这与天堂，并通过天堂与主相连。
被称为政治的方面处于精神方面之下，它们与世事连，比如法律，规章等与这些相关的起到维护社会秩序的作用。
与知识、经验、热能有关的被称为自然的，它们处于最低处，因为它们与感官相关，与感官相连的是与人的思想，灵魂相连的最内在因素。
与教会相关的被称为精神的处于最内层，最内层的事物构成头脑。处于其下的被称为政治的构成躯体，最低层的自然的构成脚。因此，当这三者按其正当顺序存在时，人也就是个正常的人，头脑的活动传向躯体，从躯体又传向脚。同样，精神方面传向政治方面，政治方面传向自然方面。
另外，精神方面处于天堂之光中，它们会照亮其下的方面，用它的热也就是爱使其有活力，此时，一个人就拥有了智慧。
因为如上所说智慧与生活以及理性有关，有人会问，那么智慧的生活是什么，简而言之：抵制罪恶，因为罪恶损害灵魂，国家及躯体，要做善事，因为善事有益于灵魂国家及躯体。
这就是婚姻之爱相连的智慧。因为这种智慧能防止婚外情这样的罪恶来损害灵魂，国家及身体。因为这种智慧来自于与教会相关的一个人的精神方面，所以婚姻之爱与一个人身上的教会状态有关，也就是它依赖于人的智慧程度，这也就是我们从前多次说过的一个人的精神程度与一个人的真理的婚姻之爱的状态有关。
关于智慧与婚姻之爱相连更多的说明，请参见163、164和165节。
130. (xi) Conjugial love depends on the state of the church, because it depends on the state of wisdom a person possesses.
I have said many times before, and shall say many times in future, that conjugial love depends upon the state of wisdom a person has. So at this point I shall give an illustration of what wisdom is, and how it makes one with the church.
Man possesses knowledge, intelligence and wisdom. Knowledge is a matter of knowing facts, intelligence of reasoning, and wisdom of how to live. Wisdom regarded in its fullness takes in knowing, reasoning and how to live. Knowing comes first, the reason is formed by this means, and wisdom is formed by them both, arising when people live according to reason as dictated by the truths which have been learned. Wisdom is therefore a matter both of reason and of living taken together; and it becomes wisdom when it is a matter of reason and so of how to live; but it is wisdom, when it has become a matter of how to live, and so of reason. The most ancient peoples of this world knew of no wisdom but that of how to live; and this was the wisdom of those they called 'wise men' (sophi). But the ancients after this earliest period recognised the wisdom of reason as wisdom, and they were called 'philosophers' (philosophi 1). Nowadays many people also call knowledge wisdom, for educated and learned men, even those who merely know a great deal, are called wise. So has wisdom declined from its heights to the trough.
[2] But some remarks must be added on what wisdom is like when it arises, and then when it reaches its full development. The matters to do with the church, what are called spiritual matters, occupy the inmost position in a person. Matters to do with the state, called civil matters, occupy a lower place; and those which are to do with knowledge, experience and skill, called natural matters, make up their footstool. The reason matters to do with the church, those called spiritual, occupy the inmost position in a person is that they establish a link with heaven, and through heaven with the Lord; nothing else comes into a person from the Lord by way of heaven. The reason why matters to do with the state, called civil matters, occupy a place below the spiritual ones is that they establish a link with the world, for they belong to the world. These are the statutes, laws and regulations which bind people together to form a fixed and stable society and state. The reason why matters to do with knowledge, experience and skill make up their footstool is that they are closely linked to the five bodily senses, and these are at the outermost position, on which the inner positions, those of the mind, and the inmost positions, those of the soul, rest.
[3] Now since the matters which fall in the realm of the church, spiritual matters as they are called, are lodged at the inmost position, and since what is lodged there makes up the head, and what comes beneath them, civil matters as they are called, make up the body, and what comes beneath them, natural matters as they are called, make up the feet, it is evident that when these three elements are arranged in the proper order, a person is in a state of perfection. For in these circumstances they exert similar influence. Just as what belongs to the head influences the body, and through the body the feet, so too spiritual matters influence civil ones, and, by way of these, natural ones. Now since spiritual matters are illuminated by heaven's light, it is plain that they have light to illuminate the next steps in order, and give them life by their heat, which is love. When this happens, a person acquires wisdom.
[4] If, as said earlier, wisdom is to do with how to live and so with reason, it may be asked what is the wisdom of living. To sum it up briefly, it is shunning evils, because they damage the soul, the state and the body; and doing good because these actions benefit the soul, the state and the body. This is the kind of wisdom meant by that with which conjugial love forms a tie; for it does this by shunning the evil of adultery as a plague to the soul, the state and the body. Since that wisdom wells up from spiritual sources, which have to do with the church, it follows that conjugial love depends upon the state of the church in a person, which depends on the state of his wisdom. This too will make intelligible what has several times been said in earlier passages, that the more a person become spiritual, the more he has truly conjugial love. For it is the spirituality of the church which make a person spiritual. More about the wisdom to which conjugial love is joined may be seen below (163-165).
130. 11. Conjugial love depends on the state of the church in a person, because it depends on the state of his wisdom. We have said several times before that conjugial love depends on the state of wisdom in a person, and we will be saying it several times again after this. We will explain here, therefore, what wisdom is, and show that it is inseparably bound up with the church.
People are capable of knowledge, intelligence and wisdom. Knowledge has to do with concepts, intelligence with reason, and wisdom with life.
Regarded in its fullness, wisdom has to do with concepts, reason and life at the same time. Concepts come first; reason is formed by means of them, and wisdom by both concepts and reason together - and this when a person lives reasonably or rationally according to truths formed as concepts.
Wisdom, therefore, has to do with both reason and life together. It is on the way to becoming wisdom when it is a matter of reason first and consequently of life; but it is wisdom when it has become a matter of life first and consequently of reason.
The most ancient people in this world did not acknowledge any other wisdom than wisdom of life. This was the wisdom of those who were formerly called sages. The ancients, however, who came after those most ancient people, recognized as wisdom a wisdom of reason, and they were called philosophers. But today, many even call knowledge wisdom, for the educated, the learned, and the merely knowledgeable are called wise. Thus has wisdom fallen from its peak to its valley.
[2] Nevertheless, something must also be said respecting what wisdom is in its rise, progress, and then full state.
Concerns that have to do with the church and are called spiritual have their seat in the inmost recesses in a person. Concerns that have to do with the civil state and are called political occupy a position below them. And concerns that have to do with knowledge, experience and skill and are called natural - these form their footstool.
Concerns that have to do with the church and are called spiritual have their seat in the inmost recesses in a person, because they are connected with heaven and through heaven with the Lord. For it is just these concerns that enter a person from the Lord through heaven.
Concerns that have to do with the civil state and are called political occupy a position below spiritual matters, because they are connected with the world, since they have to do with the world. For they are the statutes, laws and regulations by which men are bound, in order that they may be formed into a stable and united society and state.
Concerns that have to do with knowledge, experience and skill and are called natural - these form the footstool, because they are closely connected with the five senses of the body, and the senses are the lowest elements, on which rest, so to speak, the interior elements that have to do with the mind and the inmost elements that have to do with the soul.
[3] Now because concerns that have to do with the church and are called spiritual have their seat in the inmost regions, and whatever has its seat in the inmost regions forms the head, and because the concerns that follow next below them, which are called political, form the body, and the lowest concerns which are called natural form the feet, it follows that when these three come one after the other in their proper order, a person is a proper human being. For one level then flows down into the next, in a manner similar to the way activities of the head flow down into the body and through the body to the feet. So do spiritual concerns flow down into political concerns, and through political concerns into natural ones.
Furthermore, because spiritual concerns reside in the light of heaven, it is apparent that they illumine with their light the concerns that follow in order, and animate them with their warmth (which is love), and that when this happens, a person has wisdom.
[4] Since wisdom is, as we said above, a matter of life first and consequently of reason, the question arises, what wisdom of life is. In brief summary, it is this: to refrain from evils because they are harmful to the soul, harmful to the civil state, and harmful to the body, and to do good things because they are of benefit to the soul, to the civil state, and to the body.
This is the wisdom that is meant by the wisdom to which conjugial love attaches itself. For it attaches itself through wisdom's shunning the evil of adultery as a pestilence injurious to the soul, to the civil state, and to the body. And because this wisdom springs from spiritual concerns which have to do with the church, it follows that conjugial love depends on the state of the church in a person, because it depends on the state of his wisdom. This also means, as we have frequently said before, that a person is in a state of truly conjugial love to the degree that he becomes spiritual. For a person becomes spiritual through the spiritual things of the church.
More on the wisdom to which conjugial love joins itself may be seen below in nos. 163, 164, and 165.
130. 11. Married love is aligned with the condition of the church among people, because it goes according to the state of their wisdom. It has often been said before, and it will often be said again, that for people the love in marriage is according to the state of their wisdom. So now to throw some light on what wisdom is and on the fact that it comes to the same thing as religion.
People have knowledge, intelligence, and wisdom. Knowledge has to do with being acquainted with something, intelligence has to do with understanding it, and wisdom has to do with living it. Wisdom viewed as a whole is acquaintance, understanding, and life all at once. Knowing about things comes first. It builds understanding, and these two build wisdom - which happens when you live intelligently according to the truths that you know about. So wisdom has to do with both understanding and life, together. And it becomes wisdom when it partakes of understanding and therefore is part of life, and it finally is wisdom when it is made part of life and therefore part of understanding.
The earliest people on this earth did not know of any wisdom but the wisdom that was part of life. This was the wisdom of the ones who used to be called Wise Men. But the ancient people who came after those earliest people took the wisdom of reasoning for wisdom, and they were called Philosophers. Today, though, many people call it wisdom just to know things, for the schooled, the learned, and the trained are called wise. So wisdom has slid from its peak to its valley.
Now, something should also be said about what wisdom is at its source, on its way, and based on that, in full flower. Things that have to do with religion, called spiritual things, reside deep within a human being. The ones called civil that have to do with public matters have a lower place, and the ones having to do with knowledge, experience, and skill, called mundane, form the foundation for the others.
The reason why things having to do with religion, called spiritual, reside deep within a person is that they tie in with heaven, and through heaven with the Lord - for nothing but this enters a person through heaven from the Lord.
Things called civil that have to do with public matters take their place below spiritual matters because they tie in with the world, since they are worldly matters - statutes, laws, and codes that fetter people to make them into a stable, unified society and country.
The things that have to do with knowledge, experience, and skill, called mundane, supply the foundation because they tie right in with the body's five senses, and these are the lowest things.
The inward things of your mind and the deepest things in your soul rest on them, so to speak.
Now, what has to do with religion and is called spiritual resides deep inside, and what resides deepest within becomes the head. What follows, below this, called civil matters, provides a body, and the lowest part, which is called worldly, supplies the feet. So this establishes the fact that when the three come one after the other by their rank, a person is a complete human being. For then everything flows down, just the way what is in your head influences your body, and through your body, your feet. So spiritual matters enter civil ones, and through civil ones, they enter worldly ones.
Now, what is spiritual is in the light of heaven, so this light enlightens what follows in order, and the heat of heaven, which is love, gives it life, and when this happens, a person has wisdom.
Granted that wisdom has to do with life and therefore with understanding, the question is, what is wisdom in life? Pulled together in a summary, it is this: To avoid bad things because they harm your soul, they harm the public, and they harm your body, and to do good things because they are a benefit to your soul, the public, and your body.
This is the wisdom that we refer to as the wisdom that married love attaches itself to, for it attaches itself through the fact that this wisdom avoids the evil of adulteries as a plague on your soul, the public, and your body. And since this wisdom wells up from spiritual matters having to do with religion, this means that married love goes according to the condition of the church, because it goes according to the condition of the wisdom in a person.
This is also what we meant by what has been said so many times already - that to the extent that a person is spiritual, he is under the influence of real married love, for a person becomes spiritual through what is spiritual in religion.
(More appears below about the wisdom that love in marriage attaches itself to. See nos. 163-165.)
130. XI. THAT CONJUGIAL LOVE IS ACCORDING TO THE STATE OF THE CHURCH BECAUSE ACCORDING TO THE STATE OF WISDOM WITH MAN. That conjugial love is according to the state of wisdom with man has often been said before and will often be said hereafter. Here, therefore, light shall be given as to what wisdom is, and that it makes one with the Church. 1
With man there is science, intelligence, and wisdom. Science pertains to cognitions, intelligence to reason, and wisdom to life. Considered in its fullness, wisdom pertains simultaneously to cognitions, reason, and life. Cognitions precede, reason is formed by means of them, and wisdom by means of both--and this when a man lives rationally according to the truths which are his cognitions. Wisdom, therefore, pertains to reason and at the same time to life. It is becoming wisdom when it is the wisdom of reason and thence of life; and it is wisdom when it has become the wisdom of life and thence of reason. The most ancient people in this world recognized no other wisdom than wisdom of life. This was the wisdom of those who of old were called SOPHI. The ancients who succeeded the most ancient recognized the wisdom of reason as wisdom, and they were called PHILOSOPHERS. But at this day many call even science wisdom; for learned doctors are called wise, and also the erudite and mere knowers. Thus has wisdom fallen from its mountain peak to its valley.
[2] Something shall also be said as to what wisdom is in its origin and progress, and thence in its full state. With man, things which pertain to the Church and are called spiritual, reside in his inmosts; those which pertain to the commonwealth and are called civil, occupy a place below them; and those which pertain to science, experience, and skill, and are called natural, make the seat on which they rest. That those which pertain to the Church and are called spiritual, have their abode in man's inmosts is because they conjoin themselves with heaven, and through heaven with the Lord; for with man, it is these alone that enter in from the Lord through heaven. That those which pertain to the commonwealth and are called civil, occupy a place below the spiritual, is because they conjoin themselves with the world; for they are things of the world, being the statutes, laws, and regulations which bind men, to the end that from them may be formed a stable and well-knit society and state. That those which pertain to science, experience, and skill, and are called natural, make their seat, is because they closely conjoin themselves with the five senses of the body, and these are the ultimates on which interior things belonging to the mind, and inmost things belonging to the soul, are seated, as it were.
[3] Now because those which pertain to the Church and are called spiritual reside in inmosts, and those which reside in inmosts make the head, while those which follow under them and are called civil make the body, and ultimate things which are called natural make the feet, it is evident, that when these three follow in their order, man is a perfect man; for then they flow in, in the same way that the things of the head flow into the body and through the body into the feet. So spiritual things flow into civil things and through these into natural. Now because spiritual things are in the light of heaven, it is evident that by their light they enlighten the things which follow in order, and by their heat which is love they animate them; and that when this is the case, the man has wisdom.
[4] Since wisdom pertains to life and thence to reason, as said above, the question arises, What is wisdom of life? In a comprehensive summary it is this: To shun evils because they are hurtful to the soul, hurtful to the commonwealth, and hurtful to the body; and to do goods because they are beneficial to the soul, the commonwealth and the body. This is the wisdom that is meant by the wisdom with which conjugial love binds itself; for it binds itself by shunning the evil of adultery as the pest of the soul, the commonwealth, and the body. And since this wisdom springs from the spiritual things which pertain to the Church, it follows that conjugial love is according to the state of the Church with man because according to the state of wisdom. By this, the same thing is meant as that which has been frequently said in the preceding pages, namely, that so far as a man becomes spiritual, so far he is in love truly conjugial, it being by means of the spiritual things of the Church that man becomes spiritual. More respecting the wisdom with which conjugial love conjoins itself may be seen in nos. 163-165 below.
Footnotes:
1. In the original, the remainder of this number, except the last sentence, is enclosed in inverted commas.
130. (xi) Marital love is according to the state of the Church with a man, because it is according to the state of wisdom with him. It has been said often before and will be said often again that marital love is according to the state of wisdom with a man. Here, therefore, we shall only explain what wisdom is and how it makes one with the Church.
[2] But let us say something, too, about what wisdom is in its rise, progress and whole estate. The things of the Church, which are called spiritual, reside in man's inmost being; the things of the state, called civic, occupy a place below them; and those of knowledge, experience and skill called natural, constitute the substructure. The things of the Church, called spiritual, reside in the inmosts, because these things are conjoined with heaven and by heaven with the Lord; no other things enter man from the Lord by way of heaven. The things of the state, called civic, occupy a place below the spiritual because they are conjoined with the world, being of the world; for they are statutes, laws and regulations binding men together into a stabilized and orderly society and state. The things of knowledge, experience and skill, called natural, make the substructure because they are closely bound up with the five senses of the body, and these are lowest things in which interior things, which are of the mind, and inmost things, which are of the soul, are as it were seated.
[3] Now, in view of the fact that the things of the Church, called spiritual, reside in the inmost, and what resides there makes the head, and those which come under them, called civic things, make the body, and the last things, called natural, make the feet, it is plain that when these three follow in order, the human being is a perfected man; for they inflow then as do those which are of the head into the body, and by the body into the feet; that is, the spiritual into the civic, and by the civic into the natural. Being in the light of heaven, spiritual things illuminate with their light the things which follow in order, and with their heat, which is love, they animate them, and when this happens, man has wisdom.
[4] We said above that wisdom is of the life and thence of the reason; just what is this wisdom of life? Briefly apprehended, it is this: to shun evils, because they are the ruination of the soul, of the state, and of the body; and to do goods, because these are the enrichment of soul, state and body. This is the wisdom with which marital love is bound up. Marital love is inevitably bound up with a wisdom which shuns the evil of adultery as a bane to soul, state and body. This wisdom springs from things spiritual, moreover, which are of the Church, and it follows that marital love is according to the state of the Church with a man, with which his state of wisdom accords. By this is meant, too, as has been said frequently in what precedes, that as far as a man is spiritual, so far he is in true marital love; for man is made spiritual through the spiritual things of the Church. More about the wisdom with which marital love is united, may be seen below (n. 163-165).
130. (11) That conjugial love is according to the state of the Church, because it is according to the state of wisdom with man. That conjugial love is according to the state of wisdom with man, has often been stated before and will often be said hereafter; it shall therefore, be illustrated here what wisdom is, and that it makes one with the church: With man there is knowledge, intelligence, and wisdom. Knowledge is of things cognized; intelligence is of reason; and wisdom is of life. Wisdom. considered in its fulness is at the same time of things cognized, of reason, and of life; cognitions precede; through them reason is formed; and wisdom by both, and this when one lives rationally according to the verities that are cognitions. Wisdom therefore, is at once of reason and of the life; and it is becoming wisdom while it is of reason and thence of life, and is wisdom when it has become of life and thence of reason. The most ancient people in this world acknowledged no other wisdom but wisdom of life. This was the wisdom of the men of old who were called sophi (wise men). But the ancient people who succeeded the most ancient acknowledged as wisdom the wisdom of reason; and they were called philosophi (lovers of wisdom). But at this day many even call knowledge wisdom; for the learned, the erudite, and the mere sciolists are called wise; wisdom has thus glided down from its summit to its valley.
But something shall also be said as to what wisdom is in its origin, in its progress, and thence in its full state. The things which pertain to the church, and are called spiritual, reside in the inmosts with man; those that concern the state, and are called civil affairs, occupy a place below them; and those that pertain to knowledge, experience, and skill, and are called natural, form their seat. 1The reason why the things that pertain to the church, and are called spiritual, have their abode in man's inmosts, is that they conjoin themselves with heaven, and through heaven with the Lord; for no other things enter with man from the Lord through heaven. That things pertaining to the state, called civil affairs, occupy a place below the spiritual, is because they conjoin themselves with the world; in fact, they are of the world, for they are statutes, laws, and regulations, which bind men, so that there may be formed of them a stable and well-ordered society and state. That matters of knowledge, experience, and skill, which are called natural, form the seat, is because they closely conjoin themselves with the five bodily senses, and these are the ultimates, on which interior things, which are of the mind, and inmost things, which are of the soul, are as it were seated. Now, as the things of the church, called spiritual, reside in the inmost, and what resides in the inmost constitutes the head, and as the things that follow under these, called civil, form the body, and the ultimates, called natural, make the feet, it is evident that when these three follow in their order, man is a perfect man. For then they flow in in like manner as things of the head flow into the body, and through the body into the feet; so that spiritual things are within civil, and through the civil within the natural. Now, as spiritual things are in the light of heaven, it is plain that by their light they enlighten those that follow in order, and animate them by their heat which is love; and that when this is so the man has wisdom.
Since wisdom is of life and thence of reason, as was said above, the question arises, What is wisdom of life? In a brief summary it is this: To shun evils because they are hurtful to the soul, hurtful to the state, and hurtful to the body; and to do good deeds because they are of advantage to the soul, to the state, and to the body. This is the wisdom which is meant by wisdom wherewith conjugial love allies itself. For it allies itself therewith by this, that it shuns the evil of adultery as a bane to the soul, to the state, and to the body. And as this wisdom springs from spiritual things which are of the church, it follows that conjugial love is according to the state of the church, because it is according to the state of wisdom with man. It is also meant by this, that - as has been stated many times before - in so far as a man becomes spiritual he is in love truly conjugial; for man is made spiritual by means of the spiritual things of the church. More respecting the wisdom wherewith conjugial love conjoins itself may be seen below, at n. 163-165.
Footnotes:
1. Latin: subsellium, originally a low seat.
130. XI. Quod Amor conjugialis sit secundum statum Ecclesiae, quia est secundum statum Sapientiae, apud hominem. Quod Amor conjugialis sit secundum statum sapientiae apud hominem, saepius antea dictum est, et saepius postea dicetur; hic itaque illustrabitur, quid Sapientia, et quod unum faciat cum Ecclesia: Apud 1hominem sunt Scientia, Intelligentia, et Sapientia; Scientia est cognitionum, Intelligentia est rationis, et Sapientia est vitae; Sapientia in suo pleno spectata, est simul cognitionum, rationis, et vitae; Cognitiones praecedunt, Ratio per illas formatur, et Sapientia per utrasque, et tunc quando rationaliter vivitur secundum veritates quae sunt cognitiones: est itaque Sapientia et rationis et vitae simul, et fit Sapientia dum est rationis et inde vitae, at est Sapientia dum facta est vitae et inde rationis. Antiquissimi in hoc Mundo 2non agnoverunt aliam sapientiam quam sapientiam vitae; haec fuit sapientia illorum, qui olim vocati sunt Sophi; at Antiqui post antiquissimos illos agnoverunt sapientiam rationis pro sapientia, et hi vocati sunt Philosophi: hodie autem multi etiam Scientiam vocant sapientiam; docti enim, eruditi, et modo scii, vocantur sapientes; ita Sapientia a suo culmine ad vallem suam delapsa est.
[2] Sed quid Sapientia in suo ortu, progressu, et inde in suo statu pleno, etiam aliquid dicetur; illa quae Ecclesiae sunt, et vocantur Spiritualia, in intimis resident apud hominem; illa quae Reipublicae sunt, et vocantur Civilia, infra illa tenent locum; et illa quae scientiae, experientiae, et artis sunt, et vocantur Naturalia, faciunt subsellium illorum: quod illa quae Ecclesiae sunt, et vocantur Spiritualia, in intimis resideant apud hominem, est causa quia conjungunt se cum Coelo, et per Coelum cum Domino, non enim alia a Domino per Coelum intrant apud hominem; quod illa, quae Reipublicae sunt, et vocantur Civilia, infra spiritualia teneant locum, est causa quia conjungunt se cum Mundo, sunt enim Mundi; nam sunt statuta, leges et normae, quae vinciunt homines, ut ex illis fiat stata et sarta Societas et Civitas; quod illa, quae sunt scientiae, experientiae et artis, et vocantur Naturalia, faciant subsellium, causa est quia arcte se conjungunt cum quinque sensibus corporis, et hi sunt ultima, super quibus interiora quae sunt mentis, ac intima quae sunt animae, quasi sedent.
[3] Nunc quia illa quae Ecclesiae sunt, et vocantur Spiritualia, in intimis resident, et quae in intimis resident, faciunt caput, et sequentia sub illis, quae vocantur Civilia, faciunt corpus, ac ultima, quae vocantur Naturalia, faciunt pedes, constat, quod dum tria illa in suo ordine consequuntur, homo sit perfectus homo; nam influunt tunc similiter, sicut illa quae Capitis sunt, influunt in Corpus, et per corpus in Pedes; ita Spiritualia in Civilia, et per civilia in Naturalia; nunc quia Spiritualia in luce Coeli sunt, patet quod Luce sua illustrent sequentia in ordine, et Calore suo, qui est amor, animent illa, et quod cum hoc fit, homini sit sapientia.
[4] Quoniam Sapientia est vitae et inde rationis, ut supra dictum est, quaeritur quid sapientia vitae est; est haec in summaria comprehensione, 3fugere mala, quia sunt damna Animae, et damna Reipublicae, et damna Corporis; et facere bona, quia haec sunt emolumenta Animae, Reipublicae, et Corporis. Haec Sapientia est, quae intelligitur per sapientiam, cum qua Amor conjugialis se ligat; ligat enim se per id, quod fugiat malum adulterii ut pestem animae, reipublicae, corporis; et quia illa Sapientia scaturit ex spiritualibus, quae Ecclesiae sunt, sequitur quod Amor conjugialis sit secundum statum Ecclesiae, quia est secundum statum sapientiae, apud hominem: per haec etiam intelligitur id, quod in antecedentibus crebro dictum est, quod quantum homo fit spiritualis, tantum in Amore vere conjugiali sit; homo enim fit spiritualis per spiritualia Ecclesiae. Plura de Sapientia, cum qua se conjungit amor conjugialis, videantur infra 163, 164, 165.
Footnotes:
1. Haec paragraphus abhinc in prima editione signis citationis inclusa est.
2. Prima editio: Mundo.
3. Prima editio: comprehiensione.