138、在此之所以讨论贞洁和不贞洁，是因为我仍在详细阐述婚姻之爱的门槛处，除非在某种程度上看到它的反面，也就是不贞洁，否则，只能隐约模糊地了解婚姻之爱的详情；当把贞洁与不贞洁放在一起描述时，这可在一定程度或阴影中看出来。事实上，贞洁无非是将不贞洁从贞洁中剔除，故现在论述贞洁和不贞洁。与贞洁完全对立的不贞洁将在本书第二部分予以论述，这一部分的标题是“出于淫乱之爱的疯狂快感”，该部分全面描述了它及其种类。与此同时，我将按以下顺序清楚阐明何为贞洁，何为不贞洁，以及它们适用于谁：
⑴贞洁和不贞洁仅适用于婚姻和涉及婚姻的事。
⑵贞洁只适用于一夫一妻的婚姻，或一个男人和一个妻子的婚姻。
⑶唯有基督徒的婚姻才是贞洁的。
⑷真正的婚姻之爱是贞洁本身。
⑸婚姻真爱的一切快乐，甚至最表层的快乐，都是贞洁的。
⑹对那些通过主变得属灵之人而言，婚姻之爱会越来越纯净，变得贞洁。
⑺只有出于宗教信仰彻底弃绝淫行，才能实现婚姻的贞洁。
⑻贞洁不适用于小孩、男孩和女孩，也不适用于尚未感受到内心萌动的两性情爱的少男少女。
⑼贞洁不适用于天生的阉人或被阉之人。
⑽贞洁不适用于那些不认为奸淫是违背宗教信仰的罪恶之人，更不适用于那些不认为奸淫对社会有害之人。
⑾贞洁不适用于那些唯因种种外在理由弃绝奸淫之人。
⑿贞洁不适用于那些认为婚姻是不贞洁之人。
⒀贞洁不适用于那些发誓永远独身而放弃婚姻之人，除非对真正婚姻生活的热爱仍存留在他们里面。
⒁婚姻状态好于独身状态。
现逐一解读上述要点。
138、我们讲到贞节的存在及缺乏，是因为我们还是在讲婚姻之爱。而婚姻之爱只有在其反面也考虑到时才能更清楚地展现出来，其反面也就是贞节的缺乏。贞节也就是排除不贞洁后所剩下的，而不贞洁则是与贞节完全相反，这将在第七部分中讲到。
在此将按以下几点讲述什么是贞节及贞节的缺乏，以及所涉及到的人：
（1）贞节及贞节的缺乏是用来描述婚姻的状态及与婚姻有关的事物。
（2）贞节只适用于一夫一妻的婚姻。
（3）只有基督教式的婚姻才是贞节的。
（4）贞节的实质就是婚姻之爱。
（5）婚姻之爱中所有的愉悦都是贞洁的。
（6）由于主而有精神境界的人的婚姻之爱会越来越纯，越来越贞节。
（7）婚姻中的贞节来自于基于宗教信仰而拒绝婚外情。
（8）贞节不适用于那些没有对异性的爱的感受的孩子及少年。
（9）贞节不适用于生来有性生理缺陷或受阉割的人。
（10）贞节不适用于那些否认有婚外情是违背宗教的罪恶的人，也不适用于那些否认婚外情有害于社会的人。
（11）贞节不适用出于不同的外在原因而抵制婚外情的人。
（12）贞节不适用于认为婚姻关系是非贞洁的人。
（13）贞节不适用于宣誓保持独身状态的人，除非他们有对婚姻之爱的爱。
（14）处于婚姻中的状态好于独身状态。
138. VII. CHASTITY AND UNCHASTITY
Since I am still at the outset of my discussion of the details of conjugial love, and this love can only indistinctly and thus dimly be recognised, unless its opposite, unchastity, is somehow made visible; and since this is somehow or dimly made visible, when chastity is described together with unchastity, seeing that chastity is merely the removal of what is unchaste from the chaste, [I shall here say something about chastity and unchastity]. 1The latter part of this book will deal with unchastity, which is the direct opposite of chastity; it will there be described fully and in all its varieties under the heading The gross pleasures of folly on the subject of scortatory love. The nature of chastity and unchastity and of the people who show them will be set forth in the following order.
(i) Chastity and unchastity are only attributed to marriages and matters relating to marriage.
(ii) Chastity is only attributed to monogamous marriages, that is, between one man and one wife.
(iii) Only Christian marriage can be chaste.
(iv) Truly conjugial love is the height of chastity.
(v) All the delights of truly conjugial love, even the lowest, are chaste.
(vi) In the case of those whom the Lord makes spiritual, conjugial love is more and more purified, and it becomes chaste.
(vii) The chastity of marriage comes about through the complete renunciation for religious reasons of promiscuous conduct.
(viii) Chastity cannot be attributed to small children, or to boys and girls, or to young men and women, before they feel sexual love in themselves.
(ix) Chastity cannot be attributed to those born eunuchs, or to those made eunuchs.
(x) Chastity cannot be attributed to those who do not believe acts of adultery to be religious evils, much less to those who do not believe acts of adultery to be damaging to society.
(xi) Chastity cannot be attributed to those who refrain from acts of adultery only for various outward reasons.
(xii) Chastity cannot be attributed to those who believe marriages to be unchaste.
(xiii) Chastity cannot be attributed to those who have renounced marriage by a vow of perpetual celibacy, unless there is and persists in them a love of a truly conjugial life.
(xiv) The married state is preferable to the celibate.
An explanation of these points now follows.
138. CHASTITY AND ITS ABSENCE
[We take up chastity and its absence here,] since I am still on the way to dealing with conjugial love in particular, and because conjugial love in particular can be known only indistinctly and thus dimly unless its opposite is also seen to some degree. Its opposite is unchasteness, and this is seen to some degree, or some shadow of it, when chastity is described along with its absence. For chastity is simply the removal of unchasteness from that which is chaste. Unchasteness, on the other hand, which is the complete opposite of chastity, is discussed in the second part of this work, where it will be described in its full scope and in its varieties under the title, PLEASURES OF INSANITY RELATING TO LICENTIOUS LOVE.
Meanwhile, what chastity is and its absence, and who they apply to, will be made clear according to the following outline:
1. Chastity and a lack of chastity are terms that apply only to states of marriage and things that have to do with marriage.
2. Chastity is ascribed only to monogamous marriages, or to marriages of one man with one wife.
3. Only a Christian conjugial relationship is chaste.
4. Truly conjugial love is the essence of chastity.
5. All the delights of truly conjugial love, even the end delights, are chaste.
6. Conjugial love is more and more purified and becomes chaste in people who become spiritual from the Lord.
7. Chastity in marriage comes about through total renunciation of licentious relationships in accordance with religion.
8. Chastity cannot be ascribed to little children or boys and girls, nor to adolescents of either sex before they feel a love for the opposite sex stirring in them.
9. Chastity cannot be ascribed to people who are born eunuchs or who have been made eunuchs.
10. Chastity cannot be ascribed to people who do not believe that adultery is an evil against religion, and still less to those who do not believe that adultery is harmful to society.
11. Chastity cannot be ascribed to people who abstain from adulterous relationships only for various external reasons.
12. Chastity cannot be ascribed to people who believe that marriages are unchaste.
13. Chastity cannot be ascribed to people who have renounced marriage by a vow of perpetual celibacy, unless a love for the truly conjugial life is present and remains in them.
14. The state of marriage is preferable to a state of celibacy.
Explanation of these statements now follows.
138. Chapter 7. About "Chaste" and "Unchaste"
Now then, I am still at the outset in regard to working through the details of married love, and married love in detail can only be recognized indistinctly and as if in the dark unless its opposite appears to a certain extent, too. Its opposite is anything unchaste, which does appear, somewhat hazily, when you describe "chaste" and "unchaste" together, because chastity is just the separation of what is unchaste from what is chaste.
However, Part 2, at the end of this book, deals with unchasteness, which is totally opposite to chastity, where its variations are described fully under the heading, "The Foolish Pleasures of Illicit Love."
But the illustration of what chastity and unchasteness are, and for whom, follows this order:
1. "Chaste" and "unchaste" apply only to marriages and to things that have to do with marriages.
2. "Chaste" applies only to monogamous marriages, or marriage of one man with one wife.
3. Marriage can be chaste only if Christian.
4. True married love is chastity itself.
5. All the pleasures of real married love are chaste - even the most physical ones.
6. For those whom the Lord makes spiritual, married love grows more and more pure and becomes chaste.
7. The chastity of a marriage emerges through totally renouncing fornication for religious reasons.
8. "Chastity" does not apply to babies, little boys and girls, or teenaged boys and girls before they have felt sexual love.
9. "Chastity" does not apply to born eunuchs nor to those who are made eunuchs.
10. "Chastity" does not apply to those who do not think adultery is a religious evil, and still less to those who do not think adultery hurts society.
11. "Chastity" does not apply to those who abstain from adulteries just for various superficial reasons.
12. "Chastity" does not apply to those who think marriages are unchaste.
13. "Chastity" does not apply to those who have renounced marriage and have vowed perpetual celibacy, unless they still have a love for a life of real marriage.
14. Marriage is a better condition than celibacy.
Now comes an explanation of these things.
138. THE CHASTE AND THE NON-CHASTE
Since I am still at the threshold of the treatment of conjugial love in detail; and since conjugial love in detail can be known only indistinctly and thus obscurely unless in some measure its opposite also be seen, which is the unchaste, and this is seen in a measure or in shade when the chaste is described together with the non-chaste, for chastity 1is only the removal of the unchaste from the chaste; [therefore, the chaste and the non-chaste shall now be treated of]. The unchaste, which is entirely opposite to the chaste, is treated of in the latter part of this work, under the title THE PLEASURES OF INSANITY FROM SCORTATORY LOVE, where it is described in its full extent and with its varieties. What the chaste is and the non-chaste, and with whom they are, will be made clear in the following order:
I. That the chaste and the non-chaste are predicated only of marriages and of such things as belong to marriages.
II. That the chaste is predicated only of monogamous marriages, or those of one man with one wife.
III. That the Christian conjugial alone is chaste.
IV. That love truly conjugial is chastity itself.
V. That all the delights of love truly conjugial, even the ultimate, are chaste.
VI. That with those who are made spiritual by the Lord, conjugial love is more and more purified and made chaste.
VII. That the chastity of marriage comes into existence by the total renunciation of whoredoms from religion.
VIII. That chastity cannot be predicated of infants; nor of boys and girls; nor of youths and virgins before they feel the love of the sex in themselves.
IX. That chastity cannot be predicated of eunuchs born such, nor of eunuchs made such.
X. That chastity cannot be predicated of those who do not believe adulteries to be evils of religion, and still less of those who do not believe adulteries to be hurtful to society.
XI. That chastity cannot be predicated of those who abstain from adulteries solely on account of various external reasons.
XII. That chastity cannot be predicated of those who believe marriages to be unchaste.
XIII. That chastity cannot be predicated of those who have renounced marriages by vowing perpetual celibacy, unless there be and remain in them the love of a life truly conjugial.
XIV. That the state of marriage is to be preferred to the state of celibacy.
The explanation of the above now follows.
Footnotes:
1. The Latin is non castitas (non-chastity), but the context shows that this is a misprint for nam castitas, as in the translation; see no. 147, 452.]
138. VI. CHASTE AND NON-CHASTE
We are still only entering upon the discussion of marital love in particular. What marital love is, can be known only indistinctly and obscurely unless one sees in some measure what its opposite is, which is the unchaste. What this is, appears in a measure or in shade when the chaste is described along with the non-chaste (non-chastity comes with removal 1of what is unchaste from what is chaste). I shall therefore say something here of chaste and non-chaste. What is unchaste, however, or wholly opposite to the chaste, will be discussed in the latter part of this work, where it will be described in its whole extent and with its variations under the title, "Scortatory Love: its Insane Pleasures." Now what chaste and non-chaste are, and with whom they are found, shall be made clear in this order:
I. Chaste and non-chaste are predicable only of marriages and of such things as concern marriage.
II. The chaste is predicable only of monogamous marriages, or marriages of one man with one wife.
III. The Christian marital tendency alone occurs chaste.
IV. True marital love is chastity itself.
V. All the delights of true marital love, including the ultimate, are chaste.
VI. With those who from the Lord become spiritual, marital love is more and more purified and rendered chaste.
VII. Chastity in marriage comes about through total renunciation of whoredoms for religion's sake.
VIII. Chastity cannot be predicated of infants, or of boys and girls, nor can it be predicated of young men and women before they experience love of the sex.
Ix. Chastity cannot be predicated of eunuchs, so born or made.
X. Chastity cannot be predicated of those who do not believe that adulteries are evils to religion, and still less of those who do not believe that adulteries are a damage to society.
XI. Chastity cannot be predicated of those who refrain from adulteries only for various external reasons.
XII. Chastity cannot be predicated of those who believe that marriages are unchaste.
XIII. Chastity cannot be predicated of those who have renounced marriages by vowing perpetual celibacy, unless they have and retain a love for a true marital life.
XIV. The state of marriage is to be preferred to the state of celibacy.
Explanation of these propositions follows.
Footnotes:
1. Clarified in. 146.
138. ON THE CHASTE AND THE NON-CHASTE.
I am still at the beginning of the treatment of conjugial love in particular, and conjugial love in particular can be but indistinctly and thus obscurely known unless its opposite also, which is the unchaste, in some measure appears; this does appear in a measure, or in the shade, when the chaste is described together with what is not chaste, for chastity is but the removal of the unchaste from the chaste. But the unchaste, which is entirely opposite to the chaste, is treated of in the latter part of this work, where it is described in its full extent, and with its varieties, under the title, The Pleasures of Insanity pertaining to Scortatory Love. But what the chaste is, and the non-chaste, and with whom they are, will be explained in the following order:
(1) That chaste and non-chaste are only predicated of marriages, and of such things as pertain to marriage.
(2) That chaste is predicated only of monogamous marriages, or those of one man with one wife.
(3) That only the Christian conjugial is chaste.
(4) That love truly conjugial is chastity itself.
(5) That all the delights of love truly conjugial, even the ultimate, are chaste.
(6) That with those who become spiritual from the Lord, conjugial love is purified more and more and becomes chaste.
(7) That the chastity of marriage comes through the total renunciation of scortations from religion.
(8) That chastity cannot be predicated of infants; nor of boys and girls; nor of young men and virgins before they feel with themselves the love of the sex.
(9) That chastity cannot be predicated of those born eunuchs; nor of those made eunuchs.
(10) That chastity cannot be predicated of those who do not believe adulteries to be evils of religion; and still less of those who do not believe adulteries to be hurtful to society.
(11) That chastity cannot be predicated of those who abstain from adulteries for various external reasons only.
(12) That chastity cannot be predicated of those who believe marriages to be unchaste.
(13) That chastity cannot be predicated of those who have renounced marriages by vowing perpetual celibacy, unless there is, and remains in them, a love of the life truly conjugial.
(14) That the state of marriage is to be preferred to a state of celibacy.
The explanation of these propositions now follows.
138. DE CASTO ET NON CASTO
Quoniam adhuc in ingressu ad transigendum de Amore Conjugiali in specie sum, et Amor conjugialis in specie non potest nisi indistincte et sic obscure cognosci, nisi etiam quodammodo appareat ejus oppositum, quod est Incastum, et hoc quodammodo seu in umbra apparet, cum Castum describitur una cum non Casto, nam 1Castitas est modo remotio Incasti a Casto[, hic ideo aliquid dicetur de Casto et de non Casto]. De Incasto autem, quod prorsus est oppositum Casto, agitur in Parte posteriore hujus Operis, ubi hoc sub intitulatione, Voluptates insaniae de Amore Scortatorio, in sua amplitudine, et cum suis varietatibus, describetur. Quid autem est Castum et non Castum, et apud quos, illustrabitur in hoc ordine.
I: Quod Castum et non Castum solum praedicentur de Conjugiis, et de talibus quae Conjugii sunt.
II: Quod Castum solum praedicetur de Conjugiis monogamicis, seu unius Viri cum una Uxore.
III: Quod Conjugiale Christianum solummodo detur castum.
IV: Quod Amor vere conjugialis sit ipsa Castitas.
V: Quod omnes Delitiae amoris vere conjugialis, etiam ultimae, sint Castae.
VI: Quod Amor conjugialis apud illos, qui a Domino fiunt spirituales, plus et plus purificetur, et fiat Castus.
VII: Quod Castitas conjugii existat per totalem abdicationem scortationum ex Religione.
VIII: Quod Castitas non praedicari possit de Infantibus, nec de Pueris et Puellis, neque de Adolescentibus et Virginibus, antequam apud se sentiunt amorem sexus.
IX: Quod Castitas non praedicari possit de Eunuchis natis, nec de Eunuchis factis.
X: Quod Castitas non praedicari possit de illis, qui non credunt adulteria esse mala religionis, et adhuc minus de illis, qui non credunt adulteria esse damna societatis.
XI: Quod Castitas non praedicari possit de illis, qui solum propter varias causas externas ab adulteriis abstinent.
XII: Quod Castitas non praedicari possit de illis, qui credunt Conjugia esse incasta.
XIII: Quod Castitas non praedicari possit de illis, qui abdicaverunt Conjugia vovendo perpetuum coelibatum, nisi in illis sit et permaneat amor vitae vere conjugialis.
XIV: Quod status conjugii praeferendus sit statui coelibatus. Sequitur nunc horum Explicatio.
Footnotes:
1. Prima editio: non