139、⑴贞洁和不贞洁仅适用于婚姻和涉及婚姻的事。这是因为真正的婚姻之爱是贞洁本身，如下文（143节）所示。与之相对立的爱，也就是所谓的淫乱之爱，则是不贞洁本身。因此，婚姻之爱越从淫乱之爱中得以净化，这爱就越贞洁，因为摧毁婚姻之爱的对立面越是被除去。由此明显可知，婚姻之爱的纯净就是所谓的贞洁。还有一种婚姻之爱是不贞洁的，然而又不是不贞洁的；如有些夫妇因种种外在理由表面上弃绝淫行，甚至都不去思想。然而，他们的婚姻之爱若没有在其灵里得以净化，仍不是贞洁的。它只有贞洁的外在形式，却没有贞洁的内在本质。
139、（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。这是因为真正的婚姻之爱是贞节的本质所在。与其相反的爱，也就是对淫乱的爱是非贞节的本质。因此说婚姻之爱是纯净，是贞节的，也就是与其相反的破坏贞节的成份被拒之在外。
139. (i) Chastity and unchastity are only attributed to marriages and matters relating to marriage.
This is because truly conjugial love is the height of chastity, as will appear below [143]; and the love opposed to it, which is called scortatory, is the height of unchastity. In so far therefore that it is purified of scortatory love, that love is chaste, for so far is its opposite, which destroys it, removed. From this it is plain that the purity of conjugial love is what is called chastity. Unchaste conjugial love can still exist without being real unchastity, as between a married couple who for various outward reasons so far refrain from expressing their wantonness as not even to think of it. Yet if that love is not purified in their spirits, it is still not chastity; it may have the form of chastity, but it lacks its essence.
139. 1. Chastity and a lack of chastity are terms that apply to states of marriage and things that have to do with marriage. This is because truly conjugial love is the essence of chastity, as shown below. And the love opposite to it, which we call licentious, is the essence of unchasteness. In the measure, therefore, that conjugial love is purified of unchasteness, in the same measure conjugial love is chaste, for in that measure the opposite that destroys it is taken away.
It is apparent from this that what we mean by chastity is the purity of conjugial love.
There is also conjugial love in which chastity is absent, which is nevertheless not unchaste - such as exists between partners who for various external reasons abstain from outward expressions of lasciviousness even to the point that they do not think about them. Nevertheless, if that love is not purified in their spirits, it is still not chaste. It has an outward form that is chaste, but its inward essence is not chaste.
139. 1. "Chaste" and "unchaste" apply only to marriages and things that have to do with marriages. This is because real married love is chastity itself (this comes later), and its opposite, called love of fornication, is unchasteness itself. So married love is chaste just to the extent that it is freed from the other love, for to that extent its destructive opposite is removed. This shows what the purity of married love, called chastity, is.
There is such a thing as married love that is not chaste and yet is not unchaste, as between partners who for various outward reasons abstain from lascivious actions enough not to think about them. Yet if in their spirits the love is not purified, it is still not chaste.
Its outward form is chaste, but in it there is no essential chasteness.
139. I. THAT THE CHASTE AND THE NON-CHASTE ARE PREDICATED [ONLY] OF MARRIAGES AND OF SUCH THINGS AS BELONG TO MARRIAGES; for, as shown in what follows, love truly conjugial is chastity itself, and the love opposite thereto, which is called scortatory, is unchastity itself. In so far, therefore, as the former love is purified from the latter, so far it is chaste, for so far is its destructive opposite taken away. From this it is evident that it is the purity of conjugial love that is called chastity. Yet there is a conjugial love which is non-chaste and which nevertheless is not unchastity; as, for instance, the love between partners who, for various external reasons, abstain from the effects of lasciviousness so far as not to think of them; nevertheless, if this love has not been purified in their spirits, it still is not chaste. Its form is chaste, but the essence within it, is not chaste.
139. (i) Chaste and non-chaste are predicable of marriages and of such things as concern marriage, for the reason that true marital love is chastity itself (to be shown in what follows); whereas the love opposite to it, called scortatory, is unchastity itself. As far as marital love is purified of scortatory, therefore, so far is it chaste, for in so far its destructive opposite is removed. Hence it is plain that the purity of marital love is what is called chastity. There is indeed a marital love which is not chaste and yet is not unchastity - as between partners who for various external reasons refrain from acts of lasciviousness even to not thinking of them; nevertheless if this love is not purified in their spirits it is not chaste; its form is chaste, but a chaste essence is not in it.
139. (1) That chaste and non-chaste are predicated of marriages, and of such things as pertain to marriages, is because love truly conjugial is chastity itself, as is to be explained; and the love opposite to it, which is called scortatory, is unchastity itself. In so far therefore, as the former is purified from the latter it is chaste, for in so far its destructive opposite is taken away. From which it is plain that the purity of conjugial love is what is called chastity. But there is a conjugial love that is not chaste and yet is not unchastity, as between married partners, who for various external reasons, abstain from the effects of lasciviousness so far as not to think of them. Yet if this love in their spirits has not been purified it still is not chaste. Its form is chaste, but the chaste essence is not in it.
139. I: Quod Castum et non Castum praedicentur de Conjugiis, et de talibus quae Conjugii sunt, 1est quia Amor vere conjugialis est ipsa Castitas, ut sequitur; et Amor ei oppositus, qui vocatur scortatorius, est ipsa Incastitas; quantum itaque ab hoc ille purificatur, tantum ille est castus, tantum enim oppositum destructivum ejus aufertur; ex quo patet, quod Puritas amoris conjugialis sit, quae vocatur Castitas. Datur usque Amor conjugialis non castus, qui tamen non est incastitas, ut inter Conjuges, qui propter varias causas externas abstinent ab effectibus lasciviae usque ut non cogitent de illis; attamen si ille amor in spiritibus illorum non purificatus est, non tamen est castus; forma ejus est casta, sed essentia casta non ei inest.
Footnotes:
1. Prima editio: sunt;