155、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。贞洁之所以不适用于这些人，是因为发誓永远独身后，他们就抛弃了婚姻之爱，而贞洁只适用于婚姻之爱。还因为，创造和出生会引入性倾向，当这种性倾向被克制和压抑时，就不可避免地转化为温暖，有时转化为灼热，从身体上升到灵的层面，攻击它，有时玷污它。还有可能出现这种情况：以这种方式被玷污的灵有可能玷污宗教观念，将其从内层，就是它们居于圣洁之处，驱逐到外层，就是它们变成纯粹的外在言行之处。所以，主规定，这种独身主义只存在于那些进行外在敬拜，也就是没有靠近主或阅读圣言的人当中。对这种人来说，独身的承诺和贞洁的誓言不会危及永生，不像那些进行内在敬拜的人。再加上有许多人并非自愿进入这种生活状态，有些人在自主运用理性之前就过上这种生活，有些人由于种种原因远离世界而过上这种生活。
在那些为了使自己的心思远离世俗，以便自由敬拜神而选择这种生活状态的人当中，只有那些以前曾怀有对真正婚姻生活的热爱，或后来获得并持守这爱的人才是贞洁的，因为贞洁只适用于对这种生活的热爱。也正因如此，死后，在修道院生活的所有人最终都从自己的誓言被释放出来，得到自由，以便他们能照着内心的祈祷和爱的渴望选择或独身或婚姻的生活。那些热爱敬拜的属灵事物之人若此时选择婚姻生活，就会在天堂结婚；而那些选择独身生活的人则被送往同类那里，这些人住在天堂的边缘。
我曾问天使，那些专注于虔诚、献身神性敬拜，从而远离这个世界的欺骗和肉体情欲，并为此发誓永保童贞的修女，是否被接入天堂，在那里照自己的信仰成为最先蒙福者。天使回答说：“她们的确被接入天堂，但她们感受到那里婚姻之爱的气场后就感到沮丧、焦虑；于是便离开，被放了出去；有些是自愿离开的，有些是请求允许离开的，有些是被命令离开的。一旦她们到了天堂的外围，就有一条路向她们打开；这路通向她们在世时过着类似生活的同伴那里。这令她们感到愉快，而不是忧伤，并且她们彼此快乐。”
155、（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。因为在宣誓独身后，这种人就将婚姻之爱拒之在外了。而贞节只适用于有婚姻之爱存在的情况。
虽然如此，在他们心中还有生来就有的对异性的兴趣。当这种兴趣被压制后，这种兴趣不可避免也会在思想上升温，有时会积聚成热量，它上升到精神之中，会使得人在精神上受折磨。有时结果是它腐蚀这个人的信仰，使人在内心中动摇，结果使得他的信仰只是一种外在形式。
因此，主使得这种独身状态只存在于只在外在上有信仰的人中，这些人不走向主，也不读圣经，他们的永生没有因独身宣誓而受到影响。
另外，有好多人并不是自愿进入那种独身状态的。有些人是因为世上的原因的诱惑而进入那种独身状态。那些为了更好地崇拜而选择独身状态的人，只有那些在独身之前或独身之后有对真正的婚姻之爱的爱的人才可以用贞洁这一词来形容，因为贞洁一词只适用于有对真正的婚姻生活的爱的情况。
因此，在死后，所有的僧侣都重新获得自由，不再受誓言的约束，他们能自愿去选择是进入婚姻还是独身，若他们选择结婚，那些有精神信仰的人可以在天国中结婚，那些选择继续独身的人则被送到与他们一样的人那里，他们住在天国的外缘。
关于选择独身而能够更好地崇拜的女性，我问过天使，是否她们死后会快乐地生活。天使说：“她们能够进入天堂，但是当他们体会到那里婚姻之爱的氛围后会感到沮丧。天使又说，他们有些选择离开天国，有些被告知应该离开。她们离开后来到与他们类似的人中，在那里他们不再沮丧而是愉快地生活在那里。
155. (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.
Chastity cannot be attributed to these because, following a vow of perpetual celibacy, conjugial love is cast away. Yet chastity can only be attributed to that love. It is also because creation and so birth introduces a sexual inclination, and when this is restrained and subdued, the inclination cannot but be transformed into warmth, in some cases into burning heat, which, rising from the body to the level of the spirit, attacks it and in some cases pollutes it. It can also happen that a spirit polluted in this way may pollute religious ideas, casting these down from the inner level, where they are in holiness, to the outer level, where they become matters of speech and behaviour. It has therefore been provided by the Lord that this kind of celibacy exists only among those who practise outward worship, which is what happens to those who do not approach the Lord or read the Word. With such people a promise of celibacy together with a vow of chastity does not endanger everlasting life, as it does with those who practise inward worship. It also happens that many people enter upon that state of life without free choice, some before they are old enough to enjoy freedom by the use of reason, some under the influence of worldly enticements.
[2] Of those who take up that state in order to distance their minds from the world, so as to be free to worship God, those alone are chaste who previously cherished a love for a truly conjugial life, or acquired it subsequently and retained it, because it is the love of such a life to which chastity can be attributed. For this reason too all monastics are after death released from their vows, and given freedom to choose a life in or out of marriage, as the inward vows and desires of their loves dictate. If they then choose married life, they are married in heaven, if they have also loved the spiritual side of worship. But those who choose unmarried life are sent to join their like who live on the fringes of heaven.
[3] I asked the angels whether nuns who have devoted themselves to religion, making themselves servants in the worship of God, and so withdrawing themselves from the deceits of the world and the lusts of the flesh, and for that reason taking a vow of perpetual virginity, are received into heaven and take a leading place among the blessed in accordance with their belief. The angels replied that they are certainly received, but when they feel the sphere of conjugial love in heaven, they become depressed and worried; then they leave and are allowed out, some of their own accord, some after asking permission, some being ordered to leave. Once outside that heaven the way is open for them to join their colleagues whose state in the world was similar. This makes them cheerful instead of worried, and they are happy with one another.
155. 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. There is no ascribing of chastity to people like this, because after a vow of perpetual celibacy, they cast aside conjugial love, and yet chastity is applicable only to this love.
Moreover, there is still an attraction to the opposite sex in them from creation and so from birth, and when this is restrained and suppressed, it inevitably happens that the attraction turns into a feeling of warmth and in some cases into a state of heat, which, rising from the body into the spirit, torments it and in some people corrupts it. It can happen as well that the spirit thus corrupted in turn corrupts matters of religion and casts them down from their proper internal abode, where they are held in reverence, to an external abode, where they become merely words and gestures.
Because of this, the Lord has therefore provided that celibacy of this kind occur only among people who have an external worship, which they are in because they do not go to the Lord or read the Word. In their case, eternal life is not put in peril by conditions of celibacy imposed along with a vow of chastity, as it would be in the case of people who have an internal worship.
In addition, many of these people do not enter that kind of life of their own free will, but some do so before they reach a state of freedom arising from reason, and some do so as a result of seductive influences from the world.
[2] Among people who adopt that way of life in order to free their minds from the world so as to have time for Divine worship, only those are chaste in whom a love for the truly conjugial life either was present before the celibate state or came into being afterwards and then remained, because a love for the truly conjugial life is the love to which chastity applies.
For this reason, too, after death, all monastics are finally released from their vows and allowed to go free, in order that they may be led to choose either married or unmarried life according to the inner prayers and longings of their love. If they then choose to enter married life, those who have at the same time loved the spiritual things of worship are allowed to marry in heaven. But those who choose an unmarried life are sent to others like themselves, who live in the outskirts of heaven.
[3] With respect to women who devoted themselves to a life of piety, giving themselves up to Divine worship and thus withdrawing themselves from the illusions of the world and the lusts of the flesh, and who had therefore taken a vow of perpetual virginity, I have asked angels whether they are received into heaven, and whether they become first among the happy there, according to their belief. But the angels replied that they are indeed received, but when they feel the atmosphere of conjugial love there, they become unhappy and distressed. And then, the angels said, they leave or are sent away, some of them going on their own, some after asking permission, and some by being told to go. Moreover, when they are outside the heaven they had been in, a way opens before them leading to companions who had lived in a similar state of life in the world. And then they become no longer distressed but cheerful, and they rejoice with one another.
155a. 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. "Chastity" does not apply to these people, because the love in marriage is thrown away once they make a vow of perpetual celibacy, and chastity only applies to that love.
Also, love of the other sex is still there from creation and therefore from birth. When this tendency is restrained and subdued it can only turn into a heat that seethes inside some people. Then it surges from their body into their mind, infests it, and in some cases contaminates it. And it can happen that a mind contaminated by this also contaminates religious matters and degrades them from their inner place where they have holiness, down into superficialities, where they become nothing but words and postures.
For this reason the Lord provides that this celibacy only occurs among people who have an external worship, because they do not approach the Lord or read the Word. The imposition of celibacy together with the vow of chastity does not endanger their eternal life as it would for those who worship inwardly. In addition, many people living in that condition did not do it of their own free will. Some did it before they had enough rationality to be free, and some because of worldly influences.
Among those who adopt celibacy to get their minds away from the world and to make room for divine worship, the ones who had a love for the life of real marriage before their vows, or develop it afterwards, and it remains in them, are chaste to that extent, for a love of married life is what chastity does have to do with.
And for this reason all monastics are finally released from their vows after death, and set free, and are given a choice between married and unmarried life, according to the inner vows and desires of their love. Then if they enter married life, there are weddings in heaven for the ones who also loved the spiritual side of worship. But those who choose unmarried life are placed with people like themselves, who live at the edges of heaven.
I have asked angels whether heaven accepts women who have pursued piety and have given themselves up to divine worship, and have withdrawn themselves from worldly illusions and the lure of the flesh, and on that account have vowed perpetual virginity - and whether they become first among the blessed, according to their faith.
The angels said that they are accepted, but when they notice the aura of married love there they become depressed and uncomfortable, and then - some of their own free will, some through asking permission, and some by command - they go away or are sent away. And when they are outside that heaven, paths open for them leading to companions who had enjoyed the same condition of life in the world. Then they change from worried to happy and rejoice among themselves.
155. 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. That chastity cannot be predicated of these is because, after the vow of perpetual celibacy, conjugial love is cast out, though to this love alone belongs the predication of chastity; also because inclination to the sex is still within from creation and thence from birth, and when restrained and repressed, it cannot be otherwise than that this inclination will go off into heat, and with some into burning heat; and this, when it rises up from the body into the spirit, infests and with some defiles it. Moreover, it may be that the spirit, thus defiled, will defile also the things of religion and cast them down from their internal seat where they are in holiness, into mere externals where they become things of the mouth and gesture alone. Therefore it is provided by the Lord that such celibacy exists only with those who are in external worship [alone], being in this because they do not approach the Lord or read the Word. With such men, the injunction of celibacy, with the vow of chastity, does not endanger eternal life as it would with those who are in internal worship. Add to this, that many do not enter into that state of life of their own free will, some entering it before they are in freedom from reason, and some because of causes drawing them away from the world.
[2] Among those who adopt that state of life for the separation of their mind from the world that they may spend their days in Divine worship, they only are chaste with whom the love of a life truly conjugial remains, whether it was with them before that state or came after it, it being the love of this life, of which chastity is predicated. It is for this reason that after death, all who have lived in monasteries are finally released from their vows and set at liberty, that they may be brought to choose either a conjugial life or a life apart from the conjugial, according to their interior prayers and the desires of their love. Moreover, those who have loved the spiritual things of worship, if they then enter into the conjugial life, are given in marriage in heaven; but those who choose an extra-conjugial life are sent to their like who dwell at the sides of heaven.
[3] I have asked angels whether women who have devoted themselves to piety and given themselves up to Divine worship, and so have withdrawn from the illusions of the world and the lusts of the flesh and have therefore vowed perpetual virginity, are received into heaven and there become the first among the blessed in accordance with their own belief. The angels answered: "They are indeed received into heaven, but when they feel the sphere of conjugial love there, they become sad and anxious; and then, some of their own free will, some by requested permission, and some by command, they depart and are let out; and when they are outside that heaven, a way is opened for them to their companions who, in the world, were in a similar state of life. Then, from being anxious, they become cheerful and happy in each other's company."
155. (xiii) Chastity cannot be predicated of those who have renounced marriages, vowing perpetual celibacy, unless they have and retain a love for a true marital life. Of these there can be no predication of chastity for the reason that after a vow of perpetual celibacy, marital love is thrust out, of which alone, however, is there any predicating chastity. Moreover, from creation and thus by birth, inclination toward the sex is still present, and when this is restrained and repressed, it turns inevitably to heat and with some into a burning, which, though it is bodily, rises into the spirit, infesting and in some befouling it. The spirit so befouled may also befoul the things of religion, casting them from their internal abode where they are in holiness into external things where they become merely words and gestures. The Lord has therefore provided that such celibacy shall exist only with persons who are in external worship, in which they are because they do not approach the Lord or read the Word. With these the life eternal is not imperilled by the imposition of celibacy along with a vow of chastity, as it is with those in internal worship. Add to this that many do not enter the celibate life of their own free will, but some before they enjoy freedom and reason, and some for causes attracting them out of the world.
[2] Of those who take up that condition on account of estrangement of mind from the world to be free for Divine worship, there are those chaste enough, with whom a love of true marital life either existed before that state of life or arises afterward and persists; of the love of that life chastity is predicated. Therefore monastics after death are at length released from their vows and given their liberty, so that in accord with the inward vows and desires of their love they may be led to choose either a married or an unmarried life. If they then enter the married life, those who have also loved the spiritual things of worship are given in marriage in heaven, but those who elect the unmarried life are sent to their like, who live at the sides of heaven.
[3] I have asked angels whether women who have been zealous in piety and have surrendered themselves to Divine worship, and so withdrawn from the deceits of the world and from the lusts of the flesh, and to that end have vowed perpetual virginity, are received into heaven, and whether they then become chief among the happy in accordance with their faith. The angels answered that they are received indeed, but on feeling the sphere of marital love there, become sad and distressed, and that then some of their own accord, some by permission which they have sought, and some by command, leave or are put out; and that, once outside that heaven, a way opens before them to companions who had been in a like state of life in the world, and from being distressed they turn cheerful and are gladdened by one another.
155 (1). (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. Chastity cannot be predicated of these for the reason that after the vow of perpetual celibacy conjugial love is driven out, of which alone, nevertheless, chastity is predicable. And because an inclination to the sex is yet inherent from creation, and hence by birth; and when this is restrained and repressed it cannot be but that this inclination will break forth into heat, and with some into a ferment, which as it rises up from the body into the spirit infests, and with some befouls, it; and it may be that the spirit thence befouled will befoul also the things of religion, and cast them down from their internal seat, where they are in holiness, into externals, where they become but a thing of the mouth and of gesticulation; for which reason it is provided of the Lord that this celibacy is only with those who are in external worship, in which they are because they do not approach the Lord and do not read the Word. With them eternal life is not so much imperilled by injunctions of celibacy, with at the same time a solemn promise of chastity, as it would be with those who are in internal worship. Add to this, that many do not enter into that state of life of their own free will, but some before they come into freedom from reason, and some on account of alluring causes from the world. Among those who adopt that state of life for the sake of the withdrawal of the mind from the world, that they may have leisure for Divine worship, they only are chaste with whom either there was a love of life truly conjugial before that state, or with whom it comes and remains after it; because it is of the love of this life that chastity is predicated. And on this account after death, all who have lived in monasteries are at length absolved from their vows and set at liberty, that they may be brought to choose either a married life, or a life outside of the conjugial, according to their interior vows and the desires of their love. If then they enter into conjugial life, those who also have loved the spiritual things of worship are given in marriage in heaven. But those that choose a life outside of the conjugial are sent to their like who dwell on the sides of heaven. I have asked the angels whether they who have devoted themselves to piety, and have given themselves up to Divine worship, and so have withdrawn themselves from the illusions of the world, and from the lusts of the flesh, and have with this purpose vowed perpetual virginity, are received in heaven, and there become first among the blessed, according to their faith? But the angels replied that they are indeed received, but when they feel the sphere of conjugial love there they become sad and troubled; and then some of their own free will, some by asking leave, and some by command, go, or are sent away; and that when they are outside of that heaven a way is opened for them to their companions who were in a similar state of life in the world; and then from being troubled they become cheerful and rejoice together.
155. XIII: Quod Castitas non praedicari possit de illis, qui abdicaverunt Conjugia, vovendo perpetuum Coelibatum, nisi in illis sit et permaneat amor vitae vere Conjugialis. Quod de his non sit praedicatio castitatis, est quia Amor conjugialis post votum perpetui Coelibatus, projectus est, de quo tamen unice est praedicatio castitatis; et quia usque inclinatio ad sexum a creatione et inde a nativitate inest, et cum haec coercetur et domatur, non potest aliter, quam ut inclinatio illa abeat in calorem, et apud quosdam in aestum, qui dum e corpore exsurgit in spiritum, infestat illum, et apud quosdam inquinat illum; et dari potest, quod spiritus inde inquinatus etiam inquinet Religiosa, et haec ab interna sua sede, ubi sunt in sanctitate, dejiciat in externa, ubi fiunt solum oris et gestus; quare provisum est a Domino, quod Coelibatus ille sit modo apud illos, qui in externo cultu sunt, in quo sunt, quia non adeunt Dominum, nec legunt Verbum; apud hos per indictos Coelibatus simul cum sponsione castitatis, non periclitatur vita aeterna, sicut apud illos qui in interno cultu sunt: accedit, quod multi illum statum vitae non ineant ex libero voluntatis, sed quidam antequam in libero sunt ex ratione, et quidam propter causas allectrices e Mundo.
[2] Ex illis, qui propter abalienationem mentis e Mundo, ut vacent Divino Cultui, adoptant illum statum, sunt duntaxat casti illi, apud quos amor vitae vere conjugialis vel ante illum statum fuerat, vel post illum fit, et permanet, quia hujus vitae amor, est de quo praedicatur castitas. Quapropter etiam omnes Monasteriales post mortem tandem exsolvuntur votis suis, et emittuntur in libertatem, ut secundum interiora vota et desideria amoris sui ferantur ad eligendum vitam vel conjugialem vel extraconjugialem; si tunc vitam conjugialem ineunt, illi qui spiritualia cultus etiam amaverunt, dantur nuptui in Coelo; at qui vitam extraconjugialem, mittuntur ad similes, qui in lateribus coeli habitant.
[3] Quaesivi Angelos, numne illae quae 1studuerunt pietati, emancipaverunt se cultui Divino, et sic subtraxerunt se a praestigiis Mundi, et a concupiscentiis carnis, et propterea perpetuam Virginitatem voverant, recipiantur in Coelum, et ibi inter felices secundum illarum fidem primariae fiant; at Angeli responderunt, quod quidem recipiantur, sed cum sentiunt sphaeram amoris conjugialis ibi, fiant tristes et anxiae, et quod tunc quaedam sponte sua, quaedam ex venia petita, et quaedam ex jussu, abeant et emittantur; et quod cum extra illud Coelum sunt, aperiatur illis via ad consocias, quae in simili statu vitae in Mundo fuerant; et quod tunc ab anxiis fiant hilares, ac laetificentur inter se.
Footnotes:
1. Prima editio: illi qui