238、⑷冷淡的内在因素源于宗教信仰。婚姻之爱的真正源头居于人的至内层，也就是居于他的灵魂。仅从以下事实，谁都能信服这一点，即：孩子的灵魂出自父亲。这一事实从他们的倾向和情感的相似性，以及源于父亲的面部共同特征可以得知，这种特征甚至能延续到其遥远的后代。这一事实还可从自创世时就植入灵魂的繁殖能力明显看出来；此外，人们在植物界的成员中也能发现类似现象，因为种子本身，因而整个植株的繁殖力就藏在其幼芽的至内层，无论这植株是树木、矮树丛还是灌木。
存在于植物界的种子和动物界的灵魂里面的这种繁殖力或构成力唯独来自良善与真理的婚姻气场，而非其它源头。该气场不断从主，宇宙的创造者和维护者那里发出并流入（对此，参看222-225节）。它还来自良善与真理这二者合为一体的努力。正是朝向婚姻的这种努力被植入灵魂，而灵魂则是婚姻之爱的源头性因素。该婚姻，即这个普遍气场的源头，同样构成人里面的教会，这一点已得到大量证明，并且在“主与教会的婚姻”那一章，以及许多其它章节被证明得更充分。从摆在理性面前的这个证据清楚可知，教会的起源和婚姻之爱的起源占据同一个位置，并不断拥抱。有关该主题的详细内容可参看前文（130节），那里说明，婚姻之爱取决于人里面教会的状态，因而取决于宗教信仰，因为正是宗教信仰形成这种状态。
此外，人被造是为了能变得越来越内在，从而越来越近地被引入或提升至良善与真理的婚姻，因而进入真正的婚姻之爱，直到他能感受到其幸福的状态。他能被引入或提升至此的唯一途径就是宗教信仰，这一点从前面所述明显看出来，即：教会的起源和婚姻之爱的起源占据同一个位置，在此彼此拥抱，因而不可能不在此联结起来。
238、（4）内在的原因来自于宗教信仰。
真正的婚姻之爱源于人的深处，即人的灵魂中，这一点可以从下述内容中看到。
一切后代的灵魂都来自于他们的父亲——这点可由他们相似的性格特征，相似的面容，以及这些会存在于以后许多代中而得到证实。第二，繁衍的能力在创世时就根植于灵魂之中，另外，还可以从植物界得到证实。植物产生种子，进而长成一株植物，这都是它们繁衍的结果。
这种植物界以及动物界的繁衍力量都是来自于一种婚姻的氛围。它是一种发自于主的善和真理所产生的氛围（参见222-225节），这种氛围来自于善和真理的相互结合，婚姻之爱来自于保留在灵魂中的婚姻的氛围。
产生了这种婚姻氛围的善和真理的结合，同时也在一个人身上形成了一个教会。参见《主和教会的结合》一章。
显然可见，人身上的教会和婚姻之爱是来自于同一地方。关于这点请参见130节。在那节中我们讲了婚姻之爱取决于人身上的教会所处的状态。进而它来自于宗教信仰，因为宗教信仰构成了人身上教会的状态。
另外，人生来注定是要变得越来越内在的，进而使人能被提高到善与真理的结合，以及真正的婚姻之爱中。并且使人能感到其中的快乐。而提高人的唯一办法就是宗教信仰，如前所述，教会和婚姻之爱在人身上是来源于一个地方，因此它们是相联的。
238. (iv) The inward reasons for coldness are religious ones.
The true source of conjugial love is lodged at a person's inmost level, that is, in his soul. Anyone can be convinced of this simply from the fact that the child's soul comes from the father, and this fact can be known from the likeness of their inclinations and affections, and also from the shared facial characteristics which continue from the father down to his remote posterity. It may also be seen from the capability of reproduction implanted in souls from creation; and, moreover, by analogy with the members of the vegetable kingdom. The inmost levels of seedlings conceal the reproduction of the seed itself, and so of the whole plant, whether it be tree, bush or shrub.
[2] The reproductive or formative force present in seeds in this kingdom, and in souls in the other one, is from no other source than the sphere of the marriage of good and truth, which is perpetually radiated and poured in from the Lord, the Creator and Preserver of the universe (on which see above 222-225). It is also from the striving of these two principles, good and truth, to combine into one. It is this striving towards marriage implanted in souls which is the originating cause of conjugial love. It is this same marriage, the source of this universal sphere, which makes the church in a person; this was proved adequately, and more than adequately, in the chapter on the Marriage of Good and Truth [V 1], and in many other passages. From this it will be plain and fully evident to reason that the origin of the church and that of conjugial love occupy the same seat, and are continuously embracing; on this see the fuller account above (130), where it was shown that conjugial love depends upon the state of the church with a person. It therefore depends upon religion, since this is what brings about that state.
[3] Man was also designed by creation to have the capability of becoming more and more inward, and so being brought into or raised nearer and nearer to that marriage, thus to truly conjugial love, until he is able to perceive its state of blessedness. The sole means by which he can be brought into or raised to this is religion, as is plainly to be seen from what was said before, that the origin of the church and of conjugial love occupy the same seat, there embrace each other, and so cannot fail to be combined there.
Footnotes:
1. 122 is meant here.
238. 4. Internal reasons for cold states stem from religion. The real origin of conjugial love is seated in the inmost recesses in a person, that is to say, in his soul, and everyone is convinced of this simply from the following considerations:
The soul of offspring comes from the father - a fact that is recognized from their similarity in inclinations and affections, and also from the commonality of their facial features, persisting from the father even in a much later generation. Secondly, the procreative ability was implanted from creation in souls. And in addition, one finds an analogous parallel in members of the vegetable kingdom, in that reproduction of the seed itself, and thus of the whole plant, lies within the inmost workings of their germinations, whether it be a tree, bush or shrub.
[2] This reproductive or creative force in seeds in the vegetable kingdom, and in souls in the animal kingdom, originates from no other source than the conjugial atmosphere - the atmosphere of good and truth which continually emanates and flows in from the Lord, the Creator and Sustainer of the universe (concerning which above, nos. 222-225) - and from the effort of these two in it - good and truth - to join themselves into one. This conjugial effort inherent in souls is the motive force from which conjugial love springs in the first place.
The same marriage from which this universal atmosphere flows also forms the church in a person, as we have shown amply enough and more in the chapter on "The Marriage of the Lord and the Church" 1and in a number of other places. 2
It is fully and plainly apparent to the sight of reason from this that the origin of the church and the origin of conjugial love have the same seat in a person, and that they are locked in a continual embrace. For more on this subject, however, see no. 130 above, where we showed that conjugial love depends on the state of the church in a person, consequently that it stems from religion, because it is religion which forms that state.
[3] Besides, people were created to be able to become more and more interior beings, thus to be introduced or elevated nearer and nearer to a marriage of good and truth and so into truly conjugial love, to the point that they feel its state of bliss. The only means by which they can be introduced or elevated is religion, which is clearly apparent from what we have already said, that the origin of the church and the origin of conjugial love have the same seat in a person and are there locked in a continual embrace, so that they cannot help but be joined together.
Footnotes:
1. The original text reads "the marriage of good and truth," as though in reference to the chapter, "The Origin of Conjugial Love from the Marriage between Good and Truth," nos. 83ff; but comparison of the contents of the chapters indicates that this is probably a slip of the pen for "The Marriage of the Lord and the Church," nos. 116 ff. See especially no. 122 there.
2. See for example nos. 62, 72, 76:5:115:4, 115:4.
238. 4. The inner causes of coldness depend on religion. A person's love for marriage originates in his most inner reaches - in other words, in his soul. Just the fact that the child's soul comes from the father's might convince everyone. You can tell, because father and child have similar dispositions and affections, and also features shared with the father that remain even in remote descendants. And souls are created with an inborn ability to propagate. Also, using the vegetable kingdom for an analogy, when a plant germinates it already has, latently, deep within it the propagation of seed and everything that comes from the seed, whether tree, shrub, or bush.
This force to propagate or give form, in seeds of the vegetable kingdom and souls of the other kingdom, is from no source but an environment of marriage - or in other words an environment of good and truth - that constantly radiates from the Lord the Creator and Preserver of the universe, and permeates everything
(see nos. 222-225 above). In it is the effort of these two - good and truth - to join themselves into one entity. This effort to marry resides in our souls and is the origin of our love in marriage.
The chapter on the marriage of good and truth (nos. 83-102; and elsewhere) has shown very fully that the same marriage that makes this universal environment of good and truth also makes the church among people, so the evidence is there for your reason to see clearly that the source of the church and the source of love in marriage are in the same place and in one continual embrace.
But more on this subject appears (no. 130 above) where we showed that a person's love in marriage is aligned with the state of the church in him, so this love comes from religion, which determines what the church in him is like.
Moreover, people are created with the potential to become more and more inwardly human, so they can be led or lifted closer and closer to the marriage of good and truth. This means they can approach the real love in marriage and even find out how happy it is. Religion is the only way to be led or lifted this way, clearly, when you consider the statement just above - that the origin of the church and the origin of love in marriage are in the same place and in mutual embrace there, so they have to be linked together.
238. IV. THAT THE INTERNAL CAUSES OF COLD ARE FROM RELIGION. That the true origin of conjugial love resides with man in his inmosts, that is, in his soul, is a matter of conviction with every one, from the mere fact that the soul of the offspring is from the father--a fact which is recognized from the similarity of inclinations and affections, and also from the general similarity of features derived from the father, this remaining in his posterity even when remote. It is further evident from the propagative faculty implanted in souls from creation, and also, by analogy, in the subjects of the vegetable kingdom, in that, inmostly latent in their germinations lies the propagation of seed and hence of the whole plant, whether tree, bush, or shrub.
[2] This propagative or plastic force in seeds of the vegetable kingdom and in the souls of the other kingdom, is from no other source than the conjugial sphere--being the sphere of good and truth treated of above (nos. 222-225)--perpetually emanating and flowing in from the Lord the Creator and Sustainer of the universe, and the striving therein of these two, namely, good and truth, to conjoin themselves into a one. It is this conjugial striving inseated in souls, from which as its origin, conjugial love exists. That this same marriage, whence comes that universal sphere, makes the Church with man, has been shown abundantly and to spare in the chapter on the Marriage of Good and Truth, and many times elsewhere. With this evidence set before the reason, it is clear that the origin of the Church and the origin of conjugial love are in one and the same seat, and that they are in continual embrace. But more on this subject may be seen above (no. 130) where it is demonstrated that conjugial love is according to the state of the Church with man, and so is from religion, it being religion that makes this state.
[3] Moreover, man was so created that he can become ever more interior, and thus can be introduced or elevated into that marriage, and so into love truly conjugial, ever more intimately until he perceives the state of its blessedness. That the sole means of this introduction or elevation is religion, is clearly evident from what was said above, namely, that the origin of the Church and the origin of conjugial love are in the same seat, and that, being there in mutual embrace, they must needs be conjoined.
238. (iv) Internal causes of cold concern religion. Every one may be convinced by the following facts that the real origin of marital love resides in the inmosts of the human being, that is, in his soul. The soul of the offspring is from the father, which is evident in similarity of inclinations and affections, and also in the facial resemblance persisting from the father to even a remote posterity. Secondly, the propagative faculty is implanted in souls by creation. Again, there is the analogy with subjects of the vegetable kingdom, where inmostly in germination there hides the propagation of a seed itself, and so of a new growth, whether tree, shrub or plant.
[2] The propagative or plastic force in seeds in this kingdom, and in souls in the other kingdom, has only one origin, namely, the marital sphere of good and truth, perpetually emanating and inflowing from the Lord the Creator and Sustainer of the universe (see above, n. 222-225), and the effort therein of those two, good and truth, to unite into one. It is from this marital effort seated in the soul that originally marital love exists. The same marriage from which that universal sphere comes, also makes the Church with man (as we have shown abundantly in the chapter on "The Marriage of Good and Truth," and many times elsewhere). By all the evidence it is plain to reason, then, that the origin of the Church and the origin of marital love have one seat, and are in continual embrace (of this more may be seen above,130, where it is shown that marital love is according to the state of the Church in a man; hence is from religion, for religion makes this state).
[3] The human being has also been so created that he can become more and more interior and so be introduced or elevated more and more closely to that marriage and thus into true marital love, and this until he perceives its state of blessedness. The sole means to this introduction or elevation is religion, as is obvious from what we said above to the effect that the origin of the Church and the origin of marital love are in the same seat and in mutual embrace there, and therefore cannot but be conjoined.
238. (4) That the internal causes of cold are from religion. That the very origin of conjugial love with man resides in the inmosts, that is, in his soul, everyone may be convinced by these facts alone: That the soul of the offspring is from the father, and this is known from the likeness of inclinations and affections, and also from a common likeness of features from the father, abiding even in his late posterity; and from the propagative faculty in souls, inherent from creation; and especially, by analogy, in the subjects of the vegetable kingdom, for that in the inmosts of germinations the propagation of the seed itself lies concealed, and all that is therefrom, be it tree, or shrub, or plant. This propagative or plastic force in seeds in this kingdom, and in souls in the other, is from no other source than the conjugial sphere, which is the sphere of good and truth that emanates and flows in perpetually from the Lord the Creator and Sustainer of the universe, concerning which see above in n. 222-225, and from the endeavor therein of these two, good and truth, to conjoin themselves into one. It is this conjugial endeavor residing within the souls, from which originally conjugial love exists. That the same marriage from which comes this universal sphere makes the church with man, has been most abundantly shown in the chapter on The Marriage of Good and Truth, and in many other places. It is therefore, in all clearness manifest before the reason, that the origin of the church and the origin of conjugial love are in one seat, and that they are in continual embrace. But of this subject more may be seen above, n. 130, where it is proved that conjugial love is according to the state of the church with man, thus is from religion - because religion makes that state. Man also is so created that he can become interior and more interior, and thus be introduced or elevated, more and more nearly to that marriage, and so into love truly conjugial, and this even so that he perceives the state of its blessedness. That the sole means of this introduction or elevation is religion, clearly appears from what is said above, that the origin of the church and the origin of conjugial love are in the same seat, and there are in mutual embrace, and that therefore, they cannot but be conjoined.
238. IV: Quod Causae frigorum internae sint ex Religione. Quod ipsa origo amoris conjugialis in intimis apud hominem resideat, hoc est, in Anima ejus, convincitur omnis ex solis his, quod Anima prolis sit ex patre, et quod hoc cognoscatur ex similitudine inclinationum et affectionum, et quoque ex communi facierum ex Patre in posteritate etiam sera permanentium; tum ex facultate propagativa animabus insita a creatione; et insuper per analogon in subjectis Regni vegetabilis, quod in intimis germinationum lateat propagatio ipsius seminis, et inde totius, sive sit arbor, sive arbustum, sive virgultum.
[2] Vis haec propagativa seu plastica in seminibus in hoc Regno, et in animabus in altero, non aliunde est, quam ex Sphaera conjugiali, quae est boni et veri, quae ex Domino Creatore et Statore Universi perpetuo emanat, et influit, de qua supra222 ad 225; exque nisu duorum illorum, boni et veri, inibi, ad conjungendum se in unum; hic nisus conjugialis insidens animabus est, ex quo originitus amor conjugialis existit: quod idem illud conjugium, ex quo Sphaera illa Universalis est, faciat Ecclesiam apud hominem, in Capite de Conjugio Domini et Ecclesiae, 1et pluries alibi, satis superque ostensum est: inde in omni evidentia coram ratione patet, quod origo Ecclesiae et origo amoris conjugialis, sint in una sede, et quod sint in continuo amplexu; sed de hac re videantur plura supra 130, ubi demonstratum est, quod amor conjugialis sit secundum statum Ecclesiae apud hominem; sic ex religione, quia religio facit hunc statum.
[3] Homo etiam creatus est, ut possit interior et interior fieri, et sic propius et propius introduci seu elevari ad illud conjugium, et sic in amorem vere conjugialem, et hoc usque ut percipiat statum beatitudinis ejus: quod unicum medium introductionis seu elevationis, sit Religio, patet clare a supradictis, quod origo Ecclesiae et origo amoris conjugialis sint in eadem sede, et ibi in mutuo amplexu, et quod inde non possint non conjuncta esse.
Footnotes:
1 Prima editio: de Conjugio boni et veri, (sed videatur illud caput et conferatur cum capite "De Conjugio Domini et Ecclesiae," imprimis 122)