276、⑸尽管如此，世上的婚姻状态仍要延续到某个配偶生命的结束。引证这一点是为了让理性理解以下观点是必要、有用和正确的：即便在婚姻之爱并非纯正的地方，也要信奉这爱，并使它看似纯正。如果所步入的婚姻并没有承诺要持续到某方生命的结束，而是可以随意终止，那是另一回事了。以色列人就是这种情况，他们声称自己有休妻的自由，无论什么缘故。这一点从马太福音中的这段经文清楚看出来：
有法利赛人对耶稣说，人无论什么缘故都可以休妻吗？耶稣回答说，凡休妻另娶的，若不是为淫乱的缘故，是不可以的。他们反驳说，摩西吩咐他们给妻子休书，就可以休她。门徒说，人和妻子既是这样，倒不如不娶。（马太福音19:3-10）
因此，既然婚约是终生的约定，那么可知，夫妻之间表面的爱情和友谊是有必要的。婚姻一旦缔结，就必须维持到在世生命的结束；这个原则是基于神性律法，并因基于神性律法，故也出于理性法（rational law），因而出于世间法（civil law）。这个原则之所以基于神性律法，是因为该律法声明：休妻另娶若非为了淫乱的缘故，是不合法的，如前所述。这个原则之所以出于理性法，是因为理性法建立在属灵律法的基础上，而神性律法与理性法为一。凭后者与前者合在一起的光，或通过在神性律法之光中考虑理性法，可以看出，如果死亡之前丈夫随意休妻，就会造成大量灾难和社会问题。这些灾难和社会问题可从前面的记事（103-114节）在某种程度上看出来，其中来自九个国家的人就讨论了婚姻之爱的源头，故没必要补充进一步的证据。然而，这些因素并不妨碍出于自己的因素而可允许的分离，如前所述（252-254节），以及找情妇（对此，我们将在第二部分予以讨论）。
276、（5）无论如何，世间的婚姻应该延续到一方或另一方生命的尽头。
在此说明这一点是为了证明既使真正的婚姻之爱不再存在，尽力使之看上去仍然存在，这一点是非常必要的。若婚姻不是个与生命同在的契约，可以随意解除，那么情况就不同了，正象以色列人曾赋予自己休妻的权利。
法利赛人来问耶稣：“人无论什么缘故，都可以休妻吗？”
耶稣告诉他们说凡是休妻的若不是因为淫乱的缘故，而与另一个人结婚就是犯奸淫罪了。他们又问那么摩西为什么说给妻子休书就可以与好离婚了呢？使徒们说。
“人和妻子若是这样，倒不如不娶。”（《马太福音》19:3—10）
因为婚姻是与生命同在的契约，所以在婚姻中保持爱和友谊是必要的。
婚姻与生命共存是建立在神圣法律之上的，同时也是与世间的民法有关的。在神圣法律之上要求除非是淫乱的原因，否则休妻而与另外一个人结婚就是非法的。这也是与理性的法律有关的，理性的法律建立在精神性的律法之上。不难看到，若是丈夫有休妻的自由，那么对社会和家庭将带来怎样的毁灭性影响，这点可参见第103-114节。
但是并不排除252-254节中讲的造成分居的合理原因，另外在462节中会提到的有情妇这一原因。
276. (v) The married state, however, in the world is intended to last until the end of each partner's life.
This point is made so that the reason may grasp the necessity, usefulness and truth of the proposition that conjugial love, where it is not genuine, should still be professed and made to look as if it were. It would be different if marriages entered into were not a promise lasting until the end of one's life, but something which could be ended at will. This was the situation of the Israelite people, who claimed for themselves the freedom to divorce wives for any reason whatsoever. This is plain from this passage in Matthew:
Some Pharisees came and said to Jesus, Is it permissible for a person to divorce his wife for any reason? And when Jesus replied that it was not permissible to divorce one's wife and marry another, except for unchaste conduct, they retorted that Moses had commanded them to give notice of repudiation and to divorce. And the disciples said, If this is a person's situation in respect of his wife, it is preferable not to marry. Matthew 19:3-10.
[2] Since therefore the marriage contract is for life, it follows that couples are bound to keep up the appearance of love and friendship. The need for marriages entered into to be maintained until the end of life in the world arises from God's law, and this being so, it is prescribed by the law of reason too, and so is a matter of civil law. It is God's law that it is not permissible to divorce a wife and marry another, except for unchaste conduct, as was shown just above. It is the law of reason, because this is founded upon the spiritual law, since God's law is one with the law of reason. These two together, or rather the law of reason inspired by God's law, [give rise to the civil law today] 1numerous examples are to be seen of aberrations, the destruction of communities, and the dissolution of marriage before death or the divorce of wives at the husband's whim. These aberrations and the destruction of communities can be seen discussed at some length in the account of the debate on the origin of conjugial love by the representatives of the nine kingdoms (103-115). There is thus no need to give additional reasons. These reasons, however, do not prevent separation being permissible for special causes (on these 252-254 above); and also having a concubine (which is discussed in Part Two [Chapter XX]).
276. 5. Nevertheless, marriages in the world are to continue to the end of life. We cite this point to present more clearly to the sight of reason how necessary, useful and true it is that in marriages where conjugial love is not genuine, it should still be affected or be made to appear as though it were. It would be different if marriages once entered into were not compacts to the end of life, but could be dissolved at will. Such was the case in the Israelite nation, which arrogated to itself the right to put away their wives for any reason, as is apparent from this account in Matthew:
The Pharisees...came..., saying to (Jesus), "Is it lawful for a man to divorce his wife for any reason?"
Then when Jesus answered that it was not lawful to divorce a wife and marry another excepting for licentiousness, they replied that Moses had nevertheless commanded them to give her a certificate of divorce and put her away. And the disciples said,
"If such be the case of a man with his wife, it is better not to marry." (Matthew 19:3-10)
[2] Since the marriage covenant is accordingly a covenant for life, it follows that appearances of love and friendship between married partners are necessary.
The principle that marriages once contracted are to continue on to the end of life in the world is based on Divine law, and being based on this, it is a matter also of rational law and therefore of civil law. It is based on the Divine law which says that it is not lawful to divorce a wife and marry another excepting on the grounds of licentiousness, as cited above. It is a matter of rational law, because rational law is founded on spiritual law, since the Divine law and rational law are the same. In the light of the one and the other together, or by considering the rational law in the light of the Divine law, it may appear to a great number of people what monstrous and destructive ruinations of society and dissolutions of marriages would result if divorcings of wives were at the good pleasure of husbands, prior to death. What monstrous and destructive ruinations of society would result may be seen in some measure in the narrative account in which the origin of conjugial love was discussed by the people gathered from the nine kingdoms, nos. 103-114, to which it is unnecessary to add further arguments.
However, these considerations do not prevent separations from being permitted for their own reasons, as discussed above in nos. 252-254, and also the taking of a mistress, which we consider in Part Two. 1
Footnotes:
1. See "Taking a Mistress," nos. 462 ff.
276. 5. All the same, worldly marriages should last to the end of either partner's life. We bring this up to make a necessity, a requirement, and a truth more clear for the mind - that if a real love of marriage is not there, it must be feigned, so there will seem to be a marriage.
It would be different if entering marriage were not a pact to the end of life but one that could be dissolved at will, as with the Israelite Nation. They took it upon themselves to cast off wives for any reason, as these statements in Matthew show: The Pharisees came to Jesus, saying, "Is it lawful for a man to put away his wife for any cause at all?" And when Jesus answered, "It is not lawful to put away a wife and marry another except for whoredom," they replied, "Yet Moses commanded to give her a bill of divorcement and put her away." And the disciples said, "If the case of a man with a wife is like this, it is not expedient to marry" 09:3 -
10. ). So marriage is a covenant for life. Therefore, appearances of love and friendship between married partners are a necessity.
It comes from Divine law that a contracted marriage is to last till the end of life in the world, so it is also rational law and therefore civil law. Divine law provides that a man may not "put away" his wife and marry another except for fornication, as above, and rational law is based on spiritual law, for Divine law and rational law are one law. From rational law and Divine law - or rather, from Divine law through rational law - you can see the great many irregularities, and the social shambles that would come from broken marriages or husbands getting rid of wives at will, before death.
The account (in nos. 103-115) about people gathered from nine kingdoms discussing the origin of married love shows these irregularities and their social consequences fully, so there is no need to add more reasons. These reasons do not obstruct separations, though, when permitted for their own reasons (see nos.
252-54), nor keeping a mistress (see Part 2).
276. V. THAT NEVERTHELESS, IN THE WORLD, MATRIMONIES ARE TO CONTINUE TO THE END OF LIFE. This is adduced in order more clearly to present before the reason the necessity, utility, and truth of the statement that where the conjugial love is not genuine, it should yet be affected, that is, should seem as if it were genuine. It would be otherwise if the marriages entered into were not contracts enduring to the end of life but were dissolvable at will, as was the case with the Israelitish nation which arrogated to itself the liberty of putting away their wives for any cause whatsoever. This is seen from the following words in Matthew: The Pharisees came unto Jesus saying, Is it lawful for a man to put away his wife for every cause? And when Jesus answered that it was not lawful to put away a wife and marry another except for whoredom, they retorted, Yet Moses commanded to give her a bill of divorcement and put her away; while the Disciples said,
If the case of a man be so with his wife, it is not good to marry. Matthew 19:3-10.
[2] Since, therefore, the covenant of marriage is a covenant for life, it follows that appearances of love and friendship between the partners are necessities. That matrimonies once contracted must continue to the end of life in the world, is from Divine law; and being from this, it is also from rational law, and hence from civil law--from Divine law in that it is not lawful for one to put away his wife and marry another except for whoredom, as above; from rational law because this is founded upon spiritual law, Divine law and rational law being one. From the latter and the former together, or through the latter from the former, can be seen the great number of enormities and social destructions [that would result from] the dissolutions of marriages before death, or the putting away of wives at the good pleasure of their husbands. Since these enormities and social destructions can be seen in some fullness in the Memorable Relations, nos. 103-115, concerning the origin of conjugial love as discussed by men gathered together from nine kingdoms, there is no need to add further reasons. These causes, however, do not stand in the way of separations being permitted for their own causes, as above (nos. 252-254), and also concubinage, of which in the Second Part.
276. (v) Nevertheless matrimony in the world is to continue to the end of life. This we adduce to make plainer to the reason the necessity, utility and truth that marital love, when it is not genuine, is to be assumed, or to appear as if it existed. The case would be different if marriages were not entered into and agreed upon for life, but were dissoluble at will, as they were with the Israelitish nation, which arrogated to itself the liberty of putting away wives for any cause, as appears from these words in Matthew:
The Pharisees approached, saying to Jesus, May a man put away his wife for any cause at all? And when Jesus answered that a man may not put his wife away and take another except for whoredom, they replied that Moses nevertheless commanded to give her a bill of divorcement and to put her away; and the disciples said. If the case of a man is so with his wife, it is not expedient to marry (Matthew 19:3-10).
[2] Since therefore the covenant of marriage is for life, it follows that appearances of love and friendship between partners are necessities. It is of the Divine law that matrimonies, once contracted, should continue to the end of life in the world, and being of the Divine law, it is of rational law, too, and hence of civil. It is of the Divine law that one may not put away one's wife and take another save for whoredom, as above. It is of rational law, because this is founded on the spiritual, for Divine law and rational law are one law. From the two laws together, or by the rational from the Divine, a large number of the enormities and social catastrophes may be descried which would ensue upon the dissolution of marriages before death and on the dismissal of wives at the husbands' good pleasure. A number of these enormities and social catastrophes are adverted to in the Memorabilia (n. 103-114) in which companies from nine kingdoms discuss the origin of marital love. We do not need to add further arguments. The reasons for the maintenance of matrimony to the end of life do not, however, obstruct the permission of separations for their own causes (of these above, n. 252-254); or of concubinages (of which in Part II).
276. (5) That nevertheless matrimony in the world is to endure to the end of life. This is stated, that there may be presented more manifestly to the reason the necessity, the utility, and the truth, that where there is not genuine conjugial love it is yet to be feigned, or to have it appear as if there were. It would not be so if marriages entered into were not covenanted to the end of life, but were dissolvable at will, as they were with the Israelitish nation, which arrogated to itself the liberty to put away wives for whatever cause, as appears from these words in Matthew:
The Pharisees came unto Jesus, saying, Is it lawful for a man to put away his wife for every cause? And when Jesus answered, that it is not lawful to put away a wife and marry another except for scortation, they replied that yet Moses commanded to give her a bill of divorcement and put her away; and the disciples said, If the case of a man with a wife be so it is not expedient to marry (Matthew 19:3-10).
As the marriage covenant is therefore, a covenant for life, it follows that appearances of love and friendship between married partners are necessities. That the matrimony contracted is to endure to the end of life in the world, is from Divine law; and because it is from this, it is also from rational law; and thence from civil law. It is from the Divine law that a man may not put away his wife and marry another except for scortation as above; it is from rational law, because this is founded upon the spiritual - for Divine law and rational law are one law. From the latter and the former, or through the latter from the former may be seen the great number of enormities, and the destructions of societies that would come from the 1dissolutions of marriages or the putting away of wives before death at the pleasure of the husband. Those enormities, and the destructions of societies may be realized in some fulness from the discussion concerning the origin of conjugial love by those gathered together from the nine kingdoms, in the Relation at n. 103-115, to which there is no need to superadd further reasons. But these reasons do not prevent the permission of separations for their own causes, of which above at n. 252-254; and also of concubinage, of which in the Second Part.
Footnotes:
1. In the Latin: 'Societies, and the dissolutions, etc.'
276. V: Quod tamen Matrimonia in Mundo ad finem vitae permansura sint. Hoc affertur, ut evidentius coram ratione sistatur necessitas, utilitas, et veritas, quod Amor conjugialis, ubi non genuinus est, usque affectandus sit, seu ut appareat sicut sit; aliter foret, si conjugia inita non essent pacta usque ad finem vitae, sed solubilia ex arbitrio, sicut fuerunt apud Gentem Israeliticam, quae sibi libertatem dimittendi uxores ex quacunque causa arrogavit; ut patet ex his apud Matthaeum, "Accesserunt Pharisaei, dicentes ad Jesum, 'licetne homini dimittere uxorem ex quacunque causa;' et cum Jesus respondit, quod non liceat dimittere uxorem, et aliam ducere, nisi propter scortationem, retulerunt, quod usque Moses praeceperit dare libellum repudii, et dimittere; et discipuli dixerunt, 'si sic est causa hominis cum uxore, non expedit matrimonium contrahere," Matth. 19:3-10.
[2] Cum itaque foedus conjugii est foedus vitae, sequitur, quod apparentiae amoris et amicitiae inter conjuges sint necessitates. Quod Matrimonia contracta usque ad finem vitae in Mundo permansura sint, est ex Lege Divina, et quia ex hac, etiam est ex lege rationali, et inde ex Lege civili; ex Lege Divina, quod non liceat dimittere uxorem, et ducere aliam, nisi propter scortationem, ut supra; ex Lege rationali, quia fundatur super spirituali, sunt enim Lex Divina et Rationalis una Lex; ex hac et illa simul, seu per hanc ex illa, ad multum numerum videri possunt enormitates, et Societatum destructiones, et dissolutiones conjugiorum, si 1dimissiones uxorum ex beneplacito maritorum, ante mortem; enormitates illae et destructiones societatum quoad aliquam copiam possunt in Memorabili de Origine Amoris conjugialis ex congregatis e novem Regnis ventilata,103-114, 2videri; quibus plures rationes superaddere non opus est. Sed hae Causae non obstant, quin propter suas causas permittantur Separationes, de quibus supra252-254; et quoque Concubinatus, de quibus in Secunda Parte.
Footnotes:
1. Prima editio: seu
2. Prima editio: 115