385、有迹象清楚表明，婚姻之爱与对孩子的爱，也就是所谓的舐犊之情是结合在一起的。还有迹象使人们认为，它们并未结合。因为对孩子的爱既可见于发自内心彼此恩爱的夫妻当中，也可见于内心不和的夫妻当中，甚至还可见于分离的夫妻当中，而且有时后者对孩子的爱甚至比前者的更温柔、更强烈。然而，从对孩子的爱之起源可明显看出，这爱与婚姻之爱永远联结在一起。尽管这种起源因接受者而各异，但这两种爱依旧不可分割，犹如最初目的存在于最终目的，也就是结果中。婚姻之爱的最初目的是繁衍后代；最终目的，也就是结果，是所繁衍的后代。最初目的进入结果，居于其中，如同居于它的核心，并且永远不会离开它；这一点从理性深思目的和原因依次发展到结果的过程可以看出来。但由于绝大多数人的推理，不是从原因着手，然后从原因分析到结果，诸如此类，而是从结果着手，并从结果进行到某些结论。于是，理性所流出的光必转为乌云。因此，表象和谬误导致偏离真理。为了说明婚姻之爱与对孩子的爱从内结合，哪怕它们表面分离，我们按下列顺序论证这一点：
⑴为将整个宇宙维持在受造状态，从主发出两个普遍气场，其中一个是繁衍的气场，另一个是保护所繁衍之物的气场。
⑵这两个普遍气场与婚姻之爱的气场并对孩子的爱之气场构成一体。
⑶这两个气场既普遍又单个地自初至末流入天堂的一切事物和尘世的一切事物。
⑷对孩子的爱之气场是一个保护并维持那些无法自我保护并维持之人的气场。
⑸该气场既感染恶人，也感染善人，并促使每个人出于自己的爱去热爱、保护和维持他的后代。
⑹该气场主要感染女性，因而感染母亲，并通过她们感染男性或父亲。
⑺该气场也是从主而来的一个纯真和平安的气场。
⑻纯真的气场流入孩子，并通过孩子流入他们的父母，从而感染他们。
⑼它还流入父母的灵魂，与孩子里面的纯真气场结合起来，尤其通过触摸被注入。
⑽孩子里面的纯真越褪去，情感和结合也就越减弱；这会逐渐持续到分离。
⑾父母对孩子所感觉到的纯真和平安的状态因以下事实变得合理化：小孩子什么都不懂，凭自己什么也做不了，只能依赖他人，尤其他们的父母；这种状态也会随着他们获得知识，能凭自己行事，不再依赖他们的父母而逐渐褪去。
⑿该气场依次从目的经由原因发展到结果，周而复始；创造由此被维持在所预见和规定的状态。
⒀对孩子的爱下降，而非上升。
⒁妻子孕前有一种爱的状态，孕后直到分娩又有一种爱的状态。
⒂父母的婚姻之爱因着属灵动机和由此而来的属世动机而与他们对孩子的爱相结合。
⒃属灵夫妻对婴幼儿的爱不同于属世夫妻的。
⒄对属灵夫妻来说，这爱发自于内，或发自于在先之物；而对属世夫妻来说，这爱发自于外，或发自于在后之物。
⒅正因如此，这爱既在彼此相爱的夫妻里面，也在彼此不相爱的夫妻里面。
⒆死后，对孩子的爱仍旧存留，尤其存留在女人里面。
⒇在主的引导下，小孩子由女人抚养，并在身量和聪慧上逐渐成长，和世间一样。
(21)主规定，在天上，他们孩子般的纯真要变成智慧的纯真，因而小孩子要变成天使。
现逐一解读上述要点。
385、有迹象表明婚姻之爱与对小孩子的爱是相结合着的，还有迹象表明婚姻之爱与对小孩子的爱不是相结合着的。因为对小孩子的爱存在于从心中彼此相爱的配偶中。也存在于内心不一致的配偶中。还存在于彼此相互分离的配偶中。但是从其来源上看婚姻之爱与对小孩子的爱是相结合的。尽管这种来源在不同人身上有不同的性质。但这二者还是不可分离的。就象是最初的目的和最后的目标。婚姻之爱最初的目标是产生后代，最后的目标也就是产生了后代即结果。最初的目标进入到最后的目标内并存在于其中。
但是由于一些人只会根据结果来推理，并由此得到不同的结果。他们不是从原因推理而得到了结果，因此人们会对此存在疑惑。
为表明婚姻之爱与对小孩子的爱是在内在上相联的，我们从以下几点进行阐述：
（1）有两种来自于主的氛围来保护整个宇宙处于其本来的状态，一种是繁衍的氛围，一种是保护已创造出的事的的氛围。
（2）这两种氛围与婚姻之爱的氛围和对小孩子的爱的氛围相联系。
（3）这两种氛围充斥于宇宙，尤其是天国和世间。
（4）对小孩子的爱的氛围是一种保护支持那些不能保护自己的人的一种氛围。
（5）这种氛围会影响恶的人也会影响善的人，使他们去爱，并根据他的爱而保护他的后代。
（6）这种氛围主要是影响女性，即妈妈们，并通过他们而影响男性。
（7）这种氛围也是一种来自于主的纯真和平和。
（8）纯真的氛围从小孩子身上流入到父母身上进而影响他们。
（9）它还会流入到父母的灵魂中去，并与小孩子的氛围相结合。这是主要通过触觉而完成的。
（10）随着小孩子纯真程度的渐渐减少，这种情感和相互结合也会减弱，并渐渐到彼此分离。
（11）对于小孩子，父母的理性的纯真和平和就是认为小孩子自己什么都不知道，什么都不能做，而是依赖他人，尤其是父亲和母亲，这种状态会随着小孩子知道得越来越多并能自主行为而渐渐减弱。
（12）这种氛围周而复始地进行着，保护着生灵的存在状态。
（13）对小孩的爱是向下的而非上升的。
（14）妻子的爱的状态在怀孕前是一种状态，在怀孕后到生产是另一种状态。
（15）父母中婚姻之爱与对小孩子的爱的结合是有精神的和自然的动机的。
（16）对小孩子和后代的爱在精神性的配偶中是一种状态，在自然性的配偶中是另一种状态。
（17）精神性的配偶中这种爱是发自内在并源于预先存在的原因，而在自然性的配偶中这种爱则是发自于外在并源于其结果的。
（18）所以在彼此相爱的夫妇中有这种爱，在彼此不相爱的夫妇中也有这种爱。
（19）对小孩子的爱在死后仍存在，尤其是在女人身上。
（20）他们在主的领导下养育小孩子，小孩子象在世间一样在身体、智慧上成长。具体作如下解释：
385. Chapter XVII. THE LINK BETWEEN CONJUGIAL LOVE AND THE LOVE OF CHILDREN
There are indications which show that conjugial love and the love of children, what is called parental love, are linked. There are also indications which might lead people to believe that they are not linked. For the love of children exists in the case of married couples who have heartfelt love for each other, and also in the case of couples who at heart disagree; and also in the case of separated couples, and sometimes it is deeper and stronger in this case than the previous one. However, the source from which the love of children flows can prove that this is perpetually linked with conjugial love. Despite all the variation among those receiving them, these two loves remain indissolubly linked, exactly like the first aim in the final aim, which is the effect.
The first aim of conjugial love is the procreation of offspring; and the final aim, the effect, is the offspring procreated. The first aim extends into the effect, and resides in it as its nucleus, never leaving it. This can be seen by a rational inspection of the way aims and causes advance in due order to produce their effects. But since very many people are only able to reason beginning with effects, from which they proceed to some consequences, instead of starting with causes and proceeding by analysis to effects, and so on, the light shed by reason must inevitably turn into a dark cloud. As a result appearances and fallacies give rise to deviations from truths. To show that conjugial love and the love of children are inwardly linked, despite their outward dissociation, the proof will be given in the following order.
(i) There are two universal spheres proceeding from the Lord designed to keep the universe in the condition in which it was created. One of these is the reproductive sphere, the other the sphere of the protection of what is procreated.
(ii) These two universal spheres make one with the sphere of conjugial love and that of the love of children.
(iii) These two spheres influence as a whole and in detail everything in heaven and in the world, from first to last.
(iv) The sphere of the love of children is one which protects and supports those who are unable to protect and support themselves.
(v) This sphere affects the wicked as well as the good, making every individual disposed to love, protect and support his own offspring as the result of his particular love.
(vi) This sphere chiefly affects the female sex, that is, mothers, but is passed on by them to the male sex, that is, to fathers.
(vii) This sphere is also one of innocence and peace coming from the Lord.
(viii) The sphere of innocence influences and affects children and through them their parents.
(ix) It also influences the souls of the parents, and links itself with the same sphere in children. It is above all by touch that it is instilled.
(x) The more innocence in children withdraws, the more affection and linking decline; and this continues gradually until it results in separation.
(xi) The state of innocence and peace felt by parents towards their children can be rationalised as the fact that by themselves they have no knowledge or ability, but they get these from others, chiefly their father and mother. This state too gradually declines, as they acquire knowledge and ability of their own, and not from their parents.
(xii) This sphere advances in due order from its aim through its causes to its effects, and produces cycles of activity; by this means creation is maintained in the state foreseen and provided.
(xiii) The love of children comes down, not up.
(xiv) The state of love in wives is different before they conceive from what it is afterwards up to the time of birth.
(xv) There are spiritual reasons, and hence natural ones, for the linking of the parents' conjugial love with their love of children.
(xvi) The love of small and older children is different in the case of spiritual married couples and natural ones.
(xvii) In the case of the spiritual that love comes from within or from what is prior, but in the case of the natural from without or what is posterior.
(xviii) This is the reason for the existence of that love in the case of married couples who love each other, and also in the case of those who do not do so at all.
(xix) The love of children survives after death, especially with women.
(xx) Children are brought up by them under the Lord's guidance, and they grow in stature and intelligence as in the world.
(xxi) It is provided there by the Lord that their innocence of childhood turns into the innocence of wisdom, so that children become angels.
There now follows an explanation of these points.
385. THE CONJUNCTION OF CONJUGIAL LOVE WITH A LOVE A LITTLE CHILDREN
There are evidences which show that conjugial love and a love of little children - which is called storge 1- are conjoined; and there are evidences as well which may induce a belief that they are not conjoined. For a love of little children is found in married partners who love each other from the heart, and it is found in partners who are discordant in heart; and also in partners who have separated, and sometimes tenderer and stronger in them than in others. But it can be seen from the origin from which it flows that a love of little children is still forever conjoined with conjugial love. Even though the origin varies in its recipients, still these loves remain undivided, just as any first end in the last end, which is the effect. The first end of conjugial love is the procreation of offspring, and the last end, which is the effect, is the offspring produced. The first end enters into the effect and exists in it as it was in its inception, and does not depart from it, as can be seen from a rational consideration of the progression of ends and causes in their series to effects.
But because the reasonings of many people commence only from effects, and proceed from these to certain consequences, and do not commence from causes and proceed analytically from these to effects, and so on, therefore rational matters of light cannot help but become with them the dark shadows of a cloud, resulting in divergences from truths, arising from appearances and misconceptions.
To show, however, that conjugial love and a love of little children are inwardly conjoined, even if outwardly separated, we will demonstrate it according to the following outline:
1. Two universal atmospheres emanate from the Lord to preserve the universe in its created state, one of which is an atmosphere of procreating, and the other an atmosphere of protecting what has been procreated.
2. These two universal atmospheres ally themselves with an atmosphere of conjugial love and with an atmosphere of love for little children.
3. These two atmospheres flow universally and particularly into all things of heaven and into all things of the world, from the firsts to the lasts of them.
4. The atmosphere of a love for little children is an atmosphere of protecting and maintaining those who cannot protect and maintain themselves.
5. This atmosphere affects both evil people and good, and disposes everyone to love, protect and maintain his progeny in accordance with his particular love.
6. This atmosphere affects the feminine sex primarily, thus mothers, and the masculine sex or fathers from them.
7. This atmosphere is also an atmosphere of innocence and peace from the Lord.
8. An atmosphere of innocence flows into little children, and through them into the parents so as to affect them.
9. It also flows into the souls of the parents, and joins itself with the same atmosphere in the little children; being insinuated principally through the instrumentality of touch.
10. In the measure that innocence in little children recedes, affection and conjunction are also lessened, and this progressively to the point of separation.
11. The rational ground of innocence and peace in parents with respect to their little children is that the little children know nothing and can do nothing of themselves, but are dependent on others, especially on their father and mother; and this state also gradually recedes as the children gain knowledge and are able to act on their own independently of their parents.
12. This atmosphere proceeds sequentially from its end through causes into effects, and produces cycles, by which creation is preserved in its foreseen and provided state.
13. A love of little children descends, and does not ascend.
14. The state of love that wives have before conception is of one character, and of another character after conception to the time of birth.
15. Conjugial love is conjoined with a love of little children in parents by spiritual motivations and consequent natural ones.
16. A love of little children and offspring is of one character in spiritual partners, and of another character in natural ones.
17. In spiritual partners, this love comes from within or from a prior cause, while in natural partners it comes from without or from the subsequent effect.
18. So it is that this love is found in partners who love each other, and also in partners who have absolutely no love for each other.
19. A love of little children remains after death, especially in women.
20. Little children are reared by them under the Lord's guidance, and they grow in stature and intelligence as in the world.
21. The Lord provides there that the innocence of early childhood in them become an innocence of wisdom, and that the little children thus become angels.
Explanation of these statements now follows.
Footnotes:
1. From the Greek storg, pronounced stor'gee (like psyche), in use in the 17th, 18th and 19th centuries to mean natural or instinctive affection, usually that of parents for their offspring, but no longer current.
385. Chapter 17. Married Love's Connection with Love for Children
There are signs showing poignantly that married love and love for children (called parental love) are connected, and there are also signs that can lead to the belief that they are not connected.
Love for children is found in partners who love each other from the heart, and it is also found in partners who disagree at heart, and also separated partners - sometimes more tender and stronger in them than in the others.
But it can be established, even so, that love for children is forever connected with married love, on account of the source that it flows down from. Though they differ in the recipients, the loves still remain unseparated - plainly, like the end in view at the outset and the end result, which is the effect. The end in view for married love is to raise up offspring, and the end result, which is the effect, is the raised - up offspring. You can see that the end in view carries over into the effect, is in it just as it was at the beginning and does not desert it, by rationally observing the progress of purposes and causes in their steps toward an effect.
But many people's reasonings only begin at the effects and go on from them to certain conclusions, and not at the causes and from them analytically to the effects, and so on, so reasonable things that belong in the light can only become obscure things in a cloud. This leads to detours from the truth, due to appearances and mistakes. But to show that married love and love for children are connected deep within, even if separated outwardly, it will be demonstrated in this order:
1. Two general auras radiate from the Lord to keep the universe in its created condition. One of them is an aura of having offspring, and the other is an aura of protecting the offspring.
2. These two general auras converge with the aura of married love and the aura of love for children.
3. These two auras influence generally and specifically everything in heaven and everything on earth, from first to last.
4. The aura of love for children is an aura of protecting and nourishing those who cannot protect and nourish themselves.
5. This aura affects bad people as well as good and disposes everyone to love, protect, and nourish his offspring on account of his own love.
6. This aura affects the feminine sex - that is, mothers - especially, and through them it affects the masculine sex, or fathers.
7. This aura is also an aura of innocence and peace from the Lord.
8. The aura of innocence influences children, and through them their parents, and affects them.
9. It also influences the parents' souls and joins itself with the same aura in the children, and it is induced especially through touch.
10. As children grow less innocent, the affection and closeness diminish, and this goes on until they leave home.
11. The conscious attitude of parents toward the innocence and peace in their children is that the children understand nothing and can do nothing by themselves but depend on others, especially their father and mother, and this state also keeps receding as children know and can act by themselves and not depend on others.
12. That aura goes ahead step by step from the purpose through causes into effects and produces cycles. This keeps creation in the condition that was foreseen and provided.
13. Love for children goes downward, not upward.
14. The state of wives' love before conception is different than it is from conception until birth.
15. Love in marriage is connected with love for children in parents for spiritual reasons and therefore for worldly ones.
16. Love for babies and children is different in spiritual partners than in earthly ones.
17. In spiritual partners that love is from inner things, or first things, but in earthly partners it is from outer or resultant things.
18. This is why that love exists in partners who love each other and also in partners who do not love each other at all.
19. Love for children remains after death, especially in women.
(20). These people bring up children under the Lord's guidance, and the children grow bigger and smarter, as in the world.
(21). There the Lord sees to it that the innocence of their childhood becomes innocence of wisdom and that in this way the children become angels.
Now comes an explanation of these topics.
385. THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS
There are indications which show clearly that conjugial love and the love of infants, which is called storge, are conjoined. There are also indications which can induce the belief that they are not conjoined; for there is love of infants with partners who love each other from their heart, and with partners who are discordant in heart, and even with those who are separated; and sometimes it is more tender and strong with the latter than with the former. That the love of infants is nevertheless perpetually conjoined with conjugial love, may be evident from the origin whence it flows; and although this origin varies with the recipients, the loves yet remain inseparable, just as the first end remains in the ultimate end which is the effect. The first end of conjugial love is the procreation of offspring, and the ultimate end, which is the effect, is the offspring procreated. That the first end enters into the effect and is present therein as in its beginning and that it does not withdraw therefrom, can be seen from a rational contemplation of the progression of ends and causes in their due order to effects. But the reasonings of most men, instead of commencing from causes and from these proceeding analytically to effects, etc., commence from effects and from these go on to certain conclusions. Thus the rational things of light must needs become the obscurities of a cloud, whence spring deviations from truths arising from appearances and fallacies. That it may be seen that conjugial love and the love of infants are inwardly conjoined even though outwardly disjoined, it shall be demonstrated in the following order:
I. That from the Lord proceed two universal spheres for the preservation of the universe in the state created, of which the one is the sphere of procreating, and the other the sphere of protecting the things procreated.
II. That these two universal spheres make one with the sphere of conjugial love and the sphere of the love of infants.
III. That these two spheres flow, universally and singly, into all things of heaven and all things of the world, from the first of them to the last.
IV. That the sphere of the love of infants is a sphere of protection and support of those who cannot protect and support themselves.
V. That this sphere affects both the evil and the good, and disposes every one to love, protect, and support his offspring from his own love.
VI. That this sphere affects the female sex, thus mothers, principally, and the male sex, or fathers, from them.
VII. That this sphere is also a sphere of innocence and peace from the Lord.
VIII. That a sphere of innocence flows into infants, and through them into their parents, and affects them.
IX. That it flows also into the souls of parents and conjoins itself with the same sphere with infants; and that it is insinuated more especially by touch.
X. That in the degree that innocence recedes with infants, affection and conjunction also abate, and this successively even to separation.
XI. That with parents there is a rational state of innocence and peace in respect to their infants, in that the latter know nothing and can do nothing from themselves but from others, especially their father and mother; and that this state also successively recedes as they acquire knowledge and are able to act from themselves and not from their parents.
XII. That this sphere progresses in order, from an end through causes into effects, and makes periods whereby creation is preserved in the state foreseen and provided.
XIII. That the love of infants descends and does not ascend.
XIV. That wives have one state of love before conception, and another after it up to the birth.
XV. That with parents, conjugial love is conjoined with the love of infants by spiritual causes, and by natural causes therefrom.
XVI. That the love of infants and children is of one kind with spiritual married Partners, and of another with natural.
XVII. That with the spiritual, this love is from within or a priori, but with the natural, from without or a posteriori.
XVIII. That thence it is, that this love is with married partners who love each other, and also with married partners who have no love for each other.
XIX. That the love of infants remains after death, especially with women.
XX. That under the Lord's auspices, infants are educated by them and grow in stature and intelligence as in the world.
XXI. That it is there provided by the Lord that the innocence of infancy with infants become the innocence of wisdom, and that thus infants become angels.
Now follows the explanation of these articles:
385. XVI. THE CONJUNCTION OF MARITAL LOVE WITH LOVE FOR CHILDREN
There are indications to show that marital love and love for children, which is called storge, are conjoined. There are also indications leading one to believe that they are not conjoined. For love of children is to be found both with partners who love each other from the heart and with partners who clash at heart. In fact, it is to be found with the separated, and at times is stronger and more tender with them than with others. But love for children is always conjoined with marital love, as is plain from the origin whence it flows. With whatever variation in recipients, the two loves still remain inseparable, as surely as a first end is to be found in the final end or effect. The first end of marital love is the procreation of offspring, and the final end (or the effect) is the offspring procreated. In a rational view of the progress of ends and causes in due order to effects, it can be seen that the first end passes into the effect, and exists and persists there as it was in its beginning. But the reasoning of the mass of people, instead of beginning with causes and proceeding analytically from these to effects, commences with effects and proceeds from effects to a consequence or two. The rational things of light are sure then to become the obscurities of a cloud, whence come departures from truth, based on appearances and fallacies. In order that it may be seen that marital love and love for children are inwardly conjoined even when outwardly disjoined, we shall demonstrate the fact in this order:
I. Two universal spheres proceed from the Lord to preserve the universe in its created state, one of which is a sphere of procreating and the other a sphere of protecting what is procreated.
II. These two universal spheres make one with the sphere of marital love and with the sphere of love for children.
III. These two spheres flow in general and in detail into all things of heaven and of the world, from first to last.
IV. The sphere of love for children is a sphere of tutelage and support of those who cannot protect and support themselves.
V. This sphere affects the evil as well as the good, and disposes all to love, protect and support their progeny out of self-love.
VI. This sphere affects the female sex primarily, thus mothers, and through them the male sex, or fathers.
VII. This sphere is also a sphere of innocence and peace from the Lord.
VIII. The sphere of innocence flows into children, and by them into parents, and affects them.
IX. It also flows into the souls of parents, and conjoins itself with the same sphere in infants; and is insinuated especially through touch.
X. In the degree in which innocence recedes with children, parental affection and conjunction also slacken, and this successively even to separation.
XI. There is a reasoned state of innocence and peace in parents toward children, which rests on the fact that the latter know and can do nothing of themselves, but only from others, particularly from father and mother; and this state also departs successively as the children learn and can do for themselves instead of from others.
XII. This sphere advances in order from ends by causes to effects, and establishes periods, by means of which creation is preserved in the state foreseen and provided.
XIII. Love for children descends, and does not ascend.
XIV. Wives have one state of love before conception and another after it up to the birth.
XV. Spiritual causes and natural ones thence conjoin marital love in parents with love for children.
XVI. Love of infants and children is one thing with spiritual partners, and another with natural.
XVII. With the spiritual this love is from what is interior or prior, but with the natural from what is exterior or subsequent.
XVIII. Hence it is that this love is found with partners who love each other and also with partners who have no love for each other.
XIX. Love for children remains after death, especially with women.
XX. Children are educated by them under the Lord's auspices, and grow in stature and intelligence as in the world.
XXI. It is there provided by the Lord that the innocence of infancy with them shall become the innocence of wisdom, and that thus the children shall become angels.
Explanation of these propositions follows:
385. ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS.
There are indications which show clearly that conjugial love, and the love of infants which is called storge are conjoined; and there are indications also which may induce the belief that they are not conjoined. For there is a love of infants with married partners who from the heart love each other, and with married partners who are discordant; and also with those that are separated, and sometimes it is more tender and stronger with them than with others. But nevertheless, that the love of infants is conjoined perpetually with conjugial love is evident from the origin from whence it flows in. Although varied in those that receive, the loves yet remain unseparated, just as the first end is in the final end which is the effect. The first end of conjugial love is the procreation of offspring, and the last end, which is the effect, is the offspring procreated. That the first end carries itself into the effect, and is therein as in its beginning, and does not withdraw from it, may be seen from rational intuition of the progression of the ends and causes, in their order, to effects. But, as the reasonings of very many only begin from effects, and proceed to some conclusions from them, and not from causes and thence analytically to effects, and so on, therefore, the rational things of light cannot but become the obscurities of a cloud, whence spring deviations from truths arising from appearances and fallacies. But that it may be seen that conjugial love and the love of infants are interiorly conjoined, even though outwardly disjoined, it shall be shown in this order:
(1) That two universal spheres proceed from the Lord for the conservation of the universe in the state created; one of which is the sphere of procreating, and the other the sphere of protecting the things procreated.
(2) That these two universal spheres make one with the sphere of conjugial love and with the sphere of the love of infants.
(3) That these two spheres inflow into all things of heaven and into all things of the world, universally and singly, from first things to last.
(4) That the sphere of the love of infants is a sphere of protection and support of those who cannot protect and sustain themselves.
(5) That this sphere affects the evil as well as the good, and disposes everyone to love, protect, and sustain his offspring, from his own love.
(6) That this sphere principally affects the female sex, thus mothers, and the male sex, or fathers, from them.
(7) That this sphere is also a sphere of innocence and peace from the Lord.
(8) That the sphere of innocence inflows into infants, and through them into parents and affects them.
(9) That it flows in also into the souls of parents, and conjoins itself with the same sphere with infants; and that it is insinuated especially by the touch.
(10) That in the degree in which the innocence with infants recedes, affection also is remitted and conjunction, and this successively even to separation.
(11) That the rational state of innocence and peace with parents towards infants is, that they know and can do nothing of themselves but from others, especially from the father and mother; and that this state also successively passes away, as they know and are able to act of themselves and not from them.
(12) That this sphere progresses in order, from the end through causes into effects, and forms periods, through which creation is preserved in the state foreseen and provided.
(13) That the love of infants descends, and does not ascend.
(14) That wives have one state of love before conception, and another after it even to the bringing forth.
(15) That conjugial love is conjoined with the love of infants with parents, by causes spiritual and hence natural.
(16) That the love of infants and children is of one kind with spiritual married partners, and of another with natural.
(17) That with the spiritual this love is from the interior or prior, but with the natural is from the exterior or posterior.
(18) That it is owing to this, that the love is with married partners who mutually love each other, and also with married partners who do not love each other at all.
(19) That the love of infants continues after death, especially with women.
(20) That infants are educated by them under the auspices of the Lord, and increase in stature and in intelligence as in the world.
(21) That it is there provided by the Lord that the innocence of infancy with them becomes the innocence of wisdom, and that thus infants become angels.
Now follows the exposition of these.
385. DE CONJUNCTIONE AMORIS CONJUGIALIS CUM AMORE INFANTUM
Sunt indicia quae manifestant, quod Amor conjugialis et Amor infantum, qui vocatur Storge, conjuncti sint; et quoque sunt indicia, quae inducere possunt fidem quod non conjuncti sint; datur enim amor infantum apud conjuges qui ex corde se amant, et datur apud conjuges qui corde dissident; et quoque apud separatos, et quandoque tenerior et fortior apud hos quam apud illos; sed quod usque amor infantum cum amore conjugiali perpetuo conjunctus sit, constare potest ex origine ejus, ex qua influit; quae tametsi variatur apud recipientes, usque manent illi amores indivulsi, plane sicut finis primus in fine ultimo, qui est effectus; finis primus amoris conjugialis est procreatio sobolis, et finis ultimus, qui est effectus, est soboles procreata; quod primus finis se inferat in effectum, ac inibi sit sicut in suo primordio, et non recedat ab illo, potest videri ex rationali intuitione progressionis finium et causarum in suo ordine ad effectus: sed quia ratiocinia perplurium non ordiuntur nisi quam ex effectibus, et ex illis procedunt ad aliquas consequelas, et non ex causis, et ex his analytice ad effectus, et sic porro, 1ideo rationalia lucis non possunt non fieri obscura nubis, unde deviationes a veris oriundae ex apparentiis et fallaciis. Ut autem videatur, quod amor conjugialis et amor infantum interius conjuncti sint, tametsi exterius disjuncti, demonstrabitur in hoc ordine.
I. Quod binae Sphaerae universales procedant a Domino ad conservandum Universum in statu creato; quarum una est Sphaera procreandi, ac altera Sphaera tutandi procreata.
II. Quod binae illae Sphaerae universales unum faciant cum Sphaera Amoris conjugialis, et cum Sphaera Amoris infantum. 2III. Quod binae illae Sphaerae universaliter et singulariter influant in omnia Coeli et in omnia Mundi, a primis ad ultima.
IV. Quod Sphaera amoris infantum, sit sphaera tutelae et sustentationis illorum, qui semetipsos tutari et sustentare nequeunt.
V. Quod haec Sphaera afficiat tam malos quam bonos, ac disponat unumquemvis ad amandum, tutandum, et sustentandum suam progeniem ex proprio amore.
VI. Quod haec Sphaera afficiat sexum foemininum principaliter, ita matres, et 3sexum masculinum seu patres ab illis.
VII. Quod haec Sphaera etiam sit sphaera innocentiae et pacis a Domino.
VIII. Quod Sphaera innocentiae influat in Infantes, et per illos in parentes, et afficiat.
IX. Quod etiam influat in animas parentum, et conjungat se cum eadem sphaera apud infantes; et quod imprimis insinuetur per tactum.
X. Quod in eo gradu, in quo recedit innocentia apud infantes, etiam remittatur affectio et conjunctio, et id successive usque ad separationem.
XI. Quod status rationalis innocentiae et pacis apud parentes erga infantes, sit quod nihil sciant et possint ex se, sed ex aliis, imprimis ex patre et matre; et quod ille status etiam successive recedat, sicut sciunt et possunt ex se et non ex illis.
XII. Quod Sphaera illa in ordine a fine per causas in effectus progrediatur, ac periodos faciat; per quas conservatur Creatio in statu praeviso et proviso.
XIII. Quod Amor infantum descendat, et non ascendat.
XIV. Quod alius status amoris uxoribus sit ante conceptionem, et alius post illam usque ad partum.
XV. Quod Amor conjugialis cum amore infantum apud parentes conjungatur per causas spirituales et inde naturales.
XVI. Quod amor infantum et liberorum alius sit apud conjuges spirituales, et alius apud naturales.
XVII. Quod apud spirituales sit ille amor ab interiori seu priori, apud naturales autem ab exteriori seu posteriori.
XVIII. Quod inde sit, quod ille amor sit apud conjuges qui se mutuo amant, et quoque apud conjuges, qui se prorsus non amant.
XIX. Quod amor infantum post mortem maneat, imprimis apud mulieres.
XX. Quod Infantes sub auspicio Domini per illas educentur, ac statura et intelligentia crescant sicut in Mundo.
XXI. Quod ibi a Domino provideatur, ut apud illos innocentia infantiae fiat innocentia sapientiae, ac ut sic infantes fiant angeli. Sequitur nunc horum Explicatio.
Footnotes:
1. Prima editio: porro;
2. Prima editio: infantum,
3. Prima editio: at (sed cf.393 infra et in Indice)