399、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理性：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。我们在有关该主题的章节（391节）已说明，对孩子的爱之气场是一种保护并维持那些无法自我保护并维持之人的气场；还指出，对人来说，这只是他们拥有这爱的理性原因，不是真正原因。真正原因，即这爱的源头，是来自主的纯真；主的纯真在人不知不觉的情况下流进来，并产生理性原因。因此，在第一个原因退离那爱的同时，这第二个原因也退离了。换言之，随着纯真的交流逐渐退离，伴随它的说服理性也退离。然而，这只是人类的情形，是为了叫人能行他照理性出于自由所行的，因而服从理性法则，同时服从道德法则，因为这些法则规定，当根据必要和有用的原则来支持成长中的后代。动物由于缺乏理性，所以没有这第二个原因；只有前一个原因，对它们来说，这个原因是一种本能。
399、（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。在391节中讲过对小孩子的爱的氛围是一种保护和支持不能保护自己的人的一种氛围。这是一种理性的感觉，但却不是人的这种爱产生的真正原因。真正的那种爱产生的原因是来自于主，在人不知道的情况下流入到人身上，进而产生了人对这种爱理性的感觉。所以当纯真的交流退却时，这种理性的认识也会随之消退。
这种情况，只发生在人类身上，以便人能够自由地做出决定。通过理性思维和道德去抚养以持他们的后代。这第二种动机在其它生物身上不存在，因为没有推理能力，它们只有本能。
399. (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.
It was shown above in the section on this subject (391) that the sphere of the love of children is one of protecting and supporting those who are unable to protect and support themselves. It was also pointed out there that this is only a person's rationalisation of the cause, not the real cause of the love they have. The real cause, which is the source of that love, is the innocence which comes from the Lord; this flows in without the person's knowledge and brings about the rationalisation of the cause. As therefore the first cause departs from that love, so at the same time does this second cause. Or to put it another way, as the sharing of innocence departs, so it is accompanied by the reason which persuades. But this only happens with human beings, so that they can do what they do freely and in accordance with reason, and consequently obey the rational and also the moral law which prescribes the support of grown up offspring as may be necessary and useful. Animals, being devoid of reason, do not have this second cause; they have only the former cause, which is for them an instinct.
399. 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. We showed above under its own heading (no. 391) that the atmosphere of a love for little children is an atmosphere of protecting and maintaining those who cannot protect and maintain themselves. We remarked as well there that this reason is only a rational reason conceived in people, but not the actual cause of the love in them. The real initial cause of that love is innocence from the Lord, which flows in without a person's knowing, and it inspires this rational reason. Therefore, as the first cause brings about a receding from that love, so at the same time does this second reason; or in other words, as a communication of innocence recedes, so also does the persuading reason along with it.
This happens, however, only in the case of man, in order that he may do what he does in freedom in accordance with reason, and be moved by it as by rational and at the same time moral law to support his grown offspring in accordance with what is necessary and useful. This second reason is not found in creatures devoid of reason. In their case there is only the prior cause, which in them is instinct.
399. 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. The aura of love for babies is an aura of protecting and nourishing those who cannot protect and nourish themselves. This was demonstrated in its own article above (no. 391). It was noted there that this reason is only the visible reason in people, but not the real reason for the love in them. The real, basic reason for their love is innocence from the Lord, which flows into a person without his knowing it and produces the discernable cause, so that as the first cause makes a withdrawal from that love, so does the second cause. Or, in other words, as communication of innocence withdraws, so does the reason for their conviction. But this happens only in people, so that they can do what they do rationally and in freedom and therefore support their grown offspring according to what they need and can use, on account of rational and also moral law.
Animals without rationality lack this second reason. They have only the primary reason, which they have by instinct.
399. 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 SUCCESSIVELY RECEDES AS THEY ACQUIRE KNOWLEDGE AND ARE ABLE TO ACT FROM THEMSELVES AND NOT FROM THEIR PARENTS. That the sphere of the love of infants is a sphere of protection and support of those who cannot protect and support themselves, was shown above in its own article, no. 391. It was there stated, that with man this is only the rational cause of the love with them, but not the cause itself. The originating cause of that love is innocence from the Lord. This flows in unknown to the man and brings forth the rational cause. Therefore, as the first cause effects recession from that love, so at the same time does this second cause; or, what is the same thing, as the communication of innocence recedes, so the persuading reason accompanies it. This, however, is the case only with man, and this in order that he may do what he does from freedom according to reason, and that from this, as from rational and at the same time moral law, he may support his grown-up offspring according to necessity and use. This second cause is lacking in animals devoid of reason. They have only the prior cause which with them is instinct.
399. (xi) There is a reasoned state of innocence and peace in parents toward children, resting 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. We showed above in its section (391) that the sphere of love for children is a sphere of protection and support of those unable to protect and maintain themselves. We also remarked that this cause of love for children is only a reasoned cause with the human being, but not the cause itself; the true original cause of that love is innocence from the Lord, which inflows though the man is unaware, and produces the reasoned cause. As the first cause occasions recession from that love, the second cause does so at the same time; or, what is the same thing, as the communication of innocence recedes, the persuading reason goes with it. This is true only of the human being, who is to do what he does from freedom according to reason, and is thus in reason, as from a rational and at the same time moral law, to support his adult offspring as is needful and useful. Animals, being devoid of reason, do not know this second cause, but only the first, in the form of instinct.
399. (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 successively passes away, as they know and are able to act of themselves and not from them. It has been shown above in its own section (n. 391) that the sphere of love of infants is a sphere of protection and support of those that cannot protect and sustain themselves. It was also stated there that this is only the rational cause with man, but not the very cause of the love with them. The very originating cause of that love is innocence from the Lord, which inflows into man while he is ignorant of it, and brings forth that rational cause. And therefore, as the first cause makes a recession from that love, so does this second cause at the same time; or what is the same, just as the communication of innocence recedes so also the persuading reason accompanies it. But this occurs only with man, in order that he may do what he does from freedom according to reason, and may from this, as from a rational and at the same time a moral law, support his grown-up offspring according to necessity and use. This second cause animals destitute of reason have not. They have only the prior cause which with them is instinct.
399. 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 successive recedat, sicut sciunt et possunt ex se et non ex illis. Quod Sphaera amoris infantum, sit Sphaera tutationis et sustentationis illorum, qui semetipsos tutari et sustentare nequeunt, supra in suo Articulo 391, ostensum est; quod haec causa sit modo causa rationalis apud homines, 1non autem ipsa causa amoris apud illos, ibi etiam memoratum est: ipsa originaria causa illius amoris est innocentia a Domino, quae nesciente homine influit, et causam illam rationalem producit; quare sicut prima causa facit recessionem ab amore illo, ita simul causa haec secunda; seu quod idem est, sicut communicatio innocentiae recedit, ita quoque illam comitatur ratio persuadens: at hoc fit solum apud hominem, ut ille ex libero secundum rationem agat quod agit, et ex hac, ut ex lege rationali et simul morali progeniem suam adultam sustentet secundum necessitates ac utilitates; haec secunda causa non est animalibus rationis expertibus; his est modo causa prior, quae illis est instinctus.
Footnotes:
1. Prima editio: hominem,