441、然而，婚姻之爱的快乐与淫乱之爱的粪渣快乐毫无共同之处。事实上，后一种快乐在每个人的肉体中；不过，随着人的灵被提升至身体感官层面之上，并从这个高度看到它们在他下面的表象和谬误，它们就被分离并除去。这时，他同样觉察到肉体的快乐，起初像纯表面和谬误的快乐，后来像必须回避的情欲和淫荡的快乐，再后来逐渐像是对灵魂不利和有害，直到他最终感觉它们令人不快，肮脏恶臭、让人恶心。而且，他在何种程度上对这些快乐有如此的觉察和感受，就在何种程度上发觉婚姻之爱的快乐是无害和贞洁的，最终发觉是快乐和蒙福的。婚姻之爱的快乐在肉体中也变成灵的快乐，这是因为一旦淫乱之爱的快乐被除去，如刚才所说的，摆脱它们的灵就贞洁地进入身体，并以自己八福的快乐充满胸腔，并从胸腔直达这爱在身体中的最表层。因此，随后灵会与这些最表层充分交流，它们也与灵同在。
441、婚姻之爱的快乐与淫荡之爱的快乐没有一点相似之处。后者生来存在于人的肉体中，但是当人的精神提高到躯体的感觉之上后，淫荡之爱就会与人相分离或被除掉。此时人会感觉到肉体的快乐是一种虚假的快乐，进而感觉到它是应该避免的，并且是有损于灵魂的，最后人会觉得它是令人恶心的。人越是这样认为，就越会认为婚姻之爱是贞洁的，令人愉悦的一种祝福。
当淫荡之爱的快乐被排除后，婚姻之爱的快乐就会变成躯体的精神快乐。因为此时精神摆脱了淫荡之爱，而在躯体中充满贞洁和婚姻之爱的祝福。
441. However, the joys of conjugial love have nothing in common with the dregs of joys of scortatory love. Everyone has these in his flesh, but they are separated and taken away as his spirit is raised above the level of the bodily senses, and from that vantage point he can see their appearances and fallacies below him. Likewise he then perceives the joys of the flesh, first as merely apparent and fallacious joys, later as lustful and wanton ones which must be shunned, at a later stage still as injurious and harmful to the soul, and finally he feels them to be unpleasant, foul and nauseating. To the extent that he so perceives and feels these joys like this, he is able to perceive the joys of conjugial love as harmless and chaste, and eventually as delightful and blessed. The reason why the joys of conjugial love also become joys of the spirit in the flesh is that once the joys of scortatory love are taken away, as just stated, the spirit no longer encumbered by them enters chastely into the body and fills its bosom with the delights of its own blessedness; and from the bosom it reaches the outermost levels of that love in the body. So the spirit after this acts in full communion with these levels and they with it.
441. The delights of conjugial love, on the other hand, have nothing in common with the foul delights of licentious love. The latter are inherent, indeed, in every person's flesh, but they are separated and removed as a person's spirit is elevated above the sensual promptings of the body, and as from a height it sees the shams and fallacies of these below. He likewise then perceives fleshly delights first as illusory and deceptive delights, after that as lustful and lascivious ones to be shunned, and progressively as harmful and injurious to the soul, until at last he feels them as undelightful, foul, and repulsive. Moreover, in the degree that he perceives and feels those delights as such, in the same degree he perceives the delights of conjugial love as harmless and chaste, and finally as delightful and blessed.
The delights of conjugial love become also delights of the spirit in the flesh for the reason that after the delights of licentious love have been removed (as described just above), the spirit, now freed of them, enters into the body chaste, filling the breast with the delights of its blessedness, and from the breast, also the ultimate expressions of that love in the body. Thus the spirit afterward acts in full partnership with those ultimate expressions, and they with the spirit.
441. But the pleasures of married love have nothing in common with illicit love's foul pleasures. Of course, these pleasures are in the flesh of every person, but they are separated and moved away as the person's spirit is raised above the sensualities of his body and, from above, sees their appearances and deceits below.
Likewise, it then perceives physical pleasures first as seeming pleasures and deceptive pleasures and then as lustful and lascivious ones to be avoided, and gradually as destructive and harmful to the soul, and it finally perceives them as unpleasant, repulsive, and sickening. And in the degree that it sees and feels those pleasures that way, it perceives the pleasures of married love as harmless and chaste, and finally as delightful and blessed.
The pleasures of married love also become spiritual in the body because after illicit love's pleasures are removed, as mentioned above already, the spirit enters the body free of them and chaste, and it fills your breast with its blessed delights, and from your breast fills that love's physical parts. So then the spirit acts in complete unity with these and they with the spirit.
441. The delights of conjugial love have nothing in common with the feculent delights of scortatory love. These latter are indeed in the flesh of every man, but they are separated and removed in proportion as the spirit of the man is elevated above the sensual things of the body, and from this elevation sees their appearances and fallacies as below him. Then he likewise perceives carnal delights, first as apparent and fallacious, afterwards as lustful and lascivious delights which are to be shunned, and successively as damnable and hurtful to the soul; and finally he sensates them as undelightful, foul, and disgusting. And in the degree that he thus perceives and sensates these delights, in the same degree he also perceives the delights of conjugial love as harmless and chaste, and finally as delightsome and blessed.
That the delights of conjugial love become also delights of the spirit in the flesh is because, when the delights of scortatory love have been removed, as said just above, the spirit, released from them, enters into the body chaste, and fills the breast, and from the breast the ultimates of that love in the body, with the delights of its own beatitude. Hence the spirit then acts in full communion With these ultimates, and they with the spirit.
441. But the delights of marital love have nothing in common with the feculent delights of scortatory love. The latter reside indeed in all flesh, but are separated and removed as a man's spirit rises above the sensuous of the body and from a height sees their speciousness and fallacies below. He then perceives the pleasures of the flesh first as specious and fallacious pleasures, afterwards as lustful and lascivious ones which are to be shunned, and in time as damaging and hurtful to the soul; at length he feels them to be unpleasant, foul and nauseous. In the same degree in which he so perceives and feels those delights, he perceives the delights of marital love to be harmless and chaste, and at length delightsome and blessed. The delights of marital love also become the spirit's in the flesh, for the reason that after the delights of scortatory love have been removed, as was indicated above, the spirit, freed of them, enters the body chaste, and fills the breast with the delights of its own blessedness, and from the breast the ultimates of that love in the body, too. Thereafter the spirit acts in full communion with the ultimates of love, and they with the spirit.
441. But the delights of conjugial love have nothing in common with the foul delights of scortatory love. These do indeed inhere in the flesh of every man (Latin: homo); but in proportion as the spirit of a man is elevated above the sensuals of the body, and it looks down from a height upon their appearances and fallacies, these are separated and removed. He likewise then perceives the carnal delights, first as apparent and fallacious delights; afterwards as lustful and lascivious, which ought to be shunned; and gradually as pernicious and hurtful to the soul; and finally senses them as undelightful, filthy, and nauseating. And in the degree that he thus perceives and senses these delights, in the same degree he perceives the delights of conjugial love as harmless and chaste; and finally as delicious and blessed. The delights of conjugial love become also delights of the spirit in the flesh, because after the delights of scortatory love are removed, as was said just above, the spirit being released from them enters chaste into the body and fills the breasts, and from the breasts also the ultimates of that love in the body with the delights of its own blessedness. Thence afterwards the spirit acts with these, and these with the spirit, in full communion.
441. Jucunditates autem amoris conjugialis nihil commune habent cum faeculentis jucunditatibus amoris scortatorii; hae quidem insunt carni cujusvis hominis, sed separantur et removentur, sicut spiritus hominis elevatur supra sensualia corporis, et ex altitudine videt horum apparentias et fallacias infra; similiter tunc percipit jucunda carnea primum ut jucunda apparentia et fallacia, ac postea ut libidinosa et lasciva quae fugienda sunt, ac successive ut damnosa et animae noxia, et tandem sentit illa ut injucunda, tetra, et nauseabunda; et in quo gradu illa jucunda ita percipit et sentit, in eo etiam gradu percipit jucunda amoris conjugialis ut innocua et casta, et tandem ut delitiosa et beata. Quod jucunditates amoris conjugialis etiam fiant spiritus in carne, est quia postquam jucunditates amoris scortatorii remotae sunt, ut mox supra dictum est, spiritus solutus ab illis in corpus intrat castus, ac delitiis beatitudinis suae implet pectora, et ex pectoribus etiam ultima illius amoris in corpore; inde spiritus cum his, et haec cum spiritu, postea in plena communione agunt.