444a.淫行是指一个少男或青年男子婚前与一个堕落女人的性欲体验。然而，与一个少女或有夫之妇，而非堕落女人的性欲体验不算淫行；也就是说，与一个少女的性欲体验是放荡，与一个有夫之妇的性欲体验是通奸。至于后面这两种与淫行有何不同，理性之人很难看出来，除非他观察两性情爱的等级和不同形式，一方面看到它的贞洁之处，另一方面看到它的不贞洁之处；并且在两边把它们分门别类，从而加以区分。否则，人对贞洁的多与少之间的区别，以及不贞洁的多与少之间的区别无法形成一个概念。没有这些区分，它们之间一切对照的方法，连同判断上的清晰视野都会丧失。这时，理解力就会陷入如此幽暗，以致它不知道如何区分淫行与奸淫，更不用说区分轻微的淫行与严重的淫行，以及轻微的奸淫与严重的奸淫了。于是，它将各种邪恶混在一起，从而把不同的邪恶混成一锅汤，把不同的良善和成一个面团。因此，为叫人们清楚知道两性情爱倾向并发展为与婚姻之爱完全对立的淫乱之爱所在这一边的区别，最好先检查这爱的初始阶段，也就是淫行。我们将按以下顺序来检查：
⑴淫行属于两性情爱。
⑵当青少年开始运用自己的理解力思考和行事，并且说话的嗓音开始变得男性化时，两性情爱就开始了。
⑶淫行属于属世人。
⑷淫行是一种强烈的性欲，但不是对奸淫的性欲。
⑸对某些男人来说，若彻底受到抑制，无法在淫行中得以发泄，两性情爱不可能不造成伤害。
⑹因此，人口稠密的城市容忍妓院的存在。
⑺淫行的性欲若以婚姻之爱为目的，并偏爱它，就是轻微的。
⑻淫行的性欲若以奸淫为目的，就是严重的。
⑼淫行的性欲若濒于多样化的贪欲或奸污处女的贪欲，则变得更严重。
⑽淫行的性欲气场在其初始阶段，就处在淫乱之爱的气场和婚姻之爱的气场中间，并制造一种平衡。
⑾务必小心谨慎，防止婚姻之爱被无节制的过度淫行所摧毁。
⑿因为一夫一妻的婚姻原则是人类生命的瑰宝，是基督教的宝库。
⒀对那些因种种原因无法步入婚姻，又因淫秽无法抑制性欲的人来说，若游荡的两性情爱限于一个情人，这个婚姻原则就能得以保存。
⒁找一个情人好于游荡的性欲，但前提是它不能涉及数个情人，处女或未失贞的女人，已婚妇女，并与婚姻之爱保持分离。
现逐一解读上述要点。
445、⑴淫行属于两性情爱。之所以说淫行属于两性情爱，是因为淫行不是两性情爱，但却起因于它。两性情爱如同一个源泉，婚姻之爱和淫乱之爱皆来源于它；它们能通过淫行或脱离淫行从中流出。因为人人都有两性情爱在里面，它要么冒出来，要么不冒出来。它若在婚前因一个堕落女人冒出来，就叫淫行；若因妻子冒出来，就叫婚姻；若在婚后因另一个女人冒出来，就叫通奸。因此，如刚才所述，两性情爱如同一个源泉，贞洁的爱和不贞洁的爱皆来源于它。然而，在下文我们将揭示，贞洁的婚姻之爱通过淫行发展出来需要何等的小心谨慎，而不贞洁或淫乱之爱通过淫行发展出来则何等鲁莽轻率。谁能得出这样的结论：一个曾行淫之人不可能在婚姻中变得更贞洁？
444a、这里所指的是少年或青年男人在婚前与放荡的女人所发生的关系。而与非放荡女性所发生的关系可分为与处女之间的可以称为淫荡，与别人妻子之间可称为通奸。
后两者与前者区别在何处是一般人理性所看不到的。除非他能清晰地看到对异性的爱的程度和种类，将贞洁的形式与非贞洁的形式分开来看。否则则无法区分哪个是贞洁的；哪个是次些的；哪个是非贞洁的；那个是更不贞洁的。没有这些区别则无法进行比较。也不可能区分放荡行为和通奸及其不同的程度。
所以在此先讲一下什么是男人婚前放荡性行为。
（1）它是对异性的爱的产物。
（2）它产生于少年开始按自己的才智进行思考，并且他的声音开始变得象男人的时候。
（3）它是自然人的一个标记。
（4）它是一种情欲，但并非是对通奸的欲望。
（5）在一些男人身上，它不能被完全限制住而不产生有害的结果。
（6）所以在人口密集的城市会容忍妓院的存在。
（7）婚前放荡性行为若是当事者更倾向于婚姻之爱，则它的程度是轻的。
（8）若它更倾向于通奸，则它是一种程度严重的行为。
（9）它若朝着多种多样和诱奸发展，则它的程度更为严重。
（10）婚前放荡行为的氛围是处于淫荡 之爱和婚姻之爱的氛围之间，形成了一种平衡状态。
（11）必须注意不要由于过多的没限制的婚前放荡性行为而导致婚姻之爱的丧失。
（12）因为一夫一妻的结合是人类生命的珍宝，是基督教的要求之一。
（13）因为种种原因而没能结婚的男人，若无法控制情欲，但却只与一个情人存在关系，那么这种最理想的婚姻状态对他们来讲还是有可能的。
（14）与一个情人的关系好于混杂的关系，但其前提是它不是与不止一个的关系，或与处女或没经历的女人关系，或与已婚妇女的关系，并且它是与婚姻之爱相分离的。
现在做进一步的解释。
445a、（1）这是因为婚前放荡性行为不是因异性的爱，而是由对异性的爱而产生的。对异性的爱象是一个泉眼，从中流出的只能是婚姻之爱或者淫荡之爱。它们可能通过放荡性行为而产生。因为对异性的爱存在于每个人中，只在于它是否发展。它若在婚前形成于与放荡的女人之间，则被称为婚前放荡性行为，它若发展在与一个妻子之间，则是婚姻。它若在婚后发展于另一个女人之间，则被称为通奸。所以，对异性的爱好象一个泉眼，其中或是流出贞洁的爱，或是流出非贞节的爱。至于怎样才会产生贞洁的婚姻之爱，怎样会产生淫荡之爱将接下来继续讲。
有谁会知道有过放荡行为的人不可能在婚姻中更贞洁呢？
445. (i) Fornication is a product of sexual love.
We say that fornication is a product of sexual love because it is not sexual love, but arises from it. Sexual love is like a spring from which both conjugial love and scortatory love can be drawn; and they can be drawn by fornication, or without it. For everyone has sexual love in him, and it either emerges or it does not. If it emerges before marriage in relations with a woman of loose morals, it is called fornication; but if it does not emerge until he has a wife, it is called marriage. If it occurs with another woman after marriage, it is called adultery. Therefore, as stated, sexual love is like a spring from which a rivulet of chaste as well as unchaste love can flow. But it will be revealed in the following pages how much caution and how much prudence is needed for chaste love to develop through fornication, and how much imprudence for unchaste or scortatory love to develop through it. Can anyone draw this conclusion, that a person who has fornicated cannot be more chaste when he is married?
445. 1. Fornication is the product of a love for the opposite sex. We say that fornication is the product of a love for the opposite sex, because fornication is not love for the opposite sex, but stems from it. Love for the opposite sex is like a spring from which either conjugial love or licentious love can issue; and they can issue from it through fornication and apart from fornication. For a love for the opposite sex is present in every person, and either it ventures forth, or it does not. If it ventures forth before marriage with a fallen woman, it is called fornication. If it ventures forth for the first time with a wife, it is called marriage. If it ventures forth after marriage with another woman, it is called adultery. Consequently, as we said, love for the opposite sex is like a spring, from which can flow either a chaste love or an unchaste love. However, with what caution and prudence a chaste conjugial love may develop through fornication, and as a result of what imprudence an unchaste or licentious love develops through it, will be explained in discussions that follow.
Who can conclude that it is not possible for a person who has fornicated to be more chaste in marriage?
445. 1. Fornication is related to love for the other sex. We say that fornication is related to love for the other sex because fornication is not love for the other sex but comes from it. Love for the other sex is like a spring that married love and illicit love can both be drawn from. They can be drawn from it both with and without fornication, because love for the other sex is in every person, and it either comes out or does not come out. If it comes out before marriage, with a loose woman, it is called fornication; if not until with a wife, it is called marriage; if with another woman, after marriage, it is called adultery. For, as was said, love for the other sex is like a spring that chaste love can bubble out of as well as unchaste love, and the following articles will show the caution and good sense that will bring chaste married love out through fornication and the recklessness that will bring out unchaste or illicit love through it.
Who can assume that someone who has fornicated cannot be far more chaste than that when married?
445. I. THAT FORNICATION BELONGS TO LOVE OF THE SEX. It is said that fornication belongs to love of the sex because fornication is not love of the sex but is from it. Love of the sex is as a fountain from which can be derived both conjugial love and scortatory; and they can be derived therefrom through fornication and without it. Love of the sex is within every man, and it either does or does not put itself forth. If it puts itself forth with a woman, a harlot, before marriage, it is called fornication; if first with a wife, it is called marriage; if with another woman after marriage, it is called adultery. Therefore, as was said, love of the sex is as a fountain from which may spring both chaste love and unchaste. As to the precaution and prudence with which it is possible for chaste conjugial love to advance through fornication, and the imprudence from which unchaste or scortatory love advances thereby, this will be laid open in what follows. Who can draw the conclusion, that one who has committed fornication cannot be more chaste in marriage?
445. (i) Fornication is of love for the sex. Fornication is said to be of the love of the sex, because it is not that love, but from it. Sexual love is like a fountain from which both marital and scortatory love may be derived; they may be derived through fornication or without it. Sexual love is to be found in every man, and either puts itself forth or does not; if it puts itself forth with a loose woman before marriage, it is called fornication; if not until with a wife, it is called marriage; if with another woman after marriage, it is called adultery. Therefore, as was said, love for the sex is like a fountain whence chaste as well as unchaste love can flow. We shall explain in what follows with what care and prudence, however, chaste marital love may come through fornication, and by what imprudence unchaste or scortatory love comes through it. Who can take the position that a person who has committed fornication, cannot be more chaste in marriage?
445. (1) That fornication is of the love of the sex. It is said, fornication is of the love of the sex because fornication is not the love of the sex, but is from it. The love of the sex is as a fountain from which both conjugial love and scortatory love can be derived; and they can be derived through fornication and also without it. For the love of the sex is in every man, and it either puts itself forth or does not put itself forth; if it puts itself forth before marriage with a woman that is a harlot it is called fornication; if not until with a wife it is called marriage; if after marriage with another woman it is called adultery. Therefore, as it is said, the love of the sex is a fountain from which may issue either love that is chaste or love that is unchaste. And with what caution and prudence chaste conjugial love can come forth through fornication; and from what imprudence unchaste or scortatory love comes forth through it will be shown in what follows. Who can come to the conclusion that one who has indulged in fornication might not be more chaste in marriage?
445. I. Quod fornicatio sit Amoris sexus. Dicitur quod fornicatio sit amoris sexus, quia fornicatio non est amor sexus, sed est ex hoc; amor sexus est sicut fons, ex quo et amor conjugialis et amor scortatorius potest derivari, et possunt derivari per fornicationem, et possunt absque illa; nam amor sexus inest cuivis homini, et se vel exserit, vel non exserit; si ante conjugium cum foemina moecha, vocatur fornicatio; si non prius quam cum uxore, vocatur conjugium; si post conjugium cum alia muliere, vocatur adulterium; quare, ut dictum est, amor sexus est sicut fons, ex quo scaturire 1potest tam amor castus quam amor incastus; at cum qua cautela et prudentia amor castus conjugialis procedere potest per fornicationem, et 2ex qua imprudentia per illam procedit amor incastus seu scortatorius, in sequentibus aperietur. Quis potest hoc conclusum facere, quod qui fornicatus est, non possit magis castus esse in conjugio.
Footnotes:
1. Prima editio: scarturire
2. Prima editio: at