452、⑺淫行的性欲若以婚姻之爱为目的，并偏爱它，就是轻微的。邪恶就其性质而言，是有等级的，正如良善就其性质而言，也是有等级的一样。因此，每种邪恶都是相对更轻，或更严重，正如每种良善都相对更好或更优质一样。淫行也一样，因为它是一种性欲，属于尚未洁净的属世人，故而是一种邪恶。不过，由于人人都能被洁净，所以一个人接近洁净状态的程度，就是淫行接近婚姻之爱，也就是两性情爱的洁净状态的程度，因而是邪恶变轻的程度，因为它在同等程度上被除去了。下一节我们会看到，淫行的邪恶随着它接近奸淫之爱而越发严重。
人之所以越关注婚姻之爱，淫行就越轻微，是因为此时，他从自己所处的不贞洁状态关注一种贞洁状态；并且越（在思维方面）偏爱贞洁状态，就其理解力而言，就越处于这种状态；越不仅在思维方面，还在爱方面偏爱这种状态，就其意愿，因而其内在人而言，就越处于这种状态。然而，若此时他坚持行淫，那么行淫对他来说就成了一种必要，至于原因，他十分清楚。
对那些在思维和爱方面偏爱和渴望婚姻状态的人来说，有两个因素使淫行相对轻微。第一个是，婚姻生活是他们的打算、意图和目的。第二个是，他们在自己里面将邪恶从良善那里分离出去。关于第一个因素，即婚姻生活是他们的打算、意图和目的，这是因为人的性质取决于他的打算、意图或目的。这就是他向主和众天使所展示的性质，事实上，世上的智者也是如此看待他的。因为意图是一切行为的灵魂，决定了在世上是责备还是原谅，以及死后归算给人的东西。
关于第二个因素，即那些偏爱婚姻之爱胜过淫行的性欲之人将邪恶从良善那里分离出去，从而将不贞洁从贞洁那里分离出去；那些在获得一个良善或贞洁的状态前，在其觉知和意图方面将这二者保持分离的人，等到进入婚姻状态，也会从那性欲的邪恶中得以分离和洁净。下一节我们将看到，这不是那些在淫行中关注奸淫之人的情形。
452、（7）罪恶和善一样有不同的程度。因此罪恶也和善一样或者相对轻一些，或者相对重一些。婚前放荡的性行为也一样。因为它是一种情欲是一种罪恶。但是因为每个人都可以被净化，因此一个人若朝向净化了的对异性的爱——同时罪恶也就在程度上变得轻了。我们接下来将讲一下婚前放荡性行为会在它朝着通奸方向发展时变得恶重起来）。
婚前放荡性行为在当人观注婚姻之爱时变为轻一程度上的罪恶。因为此时，他是面向着一个贞洁的境界中。若在这种情况下，他仍然改变不了从前的放荡行为，那么放荡行为在他身上则变成一种不可避免的行为了，因为他在头脑中已经权衡过了该怎样行为。
以下两种情况下的放荡行为在程度上是轻一些的。一是那些将婚姻视为目标的人，二是那些将善恶相区别的人。
对于第一种，以婚姻为目标的人——因为人的目标体现了一个人的性质，在主和天使看来他也是这样，世间的人看来也是这样。因为意图体现着一切行为的灵魂，是对人在世间和死后的评价，衡量的基础。
关于第二点，倾向于婚姻之爱并使善恶相分离的人将贞洁与非贞洁也相互分离。这是因为他们在意愿上和理解上将其相分离。因此当他们进入婚姻之中后，他们会处于一种与罪恶相分离的善的，贞洁的境界中。在那些倾向于通奸的放荡者中，情况则是不一样的。这将在接下来讲。
452. (vii) The lust for fornicating is not serious, so far as it has conjugial love in view and prefers this.
There are degrees which distinguish the qualities of evil, just as there are for the qualities of good. Any evil therefore may be more or less serious, just as any good may be better and richer. It is the same with fornication, which, being a lust and belonging to the natural man who is not yet purified, is an evil. But since everyone can be purified, the nearer he approaches to being purified, the less serious that evil becomes, for to that extent it is wiped away; the same happens the closer fornication approaches to conjugial love, which is a state where sexual love has been made pure. It will be seen in the next section that the evil of fornication is the more serious, the closer it approaches to the love of adultery.
[2] The reason why fornication is the less serious the more it has conjugial love in view is that the person then looks from the unchaste state in which he is towards a chaste state; and the more he prefers this, the more he is as regards his intellect in that state; and if he not only prefers it but yearns for it, the more he is as regards his will in that state, thus as regards his inner man. If he then persists in fornication, it is because he needs to do so, for reasons of which he is well aware.
[3] There are two reasons which ensure that fornication is not serious in the case of those who prefer and yearn for the married state. The first is that married life is their plan, intention and aim. The second is that they are separating the evil in themselves from the good. As regards the first, that married life is their plan, intention or aim, this is because a person's nature is dependent upon the nature of his plan, intention or aim. This is the nature he displays to the Lord and to angels, in fact he is so regarded also by wise people in the world. For intention is the soul of all actions, and determines blame or excuse in the world, and after death what is imputed to a person.
[4] As regards the second reason, that those who prefer conjugial love to the lust of fornication separate evil from good, and so unchastity from chastity, [this is because they keep these two apart in perception and intention] 1; and those who keep these two apart in perception and intention are also separated and purified from that lust, before achieving a good and chaste state, when they enter the married state. It will be seen in the next section that this does not happen to those who in fornicating have adultery in view.
452. 7. Fornication is light in the measure that it looks to conjugial love and prefers it. There are degrees in qualities of evil as there are degrees in qualities of good. Consequently every evil is relatively lighter or more serious in the same way that every good is relatively better or more excellent. So it is with fornication. Because it is lust, and a lust of the natural self not yet purified, it is an evil. But because every person can be purified, therefore in the measure that a person progresses toward a purified state - thus in the measure that fornication moves toward conjugial love, which is the purified state of love for the opposite sex - in the same measure that evil becomes a lighter evil; for in that measure it is wiped away. (We will see in the following discussion that the evil of fornication is more serious in the measure that it moves toward a love of adultery.)
[2] Fornication is light in the measure that it looks to conjugial love for the reason that the person then looks, from the unchaste state in which he is, toward a chaste state. Moreover, to the extent that he prefers the chaste state, he is to that extent also in it in regard to his intellect; and to the extent that he not only prefers it, but also prizes it more, he is in it as well in regard to his will, thus in regard to his inner self. If he nevertheless persists in fornicating, it is then to him a necessity, for reasons that he has examined in himself.
[3] There are two reasons which make fornication light in the case of those who prefer the married state and prize it more. The first is that married life is for them the purpose, intention or end. The second is that they keep evil separate from good in them.
As regards the first reason, that married life is for them the purpose, intention or end - that is because a person is a person of such a character as he is in his purpose, intention or end, and so he also appears to the Lord and to angels; indeed, so he is also regarded by wise men in the world. For the intention is the soul in all actions, and it forms the basis for condemnations and exonerations in the world, and imputations after death.
[4] As regards the second reason, that people who prefer conjugial love to the lust of fornication keep evil separate from good, thus keeping what is unchaste separate from what is chaste - that is because they separate them in perception and intention; and those who separate these two in perception and intention before they are in a good or chaste state are also separated and purified from the evil of that lust when they come into a conjugial state. This does not happen in the case of those who in fornication look to adultery, as will be seen in the discussion that follows next.
452. 7. Fornication is a small matter in the degree that it has married love in view and prefers it. There are degrees of badness just as there are degrees of goodness, so any evil is slighter or more grave the same as any good thing is better or best. It is the same with fornication - which is an evil because it is a desire and belongs to the still unpurified worldly person. But every person can be purified, so the evil becomes a smaller evil in the degree that he is approaching a purified state, because in that degree it is wiped away - in the degree that fornication approaches married love, which is the purified state .of love for the other sex. The next article will show that the evil of fornication is more serious in the degree that it approaches adulterous love.
Fornication is a small matter so far as it looks toward married love, because then it is looking from the unchaste state it is in, toward a chaste state. And in the degree that the person prefers this state he is in it, too, so far as his mind goes, and in the degree that he not only prefers it but loves it more, he is also in it as to his will, thus as to his inner person. Then if he persists in fornication just as much, it is something unavoidable for reasons that he is examining in himself.
Two considerations cause fornication to be a small thing in those who prefer the state of marriage and love it more. The first is that married life is their purpose, intention, or goal. The second is that within themselves they keep the evil separate from the good. Concerning the first consideration - that married life is their purpose, intention, or goal - it is because a person is the kind of person he is in his purpose, intention, or goal, and this is also what he is like in the eyes of the Lord and in the eyes of the angels. In fact, this is how he is viewed in the eyes of wise people in the world. For intention is the soul of every act and causes convictions and pardons in the world, and is attributed to you after death. Concerning the second consideration - that those who prefer married love to the lust of fornication keep the bad separate from the good, or the unchaste from the chaste - those who separate these two in concept and intention before they are in a good or chaste life are still separated and purified of the evil of their lusts when they enter a married state. The article that follows next will show that this does not happen to those who look to adultery in fornication.
452. VII. THAT FORNICATION IS LIGHT SO FAR AS IT LOOKS TO CONJUGIAL LOVE AND PREFERS IT. There are degrees of evil as to its nature, just as there are degrees of good as to its nature. Therefore, every evil is a more or less light or grievous evil, just as every good is a more or less better or best good. It is the same with fornication. Being a lust and belonging to the natural man not yet purified, fornication is an evil. But since every man can be purified, therefore, so far as he approaches a purified state, thus so far as fornication approaches conjugial love which is the purified state of love of the sex, so far that evil becomes a lighter evil, for so far it is wiped away. That the evil of fornication is more grievous so far as it approaches the love of adultery will be seen in the next article.
[2] That fornication is light so far as the man looks to conjugial love, is because from the unchaste state in which he is, he then looks to a chaste state, and so far as he prefers this [in thought], so far he is in it as to his understanding; and so far as he prefers it not only [in thought] but also in love, so far he is in it as to his will also, thus as to his internal man. Then fornication, if nevertheless he continues in it, is to him a necessity, the causes of which he has examined in himself.
[3] There are two reasons which render fornication light with those who, in thought and love, prefer the conjugial state. The first is, because with them a conjugial life is the purpose, intention or end. The second is, because in themselves they separate evil from good. As regards the FIRST POINT--that with them a conjugial life is their purpose, intention or end--this is because a man is such as he is in his purpose, intention or end. Such also is he before the Lord and before angels, yea, he is also regarded as such in the view of wise men in the world; for intention is the soul of all actions and makes for blame or excuse in the world and for imputation after death.
[4] As regards the SECOND POINT that those who prefer conjugial love to the lust of fornication, separate evil from good--they thus separate the unchaste from the chaste, and those who separate these two in their perception and intention, before they are themselves in the good or the chaste, when they come into the conjugial state are separated and purified from the evil of that lust. That this is not the case with those who in fornication look to adultery, will be seen in the article that now follows.
452. (vii) Fornication is light as far as one looks to marital love and prefers it. There are degrees in the quality of evil as there are in the quality of good. An evil, therefore, is lighter or more serious, as a good is better or best. The like is true of fornication, which, being lust, and of the natural man not yet purified, is evil; but as every human being can be purified, therefore as far as he approaches a purified state (or as far as fornication approaches marital love, which is the purified state of sexual love), so far that evil becomes a lighter evil, for so far it is wiped out. (In the following section it will appear that, on the other hand, as far as fornication approaches the love of adultery, it is a more serious evil.)
[2] Fornication is light as far as a man looks to marital love, for the reason that he looks then from the unchaste state in which he is, to a chaste state; and as far as one prefers this, he is also in it as to the understanding, and as far as one not only prefers it but loves it better, he is in it as to the will, thus as to the internal man; and then if a man nevertheless continues in fornication, it is a necessity for him, the causes of which have been ascertained in him.
[3] There are two reasons which bring it about that fornication is light with those who prefer the marital state and love it better. The first is that married life is their purpose, intention and end. The second is that they keep evil separate from good in themselves. As for the first - that married life is their purpose, intention and end - this is for the reason that man is such a man as he is in purpose, intention and end; he is such, too, in the sight of the Lord and the angels, indeed in the view of wise men in the world. For intention is the soul of all action and makes blame or blamelessness in the world and imputation after death.
[4] As for the second reason - that those who prefer marital love to the lust of fornication separate evil from good, thus unchaste from chaste - these, separating the two in perception and intention, even before they themselves are in the good or chaste, are separated and purified from the evil of that lust when they come into the married state. It will be seen in the proposition now to follow that this is not the case with those who in fornication look to adultery.
452. (7) That fornication is light in so far as it looks to conjugial love and prefers it. There are degrees of the quality of evil as there are degrees of the quality of good. And therefore, every evil is lighter and more grievous, just as every good is better and best. It is similar with fornication, which, because it is lust, and of the natural man not yet purified, is an evil. But as every man can be purified, therefore, in proportion as he advances towards a purified state that evil becomes a lighter evil, for to that degree it is wiped away; and thus so far as fornication approaches towards conjugial love which is the love of the sex purified. That the evil of fornication is more grievous in proportion as it approaches the love of adultery will be shown in the following article. That fornication is light so far as it looks to conjugial love, is because man is then looking from the unchaste state in which he is to a chaste state, and in so far as he prefers this he is really in it as to his understanding; and in so far as he not only prefers it but also loves it more, to that degree he is in it also as to his will, thus as to his internal man. And then fornication, if nevertheless he continues in it, is to him a necessity for reasons that he has explored.
There are two reasons which make fornication light with those who prefer the conjugial state and love it more. The first is, that with them conjugial life is the purpose, intention, or end. The other is, that they separate evil from good with themselves. As regards the first, that with them conjugial life is the purpose, intention, or end; it is because a man is such a man as he is in his purpose, intention, or end; and such also he is before the Lord and before the angels, yea, and so he is also regarded by wise men in the world. For the intention is the soul of all actions, and causes inculpation and exculpation in the world, and imputation after death. As to the second reason, that they who prefer conjugial love to the lust of fornication separate evil from good, and thus the unchaste from the chaste; those who separate these two in perception and in intention, before they are in the good or the chaste, are also separated and purified from the evil of this lust when they come into the conjugial state. It will be seen in the article now following that this does not come to pass with those who in fornication look towards adultery.
452. VII. Quod fornicatio levis sit, quantum spectat ad amorem conjugialem, et hunc praefert. Sunt gradus qualitatum mali, sicut sunt gradus qualitatum boni; quare quodvis malum est levius et gravius, sicut quodvis bonum est melius et opimius: simile est cum fornicatione, quae quia est libido, ac naturalis hominis nondum purificati, est malum; sed quia omnis homo purificari potest, ideo quantum accedit ad statum purificatum, tantum illud malum fit levius malum, nam tantum abstergitur; ita quantum fornicatio 1accedit ad amorem conjugialem, qui est status amoris sexus purificatus; quod malum fornicationis gravius sit, quantum accedit ad amorem adulterii, in subsequente Articulo videbitur.
[2] Quod fornicatio sit levis, quantum spectat ad amorem conjugialem, est quia tunc ex statu incasto in quo est, spectat ad statum castum; et quantum hunc praefert, tantum etiam in eo est quoad intellectum, et quantum non modo eum praefert, sed etiam praeamat, tantum in eo est etiam quoad voluntatem, sic quoad Internum hominem; et tunc fornicatio, si nihilominus in illa perstat, illi est necessitas, cujus causae in explorato apud illum sunt.
[3] Sunt binae rationes, quae efficiunt, quod fornicatio apud illos, qui praeferunt et praeamant statum conjugialem, sit levis; prima est, quod illis vita conjugialis sit propositum, intentio seu finis; altera est, quod apud se separent malum a bono: quod Primum attinet, quod illis vita conjugialis sit propositum, intentio seu finis, est quia homo talis homo est, qualis est in suo proposito, intentione seu fine, et quoque talis est coram Domino et coram angelis, imo etiam talis spectatur coram sapientibus in Mundo; est enim intentio anima omnium actionum, ac facit in Mundo inculpationes, et exculpationes, et post mortem imputationes.
[4] Quoad Alterum, quod qui amorem conjugialem praeferunt libidini fornicationis, separent malum a bono, ita incastum a casto [est quia separant illa perceptione ac intentione]; et qui separant illa duo perceptione ac intentione, antequam in bono aut casto sunt, etiam separantur et purificantur a malo illius libidinis, dum in statum conjugialem veniunt. Quod ita non fiat illis, qui in fornicatione spectant ad adulterium, in nunc sequente Articulo videbitur.
Footnotes:
1. Prima editio: fornificatio