488、⑻二级奸淫出于情欲；犯这种奸淫的，是那些虽能运用理解力，但由于突发事件当时无法运用的人。对从属世正变得属灵的人来说，有两个元素一开始会彼此争战；这两个元素通常称为灵和肉体。由于对婚姻的爱属于灵，对奸淫的爱属于肉体，所以它们会陷入争战。对婚姻的爱若得胜，就会通过驱逐对奸淫的爱而制伏并征服它。但是，若肉体的情欲被激发，变得火热起来，超出了灵凭理智所能控制的范围，那么情形就会颠倒过来，炽热的情欲会以其诱惑把灵淹没，以致它不再受自己的理智支配，因而不能控制自己。这就是所谓的二级奸淫。犯这种奸淫的，是那些虽能运用理解力，但由于突发事件当时无法运用的人。
举例说明。例如：如果一个淫乱的妻子用诡计迷惑一个男人的心，将其诱入她的寝室，挑起他的情欲，以致他丧失判断力，这种情形就会发生；如果她在这个男人不肯就范的情况下，威胁让他名声扫地，更是如此。如果某个淫乱的妻子精通巫术，或用药物刺激男人，以致肉体的燥热使这个男人的理解力丧失凭理性行事的自由，也是如此。如果一个男人用甜言蜜语哄骗一个有夫之妇，直到她的意愿被点燃，以至于失去控制，同样如此；此外还有其它类似例子。理性会支持并赞成，这些和类似突发事件会减轻奸淫的严重性，使受迷惑的这个男人或女人所招致的谴责倾向于更温和的方向。我们在下一节将讨论对这个级别的奸淫的归罪。
488、（8）第二个程度是出于色欲而通奸，它是指那些能通过才智来判断，但在当时情况下不能去判断的情况。在由自然人向精神人过度的过程中，有两种因素会相互斗争。即我们通常所说的精神和肉体。另外，因为对婚姻的爱是属于精神的爱，而对通奸的爱是属于肉体的爱。二者因而会相互冲突。若对婚姻的爱获胜，它会避免通奸并将其摆脱掉。但若肉体的情欲占上峰则它会扼杀精神直致人不能控制自己，这就是我们说的可以思索，但尚有出于当时的原因不能控制自己的情况。再用例子说明一下：若一个荡妇勾引男人直到男人丧失判断能力；另外若荡妇再威胁若他不就范她就破坏他的名誉。同样若有的荡妇会使用巫术，手腕而勾引男人，使之丧失判断的自由。同样男人用同样的手段去诱骗别人的妻子等等。
488. (viii) Adultery in the second degree is due to lust, when it is committed by those who can certainly consult their intellect, but are unable to do so at the time for circumstantial reasons.
There are two elements which are in conflict in a person who is becoming spiritual instead of natural; these are generally called the spirit and the flesh. Since the love of marriage belongs to the spirit and the love of adultery to the flesh, they are in conflict. If the love of marriage wins, it tames and subdues the love of adultery by moving it away. But if it happens that the lust of the flesh is aroused beyond the level at which it can be controlled by the spirit guided by reason, it follows that the condition is turned upside down, and the tide of lust swamps the spirit with its lures, so that it is no longer subject to its own reason, and thus in control of itself. This is what is meant by adultery in the second degree. Such acts are committed by those who are certainly able to consult their intellect, but are unable to do so at those moment due to contingent events.
[2] Examples will illustrate this. For instance, if a promiscuous wife captivates a man's mind by her wiles, enticing him into her bedroom, and arousing him to the point where he becomes incapable of judgment, and the more so, if she then threatens to expose him, if he will not. Equally if a promiscuous wife is skilled in witchcraft, or inflames a man with drugs to such a point that the drive of the flesh deprives the intellect of the freedom to act with reason. Likewise if a man leads on with sweet blandishments another's wife, until her will is so inflamed as to be no longer controllable; and other similar events. These and the like contingent events reduce the gravity of adultery and allow a milder view of the opprobrium incurred by the man or woman seduced; this reason supports and approves. The imputation of adultery in this degree will be discussed next.
488. 8. Adulteries of the second degree are adulteries of lust, which are committed by people who are indeed able to consult the intellect, but for reasons of circumstance at the moment cannot. In a person who, from being natural, is becoming spiritual, there are two elements which in the beginning fight against each other. These are commonly called the spirit and the flesh. Moreover, because a love for marriage is one of the spirit, and a love for adultery is one of the flesh, a combat then arises between them as well. If the love for marriage wins, it subdues and overcomes the love for adultery, which is accomplished by its removal. But if it happens that the lust of the flesh is roused to a heat beyond what the spirit is able in accord with reason to restrain, it follows that the person's state is inverted and the heat of the lust overwhelms the spirit with temptation, until he is no longer possessed of his reason and so able to control himself. This is what we mean by adulteries of the second degree, which are committed by those who are indeed able to consult the intellect, but for reasons of circumstance at the moment cannot.
[2] But let examples serve to illustrate; as for instance: If a wanton wife employs her wiles to captivate a man's heart, enticing him into her bedroom and setting him on fire until he loses his judgment; and the more so if she also then threatens him with disgrace if he does not comply. So, too, if some wanton wife is skilled in sorcery and witchcraft, or uses potions to kindle a man, so that the heat of the flesh deprives his intellect of its freedom of reason. Likewise if a man uses sweet enticements to seduce another's wife, until her will is so on fire that she is unable any longer to resist. To which may be added other, similar examples.
Reason assents and concedes that these and like circumstances lessen the gravity of adultery and incline in a milder direction attributions of blame for it on the part of the seduced man or woman.
The imputing of adultery of this degree is considered in the discussion that follows next.
488. 8. Adulteries of the second level are adulteries of passion, committed by people who can indeed consult their intellect, but not at the time, because of the circumstances. In the beginning there are two things that struggle with each other in a person who changes from worldly to spiritual, which are commonly called spirit and flesh. Married love belongs to spirit and adulterous love belongs to flesh, so there is also a struggle between these. If married love wins it masters and subdues the adulterous love, which is done by removing it. But if it happens that bodily passion is excited to surge beyond what one's spirit can hold back by reason, it creates an inverted situation, and the surge of passion swamps the spirit with such enticements that it is no longer in control of its reason, and therefore of its judgment. This is the meaning of second degree adultery done by people who can indeed consult their intellect, but not at the moment, because of the circumstances.
But examples are illustrative - for instance, if a whorish wife captures a man's mind by cunning, enticing him into a bedroom and exciting him until control of his judgment escapes, and more so if at the same time she threatens him with shame if he does not. Equally, if some whorish wife is good at trickery or excites the man with aphrodisiacs to the point where the enthusiasm of his body takes away his intellect's freedom to think. Similarly, if a man leads someone else's wife on by pleasing enticements until her aroused desire is no longer under her control. And other cases like that.
Reason agrees and assents that these contingencies and others like them soften the seriousness of adultery and swing the assignment of blame for it onto the milder side for the seduced man or woman.
Next, the blame for this degree of adultery.
488. VIII. THAT ADULTERIES OF THE SECOND DEGREE ARE ADULTERIES FROM LUST, WHICH ARE COMMITTED BY THOSE WHO ARE INDEED ABLE TO CONSULT THE UNDERSTANDING, YET, ON ACCOUNT OF CONTINGENT CAUSES, ARE NOT ABLE AT THE TIME. With the man who from natural is becoming spiritual there are two things, commonly called the spirit and the flesh, which in the beginning combat against each other. And since the love of marriage is of the spirit, and the love of adultery of the flesh, there is a combat between these also. If the love of marriage conquers, it subdues and subjugates the love of adultery, this being done by its removal. But if it happens that the lust of the flesh is aroused to a heat beyond what the spirit acting from reason can restrain, it follows that the state is inverted and the heat of lust pours such allurements over the spirit that it is no longer master of its reason and hence of its duty. This is what is meant by adulteries of the second degree which are committed by those who are indeed able to consult the understanding but, on account of contingent causes, cannot do so at the time. But let examples illustrate. If by cunning arts a meretricious wife captivates a man's mind, enticing him into her bedroom and so inflaming him that he becomes impotent of judgment, and the more if she then also threatens him with disgrace if he does not. So likewise if some meretricious wife is skilled in sorceries, or so excites a man with potions that the burning heat of the flesh deprives his understanding of its freedom of reason. Likewise if a man by soft allurements leads on the wife of another until her will, being inflamed, has no longer any control; besides other similar cases. That these and parallel contingencies alter the grievousness of the adultery and turn the predication of censure to something milder for the seduced man or woman--this, reason both favors and assents to. As to the imputation of this degree of adultery, this now follows.
488. (viii) Adulteries of the second degree are adulteries from lust, committed by those who are able, indeed, to consult the understanding but for contingent reasons cannot at the moment. In the man who from natural is being made spiritual, two elements battle together in the beginning; these are commonly called spirit and flesh. The love of marriage, being of the spirit, and the love of adultery, which is of the flesh, then wage a battle, too. If the love of marriage wins, it tames and subdues the love of adultery, which is done through its removal; but if, as may happen, the lust of the flesh is excited to a heat beyond what the spirit from reason can restrain, it follows that the man's state is inverted and the heat of lust overwhelms the spirit with allurements until he no longer possesses reason or responsibility. This is meant by adulteries of the second degree, committed by those who are indeed able to consult the understanding but for contingent reasons cannot at the moment. But let instances serve for illustration: as when a meretricious wife by cunning captivates a man's mind, enticing him into her bedroom and inflaming him until he loses the mastery of his judgment, and the more if she also threatens disgrace, if he does not comply; likewise if some meretricious wife is skilled in sorceries, or with magic potions so excites a man that the burning heat of the flesh takes the freedom of reason away from his understanding; likewise if a man by suave allurements leads on another's wife until her inflamed will is no longer in her control; besides other like situations. Reason assents and acquiesces that these and similar contingencies lessen the gravity of adultery and make milder the predications of blame for it in the man or woman seduced. Now follows about the imputation of this degree of adultery.
488. (8) That adulteries of the second degree are adulteries of lust, which are committed by those who although able to consult the understanding, yet for contingent causes at those moments cannot. With the man who from natural is becoming spiritual there are two things that in the beginning contend against each other, which are commonly called the spirit and the flesh. And as the love of marriage is of the spirit and the love of adultery is of the flesh, a contest then is also waged between these. If the love of marriage conquers, it subdues and subjugates the love of adultery, which is done by the expulsion of it. But if it comes to pass that the lust of the flesh is excited to surging heat beyond what the spirit by reason can control, it results that the state is reversed, and the surging heat of lust overwhelms the spirit with incitements, even so that it no longer is master of its reason, nor thence master of itself. This is meant by adulteries of the second degree being committed by those who, although able to consult the understanding, yet for contingent causes at those moments, cannot. But let examples serve for illustration: If a meretricious wife by cunning captivates a man's mind, enticing him into her bed-chamber, and inflaming him until he loses the mastery of his judgment, and the more if she then threatens him with disgrace if he does not: So, if some meretricious wife is skilled in deceptive arts, or with stimulating potions so excites a man that frenzy of the flesh takes away the freedom of reason from his understanding: Likewise if a man by pleasing allurements leads on the wife of another until her will, being inflamed, is no longer within her control; besides other such cases. That these and like contingencies lighten the gravity of adultery, and give a milder turn to the attribution of blame for it, against the man or the woman seduced, reason favors and admits. Now follows a consideration of the imputations of this degree of adultery.
488. 1VIII. Quod Adulteria secundi gradus sint adulteria libidinis, quae fiunt ab illis, qui quidem possunt consulere intellectum, sed propter contingentes causas illis momentis non possunt. Sunt duo, quae in principio apud hominem, qui a naturali fit spiritualis, inter se pugnant, quae communiter vocantur spiritus et caro; et quia amor conjugii est spiritus, et amor adulterii est carnis, fit tunc etiam pugna inter illos; si amor conjugii vincit, domat et subjugat ille amorem adulterii, quod fit per remotionem: at si contingit, quod libido carnis excitetur in aestum ultra quam ut spiritus ex ratione possit cohibere, sequitur, quod invertatur status, ac aestus libidinis obfundat spiritum illecebra, usque ut non amplius suae 2rationis, et inde sui juris sit: hoc intelligitur per adulteria secundi gradus, quae fiunt ab illis, qui quidem possunt consulere intellectum, sed propter contingentes causas illis momentis non possunt.
[2] Sed sint exempla illustrationi; ut si uxor meretrix astutiis captat animum viri, alliciendo in thalamum, et exaestuando usque dum impos judicii evadit; et plus si tunc etiam, objicit ignominiam, si non: pariter si aliqua uxor meretrix callet praestigias, aut veneficiis accendit virum eo usque ut oestrum carnis auferat intellectui liberum rationis: similiter si vir suavibus allectamentis, adducit uxorem alterius usque dum voluntas ejus accensa non amplius suae potentiae sit; praeter similia alia. Quod haec et parilia contingentia leniant gravitatem adulterii, ac in mitiorem partem vertant praedicationes vituperii ejus pro seducto aut seducta, ratio favet et adstipulatur. De imputatione hujus gradus Adulterii sequitur.
Footnotes:
1. Prima editio: 488
2. Prima editio: non suae