494、⒁三级和四级奸淫，无论在行为上有没有犯下，都照着理解力和意愿参与其中的程度和性质而算为罪恶。出于理性或理解力所犯的三级奸淫，和出于意愿所犯的四级奸淫是严重的，因而是罪恶；其严重程度取决于参与其中的理解力或意愿的性质，这一点从刚才的讨论（490-493节）可以看出来。原因在于，正是意愿和理解力使得一个人成为人。事实上，这二者不仅是心智中所发生一切的源头，而且还是身体中所发生一切的源头。谁不知道身体不会凭自己行动，而是意愿藉着身体行动？嘴巴不会凭自己说话，而是思维藉着嘴巴说话？所以，若意愿被拿走，行为立时停止；若思维被拿走，嘴里的话立时停止。因此，显而易见，在行为上所犯奸淫的严重程度取决于理解力和意愿参与其中的程度和性质。从主的话清楚可知，即便它们在行为上没有犯，也是一样严重：
你们听见古人有话说，不可奸淫。只是我告诉你们：凡看见别人的妇女就动淫念的，这人心里已经与她犯奸淫了。（马太福音5:27，28）
在心里犯奸淫就是在意愿中犯奸淫。
有许多原因使得奸淫者没有在行为上犯奸淫，而是在意愿和理解力上犯了奸淫。人们克制行为上的奸淫是因为害怕世间法律及其制裁；害怕名声扫地，因而失去尊重；害怕由此染上疾病；害怕家中妻子吵闹，因而生活不得安宁；害怕遭到丈夫或亲属的报复；以及害怕被仆人殴打；因为贫穷，或贪婪；因为疾病、自虐、年龄或性无能而造成的疲软，从而害怕陷入窘境。若有人出于这些或类似原因而在行为上克制奸淫，却在意愿和理解力上赞成它们，那他仍是一个奸淫者。因为他还认为这类行为不是罪，在灵里认为它们在神眼里并非不合法。他就这样在灵里犯了奸淫，尽管没有在身体上，在世界面前犯下。所以死后，当他成为一个灵时，就会公开赞成它们。
494、（14）第三和第四种程度的通奸根据才智和意愿的性质和程度是否是实际发生或没发生，都是有罪的。这可以从前面490-493节的讨论中看到。才智上的通奸者是第三重的，而意愿上的通奸者是第四重，是最严重的。这是因为其中的才智和意愿的性质决定的。因为人就是其意愿和才智的人，人头脑和躯体的一切行为都来自于这二者。有谁不知道躯体不会自己行为，而是意愿通过躯体而行为。因此若将意愿带走，行为马上就会停止。
很明显，行为上的通奸根据其中意愿和才智的程度而决定它的严重性。这些罪恶即使没有体现在行为中也会是同等严重的，因为主这样说过：
“你们听见有话说‘不可奸淫’。”凡看见妇女就动淫念的，这人心里已经和她犯通奸了。（《马太福音》5:27，28）
在心中犯奸淫是因为它与人的意愿有关。
有许多原因会使人不在行为上犯通奸，但他却在意愿和才智上犯通奸。有些人怕法律的惩罚而不犯通奸；有些人则害怕丧失名誉；有人害怕染病；有人怕妻人，并带来家中的纷争；或怕挨打；或太穷，或身体太弱等等。
出于以上原因而不在行为上犯奸淫，但在才智和意愿中却允许它的人，他们也是通奸者。因为他们不认为它是罪恶，在精神上犯罪。因此，死后，他们会公开支持通奸。
494. (xiv) Adultery in the third and fourth degrees is a sinful evil, depending on the extent and manner in which the intellect and will are engaged in it, whether it is actually committed or not.
Adultery in the third degree, committed by the reason or intellect, and adultery in the fourth degree, committed by the will, are serious offences and consequently sinful evils, depending on the nature of the intellect or will in them; this can be seen from the discussion of them above (490-493). The reason is that it is the will and the intellect that make a person human. For these two are not merely the source from which everything that happens in the mind arises, but also everything that happens in the body. Everyone knows that the body does not act of itself, but the will acts by means of the body. The mouth does not speak of itself, but thought speaks by means of the mouth. If therefore the will were taken away, action would instantly stop, and if thought were taken away, the mouth would instantly stop speaking. This makes it quite obvious that the seriousness of acts of adultery which take place depends upon the extent and nature of the involvement of the intellect and will in them. It is clear from the Lord's words that they are equally serious, even if not actually committed:
It was said by the men of old, you are not to commit adultery. But I tell you, if anyone looks upon another man's wife so as to desire her, he has already committed adultery with her in his heart. Matthew 5:27-28.
To commit it in his heart means in his will.
[2] There are many reasons why an adulterer does not actually commit adultery although he does so in his will and intellect. For there are some who refrain from actually committing adultery for fear of the civil law and its penalties; for fear of losing reputation and so honours; for fear of contracting disease thereby; for fear of quarrelling with the wife at home and so having an unquiet life; for fear of vengeance being exacted by a husband or relative, and also for fear of being beaten by servants; by reason of poverty or of greed; by reason of weakness resulting from disease, self-abuse, age or impotence so as to cause embarrassment. If anyone refrains from actually committing adultery for these or like reasons, while approving it in his will and intellect, he is still an adulterer. For he none the less believes that such acts are not sins, and he treats them in his spirit as not unlawful in God's sight. He thus commits them in spirit, although not in the body for the world to see. After death therefore, on becoming a spirit, he speaks openly in favour of them.
494. 14. Adulteries of the third and fourth degree are sinful evils according to the measure and nature of the intellect and will in them, whether they are committed in act or not. It can be seen from the discussion of them above (nos. 490-493) that adulteries of the reason or intellect, which are those of the third degree, and adulteries of the will, which are those of the fourth degree, are grave, consequently are sinful evils, according to the nature of the intellect and will in them. That is because a person is the person he is in consequence of his will and intellect; for from these two spring not only all actions which occur in the mind but also all actions which occur in the body. Who does not know that the body does not act on its own, but that the will does by means of the body, or that the mouth does not speak on its own, but that the thought does by means of the mouth? Consequently, if the will were to be taken away, instantly the action would cease, or if the thought were to be taken away, instantly the mouth's speaking would cease.
It is clearly apparent from this that adulteries committed in act are grave according to the measure and nature of the intellect and will in them. That these same evils are similarly grave even if not committed in act follows from these words of the Lord:
...it was said by those of old, "You shall not commit adultery." But I say to you that (if anyone) looks at (another's) woman so as to lust for her, (he) has already committed adultery with her in his heart. (Matthew 5:27-28)
To commit adultery in the heart is to do so in the will.
[2] There are many considerations which induce an adulterer to refrain from being an adulterer in act, while yet remaining so in will and intellect. For there are some who refrain from adulterous relationships as regards the act because they are afraid of the civil law and its penalties; because they are afraid of losing reputation and thus respect; because they are afraid of diseases resulting from such relationships; because they are afraid of being railed at by their wives at home and of having no peace in their lives on account of it; because they are afraid the husband or a relative will take revenge; so also because they are afraid of being beaten by the servants; because they are too poor, or too stingy; or because they are too feeble owing either to illness, or to their abusing themselves, or to age, or to impotence, and fear being disgraced on account of it.
If anyone refrains from adulteries in act for these and like reasons, and yet sanctions them in will and intellect, he is still an adulterer. For he nevertheless believes that they are not sins, and in his spirit makes them not unlawful in the eyes of God; and thus he commits them in spirit, even if he does not in body before the world. Therefore after death, when he becomes a spirit, he speaks openly in favor of them.
494. 14. Adulteries of the third and fourth level are sinful wrongs to the extent, and in the way, that intellect and will are involved in them, whether actually committed or not. Rationalized, or intellectual, adulteries, which are of the third degree, and adulteries of will, which are of the fourth degree, are more serious, and consequently are sinful wrongs, according to the kind of intellect and will in them. You can see this from the discussion of them above (nos. 490-93). This is because a person is a person by reason of his will and intellect, for not only all the things he does in his mind but also all the things he does in his body come from will and intellect. Who does not know that a body does not act on its own initiative, but will acts through a body, and that a mouth does not speak by itself, but thought speaks through the mouth? So if will were removed, action would stop at once, and if thought were removed, your vocal speech would stop at once. It is quite evident from this that adulteries that are actually committed are serious according to how much and what kind of intellect and will is involved in them.
The Lord's words establish that they are serious in the same way when not actually committed:
The ancients said, "Do not commit adultery." But I tell you that whoever looks at someone else's woman in a longing way has already committed adultery with her in his heart. (Matthew 5:27 - 28)
To commit adultery in your heart is to commit it in your will.
There are many motives that make an adulterer not an adulterer in act, and yet in will and intellect, for there are those who abstain from adulteries as far as the act goes for fear of civil law and its penalties, for fear of damage to their reputation and dignities due to it, for fear of diseases from adulteries, for fear of trouble at home from the wife resulting in unquiet life, for fear of vengeance by the husband or in - laws and by the same token for fear of a beating by the servants, because of poverty or stinginess, because of weakness stemming from disease, burn - out, age, or impotency, and the shame of it. If someone restrains himself from actually committing adultery for these reasons and others like them, and yet is for them in will and intellect, he is still an adulterer. For he believes no less that they are not sins, and in his spirit he does not make them unlawful before God, and so he commits them in spirit though not physically before the world. So after death when he becomes a spirit he openly speaks in favor of them.
494. XIV. THAT ADULTERIES OF THE THIRD AND FOURTH DEGREE, WHETHER COMMITTED IN ACT OR NOT, ARE EVILS OF SIN ACCORDING TO THE MEASURE AND QUALITY OF THE UNDERSTANDING AND WILL WITHIN THEM. That adulteries from reason or understanding, being those of the third degree, and adulteries from the will, being those of the fourth degree, are grievous and so are evils of sin according to the quality of the understanding and the will within them, can be seen from the comments upon them in nos. 490-493. The reason is because man is man from his will and understanding, for from these two exist not only all that is done in the mind but also all that is done in the body. Who does not know that the body does not act of itself, but the will by the body? and that the mouth does not speak of itself but the thought by the mouth? Wherefore, if will were taken away, action would cease in a moment; and if thought were taken away, the speech of the mouth would cease in a moment. Hence it is fully evident that adulteries committed in act are grievous according to the measure and quality of the understanding and the will within them. That they are grievous in like manner if not committed in act is plain from these words of the Lord:
It was said by them of old time, Thou shalt not commit adultery; but I say unto you, That whosoever looketh on the woman of another to lust after her, hath committed adultery with her already in his heart. Matthew 5:27, 28.
To commit adultery in the heart is to commit it in the will.
[2] There are many reasons which cause an adulterer not to be an adulterer in act and yet an adulterer in will and understanding. Men abstain from adulteries as to the act from fear of the civil law and its penalties; from fear of the loss of reputation and hence of honor; from fear of resultant diseases; from fear of upbraidings by the wife at home and thence intranquillity of life; from fear of vengeance by the husband or by relations, and from fear also of a beating by the servants; from poverty or avarice; from weakness arising from disease, abuse, age, or impotence, and so from shame. If from these and similar causes one restrains himself from adulteries in act, and yet favors them in will and understanding, he is still an adulterer; for he nevertheless believes that they are not sins, and in his spirit he makes them not unlawful in the sight of God. Thus he commits them in spirit, though not in the body before the world. Therefore, after death, when he becomes a spirit he speaks openly in favor of them.
494. (xiv) Adulteries of the third and fourth degrees are evils of sin, according to the measure and quality of understanding and will in them, whether done in act or not. It can be seen from the comment on them above (n. 490-493) that adulteries of reason or understanding, which are of the third degree, and adulteries of volition, which are of the fourth degree, are serious, consequently are evils of sin, according to the quality of understanding and will in them. The reason is that man is man by virtue of will and understanding. For not only do all things which take place in the mind come from these two faculties, but also all things which take place in the body. Who does not know that the body does not act of itself, but the will by the body? Likewise that the mouth says nothing of itself, but the thought by the mouth? If, therefore, the will were taken away, activity would cease instantly, and if thought were taken away, the speech of the mouth would cease instantly. It is quite plain, then, that adulteries, actually done, are serious according to the measure and quality of understanding and will in them. It is plain from the following words of the Lord that they are as serious even though not actually done:
It has been said by those of old time, Do not commit adultery; but I say to you that if a man looks on the woman of another to lust after her, he has already committed adultery with her in his heart (Matthew 5:27-28). 1
Committing adultery in the heart is doing so in the will.
[2] There are many reasons which bring it about that a man is not an adulterer actually, though he is in will and understanding. There are those who abstain from the act of adultery for fear of the civil law and its penalties; for fear of the loss of reputation and so of honor; for fear of diseases from them; for fear of upbraidings at home from the wife and hence intranquillity of life; for fear of vengeance by husband or relative, thus also for fear of being flogged by the servants; from poverty or from avarice; from weakness arising from disease or abuse or age or impotence, and thus for shame. If one refrains from adulteries in act for these or other like reasons, and yet favors them in will and understanding, he is still an adulterer. For he still believes that they are not sins, makes them in his spirit not illicit before God, and thus commits them in the spirit though not in the world's sight in the body. He therefore speaks openly in favor of them when after death he has become a spirit.
Footnotes:
1. See note at153.
494. (14) That adulteries of the third and the fourth degree are evils of sin, according to the measure and the quality of the understanding and the will in them, whether they are committed in act, or not committed in act. That adulteries of the reason or understanding, which are of the third degree, and adulteries of the will, which are of the fourth degree, are grievous and consequently are evils of sin, according to the quality of the understanding and the will in them, may be seen from the comments upon them above in n. 490-493. The reason is that man is man by virtue of the will and understanding; for from these two exist not only all things that take place in the mind, but also all that take place in the body. Who does not know that the body does not act of itself, but the will through the body? And that the mind does not speak of itself, but the thought through the mouth? If therefore, the will were taken away action would cease in a moment; and if thought were taken away the speech of the mouth would cease in a moment. Hence it is very evident that adulteries which are committed in act are grievous according to the measure and quality of the understanding and the will in them. That they are alike grievous if the same are not committed in act is plain from these words of the Lord:
It was said by them of old time, Thou shalt not commit adultery; but verily I say unto you That whosoever looketh on the woman of another to lust after her, hath committed adultery with her already in his heart (Matthew 5:27-28).
To commit adultery in the heart is in the will. There are many reasons which effect that one may not be an adulterer in act and yet be an adulterer in will and understanding. For there are those who abstain from adulteries as to the act, for fear of the civil law and its penalties; for fear of the loss of reputation and thence of honor; for fear of diseases from them; for fear of quarrels with the wife at home, and hence intranquility of life; for fear of vengeance by the husband, or by relations; and for fear also of chastisement by servants; from poverty or from avarice; for weakness, arising from sickness, or from abuse, or from age, or from impotency and thence shame. If for these and like causes anyone restrains himself from adulteries in act, and yet favors them in will and understanding, he is still an adulterer; for he nevertheless believes that they are not sins, and in his spirit does not hold them to be unlawful in the sight of God, and thus in spirit he commits them, although not in the body before the world. Therefore, after death when he becomes a spirit he speaks openly in favor of them.
494. XIV. Quod Adulteria tertii et quarti 1gradus sint mala peccati, quantum et quale intellectus et voluntatis in illis est, sive actu fiant, sive actu non fiant. Quod Adulteria rationis seu intellectus, quae sunt tertii gradus, ac Adulteria voluntatis, quae sunt quarti gradus, secundum quale intellectus et voluntatis in illis sint gravia, consequenter mala peccati, ex commentatione de illis supra490-493, videri potest; causa est, quia homo est homo ex Voluntate et Intellectu; nam ex illis duobus non solum existunt omnia quae fiunt in Mente, sed etiam omnia quae fiunt in Corpore; quis non novit, quod corpus non agat ex se, sed voluntas per corpus, tum quod os non ex se loquatur sed cogitatio per os; quare si auferretur voluntas, momento subsisteret actio, et si auferretur cogitatio, momento subsisteret 2loquela oris: inde plane evidens est, quod Adulteria, quae actu fiunt, gravia sint secundum quantum et quale intellectus et voluntatis in illis est; quod similiter gravia sint, si eadem non actu fiunt, constat ex his Domini verbis, "Dictum est a veteribus, non moechaberis; Ego vero dico vobis, quod si quis aspexerit mulierem alterius, ita ut concupiscat illam, jam adulterium cum illa commiserit in corde," Matth. 5:27-28; corde committere adulterium, est voluntate.
[2] Sunt multae causae, quae faciunt, quod adulter non sit actu adulter, et usque voluntate ac intellectu; sunt enim qui abstinent ab adulteriis quoad actum, ex timore legis civilis et ejus poenarum; ex timore jacturae famae et inde honoris; ex timore morborum ex illis; ex timore jurgiorum domi ab uxore, et inde intranquillitatis vitae; ex timore vindictae a marito aut ab affine, ita quoque ex timore verberum a famulis; ex egestate, aut ex avaritia; ex imbecillitate oriunda vel ex morbo, vel ex abusu, vel ex aetate, vel ex impotentia, et inde pudore; si quis ex his et parilibus causis ab adulteriis actu se retinet, et tamen voluntate et intellectu pro illis est, usque est adulter; nihilominus enim credit quod non peccata sint, et illa coram Deo non illicita facit in suo spiritu, et sic in spiritu committit illa, tametsi non corpore coram Mundo; quare post mortem, cum fit spiritus, aperte loquitur pro illis.
Footnotes:
1. Prima editio: quati
2. Prima editio: subsistetet