531、⑹婚姻之爱同样如此。有些婚姻看似缺乏婚姻之爱，其实这爱是存在的；而有些婚姻看似拥有婚姻之爱，其实这爱并不存在。这两种情况的原因是多方面的，部分能从真正的婚姻之爱（参看57-73节）、冷淡和分离的因素（参看234-260节）、婚姻中的表面爱情和友谊的因素（参看271-292节）等章节的论述获知。但外在表象给不出关于报应的任何结论。唯一给出结论的事实就是居于人的意愿，并得以保存的婚姻原则，无论他的婚姻状态如何。这婚姻原则就像衡量婚姻之爱的一杆枰。因为一夫一妻的婚姻是人类生命的瑰宝和基督教的宝库，如前所述（457，458节）。既然如此，那么这爱有可能存在于一方配偶里面，同时却不存在于另一方配偶里面；它有可能隐藏得太深，以致此人自己都没有意识到它；它也有可能随着人在世生命的行进而被植入。原因在于，这爱紧紧跟随宗教的步伐，并且宗教因是主与教会的婚姻，故是这爱的起点和注入。因此，死后，婚姻之爱照各人的属灵理性生命而报应各人。此外，凡享有婚姻之爱的报应之人离世后，都会在天堂拥有为他预备好的婚姻，无论他在世时拥有什么样的婚姻。由此得出以下结论：不要看婚姻或淫乱的表象，由此论断某个人是否拥有婚姻之爱。因此，不要论断人，免得你们被论断（马太福音7:1）。
531、（6）有些婚姻中婚姻之爱表面上看不存在，但它却在实际上存在；还有些婚姻中婚姻之爱表面上看存在，但实际上却不存在。其中的原因有好多种，这在关于真正的婚姻之爱的章节讲过（57-73节），关于冷漠状态和分居在234-260节中讲过。关于爱和友谊在271-292节中讲过。但是外在的表象与报应毫无关系。而起决定作用的是人的意愿中对婚姻的态度。这种态度是衡量的标准。因为一男一女的结合是人类生活和基督教的瑰宝，见457、458节。
婚姻之爱可能存在于配偶中的一方，而不存在于另一主中。也可能这种爱潜藏得很深以致于人自身都觉察不到。也可能在人生命里程中被输入到人身上。这是因为婚姻之爱的发展是与宗教相伴的。因为宗教就是主和教会的结合，宗教就是点燃婚姻之爱的因素。因此婚姻之爱会因为人的精神的理性的生命而归于人自身。所以，人死后，在天国中还会有与他世间一样的婚姻。
所以人不应该从婚姻的表面或淫荡行为的表面去判断人是否有婚姻这爱。即不要论断别人，否则你也会被论断。
531. (vi) Likewise his conjugial love.
There are marriages which seem to lack conjugial love, though it is present, and there are marriages which seem to have conjugial love, though it is absent. There are many reasons for this in either case, and these can to some extent be recognised by the discussion of truly conjugial love (57-73), the reasons for coldness and separation (234-260), and the reasons for an appearance of love and friendship in marriages (271-292). But outward appearance allows no conclusion to be drawn about imputation. The only conclusive fact is the marriage principle lodged in a person's will and preserved whatever the state of his marriage. This marriage principle is like a balance on which that love is weighed. For the principle of the marriage of one man with one wife is the jewel of human life and the repository of Christian religion (as shown above in 457-458).
This being so, this love may exist with one partner, but not at the same time with the other. It may lurk too deeply hidden for the person himself to be at all aware of it; and it may also become imprinted as life proceeds. The reason is that this love follows hard on the heels of religion; and religion, being the marriage of the Lord and the church, is the starting point at which this love is injected. Conjugial love is therefore imputed to each person after death in keeping with his spiritual rational life. Anyone who has this love imputed to him has a marriage provided for him in heaven, whatever marriage he may have had in the world. The upshot of this is that no conclusion must be drawn about anyone having conjugial love or not, either from the way his marriage looks or from any immoral behaviour he appears to exhibit. Therefore:
Do not judge for fear of being condemned. (Matthew 7:1.)
531. 6. Thus is conjugial love imputed to a person. There are marriages in which conjugial love is not apparent and yet exists, and there are marriages in which conjugial love appears to exist and yet does not. The reasons in both cases are many, recognizable in part from our discussions of truly conjugial love (nos. 57-73), of the reasons for cold states and separation (nos. 234-260), and of the reasons for apparent love and friendship in marriage (nos. 271-292). But appearances in outward manifestations determine nothing in regard to imputation. The only determining factor is the conjugial disposition that is lodged and harbored in a person's will, in whatever state of marriage the person lives. This conjugial disposition is like the tongue of a balance by which that love is weighed; for the conjugial union of one man with one wife is the precious jewel of human life and the repository of Christian religion, as we showed above in nos. 457, 458.
This being the case, it is possible for conjugial love to exist in one partner and not at the same time in the other. It is possible as well for that love to lie so deeply hidden that the person himself has no awareness of it. And it may also be implanted during the course of one's life. The reason is that conjugial love in its progress accompanies religion; and because religion is the marriage of the Lord and the church, religion is what initiates and infuses that love. Consequently conjugial love is imputed to a person after death in accordance with his spiritual rational life. Moreover, for one to whom that love is imputed, a marriage is, after his passing, provided in heaven, whatever the character of any marriage he may have had in the world.
From this now proceeds the following conclusion, that one ought not to take the appearances in marriages or the appearances in acts of licentiousness and infer from them of someone that he has conjugial love or not. Therefore, Judge not, that you be not condemned. (Matthew 7:1)
531. 6. Married love is attributed to each this way. There are marriages in which married love does not appear, and yet it is there, and there are marriages in which married love appears to be and yet is not. There are many reasons why, to be found out partly Guilt for Illicit Love and Credit for Conjugial Love 0 509 from the discussions of real married love (nos. 57-73), of the reasons for coldness and separations (nos. 234-260), and of the reasons for pretenses of love and friendship in marriages (nos. 271-292).
But outward appearances demonstrate nothing in fixing blame or merit. The only thing that counts is the principle of marriage that is settled in anyone's desire and protected, whatever married condition the person is in. That principle of marriage is like the balance in which that love is weighed. For the marriage principle of one man with one wife is the precious treasure of human life and the treasury of the Christian religion (as shown above, nos. 457-458).
And because it is like this, that love can be found in one marriage and at the same time not in another. And that love can lie too deeply hidden for the person himself to notice it at all. And also, it can be inscribed as his life goes on. The reason is that that love goes in step with religion, and religion is the marriage of the Lord and the church, so it initiates and implants that love. So married love is attributed to someone after death according to the rational life of his spirit. And one whom that love is implanted in is provided a marriage in heaven after death, whatever kind of marriage he had in the world.
This conclusion now comes out of these points: You cannot decide from appearances of marriage, nor from appearances of illicit sex, whether someone has married love or not. Therefore
"do not judge, so you will not be judged" (Matthew 7:1).
531. VI. THAT IN THE SAME WAY CONJUGIAL LOVE IS IMPUTED TO EACH MAN. There are marriages in which there is no appearance of conjugial love, and yet it is there, and there are marriages in which there is an appearance of conjugial love, and yet it is not there. The reasons in both cases are many and can be learned in part from what has been treated of in the chapters on Love truly Conjugial (nos. 57-73), the Causes of Colds and Separations (nos. 234-260), and the Causes of apparent Love and Friendship in Marriages (nos. 271-292). External appearances, however, afford no conclusion as to imputation. The sole thing which affords a conclusion is the conjugial which is inseated and guarded in the will of every man in whatsoever state of marriage he be, this conjugial being as a balance wherein that love is weighed; for, as shown above (nos. 457-458), the conjugial of one man with one wife is the precious jewel of human life and the repository of the Christian religion. This being the case, that love may have place with one married partner and not at the same time with the other; and it may lie so deeply concealed that the man himself does not notice it; it may also be inscribed during the course of his life [on earth]. The reason is, because in its steps, that love accompanies religion, and religion, being the marriage of the Lord and the Church, is the initiament and engrafting of the love. Therefore, after death, conjugial love is imputed to every one according to his spiritual rational life; and for him to whom it is imputed, after his decease, marriage in heaven is provided, whatsoever may have been the nature of his marriage in the world.
And now, from the above comes the final clause: Conclusion as to whether a man has or has not conjugial love must not be made from the appearance of marriage or of scortation. Therefore,
Judge not, that ye be not condemned (Matthew 7:1).
531. (vi) Thus is marital love imputed to any one. There are marriages in which marital love is not manifest and yet exists, and there are marriages in which there appears to be marital love, and yet none exists. The reasons in either case are many, knowable in part from the chapters on true marital love (n. 57-73); on the causes of colds and separations (n. 234-260); and on the causes of apparent love and friendship in marriage n. 271-292). But appearances in externals decide nothing about imputation. The one deciding factor is the marital inclination, lodged in every one's will, and guarded in whatever state respecting marriage the man is. This marital tendency is like a balance scale in which that love is weighed. For the marital inclination of one man to one wife is the jewel of human life and the repository of the Christian religion (as was shown above, n. 457-458). Therefore marital love may exist with one partner and not at the same time with the other. It can also lie so deeply hidden that the person himself is unaware of it. It may also be inscribed on one in the course of life. For marital love accompanies religion step by step, and religion, being a marriage of the Lord and the Church, is the initiation and ingrafting of that love. Marital love is imputed to every one after death, therefore, in accordance with his spiritual rational life. For the person to whom that love is imputed, there is also provided after death a marriage in heaven, whatever his marriage in the world may have been like.
From all this issues the final conclusion: Not from the look of marriages nor from the look of whoredoms is it to be concluded about any person that he has marital love or has it not. Therefore,
Judge not, that you may not be condemned (Matthew 7:1).
531. (6) That in like manner conjugial love is imputed to everyone. There are marriages in which conjugial love does not appear and yet is there; and there are marriages in which conjugial love appears and yet is not there. The reasons for each are many, knowable in part from what has been written respecting love truly conjugial, n. 57-73; respecting the causes of colds and separations, n. 234-260; and respecting the causes of apparent love and friendship in marriages, n. 271-292. But the appearances in externals determine nothing as to imputation. The one thing that determines is the conjugial, which is seated in the will of everyone, and is guarded, in whatsoever state of marriage the man is; for that conjugial is as the balance wherein that love is weighed. For the conjugial of one man with one wife is the precious treasure of human life and the repository of the Christian religion, as was shown above in n. 457, 458. And because this is so the love can be with one married partner and not with the other; and the love can lie so deeply concealed that the man himself takes no notice of it; and it may be inscribed too in the course of the life. The reason is, that this love in its steps goes hand in hand with religion, and religion, because it is the marriage of the Lord and the church, is the initiament and ingrafting of this love; therefore, conjugial love is imputed to everyone after death according to his spiritual rational life. And for him to whom this love is imputed after death, marriage is provided in heaven, of whatsoever kind his marriage may have been on earth.
From all these considerations comes now this final conclusion: That not from the appearances of marriages, nor from the appearances of scortations, is it to be determined respecting anyone, whether he is in conjugial love or not. Wherefore, 'Judge not, that ye be not condemned' (Matthew 7:1).
531. VI. Quod sic cuivis imputetur amor conjugialis. Dantur Conjugia in quibus non apparet amor conjugialis, et tamen est, et dantur Conjugia in quibus apparet amor conjugialis, et tamen non est; causae sunt plures utrinque, quoad partem cognoscibiles ex transactis de Amore vere conjugiali, 57-73; deque Causis frigorum et separationum, 234-260: et de Causis apparentis Amoris et amicitiae in conjugiis, 271-292; sed apparentiae in externis nihil concludunt de Imputatione: unicum quod concludit est Conjugiale, quod insideat alicujus voluntati, et custodiatur, in qualicunque conjugii statu homo sit; Conjugiale illud est sicut trutina, qua expenditur ille amor; est enim Conjugiale unius viri cum una uxore Clenodium vitae humanae, et Reconditorium religionis Christianae, ut supra 457-458, ostensum est: et quia ita est, potest ille Amor dari apud unum conjugem, et non simul apud alterum; et potest ille Amor altius latere reconditus, quam ut ipse homo animadvertat aliquid de eo; et quoque potest inscribi in successu vitae; causa est, quia Amor ille in passibus suis comitatur Religionem, ac Religio, quia est conjugium Domini et Ecclesiae, est illius amoris initiamentum et inoculatio; quare Amor conjugialis imputatur cuivis post mortem, secundum ejus spiritualem rationalem vitam; et illi, cui Amor ille imputatur, post obitum providetur Conjugium in Coelo, qualecunque ei fuerit conjugium in Mundo. Ex his nunc fit haec Clausula, quod non ex apparentiis conjugiorum, nec ex apparentiis scortationum, concludendum sit de aliquo, quod illi sit Amor conjugialis, vel non; quare Ne judicate ne condemnemini, Matth. 7:1.