ON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL LOVE, n. 423-443.
It is not known what adulterous love is, unless it be known what
conjugial love is, n. 424. Adulterous love is opposed to conjugial love,
n. 425. Adulterous love is opposed to conjugial love, as the natural man
viewed in himself is opposed to the spiritual man, n. 426. Adulterous
love is opposed to conjugial love, as the connubial connection of what
is evil and false is opposed to the marriage of good and truth, n. 427,
428. Hence adulterous love is opposed to conjugial love as hell is to
heaven, n. 429. The impurity of hell is from adulterous love, and the
purity of heaven from conjugial love, n. 430. In the church, the
impurity and the purity are similarly circumstanced, n. 431. Adulterous
love more and more makes a man (_homo_) not a man (_homo_), and a man
(_vir_) not a man (_vir_); and conjugial love makes a man (_homo_) more
and more a man (_homo_) and a man (_vir_), n. 432, 433. There are a
sphere of adulterous love and a sphere of conjugial love, n. 434. The
sphere of adulterous love ascends from hell, and the sphere of conjugial
love descends from heaven, n. 435. In each world those two spheres meet,
but do not unite, n. 436. Between those two spheres there is an
equilibrium, and man is in it, n. 437. A man can turn himself to
whichever sphere he pleases; but so far as he turns himself to the one,
so far he turns himself from the other, n. 438. Each sphere brings with
it delights, n. 439. The delights of adulterous love commence from the
flesh, and are of the flesh even in the spirit; but the delights of
conjugial love commence in the spirit, and are of the spirit even in the
flesh, n. 440, 441, The delights of adulterous love are the pleasures of
insanity; but the delights of conjugial love are the delights of wisdom,
n. 442, 443.
ON FORNICATION, n. 444*-460.
Fornication is of the love of the sex, n. 445. The love of the sex, from
which fornication is derived, commences when a youth begins to think and
act from his own understanding, and his voice to be masculine, n. 446.
Fornication is of the natural man, n. 447. Fornication is lust, but not
the lust of adultery, n. 448, 449. With some men, the love of the sex
cannot without hurt be totally checked from going forth into
fornication, n. 450. Therefore in populous cities public stews are
tolerated, n. 451. Fornication is light, so far as it looks to conjugial
love, and gives this love the preference, n. 452. The lust of
fornication is grievous, so far as it looks to adultery, n. 453. The
lust of fornication is more grievous as it verges to the desire of
varieties and of defloration, n. 454. The sphere of the lust of
fornication, such as it is in the beginning, is a middle sphere between
the sphere of adulterous love and the sphere of conjugial love, and
makes an equilibrium, n. 455. Care is to be taken, lest by immoderate
and inordinate fornications conjugial love be destroyed, n. 456.
Inasmuch as the conjugial principle of one man with one wife is the
jewel of human life, and the reservoir of the Christian religion, n.
457, 458. With those who, from various reasons, cannot as yet enter into
marriage, and from their passion for the sex, cannot moderate their
lusts, this conjugial principle may be preserved, if the vague love of
the sex be confined to one mistress, n. 459. Keeping a mistress is
preferable to vague amours, provided only one be kept, and she be
neither a maiden nor a married woman, and the love of the mistress be
kept separate from conjugial love, n. 460.
ON CONCUBINAGE, n. 462-476.
There are two kinds of concubinage, which differ exceedingly from each
other, the one conjointly with a wife, the other apart from a wife, n.
463. Concubinage conjointly with a wife, is altogether unlawful for
Christians, and detestable, n. 464. It is polygamy, which has been
condemned, and is to be condemned by the Christian world, n. 465. It is
an adultery whereby the conjugial principle, which is the most precious
jewel of the Christian life, is destroyed, n. 466. Concubinage apart
from a wife, when it is engaged in from causes legitimate, just, and
truly excusatory, is not unlawful, n. 467. The legitimate causes of this
concubinage are the legitimate causes of divorce, while the wife is
nevertheless retained at home, n. 468, 469. The just causes of this
concubinage are the just causes of separation from the bed, n. 470. Of
the excusatory causes of this concubinage some are real and some not, n.
471. The really excusatory causes are such as are grounded in what is
just, n. 472, 473. The excusatory causes which are not real are such as
are not grounded in what is just, although in the appearance of what is
just, n. 474. Those who, from causes legitimate, just, and really
excusatory, are engaged in this concubinage, may at the same time be
principled in conjugial love, n. 475. While this concubinage continues,
actual connection with a wife is not allowable, n. 476.
ON ADULTERIES AND THEIR GENERA AND DEGREES, n. 478-499.
There are three genera of adulteries,--simple, duplicate, and
triplicate, n. 479. Simple adultery is that of an unmarried man with
another's wife, or of an unmarried woman with another's husband, n. 480,
481. Duplicate adultery is that of a husband with another's wife, or of
a wife with another's husband, n. 482, 483. Triplicate adultery is with
relations by blood, n. 484. There are four degrees of adulteries,
according to which they have their predications, their charges of blame,
and after death their imputation, n. 485. Adulteries of the first degree
are adulteries of ignorance, which are committed by those who cannot as
yet, or cannot at all, consult the understanding, and thence check them,
n. 486. In such cases adulteries are mild, n. 487. Adulteries of the
second degree are adulteries of lust, which are committed by those who
indeed are able to consult the understanding, but from accidental causes
at the moment are not able, n. 488. Adulteries committed by such persons
are imputatory, according as the understanding afterwards favors them or
not, n. 489. Adulteries of the third degree are adulteries of the
reason, which are committed by those who with the understanding confirm
themselves in the persuasion that they are not evils of sin, n. 490. The
adulteries committed by such persons are grievous, and are imputed to
them according to confirmations, n. 491. Adulteries of the fourth degree
are adulteries of the will, which are committed by those who make them
lawful and pleasing, and who do not think them of importance enough to
consult the understanding respecting them, n. 492. The adulteries
committed by these persons are exceedingly grievous, and are imputed to
them as evils of purpose, and remain in them as guilt, n. 493.
Adulteries of the third and fourth degree are evils of sin, according to
the quantity and quality of understanding and will in them, whether they
are actually committed or not, n. 494. Adulteries grounded in purpose of
the will, and adulteries grounded in confirmation of the understanding,
render men natural, sensual, and corporeal, n. 495, 496. And this to
such a degree, that at length they reject from themselves all things of
the church and of religion, n. 497. Nevertheless they have the powers of
human rationality like other men, n. 498. But they use that rationality
while they are in externals, but abuse it while they are in externals,
n. 499.
ON THE LUST OF DEFLORATION, n. 501-505.
The state of a virgin or undeflowered woman before and after marriage,
n. 502. Virginity is the crown of chastity and the certificate of
conjugial love, n. 503. Defloration, without a view to marriage as an
end, is the villany of a robber, n. 504. The lot of those who have
confirmed themselves in the persuasion that the lust of defloration is
not an evil of sin, after death is grievous, n. 505.
ON THE LUST OF VARIETIES, n. 506-510.
By the lust of varieties is meant the entirely dissolute lust of
adultery, n. 507. That lust is love, and at the same time loathing, in
regard to the sex, n. 508. The lot of those (who have been addicted to
that lust) after death is miserable, since they have not the inmost
principle of life, n. 510.
ON THE LUST OF VIOLATION, n. 511, 512.
ON THE LUST OF SEDUCING INNOCENCIES, n. 513, 514.
ON THE CORRESPONDENCE OF ADULTERIES WITH THE VIOLATION OF SPIRITUAL
MARRIAGE, n. 515-520.
ON THE IMPUTATION OF EACH LOVE, ADULTEROUS AND CONJUGIAL, n. 523-531.
The evil in which every one is principled, is imputed to him after
death; and so also the good, n. 524. The transference of the good of one
person into another is impossible, n. 525. Imputation, if by it is meant
such transference, is a frivolous term, n. 526. Evil or good is imputed
to every one according to the quality of his will and of his
understanding, n. 527-529. Thus adulterous love is imputed to every one,
n. 530. Thus also conjugial love is imputed to every one, n. 531.