462、上一章（淫行）也提到了找情人，意思是一个未婚男子与一个女人的私通。我们所说的找情妇或纳妾是指一个已婚男子与另一个女人的私通。若不对这二者加以区分，人们会混用这两个词，仿佛它们是一个意思，因而是指一回事。然而，它们是两种不同的关系：“找情人”这个术语适合第一种，因为情人是指堕落的女人；而“找情妇或纳妾”这个术语适合第二种，因为情妇或妾是指床上的额外性伴侣。所以，为了区分它们，我们指定“找情人”来表示婚前与一个女人的私通，指定“找情妇或纳妾”来表示婚后与一个女人的私通。
此处论述“找情妇或纳妾”需条理分明，只有条理分明，才能一方面揭示婚姻的性质，另一方面揭示奸淫的性质。婚姻与奸淫是对立面，这在前面有关它们对立的那一章（18章）已经先说明了。至于它们的对立何等之大，以及对立的性质，这只能凭它们之间的中间状态来理解，其中，“找情妇或纳妾”就是一个中间状态。不过，“找情妇或纳妾”有两种方式，必须先把这两种方式彻底区分开，所以和前几章一样，本章也要分为如下若干节：
⑴找情妇或纳妾有两种方式，这两种方式彼此截然不同，一种与妻子联结，一种与妻子分离。
⑵对基督徒来说，与妻子联结的找情妇或纳妾是完全不合法的、可憎的。
⑶它是在基督教界被定罪并逐出的一夫多妻。
⑷它是摧毁婚姻原则，即基督徒生命珍宝的淫乱。
⑸与妻子分离的找情妇或纳妾若出于合法、正当、纯正重大的理由，就不是违法的。
⑹找情妇或纳妾的合法理由和离婚的合法理由是一样的，只是妻子仍留在家中。
⑺找情妇或纳妾的正当理由和分床的正当理由是一样的。
⑻找情妇或纳妾的重大理由既有纯正的，也有不纯正的。
⑼重大理由若基于公义，就是纯正的。
⑽重大理由若非基于公义，即便表面看似公义，也是不纯正的。
⑾出于合法、正当、纯正重大理由找情妇或纳妾的男人有可能同时拥有婚姻之爱。
⑿在与情妇或妾的关系存续期间，与妻子发生性关系是不合法的。
现逐一解读上述要点。
462、在前一章节中我们讲过关于只与一个情人交往，那里所讲的是指一个未婚男人与一个女人之间的联系。这里所讲的与情人交往是指一个已婚男人与一个女人之间的交往。一些不对事情进行区分的人可能会认为这两种关系是一样的。但第一种情况中的情人是一种放荡的女人。而第二种情况下的女人是伴侣的替代者。
在此讲到与情人交往是出于条理上的考虑，我们一方面讲了婚姻的性质，另一方面讲了通奸的性质。我们首先讲了婚姻和通奸是相对立的，但它们是怎样对立的，我们先从与情人交往来看一下。
但是，这种关系也有两种，这两种是应该被区分的。与从前一样，我们按以下顺序来讲：
（1）与情人交往有两种，两者有很大区别，一种是与妻子相联系，另一种是与妻子没有联系。
（2）与情人交往并且与妻子相联系是为基督教所禁止的是与基督教格格不入的。
（3）它是一夫多妻，是被基督教界所禁止的。
（4）它是淫荡，由于它婚姻的倾向以及珍贵的基督教中的生活丧失了。
（5）与妻子没有联系的与情人交往，若出于合法的，正当的及重要的原因，则没有被禁止。
（6）合法的与情人交往的情况与合法的离婚的情况相同。
（7）正当的与情人交往的情况与正当的与妻子分居的原因相同。
（8）重要的原因可能是指那些不公正的原因，尽管表面上看是公正的。
（9）真的重要原因是指那些公正的原因。
（10）假的重要原因是指那些不公正的原因，尽管表面上看是公正的。
（11）那些出于合法的，正当的并且是重要的原因，而与情人交往的男人可能同时也处于婚姻之爱中。
（12）只要与情人的关系在持续，与妻子的结合就是被禁止的。
下面依次解释：
462. XX. CONCUBINES
The last chapter on fornication also referred to keeping a mistress, meaning the association of a bachelor with a woman. By having a concubine we mean a similar association by a married man with another woman. Failure to make distinctions leads people to use these two words indiscriminately, as if they meant and signified the same thing. But these two types are different; the term 'mistress' suits the first, the mistress being a loose woman, and the term 'concubine' suits the second, because a concubine is a bedfellow. So we can keep these apart by distinguishing having a mistress as a pre-nuptial agreement with a woman, and having a concubine as a post-nuptial one.
[2] Orderly arrangement makes us discuss here having a concubine, for it reveals the nature of marriage on the one hand, and the nature of adultery on the other. Marriage and adultery are opposites, as was first shown in the chapter [XVIII] on their opposition. But the extent and nature of their opposition can only be grasped from the intermediate states between them, one of which is having a concubine. But there are two ways of doing this, which must first be distinguished, so this chapter, like the previous ones, will be divided into its appropriate sections, as follows.
(i) There are two ways of having a concubine, which are inherently very different, one in association with a wife, the other without such an association.
(ii) Having a concubine in association with a wife is totally unlawful for Christians, and detestable.
(iii) It is polygamy, a practice condemned and to be banished from the Christian world.
(iv) It is a form of promiscuity which destroys the principle of marriage, the treasure of Christian life.
(v) Having a concubine without association with a wife is not unlawful, when it is for lawful, just and truly weighty reasons.
(vi) The lawful reasons for having a concubine of this kind are those which are lawful grounds for divorce, when the wife is none the less kept at home.
(vii) The just reasons for having a concubine of this kind are those which are just grounds for not sleeping together.
(viii) The weighty reasons for having a concubine of this kind are genuine and not genuine.
(ix) The truly weighty reasons are those which arise from justice.
(x) The weighty reasons which are not genuine are those which are unjust, although they appear to be just.
(xi) Those who for lawful, just and genuinely weighty reasons have a concubine of this kind can also have conjugial love.
(xii) So long as a man has a concubine of this kind, sexual relations with his wife are unlawful.
An explanation of these points now follows.
462. TAKING A MISTRESS
In the preceding chapter where we took up fornication, we discussed also resorting to a courtesan, and by that we meant the arranged liaison of an unmarried man with a woman. In contrast, by taking a mistress here we mean the similarly arranged liaison of a married man with a woman. People who do not distinguish between classes of things use these two expressions indiscriminately, as though they had the same meaning and so the same implication. But since the circumstances are of two kinds, and the expression, resorting to a courtesan, fits the first, because a courtesan is a fallen woman, and the expression, taking a mistress, fits the second, because a mistress is a substitute partner of the bed, therefore, for the sake of distinction, we designate an arranged liaison with a woman prior to marriage by the expression, resorting to a courtesan, and an arranged liaison subsequent to marriage by taking a mistress.
[2] We discuss the taking of a mistress here for the sake of an ordered consideration; for from an ordered consideration the nature of marriage is discovered on the one hand, and the nature of adultery on the other. We showed to begin with that marriage and adultery are opposed, in the chapter on the opposition of the two. 1But the extent to which they are opposed, and in what way, cannot be assimilated except in the light of intermediate courses which lie in between, which include also the taking of a mistress.
However, because this relationship is of two kinds, and kinds which must be altogether differentiated, therefore the present consideration, like previous ones, must be divided into its component parts. This we will do as follows:
1. The taking of a mistress is of two kinds, which differ greatly from each other, one being in conjunction with the wife, the other in separation from the wife.
2. Taking a mistress in conjunction with the wife is altogether forbidden to Christians and abhorrent.
3. It is polygamy, which has been banned from the Christian world, and ought to be banned.
4. It is licentiousness, by which the conjugial inclination, the precious treasure of Christian life, is lost.
5. Taking a mistress in separation from the wife, when done for legitimate, just and truly weighty reasons, is not forbidden.
6. Legitimate reasons for taking a mistress in such a circumstance are the same as those for legitimate divorce, when the wife is nevertheless retained in the home.
7. Just reasons for taking a mistress in such a circumstance are the same as those for separation from the bed.
8. Weighty reasons for taking a mistress in such a circumstance are real and unreal.
9. Weighty reasons that are real are ones which are founded on justice.
10. But weighty reasons that are not real are ones which are not founded on justice, even though on an appearance of justice.
11. Men who take a mistress for legitimate, just and real weighty reasons may be at the same time in a state of conjugial love.
12. As long as this relationship with a mistress continues, physical conjunction with the wife is prohibited.
Explanation of these statements now follows.
Footnotes:
1. See "The Opposition of Licentious Love to Conjugial Love," nos. 423 ff.
462. Chapter 20. Having a Concubine
The previous chapter, about fornication, also dealt with having a mistress - which means a bachelor's joining with a woman by agreement. Here, however, having a concubine means a married man's joining with a woman, likewise by agreement. People who do not distinguish the types use these two terms indiscriminately, as if they had the same meaning and therefore stood for the same thing. But there are two types, and the term mistress suits the first because a mistress is a loose woman, and the term concubine suits the other because a concubine is a secondary bed partner. So to mark the difference, having a mistress refers to having an agreement with a woman before marriage, and having a concubine, refers to the same thing after marriage.
Discussion of having a concubine is in order here because the nature of marriage, on the one hand, and the nature of adultery, on the other, is being disclosed point by point. That marriage and adultery are opposite was first stated in the chapter about their opposition. How different they are, and in what way, can only be learned through the relationships that fall somewhere between marriage and adultery - one of which is having a concubine. But there are two types of this, which should be carefully distinguished from each other, so this discussion is broken down into its parts, like the former ones, as follows:
1. There are two types of concubinage, which are very different - one that occurs while a man is with a wife, the other when he is separated from his wife.
2. Having a concubine while with a wife is totally impermissible for Christians, and is abhorrent.
3. It is polygamy, which is condemned in the Christian world, and ought to be.
4. It is an illicit relationship that destroys the marriage relationship, which is the precious treasure of Christian life.
5. Having a concubine when separated from a wife is permissible when done for legitimate, just, and truly important reasons.
6. The legitimate reasons for divorce, when the wife is nevertheless kept in the house, are legitimate reasons for this type of concubinage.
7. The justified reasons for separation from bed are the justified reasons for this type of concubinage.
8. There are serious reasons for this type of concubinage, some valid and some specious.
9. The serious reasons that are valid are the just ones.
10. But the serious reasons that are specious are the ones that are not just but yet appear to be just.
11. Those who have a concubine this way for legitimate, just, and really important reasons may have love for marriage at the same time.
12. While this concubinage continues, sexual union with a wife is not permissible.
Now comes the explanation of these topics.
462. CONCUBINAGE
In the preceding chapter on fornication, pellicacy also was treated of, and by pellicacy was meant a stipulated conjunction of an unmarried man with a woman. By concubinage is here meant the conjunction of a married man with a woman, likewise stipulated. Those who make no distinction between kinds, use these two words as if they had the same meaning and therefore designated the same thing; but they are two different kinds of relationship, the word pellicacy being suitable to the one--a mistress [pellex] being a harlot--and the word concubine to the other--a concubine being an additional partner [succuba] of the bed. Therefore, for the sake of separating them, an ante-nuptial stipulation with a woman is designated as pellicacy, and a post-nuptial stipulation as concubinage. Concubinage is here treated of for the sake of order, it being from order that, on the one hand, the nature of marriage is disclosed, and on the other, the nature of adultery. First it was shown that marriage and adultery are opposites, this being the subject of the chapter on that opposition. How greatly they are opposite, and the nature of their opposition, can be gathered only from the intermediate relationships which lie between them, of which concubinage is one. Because there are two kinds of concubinage, and an absolute distinction must be made between them, this chapter like the preceding shall be distributed into its parts, as follows:
I. That there are two kinds of concubinage, which greatly differ from each other; one conjointly with the wife, the other in separation from the wife.
II. That for Christians, concubinage conjointly with the wife is altogether unlawful and detestable.
III. That it is polygamy, which is banned from the Christian world, and should be banned.
IV. That it is whoredom, and by it the conjugial, which is the precious treasure of Christian life, is destroyed.
V. That concubinage in separation from the wife, when engaged in from causes legitimate, just, and truly weighty, is not unlawful.
VI. That the legitimate causes of this concubinage are legitimate causes of divorce, the wife being nevertheless retained in the home.
VII. That the just causes of this concubinage are just causes of separation from the bed.
VIII. That the weighty causes of this concubinage are real and unreal.
IX. That weighty causes are real when based on what is just.
X. But that weighty causes are unreal when not based on what is just, even though on an appearance thereof.
XI. That those who are in this concubinage from causes legitimate, just, and really weighty, may at the same time be in conjugial love.
XII. That while this concubinage continues, actual conjunction with the wife is not lawful.
The explanation of the above now follows:
462. XIX. CONCUBINAGE
In the preceding chapter, where fornication was the subject, we also treated of pellicacy, by which was meant a union arranged by a single man with a woman; here by concubinage is meant a union similarly arranged by a married man with a woman. Those who do not distinguish kinds, use the two terms indiscriminately as though they had a single meaning and force. But these are two different relationships. The term pellicacy fits the first (because a mistress (pellex) is an immoral woman), and the term concubinage fits the other (since a concubine is a substituted partner of the bed); therefore in the interests of discrimination, we call the ante-nuptial pact with a woman pellicacy, and the post-nuptial pact concubinage. We take up the subject of concubinage here for the sake of order. For from order it is discoverable what the nature of marriage is on the one hand and what the nature of adultery is on the other. We first showed (in the opening chapter of Part II) that marriage and adultery are opposites; how thoroughly and in what way they are opposites is to be gathered only from the intermediates which intervene, among which is also concubinage. There are two kinds of concubinage, however, which are to be carefully distinguished from each other, and we therefore distribute this chapter, like earlier ones, into its parts, as follows:
I. There are two kinds of concubinage which, differ decidedly from each other; one together with a wife, the other apart from the wife.
II. Concubinage together with a wife is altogether unlawful to Christians and is detestable.
III. It is polygamy, and polygamy should be condemned, as it is, by the Christian world.
IV. It is whoredom, destroying the marital inclination which is the precious treasure of Christian life.
V. Concubinage apart from the wife, when it takes place for lawful, just and truly weighty causes, is not impermissible.
VI. The causes of lawful divorce, when despite divorce the wife is retained in the home, constitute the lawful causes of this concubinage.
VII. The just causes of separation from the bed constitute the just causes of this concubinage.
VIII. Weighty causes of this concubinage are real and unreal.
IX. Weighty causes which are also real are such as rest on what is just.
X. But weighty causes not real are such as do not rest on justice, though they seem to do so.
XI. Those who are in this concubinage from lawful, just and weighty causes, may at the same time be in marital love.
XII. While this concubinage lasts, actual union with one's wife is not permissible.
Explanation of these propositions follows .
462. CONCERNING CONCUBINAGE.
In the preceding chapter where fornication is treated of it treats also of pellicacy, and by this was meant a stipulated conjunction of an unmarried man with a woman. But by concubinage is here meant the conjunction of a married man with a woman likewise stipulated. Those that do not distinguish kinds use these two words indiscriminately as of one meaning and thence one signification. But since in kind they are two, and the word pellicacy is appropriated to the former (because pellex is a mistress) and as the word concubine suits the latter (because a concubine is a substituted partner of the bed), therefore, for the purpose of distinction, an ante-nuptial arrangement with a woman is signified by pellicacy, and a postnuptial arrangement by concubinage. Concubinage is treated of here for the sake of order; for from order it is discovered of what quality marriage is on the one hand and of what quality adultery is on the other. That marriage and adultery are opposites was first set forth in a chapter concerning the opposition of them; and to what degree and in what respect they are opposites, can only be gathered from the intermediates that intervene, of which concubinage also is one. But as there are two kinds of concubinage, and these are to be totally separated, therefore, this chapter, like the former ones, is to be divided into its parts, which are as follows:
(1) That there are two kinds of concubinage, which differ very greatly from each other; one conjointly with a wife; the other apart from a wife.
(2) That concubinage conjointly with a wife is to Christians altogether unlawful and detestable.
(3) That it is polygamy, which by the Christian world is condemned, and ought to be condemned.
(4) That it is scortation by which the conjugial, which is the precious jewel of Christian life, is destroyed.
(5) That concubinage apart from the wife, when engaged in for legitimate, just, and truly weighty causes, is not unlawful.
(6) That the legitimate causes of this concubinage are the legitimate causes of divorce, while the wife is nevertheless retained at home.
(7) That the just causes of this concubinage are just causes of separation from the bed.
(8) That weighty causes of this concubinage are real, and not real.
(9) That the weighty causes are real which are from what is just.
(10) But that weighty causes not real are such as are not from what is just, although from an appearance of what is just.
(11) That those who from legitimate, just, and really weighty causes are in this concubinage may at the same time be in conjugial love.
(12) That while this concubinage lasts actual conjunction with the wife is not lawful.
The exposition of these now follows:
462. De Concubinatu
In praecedente Capite, ubi de Fornicatione, etiam de Pellicatu, actum est, et per hunc intellecta est conjunctio viri coelebis pacta cum foemina; per Concubinatum autem hic intelligitur conjunctio viri uxorati similiter pacta cum foemina: illi qui non distinguunt genera, duabus illis vocibus, tanquam unius intellectus et inde significationis, promiscue utuntur; sed quoniam duo genera sunt, et vox Pellicatus convenit priori, quia pellex est moecha, et vox Concubinatus convenit huic posteriori, quia concubina est succuba lecti, ideo separationis causa, pactum antenuptiale cum foemina significatur per Pellicatum, et postnuptiale per Concubinatum.
[2] De Concubinatu hic agitur propter ordinem; nam ex ordine detegitur, quale est Conjugium ab una parte, et quale est Adulterium ab altera. Quod Conjugium et Adulterium 1sint opposita, in Capite de Oppositione illorum primum est actum; et quantum et qualiter opposita sunt, non potest nisi ex intermediis, quae intercedunt, hauriri, ex quibus etiam est concubinatus; sed quia duo hujus genera sunt, et haec prorsus discriminanda, ideo haec Transactio, ut priores, in suas partes dispescenda est; quod fiet in has.
I. Quod duo Concubinatus genera sint, quae inter se valde differunt, unum conjunctim cum uxore, alterum sejunctim ab uxore.
II. Quod Concubinatus conjunctim cum uxore, sit prorsus illicitus Christianis, et detestabilis.
III. Quod sit Polygamia, quae ex orbe Christiano damnata est et damnanda.
IV. Quod sit scortatio, per quam Conjugiale, quod est Cimelium vitae Christianae, deperditur.
V. Quod Concubinatus sejunctim ab uxore, cum fit ex causis legitimis, justis, et vere sonticis, non sit illicitus.
VI. Quod causae legitimae hujus Concubinatus, sint causae legitimae divortii, dum uxor nihilominus retinetur domi.
VII. Quod causae justae hujus Concubinatus, sint causae justae separationis a toro.
VIII. Quod causae sonticae hujus Concubinatus, sint reales et non reales.
IX. Quod causae sonticae reales, sint, quae ex justo sunt.
X. At quod causae sonticae non reales, sint, quae non ex justo sunt, tametsi ex apparentia justi.
XI. Quod illi, qui ex causis legitimis, justis, et sonticis realibus, in hoc Concubinatu sunt, possint simul in amore conjugiali esse.
XII. Quod quando hic concubinatus perstat, actualis conjunctio cum uxore non licita sit. Sequitur nunc horum Explicatio.
Footnotes:
1. Prima editio: Adulterium,