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Confessiones (PL)

CAPUT V. Neminem peccare sine causa.

10. Etenim species est pulchris corporibus, et auro, et argento, et omnibus; et in contactu carnis congruentia valet plurimum, caeterisque sensibus est sua cuique accommodata modificatio corporum; habet etiam honor temporalis, et imperitandi atque superandi potentia suum decus, unde etiam vindictae aviditas oritur: et tamen in cuncta haec adipiscenda non est egrediendum abs te, Domine, neque deviandum a lege tua. Et vita quam hic vivimus habet illecebram suam propter quemdam modum decoris sui, et convenientiam cum his omnibus infimis pulchris. Amicitia quoque hominum charo nodo dulcis est propter unitatem de multis animis. Propter universa haec atque hujusmodi peccatum admittitur, dum immoderata in ista inclinatione cum extrema bona sint, meliora et summa deseruntur, tu, Domine Deus noster, et veritas tua, et lex tua. Habent enim et haec ima delectationes, sed non sicut Deus meus qui fecit omnia; quia in ipso delectatur justus, et ipse est deliciae rectorum corde.

11. Cum itaque de facinore quaeritur qua causa factum sit, credi non solet, nisi cum appetitus adipiscendi alicujus illorum bonorum quae infima diximus, esse potuisse apparuerit, aut metus amittendi. Pulchra sunt enim et decora, quanquam prae bonis superioribus et beatificis abjecta et jacentia. Homicidium fecit. Cur fecit? Adamavit ejus conjugem aut praedium, aut voluit depraedari unde viveret, aut timuit ab illo tale aliquid amittere, aut laesus ulcisci se exarsit. Num homicidium sine causa faceret, ipso homicidio delectatus? Quis crediderit? Nam et de quo dictum est vecordi et nimis crudeli homine, quod gratuito potius malus atque crudelis erat, praedicta est tamen causa: Ne per otium, inquit, torpesceret manus aut animus ¹. Quare id quoque? cur ita? Ut scilicet illa exercitatione scelerum, capta urbe, honores, imperia, divitias assequeretur, et careret [Col. 0680] metu legum et difficultate rerum, propter inopiam rei familiaris, et conscientiam scelerum. Nec ipse igitur Catilina amavit facinora sua; sed utique aliud cujus causa illa faciebat.

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The Confessions of St. Augustin In Thirteen Books

Chapter V.--Concerning the Motives to Sin, Which are Not in the Love of Evil, But in the Desire of Obtaining the Property of Others.

10. There is a desirableness in all beautiful bodies, and in gold, and silver, and all things; and in bodily contact sympathy is powerful, and each other sense hath his proper adaptation of body. Worldly honour hath also its glory, and the power of command, and of overcoming; whence proceeds also the desire for revenge. And yet to acquire all these, we must not depart from Thee, O Lord, nor deviate from Thy law. The life which we live here hath also its peculiar attractiveness, through a certain measure of comeliness of its own, and harmony with all things here below. The friendships of men also are endeared by a sweet bond, in the oneness of many souls. On account of all these, and such as these, is sin committed; while through an inordinate preference for these goods of a lower kind, the better and higher are neglected,--even Thou, our Lord God, Thy truth, and Thy law. For these meaner things have their delights, but not like unto my God, who hath created all things; for in Him doth the righteous delight, and He is the sweetness of the upright in heart. ¹

11. When, therefore, we inquire why a crime was committed, we do not believe it, unless it appear that there might have been the wish to obtain some of those which we designated meaner things, or else a fear of losing them. For truly they are beautiful and comely, although in comparison with those higher and celestial goods they be abject and contemptible. A man hath murdered another; what was his motive? He desired his wife or his estate; or would steal to support himself; or he was afraid of losing something of the kind by him; or, being injured, he was burning to be revenged. Would he commit murder without a motive, taking delight simply in the act of murder? Who would credit it? For as for that savage and brutal man, of whom it is declared that he was gratuitously wicked and cruel, there is yet a motive assigned. "Lest through idleness," he says, "hand or heart should grow inactive." ² And to what purpose? Why, even that, having once got possession of the city through that practice of wickedness, he might attain unto honours, empire, and wealth, and be exempt from the fear of the laws, and his difficult circumstances from the needs of his family, and the consciousness of his own wickedness. So it seems that even Catiline himself loved not his own villanies, but something else, which gave him the motive for committing them.