48. Augustine.—SincQ will is the cause of sin, you now ask (continued)
what is the cause of will. If I could find one, are you not going to ask for the cause of the cause I have found? What limit will there be to your quest, what end to inquiry and explanation? You ought not to push your inquiry deeper, for you must beware of imagining that anything can be more truly said than that which is written: "Avarice is the root of all evils" (I Tim. 6:io), that is, wanting more than is sufficient. That is sufficient which is demanded by the need of preserving any particular creature. Avarice, in Greek philarguria, derives its name from argentum [silver], because among the ancients coins were made of silver or more frequently with an admixture of silver. But avarice must be understood as connected not only with silver and money but with everything which is immoderately desired, in every case where a man wants more than is sufficient. Such avarice is cupidity, and cupidity is an evil will. An evil will, therefore, is the cause of all evils. If it were according to nature it would preserve nature and not be hostile to it, and so it would not be evil. The inference is that the root of all e\ils is not according to nature. That is sufficient answer to all who want to accuse nature. But you ask what is the cause of this root. How then will it be the root of all evils? If it has a cause, that cause will be the root of evil. And if you find a cause, as I said, you will ask for a cause of that cause, and there will be no limit to your inquiry.
49. But what cause of willing can there be which is prior to willing? Either it is a will, in which case we have not got beyond the root of evil will. Or it is not a will, and in that case there is no sin in it. Either, then, will is itself the first cause of sin, or the first cause is without sin. Now sin is rightly imputed only to that which sins, nor is it rightly imputed unless it sins voluntarily. I do not know why you should want to inquire further, but here is a further point. If there is a cause of willing it is either just or unjust. If it is just, he who obeys it will not sin, if unjust he who does not obey it will not sin either. xviii, 50. But it may perhaps be violent, and compel him against his will? Are we to repeat our reply over and over again? Remember how much we have spoken earlier about sin and free will. Perhaps it is difficult to commit everything to memory, but hold fast to this brief statement. Whatever be the cause of willing, if it cannot be resisted no sin results from yielding to it. If it can be resisted, and it is not yielded to, no sin results. Possibly it may deceive a man when he is off his guard? Let him then take care not to be deceived. Is the deception so great that