Asf 3 Module 6 Sins and Virtues

University of San Agustin
General Luna St., 5000 Iloilo City, Philippines

www.usa.edu.ph
CENTER FOR RELIGIOUS STUDIES
MODULE 6: SINS AND VIRTUES
MODULE 6: OPENING PRAYER
INSTRUCTION: IF YOU ARE READY, YOU CAN NOW START WITH MODULE 6.
Opening Prayer: As we start with this lesson, I invite you

to pray the Official Prayer before class.
Leader: When we live in unity,

All: How good and how pleasant it is.
Leader: Pray or us, Holy Father Augustine,
All: That we may dwell together in peace.
Leader: Let us pray,
All: God our Father, Your Son promised to be
present in the midst of all who come together in
His name. Help us to recognize His presence
among us and experience in our hearts the
abundance of Your grace, Your mercy, and
Your peace, in truth and in love. We ask this,
through Christ our Lord. Amen.
2022-2023 Module Packet for ASF 3 (ST. AUGUSTINE ON ETHICS). Center for Religious SR. JEAN ALCAIN, LMSH 07/27/2022
Studies, University of San Agustin, Iloilo City, Philippines. DR. REYNOLD B. NAVARES
Email: crs@usa.edu.ph | Tel. No.: 0999-997-1485 | Fax No.: (033) 337-4403

www.usa.edu.ph
A GRACE-FILLED DAY! WELCOME TO MODULE 6.
We are called to live a moral Christian life, which is a life of following

Christ. We follow Christ through the acquisition and demonstration of
virtues that will bring us closer to God and to one another.
In this module, we examine the Augustinian concept of sins and
virtues which includes Augustine’s concepts of sin as well as
Augustine’s understanding of virtues and their role in the Christian life.
It also highlights the need for conversion and reconciliation with
ourselves, with one another, and with God.
Consultation hours:
Phone/messenger:
Virtual time:
MODULE 6: LEARNING OBJECTIVES
By the end of Module 6, students will be able to:
1. manifest understanding of the Augustinian concept of sin and

virtue;
2. appreciate the life of virtue and to renounce sin;
3. illustrate how to avoid the occasions of sin by possessing
Christian virtues.

www.usa.edu.ph
MODULE 6: COURSE CONTENTS
Below is the Schedule for Module 6.
TIME TO
ACTIVITY DESCRIPTION OVERVIEW
COMPLETE
Opening Prayer 2 minutes
Learning Objectives 2 minutes
1 Compare-Contrast Sins & Virtues 10 minutes
2A Topic 1: AUGUSTINE ON SIN 20 minutes
2B Topic 2: AUGUSTINE ON VIRTUE 20 minutes

Assessment Task 1: Exit Paper (3-2-
10 minutes
1)
Assessment Task 2: Short Quiz 10 minutes
Conclusion 3 minutes
Closing Prayer 1 minute
References

www.usa.edu.ph
MODULE 6. Activity 1 – COMPARE & CONTRAST SINS & VIRTUES
Compare & contrast the way you understand Sins and Virtues, then
give examples to it. Ask some students for an introductory
presentation on the topics, then the output will be posted in the NEO-
LMS dashboard by using the template below. Score: 10 points.
VIRTUES SINS
SHORT DEEPENING LEADING TO THE LECTURE/DISCUSSION PROPER:
(The teacher can choose any of these options to do lecture/

discussion such as ppt/pdf presentation, pre-recorded lecture,

www.usa.edu.ph
summary-overview processing, NEO-LMS tools, interactive apps such

as slido, poll everywhere, gamification, etc.)
MODULE 6: Activity 2A – AUGUSTINE ON SIN
Please read the script below.
1. Augustine’s Definition of Sin
Sin or pecratum (Latin) in Augustine’s thought refers to the willful

misdirection of the love that is fundamental to the life of the soul. In
relation to Augustine’s broader conception of evil (malum), sin is both
more specific and more basic. Evil refers to a subversion or corruption
of the original order of creation; it takes in ills that are an involuntary
part of human experiences, such as death and disease. Sin strictly
speaking is always the expression of a will to disorder, Augustine came
to associate involuntary ills with sin’s penalty (poena peccati).
Augustine believed that God used afflictions of various kinds-

psychological as well as physical to chasten pride, punish
malevolence and in general contain corruption with pain. Without sin
there would be no need for sin’s penalty; there would be neither
corruption nor its semblance in creation. “Sin in a human being is
disorder or perversity, that is, an aversion to the more preferable
creator, and a conversion to the inferior creatures.”
2. Conceptual Understanding of Sin
For ten years of Augustine’s adult life looks for some illumination
of the mystery of evil’s origin from Manichean adepts, but abandoned
this quest when it became clear to Augustine that denigration of the

www.usa.edu.ph
flesh is limited divine creation to spirit and profaned God’s incarnation

in Christ (Conf. 5.10.20). Not long before Augustine’s conversion,
Platonists opened Augustine’s eyes to the dimension of spirit beyond
space and time, and the apostle Paul awakened Augustine to the
spirit’s humility, the moral of the incarnation (Conf. 8.10.16-8.21.27). No
longer tempted to think of good and evil in material terms, Augustine
shifted own reflective center of gravity from substance to will; from
there Augustine articulated a profound psychology of sin as a
combination of “ignorance” and “trouble” (De libero arbitrio 3.18.52).
Pride (superbia) at the heart of this conception of sin is always a

form of arrogation, always ironic: the life the soul affects to claim one
of the independences from God’s love is in reality death. Perverse
imitation of God which sinful love betrays its lack of substance results
from trying to combine faithfulness with the aspiration to love as God
loves, wholeheartedly and without fear of loss (Conf.2.6.13).
Augustine defines the will to sin in terms of freedom of choice

(duab.an.11.15): “Sin is the will to retain or pursue what justice forbids,
and from which there is freedom to abstain; although if there is no
freedom, there is no will.”
Augustine’s work Ad Simplicianum, concludes that it is a pure gift

and not a reward of initiative to know when to ask for redemption and
to be able to act suitably (Simpl.1.2.13); outside of grace there is no
choice except to sin. For practical purposes the extended sense of sin
is sin. Originality of the choice is a thing of the past… Augustine
pointed the way of incarnation, opened in Christ, as the only way
beyond the confusions that knot human freedom to sin.

www.usa.edu.ph
3. Gravity & Capital Sins

www.usa.edu.ph
MODULE 6: Activity 2B – AUGUSTINE ON VIRTUE
Please read the script below.
1. Augustine’s Definition of Virtue:
The best brief description of virtue according to Augustine is “the

ordering of love” (civ. Dei 15.22) or in Latin: “definition brevis et vera
virtutis ordo est amoris”. Virtue is thus the means by which moral order
is established in human actions directing them to their appropriate
final end. This is accomplished in Augustine’s view through the
disciplined use of reason: “The perfect reason of man, which is called
virtue, uses, first of all, itself to understand God, in order that it may
enjoy him by whom also it has been. It uses, moreover, another
rational being for (a display of) its eminence. It also directs its life to
this end: the enjoyment of God (vitam etiam suam ad id refert, ut
frustur deo), for thus it is happy.”
For Augustine, virtue is the very essence of the Christian life,

providing a clear view of the end to be achieved and the means to
that end. God is love and created in love; the Christian soul returns to
God in love by means of virtue, for virtue is the “ordering of love” (civ.
Dei 15.22).
2. Proper Understanding of the Concept of Virtue:
The distinction between the use of creatures and the enjoyment

of God is fundamental to a proper understanding of the conception
of virtue. Reason enlightened by faith if not perfect in this life places
the enjoyment of God, the Creator- as the unique and ultimate
human end. Only God is enjoyed, everything else is useful when
ordered to God in reciprocal love. The recognition of the divine order
which is divine love is articulated in the creation and revealed in the

www.usa.edu.ph
Christian faith. It evokes in the minds and hearts of the believers the
loving and disciplined response which is a virtue.
Augustine sharply distinguishes the conception of virtue from the

prevailing pagan notions, “we have to remember that those who are
nor citizens of the Eternal City (the City of God) are better citizens of
the city on earth when they have even virtue motivated by glory
rather than no virtue at all – although, of course, all who have the true
faith are agreed that, without true religion or the right worship of the
true God, no one can have true virtue” (civ. Dei 5.19; cf. en.Ps.121.12).
Augustine explains the role of virtue in human life. On the one hand,
purely natural virtue derived from experience and reason alone is
radically inferior to Christian virtue based upon faith and revelation.
Augustine cannot forget that it was precisely this natural virtue,
considerably refined in Cicero’s Hortensius.
The pursuit of wisdom and the life of virtue led to Plato and the
Platonic tradition… it was in Plato’s transcendent world of ideas that
Augustine taught a glimpse of an eternal and unchanging reference
for virtue and truth as opposed to the skepticism and relativism of the
prevailing schools of philosophy. Each virtue properly defined would
take its place in the hierarchy of virtue under the direction of the
overarching virtue and justice. Wisdom would rule properly reflecting
its position above courage and temperance respectively in the
transcendence scale of virtue.

www.usa.edu.ph
3. Augustine on Infused and Cardinal Virtues
In the light of the Christian faith, the cardinal virtues (prudence,

fortitude, temperance, and justice) assume a subordinate and
instrumental position in relation to the infused virtue of faith, hope, and
charity. These seven virtues together with the commandments of God
and the Beatitudes of the New Testament constitute a seven-stage
plan for Christian Living in which the virtues play the decisive role.
Infused or Theological Virtues:
1. Faith, belief in the unseen, following Isaiah 7:9, “if you will not
believe, you shall not understand.” (ep.120.1.3.4) is the
beginning of the temporal life which deals with eternal life.
2. Hope, attentive and prayerful waiting or the reward promised by
faith, complements faith and reinforces it.
3. Charity, the love of God, is the transforming element that gives
meaning, cohesion, and direction to the other virtues.
“Wherefore there is no love without hope, no hope without love,
and neither love nor hope without faith” (ench.8). “Nothing is
more excellent than this gift of God. It is alone which divides the
children of eternal kingdom from the children of eternal
perdition. Other gifts are also bestowed by the Holy Spirit, but
without charity they profit nothing” (Trin.15.18.32).
Cardinal Virtues:
1. Temperance is not only a rational limit upon human acts, but also
restraint undertaken for the love of God.
2. Justice orders acts according to a divine standard, the Ten
Commandments, and the Beatitudes, accepted for the love of
God as the way of love in the world, rather than as merely what
is equitable in human terms.

www.usa.edu.ph
3. Prudence weighs the appropriate good in the light of the gospel

message, rather than according to what human values are
enhanced and drawn into the work of eternal salvation through
the illumination of the supernatural virtues (Trin.13.20).
4. Fortitude is the disposition of the soul which enables us to despise
all inconveniences and the loss of things not in our power.
4. Role of Virtues to Christian Life
The positive role of virtue provides the master plan for a

complete Christian life, “the ordering of love,” which leads those who
persevere in it to the final culmination of all hopeful expectations,
eternal life with God. Virtue is the habit of loving God in accordance
with the divine precepts revealed in Scripture for human guidance.
Among the difficulties encountered by the sincere Christian in

the pursuit of virtue in this valley of tears are the diversity of gifts from
God and their seeming random distribution (en.Ps.83.11).
1. To one is given the word of wisdom (sermo spientiae);
2. To another faith, and till other gifts to those seeking perfection
of life as they move from one virtue to another (a virtutibus in
virtutem);
3. To the final end, the goal is the contemplation of God, for which
purpose Christ came into the world to redeem the human race
from sin and provide the means to personal salvation through
virtuous living (en.Ps.83.11).
It is in the person of Christ manifested in Augustine’s teachings and

examples that the meaning and proper order of virtue clearly
emerge. Faith that Christ rose from the dead, one has hope, charity is
generated, and the truly Christian life begins.

www.usa.edu.ph
MODULE 6: ASSESSMENT TASK 1: EXIT PAPER 3-2-1.
Answer what is asked below

and post it to the NEO-LMS.
3 Important learnings
2 Challenges
1 Apply
MODULE 6. ASSESSMENT TASK 2: QUIZ
(Teacher has to prepare the questions. Options to do such as using

gamification, quiz dashboard provided by NEO-LMS, etc.).
MODULE 6. CONCLUSION
Augustinian ethics educate a person in relation to its behavioral

conduct, acceptable or not, good or evil, either sin or virtue.
Sin is an offense against God, and it is classified either mortal or

venial sins. Mortal sins are serious sins that leads to death whereas
venial sins are less serious which does not lead to death. On the

www.usa.edu.ph
other hand, virtue is an inner disposition to do good human actions

aided by grace.
MODULE 6: CLOSING PRAYER
Closing Prayer: Please pray the Official Prayer after Class.
Leader: Our help is in the name of the Lord,

All: Who made heaven and earth.
Leader: Let us pray.
All: God, the desire of every human heart, you
moved Saint Augustine to seek restlessly for truth
and peace. Touch our hearts with his burning
desire for wisdom, for the Word made flesh. We
Leader: ask this through Christ, our Lord. Amen.
Glory be to the Father and to the Son, and to
All: the Holy Spirit.
As it was in the beginning, is now, and will be
forever. Amen.
MODULE 6. REFERENCES:
• Alvarez, Fr. Czar Emmanuel V., OSA and Cabahug, Fr. Reo G.,
OSA. (2021). Augustinian Ethics. ReSt 1: 72-117.

www.usa.edu.ph
• Fritzgerald, Allan D., general editor. (1999). Augustinian through

the Ages: an encyclopedia. Cambridge, United Kingdom:
William B. Eerdmans Publishing Company
• Images on Mortal vs. Venial sins,
https://i.pinimg.com/736x/01/98/83/0198832d1fa5147
99f90a26fb4d7d473--catholic-bible-catholic-crafts.jpg
• and the 7 deadly sins,
https://i.pinimg.com/originals/29/e1/53/29e153b66171385ffff103
fdd030c8ea.png
• The Jerusalem Bible. (2005). Philippines: Philippine Bible Society.

Asf 3 Module 6 Sins and Virtues

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Asf 3 Module 6 Sins and Virtues

Uploaded by

Copyright:

Available Formats

University of San Agustin

General Luna St., 5000 Iloilo City, Philippines

CENTER FOR RELIGIOUS STUDIES

MODULE 6: SINS AND VIRTUES

MODULE 6: OPENING PRAYER

Opening Prayer: As we start with this lesson, I invite you

Leader: When we live in unity,

Email: crs@usa.edu.ph | Tel. No.: 0999-997-1485 | Fax No.: (033) 337-4403

CENTER FOR RELIGIOUS STUDIES

A GRACE-FILLED DAY! WELCOME TO MODULE 6.

We are called to live a moral Christian life, which is a life of following

MODULE 6: LEARNING OBJECTIVES

By the end of Module 6, students will be able to:

1. manifest understanding of the Augustinian concept of sin and

Email: crs@usa.edu.ph | Tel. No.: 0999-997-1485 | Fax No.: (033) 337-4403

CENTER FOR RELIGIOUS STUDIES

MODULE 6: COURSE CONTENTS

Below is the Schedule for Module 6.

Learning Objectives 2 minutes

1 Compare-Contrast Sins & Virtues 10 minutes

2A Topic 1: AUGUSTINE ON SIN 20 minutes

2B Topic 2: AUGUSTINE ON VIRTUE 20 minutes

Closing Prayer 1 minute

Email: crs@usa.edu.ph | Tel. No.: 0999-997-1485 | Fax No.: (033) 337-4403

CENTER FOR RELIGIOUS STUDIES

MODULE 6. Activity 1 – COMPARE & CONTRAST SINS & VIRTUES

SHORT DEEPENING LEADING TO THE LECTURE/DISCUSSION PROPER:

(The teacher can choose any of these options to do lecture/

Email: crs@usa.edu.ph | Tel. No.: 0999-997-1485 | Fax No.: (033) 337-4403

CENTER FOR RELIGIOUS STUDIES

summary-overview processing, NEO-LMS tools, interactive apps such

MODULE 6: Activity 2A – AUGUSTINE ON SIN

Please read the script below.

1. Augustine’s Definition of Sin

Sin or pecratum (Latin) in Augustine’s thought refers to the willful

Augustine believed that God used afflictions of various kinds-

2. Conceptual Understanding of Sin

Email: crs@usa.edu.ph | Tel. No.: 0999-997-1485 | Fax No.: (033) 337-4403

CENTER FOR RELIGIOUS STUDIES

flesh is limited divine creation to spirit and profaned God’s incarnation

Pride (superbia) at the heart of this conception of sin is always a

Augustine defines the will to sin in terms of freedom of choice

Augustine’s work Ad Simplicianum, concludes that it is a pure gift

Email: crs@usa.edu.ph | Tel. No.: 0999-997-1485 | Fax No.: (033) 337-4403

CENTER FOR RELIGIOUS STUDIES

3. Gravity & Capital Sins

Email: crs@usa.edu.ph | Tel. No.: 0999-997-1485 | Fax No.: (033) 337-4403

CENTER FOR RELIGIOUS STUDIES

MODULE 6: Activity 2B – AUGUSTINE ON VIRTUE

Please read the script below.

1. Augustine’s Definition of Virtue:

The best brief description of virtue according to Augustine is “the

For Augustine, virtue is the very essence of the Christian life,

2. Proper Understanding of the Concept of Virtue:

The distinction between the use of creatures and the enjoyment

Email: crs@usa.edu.ph | Tel. No.: 0999-997-1485 | Fax No.: (033) 337-4403

CENTER FOR RELIGIOUS STUDIES

Augustine sharply distinguishes the conception of virtue from the

Email: crs@usa.edu.ph | Tel. No.: 0999-997-1485 | Fax No.: (033) 337-4403

CENTER FOR RELIGIOUS STUDIES

3. Augustine on Infused and Cardinal Virtues

In the light of the Christian faith, the cardinal virtues (prudence,

Infused or Theological Virtues: