Asf 3 Module 5 Subjective Conscience and Objective Law Moral Norms

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

www.usa.edu.ph
CENTER FOR RELIGIOUS STUDIES
MODULE 5: PHENOMENOLOGY OF LOVE SUBJECTIVE (CONSCIENCE)

AND OBJECTIVE (LAW) MORAL NORMS
MODULE 5: OPENING PRAYER
INSTRUCTION: IF YOU ARE READY, YOU CAN NOW START WITH MODULE 5.
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

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A GRACE-FILLED DAY! WELCOME TO MODULE 5.
Welcome to Module 5, Subjective and Objective Moral Norms! To

attain fullness in our moral life, moral law as the objective norm of
morality should not be considered as a threat or obstacle to freedom
but as a guidepost directing and leading us to where we are going.
Moral maxims and the idea of conscience as the subjective norm of
morality are analyzed in this module hopefully to shed light on how we
can properly judge our acts as good or bad vis-à-vis the objective
norm of morality. Thus, this module covers the teachings of Augustine
on its subjective and objective norms. It concludes the human
conscience and introspection as a way of forming the human
conscience as well as the acquisition of knowledge and cultivation of
charity. Furthermore, it also includes the proper understanding of the
decalogue and the law of love.
Consultation hours:
Phone/messenger:
Virtual time:
MODULE 5: LEARNING OBJECTIVES
By the end of Module 5, students will be able to:
1. manifest understanding of the role of conscience and law in

Christian life.

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2. value the importance of conscience and law in decision

making.
3. apply STOP process in making a decision
MODULE 5: COURSE CONTENTS
Below is the Schedule for Module 5.
TIME TO
ACTIVITY DESCRIPTION OVERVIEW
COMPLETE
Opening Prayer 2 minutes
Learning Objectives 2 minutes
1 Brainstorming 5 minutes
2A Topic 1: HUMAN CONSCIENCE 15 minutes
2B Topic 2: LAW 15 minutes

Topic 3: STOP DECISION-MAKING
2C 15 minutes
PROCESS
Assessment Task 1: Application of
2 minutes
Stop-Process in Decision Making
Assessment Task 2: Quiz 10 minutes
Conclusion 3 minutes
Closing Prayer 1 minute
References

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MODULE 5. Activity 1 – BRAINSTORMING
Kindly answer the question, WHAT COMES OUT IN YOUR MIND ABOUT
CONSCIENCE AND LAW? Feel free to reflect your answer and post it
in NEO LMS by using the template below.
CONSCIENCE: LAW:
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,
summary-overview processing, NEO-LMS tools, interactive apps such
as slido, poll everywhere, gamification, etc.)

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MODULE 5: Activity 2A – HUMAN CONSCIENCE (Alvarez & Cabahug,

2021)
Please read the script below.
1. CONSCIENCE AND INTROSPECTION
Man is guided by the dictates of one’s own conscience telling

man to do what is good and to avoid evil. The word “conscience”
derives from the Latin term “conscientia,” which in turn comes from
the preposition “cum” (“with”) and the verb “scire” (“to know”) –
etymologically means “with knowledge.” Ancient Greek thought
already espoused its own notion of conscience (called “syneidesis” in
Greek). This word appeared prominently only in the late Hellenistic
period when it became an item of colloquial talk (Braun, 1999). It was
introduced into Christian literature by Paul (cf. 2Cor 4:2; Rom 2:15). The
original term (syn-eidos) involves the act of sharing (syn) knowledge
or a way of understanding things, and interpreting ideas, etc. (eidos)
with one’s self. When a person judges a past action, the person
becomes both the judge and the one being judged. The popular
Greco-Roman view held that every person possessed a natural inner
law and a consciousness of it enabling one to make a moral judgment
(Braun, 1999). A conscience is fundamentally an act of self-judgment,
a reflexive act of man which presupposes introspection.
Augustine was a very reflective thinker and underwent an act of

introspection. In Augustine’s search for God beginning from the
outside world, then entering into the “self” seeking for God’s images
in the soul, and finally transcending to the self (cf. Conf. 10.6.9). It was
only then that Augustine encountered God – the Truth by which all
things are judged. “Do not look outside; return to yourself; in one’s

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interior where the truth resides; go inside where the light of reason is
illumined” (On True Religion 39.72). P. Cary comments: “Augustine
looks first at the cognitive powers of the soul. Ascending through these
faculties, from senses through memory to intellect or mind, Augustine
finally recognizes that the Truth the mind sees is above the mind itself”
(Cary, 1999).
2. FORMATION OF HUMAN CONSCIENCE
The act of judging oneself (actions and intentions) presupposes

some point of reference. Augustine speaks of the Holy Spirit as the
author of both the “law of fear” written on stone and the “law of love”
written on our hearts (cf. TeSelle, 1999; Daley, 2010). Such law is the
standard of judgment. Man’s exercise of free will (liberum arbitrium)
presupposes the existence of conscience and the ability to judge and
discern things. The possibility to make an erroneous judgment – when
one perceives something intrinsically evil as good or judges something
unjust as just – remains. It is important to form one’s conscience
properly.
Christians are expected to form their conscience according to

the teachings and examples of Jesus Christ as contained in the
Scripture (especially in the Gospel accounts), and according to the
teachings of the Church. From the time of Augustine’s conversion
onwards, had always had very high regard and esteem for the
Catholic Church. Augustine even put it on a higher level compared
to the contents of the Bible itself up to the point of saying that
Augustine would not believe in the gospel unless the authority of the
Catholic Church moved him to do so (cf. Against the Letter of
Manichaeus called Fundamental 5.6), Considering that the Church
was the one who decided on which books should be considered as
“canonical” and should be part of the Bible; it was also the Church
that tried to faithfully preserve it and defend its contents throughout

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the centuries against heretics and schismatics. It was also the Church
that provided its proper interpretation. Christians are expected to live
up to the teachings and examples of Christ that would be according
to how the Church interprets them. It is the Church that should guide
one in the formation of his/her conscience.
3. ACQUISITION OF KNOWLEDGE
Acquisition of knowledge is indispensable when one talks about

the formation of conscience. It needs familiarity with the contents of
the Sacred Scripture and with the teachings of the Church as well as
critical thinking in discerning what is true and false, what is good and
evil, what is just and unjust, what is acceptable or not, and so forth.
Looking at the life of Augustine, one sees how Augustine’s way of
thinking and judging things fell under various influences over the
course of time. Augustine’s interest also changed gradually moving
away from worldly concerns to spiritual matters. Monica, Augustine’s
mother, tried to imbue Christian teachings during Augustine’s tender
years but was already in the early thirties when Augustine embraced
the Catholic faith. From that time on the truth revealed in the Bible
and the Church became Augustine’s point of reference in judging
things.
A careful examination of one’s conscience reveals a person’s

true interests, desires and aspirations, etc. In other words, it indicates
what type of a person one is.
4. CULTIVATION OF CHARITY
“The improving love Augustine calls caritas one derives the word
‘charity.’ The corrosive love Augustine calls cupiditas, is derived the
word ‘cupidity,’ meaning lust or greed. The good life for human beings
involves avoiding cupidity and cultivating charity in its place” (Kaye-

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Thomson, 2001; cf. Holtzen, 2000). These two – caritas and cupiditas –
are distinguished by their objects but they are not different kinds of
emotion (Arendt, 1996; cf. Sermon 302.2). For Augustine, a man by
himself is not capable of cultivating “charity.” Man needs the help of
the Holy Spirit. Augustine quotes Rom 5:5: “The love of God has been
poured out in our hearts through the Holy Spirit which has been given
to us” (On the Trinity 15.31). This is one of the most beautiful aspects of
Augustinian ethics: how the African bishop relates the question of
conscience to Augustine’s own phenomenology of love. It is not just
a question of knowing and discerning between what is right and
wrong, but also of loving and attaching oneself to the former and
hating and avoiding the latter.
MODULE 5: Activity 2B – LAW
1. AUGUSTINE ON DECALOGUE (Hall, N.D.)
In Augustine’s works, the Decalogue is not simply the first ten laws
but stands for the whole law: “Now this law was given to the Jews in
ten commandments, which they call the Decalogue.” Augustine
does not give an explanation but hints at the scriptural justifications. In
the Old Testament, the two tablets in the ark of the covenant contain
only the Ten Commandments but symbolize the whole law. In the New
Testament Paul refers to the stone tablets or individual
commandments from the Ten when writing about the law.
The three ways Augustine writes about the significance of the

Decalogue shed light on how it can be employed in place of the
entire law: the most important set of laws, that part of the law which
endures for Christians, and as a summary of the law.

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First, the Ten Commandments are the most important Old

Testament commandments. While many Old Testament
commandments are still to be obeyed, there are, “above all, the ten
commandments inscribed on those two tablets of stone.” Viewed
negatively, they contain the most serious sins. In a sermon, Augustine
calls grave sins those “mentioned in the ten commandments of the
law.” The significance of the Ten Commandments could allow them
to stand for the whole law, but only in a manner of speaking.
Second, the Decalogue endures for Christians. According to

Augustine, evil people in the church are those “who lead any life that
the Decalogue condemns and punishes.” This becomes central in
defending the Old Testament against the Manichee’s.
Third, Augustine’s writing against Faust argued that Jesus fulfills or

expands rather than replaces the commandments, focusing on the
Decalogue. The Ten Commandments remain in force, the reward
attached to following them is different. Augustine preaches, “The
same things are ordered there in the decalogue of the Law as [are
ordered] also for us; but not the same things are promised as for us.”
The rules remain the same, but the promise shifts from the physical to
the spiritual realm.
The law was given outwardly on Mt. Sinai so that the unrighteous
might be terrified; it was given inwardly so that they might be justified.
(Acts 2:1-47) For this, “You shall not commit adultery, you shall not kill,
You shall not covet; and if there be any other commandments,” —
such was written on those tables — “it is briefly comprehended,”
namely, You shall love your neighbor as yourself. Love works no ill to
one’s neighbor: love is the fulfilling of the law.” (Rom 13:9-10). This was
not written on the tables of stone but “is shed abroad in our hearts by
the Holy Ghost, which is given unto us.” (Rom 5:5) God’s law,
therefore, is love. “To it the carnal mind is not subject, neither indeed

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can be;” (Rom 8:7) but when the works of love are written on tables
to alarm the carnal mind, there arises the law of works and “the letter
which kills” the transgressor; but when love itself has shed abroad in
the hearts of believers, then we have the law of faith, and the spirit
which gives life to him that loves (On the Spirit and the Letter A.D. 412,
chapter 29).
St. Augustine is very clear concerning the difference between

the law of works and the law of faith. At Mt. Sinai, the law was given
outwardly, written on tablets of stone. Since it was given outwardly, it
provoked fear; the carnal mind cannot be subject to the law, and to
the carnal mind (i.e., the mind without the Spirit) the letter of the law
kills. In the New Covenant- the law is given inwardly so that we might
be justified. St. Augustine avers that God’s law “is love.” Men are
justified by an infusion of grace by the Holy Spirit such that agape is
poured out into our hearts. This infusion of agape is what is meant by
writing the law on our hearts. By this agape, we fulfill the law because
love is the fulfilling of the law.

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2. THE LAW OF LOVE (Cross, 2010)
“I came not to destroy the law, but to fulfill it” is not understood
that Christ by His precepts filled up what was wanting in the law… This
is the New Testament in which the promise of the kingdom of heaven
is made to this love; which was typified in the Old Testament, suitably
to the times of that dispensation. So, Christ says again; “A new
commandment I give unto you that you love one another.” (John
13:34)
All these excellent precepts of the Lord which Faustus tries to

prove to be contrary to the old books of the Hebrews are found in
these very books, the only sense in which the Lord came not to destroy
the law, but to fulfill it, is that besides the fulfillment of the prophetic
types which are set aside by their actual accomplishment, the law is
holy, just, and good, are fulfilled in us- not by the oldness of the letter
which commands, increases the offense of the proud by the
additional guilt of transgression, but by the newness of the Spirit who
aids us, and by the obedience of the humble, through the saving
grace which sets us free (Contra Faustum A.D.397-98, Book 19).
St. Augustine is teaching about the role of grace in relation to

the law. In what sense did Christ come to fulfill the law? St. Augustine
avers that the law by itself was powerless to bring about righteousness
in men because of our prideful and disobedient hearts. The law is
accomplished in us by the grace that comes from Christ, in those who
(by grace) are brought to repentance and humility.
How is the law fulfilled by grace? Not by an extra nos imputation

of Christ’s righteousness but by “acts of obedience,”. Faith work
through love fulfilling the law. The way Christ fulfills the law is not by
imputing an extra nos righteousness to man but by infusing man with
grace and agape such that man fulfills the law in the newness of the

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Spirit-not by external compulsion, i.e., fear of punishment or desire for

earthly reward.
St. Augustine says, “the law was added because of

transgression,” (Gal 3:19) The law which is written externally to man
designates both as “the ministration of death,” (2 Cor 3:7) and “the
ministration of condemnation;” (2 Cor 3:9). Augustine calls the law of
the New Testament “the ministration of the Spirit” (2 Cor 3:8) and “the
ministration of righteousness,” (2 Cor 3:9). Through the Spirit man works
for righteousness and are delivered from the condemnation due to
transgression. The one, therefore, vanishes away, the other abides; for
the terrifying schoolmaster will be dispensed with when love has
succeeded to fear... “where the Spirit of the Lord is, there is liberty.” (2
Cor 3:17) (On the Spirit and the Letter A.D. 412, chapter 31).
The New Testament is the “ministry of righteousness” because

through the Spirit man works for righteousness and thereby is delivered
from the condemnation due to transgression. Our deliverance is not
that Christ fulfills the law in our place and then imputes Christ’s
obedience to man, but that Christ’s work merited for men the grace
of the Spirit whereby men are empowered through agape to work
righteousness and no longer fear the condemnation of the law.
The law of works was written on tablets of stone and had an

earthly reward, but the law of faith is written on the heart by the Spirit
and has a heavenly reward, the beatific vision.

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MODULE 5: Activity 2C – STOP PROCESS IN DECISION-MAKING
(see link: https://prezi.com/7plddd169gjx/stop-decision-making-

process/ )

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1. Search out the Facts

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2. Think
3. Others

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4. Pray

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MODULE 5. ASSESSMENT TASK 1: STOP DECISION-MAKING PROCESS.
Follow the link and instructions below. See link:

https://www.coursehero.com/file/82970841/STOP-Signpdf/
S.T.O.P. Method of Moral Decision-Making:
Search = SEARCH out the Facts
Think = THINK about the alternatives and consequences
Others = Effects on OTHERS and listening to advice
Pray = PRAY with others, meditation with or w/o scriptures, reflect
upon the events in life, ask for things in God’s name.
Instructions:
Reflect the following guided questions then apply the STOP DECISION-
MAKING PROCESS method as your written output:
What standard, criteria or point of reference do you use when you
judge situations, actions, people, and yourself? How do you determine
if something is good or bad?
What initiatives can one take in order to form his or her
conscience properly and thus minimize possible errors in judgment?
What is the role of the Church in the formation of conscience?
If you were to do an honest examination of conscience, what does
it tell you about the type of person that you are? Are you a good or a
bad person? Are you a worldly or a spiritual type, etc.?
Submit your output to NEO-LMS during the asynchronous period.
Rubrics: Total Score = 20 points
Identification of Possible Options = 5 points;
Criteria for Evaluating Options = 5 points;
Assessment of Options = 5 points;
Rationale for Choice = 5 points.

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Component Exemplary Accomplished Developing Beginning

(5 points) (4 points) (3 points) (1-2 points)
Identificatio Presents a Identifies Identifies some Selects options
n of Possible comprehensi options that options that are that are clearly
Options ve list of the represent relevant and not relevant to the
most several of the others that are decision.
relevant most relevant not. OR only
possible possible names one
options and alternatives. option.
describes
each in
detail.
Criteria for Clearly Clearly Identifies some Identifies few or no
Evaluating identifies the identifies the relevant criteria criteria that are
Options criteria by criteria by by which the relevant to the
which the which the identified options decision task.
identified identified will be assessed.
options will options will be However, some
be assessed. assessed. relevant criteria
The criteria With no are omitted, or
reflect an significant criteria are
unusually exceptions, the included that
thorough criteria are may not be
understandin relevant to the relevant to the
g of the decision task. task.
nature of the
decision
task.
Assessment Provides a Presents an Does not Does not address
of Options thorough, accurate completely the extent to
fully assessment of address all the which the options
the extent to criteria; or meet the criteria
developed
which the applies all or is inaccurate in
assessment options meet appropriate assessing how well
of each the identified criteria to the the alternatives
option criteria. options but is not meet the criteria.
based upon completely
the criteria. accurate in
Exceeds the assessing how
well the criteria
demand of

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the decision have been met.

task by
comparing
and
contrasting
the options
to provide
greater
insights.
Rationale Selects an Successfully Selects an option Selects that does

for Choice option that answers the that does not not appear
meets or decision entirely conform reasonable or
exceeds the question by to the student’s cannot be justified
criteria and selecting an assessment of by the student’s
represents a option that the options. evaluation of the
well- meets or options.
supported exceeds
answer to established
the initial criteria and
decision justifies their
question. answer by
Provides a referencing
useful how the
discussion of decision was
issues and made.
insights that
arose during
the selection
process.

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MODULE 5. 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 5. CONCLUSION
Moral laws as the objective norms of morality and conscience as

the subjective norm of morality are the guideposts that will lead us to
where we are going. As Christians, we need them in our journey
towards a righteous and moral life. To be true Christians, we have to
follow the Decalogue and the Commandment of Love (Mk. 12:30-
31). Our conscience needs to be informed and formed so that we
will be able to act and judge according to God’s will for us. The STOP
process in decision-making helps us to arrive at choosing the right or
correct moral Christian decision.

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MODULE 5: 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 5. REFERENCES:
• Alvarez, Fr. Czar Emmanuel V., OSA and Cabahug, Fr. Reo G.,
OSA. (2021). Augustinian Ethics. ReSt 1: 72-117.
• Arendt, H. Love and Saint Augustine. Eds. Joanna V. Scott and
Judith C. Stark. The University of Chicago Press 1996.
• Cary, P. “Interiority” in Augustine through the Ages. An
Encyclopedia. Ed. Allan Fitzgerald. William Eerdmans Publishing
1999: 454-456.

www.usa.edu.ph
• Cross, Bryan (2010). St. Augustine on Law and

Grace.https://www.calledtocommunion.com/2010/07/st-
augustine-on-law-and-grace/
• STOP Moral Decision Making Method.
https://www.coursehero.com/file/82970841/STOP-Signpdf/
• The Jerusalem Bible. (2005). Philippines: Philippine Bible Society.
• Webb, Emily (2013), https://prezi.com/7plddd169gjx/stop-
decision-making-process/

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University of San Agustin

General Luna St., 5000 Iloilo City, Philippines

CENTER FOR RELIGIOUS STUDIES

MODULE 5: PHENOMENOLOGY OF LOVE SUBJECTIVE (CONSCIENCE)

MODULE 5: 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 5.

Welcome to Module 5, Subjective and Objective Moral Norms! To

MODULE 5: LEARNING OBJECTIVES

By the end of Module 5, students will be able to:

1. manifest understanding of the role of conscience and law in

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

CENTER FOR RELIGIOUS STUDIES

2. value the importance of conscience and law in decision

MODULE 5: COURSE CONTENTS

Below is the Schedule for Module 5.

Learning Objectives 2 minutes

2A Topic 1: HUMAN CONSCIENCE 15 minutes

2B Topic 2: LAW 15 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 5. Activity 1 – BRAINSTORMING

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

MODULE 5: Activity 2A – HUMAN CONSCIENCE (Alvarez & Cabahug,

Please read the script below.

1. CONSCIENCE AND INTROSPECTION

Man is guided by the dictates of one’s own conscience telling

Augustine was a very reflective thinker and underwent an act of

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

CENTER FOR RELIGIOUS STUDIES

2. FORMATION OF HUMAN CONSCIENCE

The act of judging oneself (actions and intentions) presupposes

Christians are expected to form their conscience according to

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

CENTER FOR RELIGIOUS STUDIES

Acquisition of knowledge is indispensable when one talks about

A careful examination of one’s conscience reveals a person’s

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

CENTER FOR RELIGIOUS STUDIES

MODULE 5: Activity 2B – LAW

Please read the script below.

1. AUGUSTINE ON DECALOGUE (Hall, N.D.)

The three ways Augustine writes about the significance of the

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

CENTER FOR RELIGIOUS STUDIES

First, the Ten Commandments are the most important Old

Second, the Decalogue endures for Christians. According to

Third, Augustine’s writing against Faust argued that Jesus fulfills or

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

CENTER FOR RELIGIOUS STUDIES

St. Augustine is very clear concerning the difference between

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

CENTER FOR RELIGIOUS STUDIES

2. THE LAW OF LOVE (Cross, 2010)

All these excellent precepts of the Lord which Faustus tries to

St. Augustine is teaching about the role of grace in relation to