DR. ED Augustinian-Spirituality-Introduction-2023.pptx

La Consolacion University Philippines
GRADUATE STUDIES DEPARTMENT
Augustinian Spirituality
DR. EDUARDO G. VALCOS
Graduate Studies Professor

PILLARS OF AN
AUGUSTINIAN
INSTUTION
LA CONSOLACION UNIVERSITY PHILIPPINES

• Aurelius Augustine was
born in 354 at Tagaste,
Algeria, in North Africa,
the son of Patricius, a
non-believer, and his
devout Catholic wife,
Monica.
Who was St. Augustine

ST. AUGUSTINE
Augustine was an unlikely convert.
Reading Romans changed Augustine’s life.
“I had no desire, no need, to read further. In the instant that sentence ended, it
was as if a peaceful light shone in my heart and all the darkness of doubt
vanished.”
Augustine was a giant of Western Philosophy.

“Believe so that you may
understand. Understand
that you may believe.”
Pursuit of Knowledge
and Truth
In the Augustinian model of
education, both faculty and
students are “servants of the
truth,” who place instruction
and learning in the disciplines
at the service of development
of intellect.

Invitation to the Interior
Life
According to Augustine, the visual
and the audible of the external
world only serve as reminders to
the student, and that learning
takes place in the interior world.
“Do not go
outside
yourself, but
enter into
yourself, for
truth dwells in
the interior
self.”

“Unless humility
precedes,
accompanies, and
follows whatever we
do, we will find that we
have done little good
to rejoice in. Pride will
bereft us of
everything."
Humility is the root of true charity. It calls us to
accept the sacred in ourselves and others. It
allows us to recognize that we are human, to
accept our place in reality neither making oneself
more nor less than what one actually is, and to
love all things, but in an appropriate way.
Cultivation of Humility

Formation of Community
“An Augustinian community is
a place where the search for
truth takes place in a climate
of love and friendship, where
one can experience that the
‘truth is neither yours nor
mine, so that it can belong to
the both of us.”
Members look upon their
work as an expression of
one’s human nature, not as
a burden, but in
cooperation with the
Creator in shaping the
world and serving

Call to the Sacramental Life
"Every good thing is sealed
to us in the celebration of
the sacraments."
All in this community are invited
into the sacramental life that is
active participation in an
outward expression of one’s
faith. Exploration of religion and
faith, participation in prayer,
liturgy and other forms of
communal worship are both
respected and encouraged.

Obligation to
Stewardship
“The degree to which you
are concerned for the
common good rather than
for your own, is the
criterion by which you can
judge how much progress
you have made.
Stewardship of the common
good requires that we
willingly accept accountability
for others through service to
them, without control of them.

Augustinian
Education

The Order was founded in 1256, though our Rule and spiritual
foundations go back to Saint Augustine (354-430 AD).
The Augustinian mission started in 1533 upon their arrival in
Mexico, then in 1551 in Peru, 1559 in Bolivia, 1569 in Ecuador,
1573 in Colombia, 1591 in Venezuela and Panama, 1595 in
Chile, 1608 in Cuba, 1610 in Guatemala, and 1650 in
Argentina.
From Mexico, the Augustinians arrived in the Philippines in
April 1565 aboard the Legaspi-Urdaneta expedition,
navigated by Fray Andres de Urdaneta (and led by Miguel
Lopez de Legazpi). Their arrival and subsequent settlement
was the most peaceful conquest ever registered in the
history of humanity. The miraculous finding of the image of
the Santo Nino built a strong a solid foundation of devotion
to the Child Jesus.

The Educational
Theory of Augustine

1. Theory of Value:
What knowledge and skills are worthwhile learning? What are the goals
of education?
Augustine was a teacher of rhetoric and a great admirer of Cicero,
acknowledging him as "the greatest master of Roman eloquence."
Because written works were still rather limited during this time, spoken
communication of knowledge was very important.

2. Theory of Knowledge:
What is knowledge?
How is it different from belief?
Referring to the specific details of an event, Augustine writes: "(what)
actually happened at that time and in the manner described, is something
that Iadmit Ibelieve rather than know. And here we have a difference of
which those we believe were not aware; for the Prophet says: Unless you
believe, you shall not understand.
Augustine would view knowledge as a product of a learning process of
gathering information (reading or listening to learned speakers), referred to
as "reasoning", and examining this information on a given subject (referred
to as "reason") to develop "knowledge" (form conclusions or views on a
subject.)

3. Theory of Human Nature:
WHAT IS HUMAN BEING? HOW DOES IT DIFFER FROM OTHER
SPECIES? .
WHAT ARE THE LIMITS OF HUMAN POTENTIAL?
A human being differs from other species since it has a
soul. Augustine believed strongly in this premise. He
wrote an entire book, The Greatness of the Soul, on this
subject. "

Augustine would view learning as a process that results in either
knowledge or ignorance. Learning has several components. First, the use
of senses, such as the eyes to read a book or ears to hear a speaker.
Second, the use of the mind, which uses "reason" and "reasoning."
How are skills and knowledge acquired?
Skills and knowledge are acquired through the study of written and
spoken words, and the interaction with learned people. Augustine
strongly believed in the interaction with learned people to obtain
skills and knowledge.
4. THEORY OF LEARNING:

There is conflict between Augustine's writings and his actions with
respect to this question. In his work, The Teacher, Augustine
concludes: "Men cannot teach one another. God is the only teacher
of men" (Colleran, 1964, p.117). Despite that conclusion, he accepts
that man's words are a mechanism for God to teach.
BY WHAT METHODS? WHAT WILL THE CURRICULUM BE?
Augustine was a teacher of rhetoric and recognized that formal schooling was an
important method of teaching, especially, because books were limited.
5. THEORY OF TRANSMISSION:

"His (Augustine's) own family background was not one of high culture.
That culture he acquired was through education" (Chadwick, 1986, p.1).
Augustine clearly viewed education as a passion and a process of opening
up the mind to ideas and critical thinking ("skeptical philosophy"). In that
sense, all people, regardless of class should be given the opportunity to
be educated.
WHO IS TO BE SCHOOLED?
WHO IS TO BE EDUCATED?
6. THEORY OF OPPORTUNITY

• In his “Confessions,” presents his experiences as transformational, often
termed conversions (philosophical, intellectual, moral, religious).
• He introduces this dialogue as a practice of learning that assists students to
understand abstract concepts like signs and symbols. This dialogue
(Augustinian interiority) also teaches a Desire for Authenticity, a Capacity for
Discernment and a Sense of Transcendence.
• Since scripture is so essential for Augustine, it is not surprising that learning
from transforming experiences can be found throughout Augustine’s sermons
and letters.
• Learning is not just a mental exercise. Augustine expects learning to impact
our lives and actions.
• He tells us, “Possess wholehearted love (caritas), be passionate for truth
(veritas), desire unity (unitas), if you wish to live in the Holy Spirit to reach
eternal life.
TRANSFORMING EXPERIENCES: THE KEY TO LEARNING

POSSESSING
WHO LEHEARTED
LOVE FOR
LEARNING
LEARNING TO
DESIRE UNITY
BEING
PASSIONATE
FOR LEARNING
TRUTH
Reflective Learning through
Transforming Experiences

POSSESSING WHOLEHEARTED LOVE FOR LEARNING
• Caritas the Latin expression for a committed heart is often
translated in English as “charity.” Yet, that translation can
convey the mistaken understanding of a gift to the poor which
treats the poor as being of lesser value than the giver. To
convey the depth and fullness of caritas, I translate it as
wholeheartedness.
• While Augustine’s struggles and vulnerability in his life
experiences and search for truth can be realities that learners
can identify with, we should also emulate Augustine and
integrate our experiences into cohesive actions employing
our wills. Augustinian pedagogy should model Augustine’s
own learning wholeheartedness for learning

• Augustine prayed, Search in ways by which we can make discoveries,
and discover in ways by which we can keep on searching. With these
words, Augustine has given us a mandate to search for truth that is
relevant even in our postmodern time and all the questioning of “truth”
claims we face.
• He reminds us that the human relation to truth is the search (restless
journey) rather than the attainment of it here and now. According to
Augustine our movement toward the Inner Teacher is knowledge-
centered, because it is “through knowledge to wisdom.”
Being Passionate for Learning Truth

Learning to Desire Unity
• Followers of Augustine know well the admonition in the Rule, “Live
harmoniously in your house, intent upon God in oneness of mind and
heart.”
• If we focus on the joy of that statement we could simplistically stop here.
For in some sense the Rule continues on in ways that connect to our fourth
thread Learning to Dialogue in Unity amid Division.
• The Rule is basically hopeful document. But, the human limitations
Augustine addresses in it reflect his sense of the tragic in the world – even
displaying pessimism.

Augustinian
Values

Introduction
Identification of three values or unifying
virtues are the result of reflection on the life and
teachings of Augustine and the experience of
those who have been touched by their
experience with him and with them.

Unitas
(Unity, Community)
Union with God and Others in
the School Faith Community
The Christian understanding of being one with one
another is based on our common origin in creation by
God and re-creation in Christ.

Veritas
(Truth)
The Search for God through the
Pursuit of Truth
We are rooted in the truth about ourselves, we are aware that
God is the source of all truth. With faith and reason, like two great
wings, we fly to Truth.
Augustine insists that we are to “teach the truth in love.”

Caritas
(Love / Charity )
Union with God through Love
The great commandment of Christ is to love God
and to love neighbor. God is love. The school
community and relationships within it are a special
place where this love finds expression.

Let’s Wrap Up!
We can see that these three values support and express
one another. Truth acquired through both faith and reason
is the basis for our understanding of reality. Truth about
God as creator and source of life along with the coming
of Jesus to be one with us supports our love for one
another. This union with God and one another is
evidenced in Christian community.

COMMUNITY ORIENTEDN
Fostering a spirit of friendship, unity and
interdependence based on mutual trust
and respect to create a socially responsive
environment that would challenge each
one to be united and committed in
reaching a common goal.

ST. AUGUSTINE IDEAL OF
COMMUNITY
The Rule of Augustine insists that the
community must live in harmony, "being
of one mind and heart on the way to
God.
The most fundamental message of the
Rule is this: Love -- love of God, love of
neighbour -- is the centre of Christian
life.

HOW TO PRACTICE COMMUNITY
ORIENTEDNESS?

COMPASSI
ON
• Loving and extending our care for others b
understanding their feelings, recognizing the
needs, and responding to it.
• "What does love look like? It has the hands to hel
others. It has the feet to hasten to the poor an
needy. It has eyes to see misery and want. It ha
the ears to hear the sighs and sorrows of men
That is what love looks like." (Source: Augustine o
Hippo, Confessions)

1. Thinking of others before our own
2. Detect one suffering and strive to
understand it.
3. Don’t do to others what you want them do
to you
4. Treat others well without expecting even to
those they don’t have to
5. Recognize the ability to help others
HOW TO
PRACTICE
COMPASSION

COURAGE
• Fostering the ability to freely express our
thoughts and ideas.
• Bravely speaking the truth in a prudent
manner.
• Having the audacity to give and accept
brotherly or sisterly corrections.
• And doing the right thing that is based on
Gospel values even other people are doing

HUMILITY
We strive to accept our reality and the
sacredness in us and of others. Allowing us to
recognize and appreciate our strengths and
limitations. Willingly accepting feedbacks and/o
brotherly or sisterly corrections and taking the
opportunity to transcend and learn from those
And for being grateful to God for uniquely
creating us for a certain purpose.

Humility is the foundation of all the
other virtues hence, in the soul in
which this virtue does not exist there
cannot be any other virtue except in
mere appearance

HOW TO PRACTICE
HUMILITY?
1. Developing a More Humble Mindset
2. Be an optimist.
3. Accept that you’re not the best at everything
4. Know that humility is not false modesty.
5. Recognize your flaws
6. Avoid bragging
7. Be grateful for what you have—and what you
don’t.

INTERIORIT
Y
• Turning inward and returning to our inner self.
• Encountering the reality of our self an
sinfulness, through prayer, reflection,
contemplative silence for us to transcend t
ultimate encounter with God.

As Saint Augustine discovered through his
own experience of restlessness, God has
made us for himself and our hearts and
restless until they rest in him.[1] Since we are
made in the image and likeness of God, we
are made for God alone. Therefore, anything
short of God will fail to fully satisfy us.

MISSIONARY SPIR
Living a life that touches others. A life witness
the examples and teachings of Christ. T
boldness to respond to the call of time.
“The degree to which you are concerned for t
common good rather than for your own, is t
criterion by which you can judge how mu
progress you have made.” (Source: Augustine
Hippo, The Rule)

“You have made us for Yourself, O
Lord, and our heart is restless until it
rests in You.”
- St. Augustine

We cannot let ourselves be paralyzed in our air-
conditioned offices, our statistics, and our strategies. We
have to speak to men and women in a concrete situations;
we cannot avert our gaze from them. The mission is
carried out one by one contact.
He envision the church having a “missionary spirit” it is the
type of personal encounter that he refers to. He
challenges us to imitate Jesus by going out to people and
speak to them of their “concrete situations”.
Indeed this missionary disposition is a necessary part of
our spiritual pathway, the “Way of the heart” . It is
described as “the call to the mission is the fire that makes
us apostles sent from the heart of the father to the
world”.
- Pope Francis

HOW TO PRACTICE MISSIONA
SPIRIT?
1. Become converted to the gospel. We cannot “strengthen” our
brethren unless we fulfill the Savior’s commandment, to first be
converted ourselves. (See Luke 22:32.)
2. When we have a testimony, the next step is to be obedient to
the laws of the Church; the Lord cannot give the missionary
spirit to someone who is disobedient.
3. We must pray every day for the spirit of missionary work.
4. We must listen for the discerning spirit as we go about our daily
activities; and it will whisper to us whom we should speak to,
what kind of person he is, and how we should approach him.

THANK
YOU
“There is no saint without a
past, no sinner without a
future.”

DR. ED Augustinian-Spirituality-Introduction-2023.pptx

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