Constitution
UNITAS IN VERITATE
establishing the Collegium Perulae Orientis
UNITY IN TRUTH, the perfection of which was prayed for us by Jesus Christ who, when he was about to be betrayed, said: Consecrate them in the truth. Your word is truth . . . I pray not only for them, but also for those who will believe in me through their word, they may all be one, as you, Father, are in me and I in you, that they also may be in us, that the world may believe that you sent me (Io 17,17-21); remains for us not only an exemplar to be contemplated, but a dynamic reality to be lived, one which all of us are to attain by walking with Jesus Christ in His Church. But God, being Unity and Truth itself, walked among us as a man, taking the form of a slave (Phil 2,7), so that human nature may be elevated as a partaker in His Divinity: By the mystery of this water and wine may we come to share in the divinity of Christ who humbled himself to share in our humanity. [1]
And on account of this He calls his disciplines into one Body, of which He is head (Col 1,18), whereas they are members of the same body (1 Cor 12,12-27), so that they may walk with Him towards the gates of eternal blessedness, through the narrow gate and the constricted road, which only a few would find (Mt 7,13-14): but even fewer are those who, upon finding it, persevere (Mt 13,1-23).
The Church, however, especially as it walks with Christ in today’s world, receives the “duty of scrutinizing the signs of the times and of interpreting them in the light of the Gospel. Thus, in language intelligible to each generation, she can respond to the perennial questions which men ask about this present life and the life to come, and about the relationship of the one to the other.” [2] For Christ, walking in the world, and acting for the salvation of souls, also knew the needs and conditions of the people who He met, and continues to meet, along the way. He also lived in a people and a nation, in the conditions of a people, in the nexus of families and persons, all of which was constituted as “the definite, historical milieu which enfolds the man of every nation and age and from which he draws the values which permit him to promote civilization.” [3] He therefore lives in the world, in peoples and cultures, in order to sanctity and redeem them in the order of grace, for grace does not destroy nature, but perfects it. [4]
In today’s world, however, new issues appear which pertain to faith and morals: we can speak more of less of a post-Christian world which no longer wishes to configure itself to the life and example of Jesus Christ; meanwhile we can see the rise of new ideologies which seek to overthrow the place of the institutions established by both natural and Divine law. On the other hand, we also see the rise of movements against these aforementioned ideologies which, though they may go forth under the sign of the Cross and the banner of doctrine, still fail to live out the Gospel and truly follow Christ in everything which pertains to His life. Indeed, both belong to the spirit of the world which, by invoking Christ, seeks to remake Him in its own image rather than itself being transformed according to Him who is the Image of the invisible God (Col 1,15). [5] From whence said our Lord: When you fasted and mourned in the fifth and seventh months for the past seventy years, was it really for me that you fasted? And when you were eating and drinking, were you not just feasting for yourselves? (Zach 7,5-6).
Indeed, the words of St. Paul VI remain true for us: “The split between the Gospel and culture is without a doubt the drama of our time, just as it was of other times. Therefore every effort must be made to ensure a full evangelization of culture, or more correctly of cultures. They have to be regenerated by an encounter with the Gospel. But this encounter will not take place if the Gospel is not proclaimed.” [6]
It therefore follows that these new ideologies, which threaten both the Church and Christian culture, nevertheless impel us to fulfil our mission, namely, that we apply ourselves towards a new culture of encounter. [7] But such dialogue cannot be held “except on the basis of love for one’s own land, one’s own people, one’s own cultural roots.” [8] But no love is higher than the love of God, no people more lovable than the People of God which, though it once was not a people, has now been constituted from the nation by our Lord; and finally no culture is more resplendent than the culture of the same People, which is nothing other than the culture of grace, which, when infused in every nation and culture, also redeems, evelates, and transforms them, so that they may be configured to the person and example of Christ, who is the Light of the nations and their King, “to whom they were given as an inheritance, and to whose city they bring gifts and offerings.” [9]
For the Church, while it is one, is also the congregation of many nations (Gen 35,11). [10] With regard to this, St. Paul VI declared: “It follows that though there are many nations there is but one people of God, which takes its citizens from every race, making them citizens of a kingdom which is of a heavenly rather than of an earthly nature. All the faithful, scattered though they be throughout the world, are in communion with each other in the Holy Spirit, and so, ‘he who dwells in Rome knows that the people of India are his members’. Since the kingdom of Christ is not of this world the Church or people of God in establishing that kingdom takes nothing away from the temporal welfare of any people. On the contrary it fosters and takes to itself, insofar as they are good, the ability, riches and customs in which the genius of each people expresses itself. Taking them to itself it purifies, strengthens, elevates and ennobles them. The Church in this is mindful that she must bring together the nations for that king to whom they were given as an inheritance, and to whose city they bring gifts and offerings. This characteristic of universality which adorns the people of God is a gift from the Lord Himself. By reason of it, the Catholic Church strives constantly and with due effect to bring all humanity and all its possessions back to its source In Christ, with Him as its head and united in His Spirit.” [11]
This Pope Francis of blessed memory plainly understood, when he declared: “Theological inquiry is called to change, to turn towards the exemple for ‘spirited cultural exchange’ . . . which before all gives it the duty to ensure that theology is based on its proper context, so that it may be able to read and interpret the Gospel in the conditions in which men and women live daily, namely in the various contexts of places, societies and cultures; for the Eternal Word, coming into culture, into the beholding of the world, into the religious tradition of every people by virtue of the Incarnation, is clearly held as an exemplar. Hence theology, taking the initiative, cannot but progress through a culture of dialogue, with diverse traditions and diverse schools of thought coming together, among the various Christian confessions and diverse religions, by an openly summoned convocation among believers and nonbelievers.” [12]
Therefore, we the undersigned, imploring the aid of almighty God, and responding to the mission of God’s Church and the calling of our Redeemer, by these presents do constitute our association, the name of which shall be “Collegium Perulae Orientis,” along with the following articles as its statutes:
STATUTES OF THE COLLEGIUM PERULAE ORIENTIS
I. On the nature of the Collegium Perulae Orientis
Art. I. The Collegium Perulae Orientis is established, with its domicile located in Quezon City, and its purpose is to form and foster mutual understanding between the Holy Roman Church and human culture, in order to heal divisions and build bridges between them by means of dialogue, research, communication, formation, convocations, and partnerships.
Art. II. These are the aims of the Collegium:
a) To foster dialogue between the Church and the world, between believers and nonbelievers, among various disciplines and diverse traditions, both in academic contexts and beyond the academic environment, so that the needs of the people may be more clearly understood, the signs of the times more diligently examined, and that the voice of the Holy Spirit may be more deeply understood.
b) To commence research and projects, within or among the various disciplines, so that deeper reflections may be fostered in us and in others, that misunderstandings and errors may be dispelled, that the signs of the times may, with the guidance of the Holy Spirit, be better interpreted in light of the Gospel, moreover that the Church, by prayer and study, may more aptly respond to its calling to evangelize human culture and perfect it, and that everything may be ordered by the light of Christ, who is the Truth, toward the fullness of Truth.
c) To communicate the fruits of dialogue and research to the world and other parts of society, both in the vernacular and also in Latin, which must constantly be used as a living instrument of Catholic culture, so that the doctrine and life of the Holy Roman Church may shine more clearly, be understood with fuller meaning, penetrate spiritually, and be more deeply inserted into the culture of our age.
d) To bring together and form, in the spirit of nobility, Catholic leaders and outstanding men, and to provide them with the tools, projects, and magnanimous virtues by which they shall be able to lead the People of God in building a bridge between the Church and contemporary culture; so that Christian culture may be renewed in all ages and generations, Christian nations may be safeguarded in Evangelical customs, and so that those to whom greater authority and influence have been divinely commissioned may prudently and courageously lead all to prepare for the Kingdom of God.
e) To enter partnerships with other sectors of society concerning various projects pertaining to culture or social life, so that it may be made clear that the Church is not absent from those provinces of human culture and society, that Christ walks with them in the conditions of their life, and that human culture can be redeemed, healed, and elevated in the order of Grace.
II. On hierarchy.
Art. III. The Collegium Perulae Orientis involves the President, the Secretary, the Treasurer, the Board of Trustees, the principal administrator (chief executive officer), the executive board, the institute directors, the center directors, the chapter presidents, fellows, members, and associates.
Art. IV. The Board of Trustees consists of seven members and has the power to direct and coordinate the entire Collegium regarding its fundamental matters, plans, and goals, as well as everything that pertains to the entire Collegium; it also has the duty to keep the Collegium in the bosom and obedience of the Holy Roman Church, and to ensure that the Collegium faithfully follows its purposes, aims, principles, values and duties; it furthermore has the right to coordinate institutes, centers and chapters, to elect the President and the Principal Administrator, to confirm the directors of institutes and centers as well as the chapter presidents, and also to nominate the Treasurer and Secretary.
Art. V. Each trustee has the right to propose projects before the Board of Trustees, to recommend any member for co-optation into the order of Fellows, to give a vote in the election of trustees, the President and the Principal Administrator; to propose changes in the statutes and norms, to have access to all internal documents of the Collegium, and to convene extraordinary sessions.
Art. VI. The Board of Trustees is governed by the President, who has the right to convene and to preside over the same Board and to moderate its activities; he also has the power to ratify or veto the decrees and projects of the Board of Directors, to judge personal and disciplinary causes according to the opinion of the same Board, and to confirm the Treasurer and Secretary.
Art. VII. The Executive Board consists of at least seven members and has the duty to implement the decrees and ordinations of the Board of Trustees.
Art. VIII. The Executive Board is governed by the principal administrator (Chief Executive Officer), who has the right to convene and preside over the Executive Board and to moderate its activities, according to the decrees and ordinations of the Board of Trustees; he also has the power to elect fellow administrators by his own authority, but he is obliged to render an account to the Board of Trustees.
Art. IX. On account of the need of a particular community or on account of the particular abilities of fellows, members, or associates, the Board of Trustees or the President himself may by their own authority establish institutes, chapters, centers, and other bodies which in a particular way attend to these needs or abilities, provided that they are congruent with the purposes and principles of the Collegium. However, the community of fellows, members, and associates can also propose such institutes, chapters, centers and other bodies to be approved before the Board of Trustees.
Art. X. The directors of institutes have the right to convene and preside over the institute committed to them, and moreover to moderate its activities; to establish its constitutions, statutes and norms; to design programs, projects and events and to follow through with them; to elect helpers, treasurers, and particular boards; to administer finances according to the norms established by the Collegium, to cooperate with other societies and institutes according to the same norms, to use the symbols of the Collegium whenever appropriate, and also to exercise other rights as are determined by the constitutions, statutes and laws of the institute committed to them, provided that they are in conformity with the statutes and laws of the Collegium.
Art. XI. The directors of centers have the right to convene and preside over the center committed to them, and moreover to moderate its activities; to establish its constitutions, statutes and norms; to design programs, projects and events and to follow through with them; to elect helpers, treasurers, and particular boards; to administer finances according to the norms established by the Collegium, to cooperate with other societies and institutes according to the same norms, to use the symbols of the Collegium whenever appropriate, and also to exercise other rights as are determined by the constitutions, statutes and laws of the center committed to them, provided that they are in conformity with the statutes and laws of the Collegium.
Art. XII. Chapters are groups established according to the needs of local communities, among which are included parishes, schools, colleges and universities; which sustain the Collegium’s duty and fulfil its mission in these places.
Art. XIII. The chapter presidents have the right to convene and preside over the chapter committed to them, and moreover to moderate its activities; to establish its constitutions, statutes and norms; to design programs, projects and events and to follow through with them; to elect helpers, treasurers, and particular boards; to administer finances according to the norms established by the Collegium, to cooperate with other societies and institutes according to the same norms, to use the symbols of the Collegium whenever appropriate, and also to exercise other rights as are determined by the constitutions, statutes and laws of the chapter committed to them, provided that they are in conformity with the statutes and laws of the Collegium and also with the norms of the communities which they serve.
Art. XIV. If the constitutions, statutes, norms, programs, projects, events or financial systems of any Institute, Center, Chapter, or other body appear to be contrary to the statutes, principles, aims or laws of the Collegium, the matters must be judged by the Board of Trustees with the President presiding.
III. On membership.
Art. XV. The Collegium is composed of Christians who believe in the Holy Trinity and wish to participate in its mission, not only of those who belong to the Philippine nation or reside in the Philippine islands, but also of foreigners who wish to take part in its mission.
Art. XVI. Without prejudice to individual confession, the Collegium, as a moral entity, professes faithfulness to God, Sacred Scripture, the Holy Roman Church and its Magisterium, the Supreme Pontiff, and all articles of faith infallibility proposed by the Church (of Divine and Catholic faith); it also gives religious submission of intellect and will to the merely authentic Magisterium, proposing no heresy, error, or public dissent.
a) Nevertheless, this fidelity does not exclude the participation of non-Catholics, provided that they profess the Holy Trinity, are willing to cooperate with the Collegium’s mission, and are not opposed to its fidelity to the Catholic Church.
b) Non-Catholic members and fellows, if they exhibit a desire to cooperate with the Collegium’s mission and reverently acknowledge its fidelity towards the Holy Roman Church, can be elected to the Board of Trustees, provided that the majority of the same Board consists of Catholics fully incorporated according to canonical norms.
c) Catechumens who profess the Catholic faith can be elected into the Board of Trustees, provided that the majority of the same Board consists of Catholics fully incorporated according to canonical norms.
d) If anyone is not a Catholic or is a catechumen, he cannot exercise the office of President, chapter president, principal administrator, as well as any office which pertains to the teaching of Catholic doctrine, especially the directorship of institutes pertaining to Sacred Doctrine.
e) Non-Catholics and catechumens may exercise the directorship of institutes which do not pertain to Sacred Doctrine, as well as other offices not expressly prohibited to them.
f) Non-Christians, just like Catholics and other Christians, can be received into the grade of associate, provided that they express a sincere desire to cooperate with the mission of the Collegium and are not opposed to its Catholic and Christian character.
Art. XVII. There are three grades of membership: fellow (Latin: socius), member (Latin: sodalis), and associate (Latin: adiunctus).
Art. XVIII. All members and fellows have the right to participate in the life and activities of the Collegium, to propose projects, programs, and events before the authorities; to form, join, and associate themselves in freely constituted informal associations, and also in formal associations that can be proposed to the Board of Trustees for approval; to access all public and private documents of the Collegium, provided that these do not contain confidential information; to freely express their opinions; to use the symbols of the Collegium according to the laws established by the Collegium; to defend themselves before the Board of Trustees, and, if they belong to a Center, an Institute, or a Chapter, they enjoy the rights given to them by the charter and statutes of their Center, Institute, or Chapter.
Art. XIX. All those of good will, who wish to cooperate with the mission of the Collegium are are not opposed to its fidelity to the Catholic Church, may be received into the rank of Associate; to whom the right is given to participate in the life and activities of the Collegium, to propose projects, programs, and events before the authorities; to join freely constituted informal associations as well as formal associations; to access all public documents of the Collegium, to freely express opinions, to use the symbols of the Collegium according to the laws established by the Collegium; to defend themselves before the Board of Trustees, and, if they belong to a Center, an Institute, or a Chapter, they enjoy the rights given to them by the charter and statutes of their Center, Institute, or Chapter.
Art. XX. The offices of the Collegium, namely of President, trustee, principal administrator, member of the executive council, institute director, center director, and also chapter president, cannot be assumed by anyone other than members and fellows; unless it is from a legitimately granted dispensation.
Notes
1. Missale romanum (1970), in offertorium.
2. S. Paulus VI, Gaudium et spes, AAS 58 (1966): n. 4.
3. Ibid.
4. D. Thomas, Summa Ia, q. 1, a. 8.
5. Cf. Franciscus, Evangelii gaudium, AAS 105 (2013): n. 94.
6. S. Paulus VI, Evangelii nuntiandi, AAS 68 (1976): n. 20.
7. Franciscus, Fratres omnes, AAS 112 (2020): n. 215.
8. Ibid., n. 143.
9. S. Paulus VI, Lumen gentium, AAS 57 (1965): n. 13.
10. S. Augustinus, De civitate Dei, PL 41: lib. XVI, cap. 42.
11. S. Paulus VI, Lumen gentium, n. 13.
12. Franciscus, Ad theologiam promovendam, AAS 115 (2023): n. 4.