COLLEGIUM PERULAE ORIENTIS

Gentlemen of the mission:

On the mission and vocation of the Collegium Perulae Orientis

Daniel Tyler S. Chua

President, Collegium Perulae Orientis

Manila, Philippines

December 2024

CC-BY 4.0

Introduction

The Collegium Perulae Orientis is a “Christian association of those who intend themselves towards the building of a transdisciplinary body of learning for the good of the People of God, especially with regard to the study of culture, society, politics and economics.”[1] Hence, ever since its foundation in the year of our Lord 2024, the Collegium has always held itself to the advancement and development of high-level discourse for the good of the Holy Catholic Church. It envisions a Philippines which can serve as “a center for an intellectual and spiritual rebirth in matters of faith, morals, and philosophy both natural, moral, and political.”[2] It also envisions the Roman Catholic Church in the Philippines to be a “beacon of faith and an exemplar of reason, in the sight of the universal Church spread throughout the world.”[3] 

Being a primarily lay organization, the Collegium is therefore called to assist the Catholic laity in fulfilling their particular functions: “What specifically characterizes the laity is their secular nature…the laity, by their very vocation, seek the kingdom of God by engaging in temporal affairs and by ordering them according to the plan of God.”[4] John Paul II enumerated the various aspects of the layperson’s participation in the threefold office of Christ: living one’s daily and secular life as an acceptable offering to Christ, proclaiming the Gospel “in word and deed”, and spreading God’s kingdom by building virtue and striving against sin.[5] With this in mind, the Collegium seeks to elevate Filipino culture and contribute, in a grassroot way, to authentic church reform and renewal, in light of the fact that the laity are empowered by and through the sacraments to build the Church of Christ (Jas. 1,22-25).[6]

The mission and objectives of the Collegium Perulae Orientis

Hence, the Collegium has a threefold mission. Firstly, “by serving as a hub for intellectual formation,” the Collegium seeks “to build and promote an interdisciplinary body of knowledge for the good of the Holy Church’s mission to perfect culture on account of the Gospel, in which everyone in a certain way is called to participate.”[7] Second, it seeks “to augment the Church’s duty of ‘scrutinizing the signs of the times and of interpreting them in the light of the Gospel’ by situating theological inquiry into a nexus of relationships with other disciplines and other sciences through a transdisciplinary system that situates and stimulates ‘all disciplines against the backdrop of the Light and Life offered by the Wisdom streaming from God’s Revelation’.”[8] Finally, it seeks “to augment the Church’s synodal mission by providing an appropriate avenue for engaging in dialogue with outside perspectives in order to fine-tune her pastoral model in congruence and organic harmony with the Church’s teachings, both on the dogmatic level and also on the merely authentic level.”[9] 

In order to fulfil its mission, the Collegium dedicates itself towards the fulfilment of concrete projects relevant to its academic and cultural character. It therefore seeks the following goals: (1) “To create a body of knowledge on culture, society, politics and economics from an interdisciplinary system for the good of the Church and the nations in which our members reside”; 2) “To communicate the same body to broader society”; 3) “To form and foster in catechesis an awareness of the unity of all realities, especially the realities of faith, so that our members, in all that they have and are, may be led towards a closer knowledge and love of God, the fundamental reality and the fount of all good things”; 4) “To form and foster Latinity in our members, so that they may drink in a greater way from the fonts of theology and Catholic philosophy, as the ‘old’ things which along with the ‘new’ are to be drawn from the treasury of Faith and Reason”; and 5) “To be a center in which men, proficient in ‘scrutinizing the signs of the times and of interpreting them in the light of the Gospel’, may contribute ‘old and new’ things to the intellectual tradition of both their nation, furthermore the whole world, but also the social and synodal vision of the Holy Catholic Church.”[10]

Objectives of the study

Hence, this paper seeks to provide an exposition of the various underlying principles - or, better yet, vocations - surrounding the Collegium Perulae Orientis’ mission, of which four can be found. The first is, as clearly stated in the Mission Statement, the interdisciplinary vocation of the Collegium. The second consists in its cultural vocation. The third consists in its noble vocation. The fourth can be found in its missionary vocation. All these principles are intrinsically connected with one another, and find in each other their mutual fulfillment.

Furthermore, this paper is markedly theological in nature. The reason behind this is that Catholic social doctrine is not “...an ideology, but rather the accurate formulation of the results of a careful reflection on the complex realities of human existence, in society and in the international order, in the light of faith and of the Church's tradition. Its main aim is to interpret these realities, determining their conformity with or divergence from the lines of the Gospel teaching on man and his vocation, a vocation which is at once earthly and transcendent; its aim is thus to guide Christian behavior. It therefore belongs to the field, not of ideology, but of theology and particularly of moral theology.”[11] In light of the intrinsic connection between the four pillars of catechesis, we must connect the social doctrine of the Church (morals) with what the Church believes and professes (Creed).[12] 

This paper therefore seeks to illustrate the philosophical (natural law) and theological foundations for the vision I seek to provide for the Collegium. It is my deepest hope that members - even those who are not Catholics - may appreciate the value of the Church’s living Magisterium in the way that it seeks to order society towards God’s plan for mankind. Finally, as this document is theological, it is best read deliberately and with much reflection. And although this paper remains highly theoretical, it is our hope that experience - and reality itself - can refine, correct, and shape the ideas expressed in this paper, for “[r]ealities are greater than ideas.”[13]

The interdisciplinary vocation of the Collegium (Mt. 22,37-38)

The need to create an interdisciplinary body of learning has been noted by countless Supreme Pontiffs. Despite this, Pope Benedict XVI, of blessed memory, noted in his encyclical Caritas in veritate that such a body of learning, to be utilized for the common good and the benefit of the Holy Church, is lacking today: “Paul VI had seen clearly that among the causes of underdevelopment there is a lack of wisdom and reflection, a lack of thinking capable of formulating a guiding synthesis, for which ‘a clear vision of all economic, social, cultural and spiritual aspects’ is required. The excessive segmentation of knowledge, the rejection of metaphysics by the human sciences, the difficulties encountered by dialogue between science and theology are damaging not only to the development of knowledge, but also to the development of peoples, because these things make it harder to see the integral good of man in its various dimensions.”[14] 

Nevertheless, the Holy Father acknowledges the feasibility of creating such a body of knowledge. “Today’s recovery of an interdisciplinary approach is certainly positive and promising, even in its ‘weak’ form as a simple multidisciplinary approach that favours a better understanding from several points of view of an object of study. It is all the more so in its ‘strong’ form, as cross-disciplinary, situating and stimulating all disciplines against the backdrop of the Light and Life offered by the Wisdom streaming from God’s Revelation.”[15] However, this interdisciplinary body of learning - directed by the theological sciences - should not limit itself merely to academic subjects. It should also incorporate, integrate, and synthesize “practical” sciences such as entrepreneurship, management, home economics, medicine, public policy, and the like. The creation of new modes of theological inquiry, such as a theology of business, can help reverse the “excessive segmentation of knowledge”;[16] and, when integrated into one’s integral life, can be another occasion for the advancement of holiness and the salvation of souls.

This interdisciplinary synthesis, however, is intended towards the elevation of secular culture in light of the Gospel, as well as the development of the Church’s doctrine in order to further her aim of saving souls. The Holy Father understood that theology must not be isolated in mere self-inclination, but rather, be part of a network of disciplines by which it can inform the natural sciences in the order of Faith, and be informed by the natural sciences in the order of Reason.[17] Indeed, the philosophical, juridic, and historical sciences constitute what we call adjunct theological loci, which assist us in understanding and confirming certain theological truths.[18]

For this reason, a specialized and “evangelized” study of these sciences (each of which touch on culture, society and politics) should be taken very seriously and done in a systematic manner adapted for the needs of our age. Indeed, as the Blessed Lord teaches: “Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind. This is the greatest and the first commandment” (Mt. 22,37-38). Yet, in order to love God with one’s whole heart, one’s whole soul, and one’s whole mind; it follows that every power and habit - in its entirety - must be directed towards an intimate relationship with God. It is for this reason that we are called today to begin the work of building an interdisciplinary body of knowledge.

The creation of an interdisciplinary synthesis through dialogue

The creation of such an interdisciplinary synthesis, however, must be achieved through dialogue.[19] The involvement, however, of nonbelievers and those from different Christian denominations and world religions must be situated in concentric circles, the first of which consists of Catholics working and journeying together. For this reason, while it welcomes non-Catholic Christians as members, the Collegium limits the possession of the following offices to Catholics in good standing, in order to maintain orthodoxy: leadership roles in catechesis and doctrinal formation; chairmanship and vice-chairmanship; and teaching and directorial positions within the theological organs or faculties. This is because the Collegium, as a moral entity, may never propose or teach anything contrary to Sacred Doctrine as taught by the Catholic Church.

The second concentric circle consists of non-Catholic Christians, with whom dialogue can certainly occur within the very members of the Collegium itself. The Collegium Perulae Orientis welcomes all Trinitarian Christians, both Catholics and non-Catholics, for it is understood that both Protestant and Oriental Christians can bring much to the table when it comes to understanding the adjunct theological loci and, in some cases, even uncovering various modalities and aspects of Catholic doctrine which can serve as new avenues for dialogue and evangelization. The inclusion of other Christians within the Collegium’s membership can also serve as a source for ecumenical dialogue with the purpose of understanding one another’s confessional perspectives. For this reason, non-Catholic Christians shall be eligible to hold teaching and directorial positions within other organs of the Collegium that are not directly concerned with the transmission of the Faith, such as those organs which shall be established for academic inquiry of secular subjects which, nonetheless, serve as adjunct theological loci.[20]

The third concentric circle consists of dialogue with the rest of the world, with all its religious, philosophical, and cultural persuasions. These may be facilitated in those forums and similar events which the Collegium takes upon itself to organize. The Catholic Church recognizes the value of certain insights put forward by even Her opponents, as stated by the Synod of Bishops: “If listening is the method of the Synodal Process, and discerning is the aim, then participation is the path. Fostering participation leads us out of ourselves to involve others who hold different views than we do. Listening to those who have the same views as we do bears no fruit. Dialogue involves coming together across diverse opinions. Indeed, God often speaks through the voices of those that we can easily exclude, cast aside, or discount. We must make a special effort to listen to those we may be tempted to see as unimportant and those who force us to consider new points of view that may change our way of thinking.”[21]

The rootedness of dialogue in both Sacred Tradition and tradition

However, it should be noted that a dialogue does not entail compromising on necessary truths of the Faith or the moral life. Nor can dialogue be conducted without an integral familiarity with the Church’s own Sacred Tradition. The Catholic Church, though always in the process of reform and renewal, remains true and faithful to her traditions. This remains the same especially in the process of synodalitas which the Holy Father has vigorously promoted. Hence, I believe that in order for us to effectively dialogue with the world, we must be in touch first and foremost with our own traditions.

The Holy Father, Pope Francis, echoes this sentiment in his discourse on love for one’s own people and tradition: “Just as there can be no dialogue with ‘others’ without a sense of our own identity, so there can be no openness between peoples except on the basis of love for one’s own land, one’s own people, one’s own cultural roots. I cannot truly encounter another unless I stand on firm foundations, for it is on the basis of these that I can accept the gift the other brings and in turn offer an authentic gift of my own. I can welcome others who are different, and value the unique contribution they have to make, only if I am firmly rooted in my own people and culture.”[22]

Giving and receiving thus become a dynamic and mutually enriching process. As Pope Benedict XVI wrote, “man cannot live by oblative, descending love alone. He cannot always give, he must also receive. Anyone who wishes to give love must also receive love as a gift. Certainly, as the Lord tells us, one can become a source from which rivers of living water flow. Yet to become such a source, one must constantly drink anew from the original source, which is Jesus Christ, from whose pierced heart flows the love of God.”[23] Indeed, everything good that we have, we have received from God (1 Cor. 4,7). For this reason, the Collegium must necessarily enrich itself with the fullness of Divine Revelation in Jesus Christ, the significance of which is discovered in each generation by those entrusted by Christ to feed his Holy flock, particularly the Supreme Pontiff (Jn. 21,17). We must also enrich ourselves by drinking from the wells provided by the theological schools, whose model of theological study and inquiry remain exemplars for Catholic Christians today.

This rootedness necessitates that “[n]otwithstanding the creed of individual persons, the Collegium, as a moral entity, is faithful to God, the Magisterium of the Church, the Supreme Pontificate, and all articles of faith infallibly proposed by the Church, and with religious submission [obsequium religiosum] it assents to the acts of the merely authentic Magisterium (LG 25), proposing neither heresies nor errors nor public dissent.”[24] This does not mean, however, that non-Catholic Christians are to be compelled to submit to the articles of Faith. Rather, this means that the Collegium’s duty to teach, explain, and provide motives of credibility to even non-Catholic members (which, in fact, is a mere extension of the duty of every Catholic to do so) does not cease. It is our hope that, while honoring the consciences of those who do not yet believe in the Holy Catholic Church, they too may experience the true meaning of being Catholic as manifested in the four pillars.

The cultural vocation of the Collegium (Mt. 13,52)

The Catholic Church acknowledges the value and importance of tradition, both in Sacred, ecclesiastical, and secular terms. Tradition as such is a transmission of a particular good or value from one generation to the next. When traditions begin to interrelate with one another, so as to form a “sharing of life and values”,[25] it forms a culture, “everything whereby man develops and perfects his many bodily and spiritual qualities; he strives by his knowledge and his labor, to bring the world itself under his control. He renders social life more human both in the family and the civic community, through improvement of customs and institutions. Throughout the course of time he expresses, communicates and conserves in his works, great spiritual experiences and desires, that they might be of advantage to the progress of many, even of the whole human family.”[26]

Culture, as such, is intrinsically connected with the life of a nation.[27] Yet, it is also a (naturally) religious reality by which man seeks to confront the “mystery of God.”[28] Furthermore, it is the “historically developed common form of expression of the insights and values which characterize the life of a community.”[29] Joseph Cardinal Ratzinger thus noted that “Culture in the classical sense thus includes going beyond the visible and apparent to actual causes, and thus culture at its core means an opening to the divine. Related to this, as we have already seen, is the notion that the individual transcends himself in culture and finds himself carried along in a larger social subject whose insights he can borrow, continue and develop further. Culture is always bound to a social subject which, on the one hand, takes up the experiences of the individual and, on the other, helps shape them” (ibid).

For this reason, Saint John Paul II declared that “[f]rom this open search for truth, which is renewed in every generation, the culture of a nation derives its character” - thus revealing the intrinsically religious character of a nation.[30] Furthermore, the Holy Church teaches that the evangelization of the nations includes within it a goal of mutual enrichment: “But at the same time, the Church, sent to all peoples of every time and place, is not bound exclusively and indissolubly to any race or nation, any particular way of life or any customary way of life recent or ancient. Faithful to her own tradition and at the same time conscious of her universal mission, she can enter into communion with the various civilizations, to their enrichment and the enrichment of the Church herself.”[31] The nations are to express the “magnalia Dei” (Act. 2,11) according to their own cultural genius.[32] 

Hence, she also teaches that the catholic unity of the Church as one people in the order of grace does not destroy the particular, individual unities of the nations according to the order of nature.[33] Rather, these nations, when incorporated into the Church secundum gratiam, contribute to the enrichment of the Church: “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.”[34]

For this reason, the study of the nation with regard to man’s call towards God - the theology of the nation - is therefore crucial for Christians to understand the importance of the nation as such in the Divine economy (CCC 56-57). This also serves as a principle for the Collegium’s aim to develop Filipino culture in a way conducive to the Gospel. The theology of the nation also serves to create a cohesive natural framework by which the formation of an interdisciplinary body of knowledge can be situated for the good of supernatural theology.[35]

The traditional and progressive dimensions of culture

Culture obviously entails the existence of traditions which, when habitually held for an extended period of time, form institutions. Yet, as Venerable Pius XII noted, true tradition does not consist in returning to the past, but rather, in the reapplication of timeless principles to meet the needs of an ever-progressing world: similar to how an architect, in designing a building suitable for contemporary needs, must not simply follow the best theory for a particular time, but rather, he must meet concrete needs through reapplying timeless principles and keeping his mind fixed at the underlying essential reality.[36] 

For this reason, the foundations of true progress must be rooted in the principles and traditions developed by past generations. Hence, with regard to developing nations, the Church recognizes that they “have certain unmistakable characteristics of their own, resulting from the nature of the particular region and the natural dispositions of their citizens, with their time-honored traditions and custom. In helping these nations, therefore, the more advanced communities must recognize and respect this individuality.”[37] Yet, as the Holy Father noted, the post-industrial tendency toward homogenization causes the ideological manipulation of young people and their deracination from the “spiritual and human riches inherited from past generation…Today, in fact, we see a tendency to ‘homogenize’ young people, blurring what is distinctive about their origins and backgrounds, and turning them into a new line of malleable goods. This produces a cultural devastation that is just as serious as the disappearance of species of animals and plants.”[38] 

More than half a century ago, the Holy Father S. John XXIII lamented the spread of an “indifference to the true hierarchy of values…” in which “[s]piritual values are ignored, forgotten or denied, while the progress of science, technology and economics is pursued for its own sake, as though material well-being were the be-all and end-all of life”, which, originating from those in developed countries, would often spread to developing nations who are recipients of aid.[39] The Church notes that this is nothing less than a “clearly immoral” attack against a nation’s integrity.[40] Time and time again, the Church reiterates that the integrity of all nations, especially developing ones, “must be respected and as far as possible clarified and developed, so that it may remain what it is: a foundation of true civilization.”[41]

Indeed, the value of a nation - both to the world and to the Church - should never be reduced to material goods alone. The Church teaches that “many nations, poorer in economic goods, are quite rich in wisdom and can offer noteworthy advantages to others.”[42] Yet, the Church continues to recognize the need to further the integral human development of each nation - a development which necessarily includes culture: “Developing nations should take great pains to seek as the object for progress to express and secure the total human fulfillment of their citizens. They should bear in mind that progress arises and grows above all out of the labor and genius of the nations themselves because it has to be based, not only on foreign aid, but especially on the full utilization of their own resources, and on the development of their own culture and traditions. Those who exert the greatest influence on others should be outstanding in this respect.”[43] 

This, however, does not preclude the assistance of those from developed countries, in both material and spiritual matters.[44] Yet, when receiving human aid from wealthier nations, the Church cautions that “[t]he developing nations must choose wisely from among the things that are offered to them. They must test and reject false values that would tarnish a truly human way of life, while accepting noble and useful values in order to develop them in their own distinctive way, along with their own indigenous heritage.”[45] In fact, as part of her missionary vocation, the Church herself - through foreign missionaries - “has never failed to foster the human progress of the nations to which she brings faith in Christ. Besides erecting sacred edifices, her missionaries have also promoted construction of hospitals, sanitariums, schools and universities. By teaching the native population how to take full advantage of natural resources, the missionaries often protected them from the greed of foreigners.”[46] 

With this in mind, it is clear that the cultural vocation of the Collegium is both traditional and progressive, two aspects that find their fulfillment in one another. On one hand, Christians must reject tendencies that refuse any notion of progress and development.[47] On the other hand, Christians must fight the deconstructionist tendencies that seek to uproot young people from their traditions, their ancestral experiences.[48] Rather, we should preserve the roots of each nation, people, and culture, aware that “[r]oots are not anchors chaining us to past times and preventing us from facing the present and creating something new. Instead, they are a fixed point from which we can grow and meet new challenges. It does us no good ‘to sit down and long for times past; we must meet our culture with realism and love and fill it with the Gospel. We are sent today to proclaim the Good News of Jesus to a new age. We need to love this time with all its opportunities and risks, its joys and sorrows, its riches and its limits, its successes and failures’.”[49]

For this reason, the Blessed Lord teaches that “every scribe instructed in the kingdom of heaven, is like to a man that is a householder, who bringeth forth out of his treasure new things and old” (Mt. 13,52). He thus illustrated the mutual symbiosis and dependence between development (the new) and continuity (the old). Following His example, the Church calls her theologians to contextualize the timeless truths of the Faith to confront the pressing needs of this age: “Theologica inquistio ad mutandum vocatur, ad exemplar vertendum ad ‘animosam culturalem commutationem’ quae prae omnibus ei tribuat officium ut theologia funditus sit proprii temporis, quippe quae Evangelium legere et interpretari in condicionibus valeat, in quibus viri ac mulieres cotidie versantur, in variis nempe ambitibus locorum, societatum et cultuum, cum ob oculos ex Incarnatione aeternus Logos ut exemplar habeatur, ingrediens ipse in cultum, in mundum prospectandum, in religiosam cuiusque populi traditionem.”[50]

The use of the Latin language

Another aspect of tradition that we seek to develop is the use of the Latin language and, if feasible, even the other classical and sacred languages. With the same principles mentioned above, we can plainly see that the use of the Latin language remains pertinent in order to prepare the Collegium to be an instrument for dialogue between the Church and the world.[51] Saint John XXIII noted these following marks of the Latin language’s intrinsic value in matters natural and supernatural, inasmuch as it is able to elevate both the particular culture of each nation by virtue of its universality, and is therefore appropriate for a universal, Catholic Church.[52]

Yet, the use of the Latin language is by no means to be limited to theological or ecclesiastical matters alone. The Holy Father did not fail to note that “Latin is a treasure trove of knowledge and thought, a key to the classical texts that forged our world. It represents the roots of western civilization and, in many ways, our very identity. It is a language that embraces philosophy, science, art and politics, thus demonstrating its intrinsic value as a tool for reflection and dialogue, more necessary than ever in a world as fragmented as ours…The resourcefulness of thought and creativity, so dear to the Church, spring from the rediscovery of the beauty of a knowledge capable of forming hearts and minds, building bridges and breaking down walls. And in this regard, Lati[n], and with it the intellectual patrimony of humanity, can become tools for harmony among peoples, for the promotion of mutual respect and human dignity.”[53]

For this reason, he noted that “...this ancient language can still speak to us and stimulate our reflection today.”[54] Likewise, the Holy Father Benedict XVI, of blessed memory, noted that there exists an urgent need “to support the commitment to a greater knowledge and more competent use of Latin, both in the ecclesial context and in the broader world of culture. In order to give relevance and resonance to this undertaking the use of didactic methods in keeping with the new conditions and the promotion of a network of relations between academic institutions and scholars is particularly appropriate so as to make the most of the rich and multiform patrimony of the Latin civilization.”[55]

For this reason, the Collegium has taken it upon itself to “form and foster Latinity in our members, so that they may drink in a greater way from the fonts of theology and Catholic philosophy, as the ‘old’ things which along with the ‘new’ are to be drawn from the treasury of Faith and Reason (Mt. 13,52).”[56] In another place, the Collegium declares that Latin “should be promoted and fostered, and should gradually be used in our operations, whenever convenient.”[57] This shall be manifested, not only by means of didactic methods, but also through the development of a Latin-language body of literature on the various interdisciplinary subjects which is of interest to the Collegium. In this way, the universality of the Latin language can serve to further the interdisciplinary vocation of the Collegium, as well as its mission to develop the culture of nations, particularly those of the Philippines and the Far East.[58]

The noble vocation of the Collegium (Mt. 5,48)

The task of developing culture and the integrity of a nation, however, is intrinsically connected with cultural servant-leadership. Venerable Pius XII taught that a healthy democratic society requires the presence of representatives of the people’s traditions - the ruling class - and the presence of eminently aristocratic institutions, including academies of vast and well-merited fame, and including - but certainly not limited to - the nobility.[59] In fact, the formation of an aristocratic leadership is so natural that even societies that repudiate old social institutions would, through the passage of time, form new aristocracies with varying degrees of worthiness.[60] In fact, even in societies without a historic aristocracy, it usually occurs that a new aristocracy would come into existence on account of intergenerational public service.[61]

The Church therefore teaches that the duty of developing national culture necessarily involves the ruling classes: “Those who exert the greatest influence on others should be outstanding in this respect.”[62] The duty of leadership, however, is inherently multi-sectoral, as leaders consist of men and women from diverse fields of competence: statesmen and governors, politicians, workers, engineers, lawyers, diplomats, economists, university professors, orators and writers, officers, doctors and priests.[63] Worthy of mention are also those fields of agriculture, science and industry which are vital for the life of a nation.[64] All these, when brought together, can surely lead to the formation of an interdisciplinary synthesis which can contribute to the continuation of Christ’s salvific work, when it is brought to the “Light and Life offered by the Wisdom streaming from God’s Revelation.”[65] The creation of a community of leaders, therefore, is strongly interdisciplinary.

For this reason, the Collegium seeks to form Christian servant-leaders from every sector of society through a holistic formation in Catholic culture, philosophical and religious thought, theology and spirituality, and other related fields in order to “build and promote an interdisciplinary body of knowledge for the good of the Holy Church’s mission to perfect culture on account of the Gospel, in which everyone in a certain way is called to participate.”[66] Similar to the universities, guilds, and colleges of old, the Collegium seeks to form and become a body of Christian leaders who can give direction to culture in light of both natural beatitude and the salvation of souls. Formed in a coherent synthesis of Catholic light and life, these leaders can help direct and elevate every sector of society towards the common good, thus fostering a spirit of solidarity which respects the dynamism of each part of civil society.[67] 

Yet, in such an undertaking, the words of the Holy Father must be heeded: “In a culture which privileges dialogue as a form of encounter, it is time to devise a means for building consensus and agreement while seeking the goal of a just, responsive and inclusive society. The principal author, the historic subject of this process, is the people as a whole and their culture, and not a single class, minority, group or elite. We do not need plans drawn up by a few for the few, or an enlightened or outspoken minority which claims to speak for everyone. It is about agreeing to live together, a social and cultural pact.”[68] This people does not exclude the elite, nor does it live according to their terms alone.[69] It must therefore be asked how the sociological reality of the elite may be integrated with the Holy Father’s criticism of elitism, the belief that the ruling classes “are the ones who can settle everything. The famous exaggerated liberal adage, all for the people, but nothing with the people.”[70] On account of this, one must re-examine the notions of aristocracy and leadership, especially given the importance of properly defining these notions according to their substance, and not by mere accidental notes.

The nature and extent of aristocracy

It is said that the best polity is that which contains an admixture of monarchy, aristocracy, and democracy, as Saint Thomas notes (ST 1-11, q. 105, a.1). Yet, this should only be taken insofar as the fallen state of human nature is considered, without which a simple monarchy would be best.[71] Now, aristocracy in the Aristotelian and Thomistic tradition is identified with the rule of virtuous men who are committed towards the common good.[72] This is in contrast with oligarchy, which is identified as the rule of those chosen according to wealth.[73] Aristotle noted that in the ideal aristocracy, virtue must be the foundation above which the aristocracy is formed - not merely an addendum to wealth.[74] Nor is the ideal aristocracy inherently hereditary,[75] and neither is it limited to the feudal nobility alone.[76] However, Aristotle understood that the ideal aristocracy is not always attainable, and there exists authentic aristocracies which are inferior to the best type, i.e., those systems which, though having wealth, freedom, and good ancestry as prerequisites, also require virtue.[77] Both Aristotle and the Church taught that laws must correspond to concrete realities.[78] 

Indeed, virtue can be and is often transmitted within a family: “ingenuitas autem est virtus generis.”[79] Petrus de Alvernia noted that the virtue of good birth, however, pertains only to a certain disposition to virtue, and not to the complete possession of virtue itself: “De hoc autem quod dicit quod ingenuitas est virtus, intelligendum quod virtus dupliciter dicitur: uno modo secundum actum perfectum: et sic nobilitas non est virtus, sed in ordine ad ipsam dicitur: alio modo dicitur virtus inchoatio quaedam et dispositio sive inclinatio ad virtutem perfectam. Isto modo dicitur virtus nobilitas, si proveniat ex parentibus et illi ex aliis, et sic secundum quamdam antiquitatem; si autem proveniat ex quacumque causa, facit liberum.”[80] Nevertheless, there must be certain avenues in which free men may participate in virtuous activities and incorporate themselves into a society dedicated to the promotion of virtue, other considerations notwithstanding.[81] For this reason, considerations of wealth or family background - though they are in themselves useful - must never take precedence over virtue.[82]

Saint Robert Bellarmine believed that the human constitution of the Church follows the best polity, insofar as it consists of both monarchy (in the person of the Supreme Pontiff), aristocracy (in the person of the Bishops), and democracy (in the person of the Christian faithful).[83] The principle of gratia supponit naturam presupposes the state of nature and thus demonstrates how the Church builds on the structure of nature, perfects it, and elevates it in grace.[84] Grace presupposes the legitimate existence of aristocratic government, prefects it, and ennobles it, for bishops are not chosen on account of property or family background (especially given that bishops do not form priestly lines). Rather, the Church seeks out men of virtue - both natural and supernatural - who are able to govern the People of God. The same can be said of the Roman pontiff. Although a king, the Supreme Pontiff may come from plebeian stock: nevertheless, princes from the most ancient provenance must kneel before him by virtue of the temporal and spiritual excellence of his office.

The nature of aristocracy as such demands an education fit for the promotion of virtue among the leaders of a nation. Such is an inherent quality among the nobility and similar institutions.[85] Indeed, the purpose of education is to augment the human person as such.[86] Such an education, along with treasures of culture, finances, knowledge, and authority, is an invaluable resource, the possession of which must be commensurate with a readiness and promptness towards concrete action.[87] Hence the words of Christ: “And unto whomsoever much is given, of him much shall be required: and to whom they have committed much, of him they will demand the more” (Lc. 12,48). Such an education is to be found in the family: Venerable Pius XII held that the transmission of the virtues proper to aristocratic leaders occurs primarily in the family environment.[88] It is only in a secondary and derivative way that civil society participates in this mission, though it remains essential for supplementing what the family alone cannot provide.[89] 

However, it is not enough that virtue in a people belongs only to the ruling class, hence the reproach of Christ: “Woe to you lawyers, for you have taken away the key of knowledge: you yourselves have not entered in, and those that were entering in, you have hindered” (Lc. 11,52). The errors of the Jewish leaders lied in their wilful distance from - and even contempt for - the people, their refusal to consider their perspectives or listen to their viewpoints.[90] Such an elitist tendency is modernist[91] in ethos and distracts from Christ: “A supposed soundness of doctrine or discipline leads instead to a narcissistic and authoritarian elitism, whereby instead of evangelizing, one analyzes and classifies others, and instead of opening the door to grace, one exhausts his or her energies in inspecting and verifying. In neither case is one really concerned about Jesus Christ or others. These are manifestations of an anthropocentric immanentism. It is impossible to think that a genuine evangelizing thrust could emerge from these adulterated forms of Christianity.”[92]

There is also the complacency which is characteristic of spiritual worldliness, in which these leaders sought to remain ‘safe’ or ‘stable,’ without involving themselves in - much less listening to - the dynamic realities of their people or or their God-made-man, Jesus Christ.[93] Spiritual worldliness imposes its own way of doing things upon the People of God that it leads to factions within the Church, seeking to make “war with other Christians who stand in the way of their quest for power, prestige, pleasure and economic security” - thus neither entering into the gate of knowledge nor allowing others to do so (Lc. 11,52).[94] Indeed, Christ and His People are dynamic and uncomfortable realities.[95] Such is the nature of a people, in which differences are necessary for growth: “The concept of ‘people’ is in fact open-ended. A living and dynamic people, a people with a future, is one constantly open to a new synthesis through its ability to welcome differences. In this way, it does not deny its proper identity, but is open to being mobilized, challenged, broadened and enriched by others, and thus to further growth and development.”[96] 

The solution to this problem lies in the constant, dynamic pursuit of excellence through following the example of Jesus Christ: “For the noble plan noble deeds, and in noble deeds they persist” (Is. 32,8).[97] Virtue, indeed, is the product of a constant pursuit of excellence through consistent right conduct.[98] Such a pursuit of excellence, however, must take into account concrete realities. The concept of the mean (which is essential to the notion of virtue), as Aristotle and Saint Thomas note, can either be an absolute mean or a mean relative to what is suitable for the concrete person.[99] Both Saint Thomas and Aristotle place a premium on the latter sense of mean, i.e., mean relative to one’s person.[100] The determination of such a mean, however, is achieved through right reason, the application of which is referred to as prudence, which necessitates the knowledge of both universals and particular circumstances.[101] For this reason, Saint Thomas rightly notes that prudence is the virtue which determines the mean of the moral virtues, insofar as the moral virtues are necessary for human action (along with the intellectual virtues).[102] 

With our understanding of virtue and its intrinsic connection with both aristocracy and closeness to concrete realities, one may come to understand how the latter concept is integral to the Holy Father’s understanding of nobility: “...nobility is not bought, it is generated, it is inherited, it is breathed, it is lived. You are either noble or not noble. A certificate does not give you the nobility. I found a noble country [in Panama]. In addition, a country where protocol exists, but the protocol needs to be popular too. And when I saw people in authority such as the president, in jeans and T-shirts, going around among the people that night like any other person, other authorities doing other things, or when I say the bishops involved with the people and the priests – that is nobility, it is the nobility of the people, it is respecting the people, loving the people.”[103] Indeed, it is in reference to the people and their realities (especially traditions) that an aristocracy finds its character.[104] 

Hence another concept which is interrelated to the Aristotelian notion of excellence: the idea of the beautiful, which is also identified with the noble.[105] The noble or the beautiful (τοῦ καλοῦ), which is the purpose of virtue (τέλος τῆς ἀρετῆς), is essential to it, hence beautiful actions are intrinsically desirable (τὰ γὰρ καλὰ καὶ σπουδαῖα πράττειν τῶν δι' αὑτὰ αἱρετῶν).[106] For this reason, Ancient Greek optimates were referred to as “the beautiful and the good” (καλῶν κἀγαθῶν), who must then shine through right action (πράττοντες ὀρθῶς ἐπήβολοι γίνονται).[107] Hence, as Saint Thomas comments: “Ita etiam de numero eorum qui sunt boni et optimi in vita virtuosa illi soli illustres fiunt et felices qui recte operantur. Unde melius dicitur quod operatio secundum virtutem sit felicitas quam ipsa virtus.”[108] For this reason, all men are called to participate in nobility: “Estote ergo vos perfecti, sicut Pater vester caelestis perfectus est” (Mt. 5,48).[109]

The nature and extent of noble leadership

Now that we understand the nature of the aristocracy, we can understand that a leadership that is noble by nature is based on virtue.[110] This compels those who are called to this mission to consider certain nuances in what it means to be a leader. Venerable Pius XII noted that it is the mission of an authentic aristocracy to render a good example to other parts of society by their life and conduct.[111] This is especially important given the interrelationality within a people, consisting of the constant transmission of virtues and vices from one social class to another.[112] Furthermore, the cultural makeup of a people is greatly affected by the moral condition of the ruling class.[113] The role of the nobility (and other aristocratic institutions) therefore consists in serving as a driving force for the progress of the whole people.[114] This is in complete congruence with the Christian dictum: “In omnibus teipsum praebens exemplum bonorum operum, in doctrina integritatem, gravitatem, in verbo sano irreprehensibilem, ut is, qui ex adverso est, vereatur, nihil habens malum dicere de nobis” (Tit. 2,7-10).[115]

Venerable Pius XII therefore noted that the particular steps Christian optimates (and, mutatis mutandis, similar social authorities) must take in order to take on the burden of leadership consisted in the exercise of virtue, the proper use of aristocratic qualities for the common good, the pursuit of excellence in every profession and field of activity, and the preservation of the nation’s integrity.[116] Indeed, the last statement is especially pertinent to developing countries in which national integrity is often bartered in exchange for material aid.[117] The cultural mission of the Collegium, that is to say, the protection of Filipino culture and cultures, is therefore intrinsically linked with the formation of cultural leaders as optimates.

However, the importance of noble leaders in setting direction to the life of the people does not preclude the crucial function held by other sectors of society in elevating a nation.[118] Instead, each sector of society must seek the perfection of society in accordance with the virtues specific to each class.[119] “Excellence yes, but for all, not just for some.”[120] The aristocracy, therefore, is tasked with coordinating this growth by participating in it as leaders: “Ora quale parte è stata commessa in modo speciale a voi, diletti figli e figlie? quale ufficio vi è stato particolarmente attribuito? Precisamente quello di agevolare questo svolgimento normale; quello che nella macchina presta e compie il regolatore, il volano, il reostato, che partecipano all'attività comune e ricevono la loro parte della forza motrice per assicurare il movimento di regime dell'apparecchio. In altri termini, patriziato e nobiltà, voi rappresentate e continuate la tradizione.”[121]

Hence, the noble vocation of the Collegium should by no means imply that other parts of society are to remain passive. Rather, this recognizes that a true people “…lives and moves by its own life energy…The people lives by the fullness of life in the men that compose it, each of whom—at his proper place and in his own way—is a person conscious of his own responsibility and of his own views…In a people worthy of the name all inequalities based not on whim but on the nature of things, inequalities of culture, possessions, social standing - without, of course, prejudice to justice and mutual charity - do not constitute any obstacle to the existence and the prevalence of a true spirit of union and brotherhood. On the contrary, so far from impairing civil equality in any way, they give it its true meaning; namely, that, before the state[,] everyone has the right to live honorably his own personal life in the place and under the conditions in which the designs and dispositions of Providence have placed him.”[122] 

For this reason, cultural leadership, by its very nature, compels cultural leaders not to be inward-looking in the manner of a caste, but rather, to serve as an empowering force for the rest of civil society.[123] Although this duty principally belonged to the nobility and patricians, this would also apply, mutatis mutandis, to other sectors of the ruling (and even the educated) class by virtue of their ability to leave their influence on all sectors of a healthy society.[124] Indeed. the elevation of leaders in various parts of society, and their convergence by means of the interdisciplinary nature of the Collegium, shall surely contribute to the formation of an aristocracy which can assist the People of God in bringing Filipino culture to a greater conformity to the Gospel.

When leaders begin to view social dynamics as a matter between the privileged elite and the masses, they lose sight of being “with and of the people.” This becomes clear when one sees how Ven. Pius XII made a very important distinction between the people and the masses: “The people, and a shapeless multitude (or, as it is called, ‘the masses’) are two distinct concepts. The people lives and moves by its own life energy; the masses are inert of themselves and can only be moved from outside. The people lives by the fullness of life in the men that compose it, each of whom—at his proper place and in his own way—is a person conscious of his own responsibility and of his own views. The masses, on the contrary, wait for the impulse from outside, an easy plaything in the hands of anyone who exploits their instincts and impressions; ready to follow in turn, today this flag, tomorrow another.”[125] In other words, the concept of people is paramount, for “[t]he whole is greater than the part, but it is also greater than the sum of its parts.”[126] 

The Holy Father repeats this in various places. He states: "Closed populist groups distort the word ‘people,’ since they are not talking about a true people. The concept of ‘people’ is in fact open-ended. A living and dynamic people, a people with a future, is one constantly open to a new synthesis through its ability to welcome differences. In this way, it does not deny its proper identity, but is open to being mobilized, challenged, broadened and enriched by others, and thus to further growth and development…”.[127] When an authentic people loses its cultural moorings, “there flourish powerful interests that take advantage of such low self-esteem, while attempting, through the media and networks, to create a new culture in the service of the elite. This plays into the opportunism of financial speculators and raiders, and the poor always end up the losers.”[128] 

Thus, the idea of the “masses” is contrary to the common good: “Yet in this we have an enemy against us. The enemy, Pope Francis said, is ‘the spirit of the world, who does not want us to be a people. Rather, he wants us to become “the masses” who are neither thinking nor free.’ The Pope detailed this enemy's tactics: ‘a determinate way of thinking is imposed, this thought is publicized, and people are expected to keep to this line of thought,’ which he described as ‘uniform, weak, and yet so widespread’.”[129] Similarly, certain groups in the Church have an elitist tendency to view the People of God “...as an inert mass, always in need of being awakened and mobilized through a ‘consciousness-raising’ consisting in arguments, appeals and teachings. As if the certainty of faith was the consequence of persuasive speech or training methods.”[130] Hence, attempts to make fruitful Catholic Action in society must avoid treating a people as an inert mass, lest they lose sight of Christian leadership and become authoritarian.[131]

Leadership, therefore, is to help another move by their own power. To help the poor, one needs to discover who they are in their fullness: as persons belonging to families and communities. Everyone must be moored in the traditions coming from their families, communities, and friends, and avoid the trap of thinking in terms of quantity over quality. When a country consists of the masses, only the elite is enabled to have life. In an authentic people, however, the leadership potential of each part of society is given an opportunity to grow. Just as grace does not destroy nature, but rather “builds on nature and brings it to fulfilment,”[132] so must the State build upon the characteristics within a people and allow it to grow: “The truly ‘popular’ thing – since it promotes the good of the people – is to provide everyone with the opportunity to nurture the seeds that God has planted in each of us: our talents, our initiative and our innate resources. This is the finest help we can give to the poor, the best path to a life of dignity.”[133] 

Hence, the Holy Father teaches that “[t]rue charity is capable of incorporating all these elements in its concern for others. In the case of personal encounters, including those involving a distant or forgotten brother or sister, it can do so by employing all the resources that the institutions of an organized, free and creative society are capable of generating. Even the Good Samaritan, for example, needed to have a nearby inn that could provide the help that he was personally unable to offer. Love of [neighbor] is concrete and squanders none of the resources needed to bring about historical change that can benefit the poor and disadvantaged.”[134] The principle of gratia supponit naturam applies just as much here as it does in the field of international relations, wherein the innate developmental power possessed by nations, by virtue of their “labor and genius”, is to be recognized and aided, rather than replaced.[135] Indeed, the Church teaches that a nation’s leaders find their aristocratic (excellent) mission in this reality: “Qua in re illi excellant oportet, qui maiorem influxum in alios exercent.”[136]

The missionary vocation of the Collegium (Mt. 28,19)

Any authentic discourse on leadership, however, must take into account the example of Christ and the men He chose to lead the Church. Indeed, our Lord Jesus Christ selected a few men to accompany Him in his mission, but did not leave them the sole beneficiaries. “Jesus did not tell the apostles to form an exclusive and elite group. He said: ‘Go and make disciples of all nations’ (Mt 28:19).”[137] The same reality is expressed in the prayer for the consecration of a bishop, in which the ordinand is granted the power Christ gave to His Apostles, who built the Church “in gloriam et laudem indeficientem nomini [Domini].”[138] With what we have discussed in the past four chapters, it is evident that leaders are - by the very nature of their office - called to go out and lead the people, both in the temporal order (civil society) and the supernatural (the Church). For this reason, one cannot speak of leadership without appreciating the missionary aspect of leadership.

The missionary aspect of leadership is exemplified in the dictum of our Lord Jesus Christ: “Go ye into the whole world, and preach the gospel to every creature” (Mk. 16,15). In another place, he commands his disciples to “teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Mt. 28,19). But just as the Church ennobles and enriches the nations and their cultures, she is herself enriched in the order through her missionary activity.[139] The process of mutual enrichment is crucial to understanding the Church’s dialogue with different and diverse cultures, from inculturation up to interreligious dialogue.[140] “Only with the help of all the cultures will it be possible for these riches to be manifested ever more clearly, and for the Church to progress towards a daily more complete and profound awareness of the truth, which has already been given to her in its entirety by the Lord.”[141]

Likewise, the aristocracy and other leaders - while called to enrich the culture of a people - must also allow themselves to be enriched by the culture and the life of the people.[142] For this reason, Venerable Pius XII encouraged nobles to participate in popular professions which were historically considered as beneath the stature of the nobility.[143] An authentic ruling class must both direct and represent the traditions of the people.[144] For this reason, they must not fail to identify themselves with the people - properly understood.[145] They must not follow the example of the Pharisees, who “separate themselves from the people and do not welcome Jesus. But why? They were illustrious, intelligent, they had studied. But they had a great defect: they had forgotten their own belonging to the people…”.[146] And in order to be close with the people, to make prudent decisions and practice the moral virtues, to be a virtuous (noble) leader, one must understand particular realities: and this can only be done through dialogue.[147]

Venerable Pius XII illustrated the importance of such dialogue through the example of Laënnec, who served his patients by listening to the lungs and the heartbeat of his patients, abstracting the principles behind his example with regard to the social function of the aristocracy, declaring that they, too, must listen to the people: “Vi sono mali della società, non altrimenti che degli individui. Fu un grande avvenimento nella storia della medicina, quando un giorno il celebre Laënnec, uomo di genio e di fede, chino ansiosamente sul petto dei malati, armato dello stetoscopio da lui inventato, ne faceva l'ascoltazione, distinguendo e interpretando i più leggeri soffi, i fenomeni acustici appena percettibili dei polmoni e del cuore. Non è forse una funzione sociale di prim'ordine e di alto interesse quella di penetrare in mezzo al popolo e di ascoltare le aspirazioni e il malessere dei contemporanei, di sentire e discernere i battiti dei loro cuori, di cercare rimedio ai mali comuni, di toccarne delicatamente le piaghe per guarirle e salvarle dall'infezione, possibile a sopravvenire per difetto di cure, schivando di irritarle con un contatto troppo rude?”[148]

The concentric circles of missionary leadership

Hence, similar to the framework presented in the discussion on the Collegium’s interdisciplinary vocation, there are three concentric circles that describe the Collegium’s model of leadership. First is the formation of optimates, as mentioned in the previous section. The pursuit of excellence is manifested in the formation of projects which exemplify the virtue of leadership, either in the art of organization or in other fields.[149] These personal projects, which may also be institutions in and of themselves, when rightly ordered, become authentic missions and are thus not to be supplanted by the Collegium.[150] Neither is the Collegium to interfere with the operations of these projects: rather, these projects, by the convergence of those who lead them, are naturally expected to harmonize with one another through mutual assistance that can only come from an organic and convivial dialogue between members, and not from a positive mandate from the Collegium itself.

The Collegium also acknowledges that in contemporary society there exist leaders and organizations who, for some reason or another, are not able to join the Collegium. This may be purely on account of office and the limitations of time that it brings, especially among those who are in charge of large projects. In others, however, this inability to join is more fundamental and permanent, especially on account of differences in principles and goals. In these cases, however, the Collegium does not reject the possibility of these persons and organizations making important contributions to the common good in varying degrees, for as long as these organizations or projects are not directly repugnant to natural law. Therefore, the possibility, nature, and extent of cooperation with these individuals and projects must be left to the prudence of the Collegium and its advisors.

Finally, insofar as the Collegium is called to share excellence to the people, it must take local communities into account. In the words of the Holy Father, “ We need to pay attention to the global so as to avoid narrowness and banality. Yet we also need to look to the local, which keeps our feet on the ground.”[151] He also understood that “[n]ew processes taking shape cannot always fit into frameworks imported from outside; they need to be based in the local culture itself…There is a need to respect the rights of peoples and cultures, and to appreciate that the development of a social group presupposes an historical process which takes place within a cultural context and demands the constant and active involvement of local people from within their proper culture. Nor can the notion of the quality of life be imposed from without, for quality of life must be understood within the world of symbols and customs proper to each human group.”[152] 

For this reason, the Collegium must encourage the formation of local leaders in accordance with their cultural process and the perfection relative to each culture.[153] Local leaders must strive to practice virtue in a way that is congruent with their needs and abilities. Hence, the Collegium is called to enter into dialogue with existing communities and societies, resulting in the formation of cooperative projects that seek to materialize the process of dialogue in something concrete. These cooperative projects, however, should be multifaceted, respecting the liberty of local leaders to act on their own initiative and even to make their own mistakes. We must keep in mind the words of the Holy Father, that “we should not be hesitant, afraid to take chances or make mistakes. Avoid the paralysis of the living dead, who have no life because they are afraid to take risks, to make mistakes or to persevere in their commitments. Even if you make mistakes, you can always get up and start over, for no one has the right to rob you of hope.”[154] 

Indeed, the Collegium seeks to lead by example, in the manner proper for noble leaders.[155] And who is our ultimate exemplar, if not Jesus Christ, “vero e indelebile titolo di genuina nobiltà”?[156] We must therefore pray that we may be worthy to follow Christ and, in the manner of Saint Paul, say: “Imitatores mei estote, sicut et ego Christi” (1 Cor. 11,1). “The constant choice of good produces a virtuous life. The Son of God made man is the subject of all virtues, therefore the imitation of Christ consists precisely in living a virtuous life in communion with Christ. The power of virtue derives from the Holy Spirit, poured into the hearts of believers, who brings about upright behaviour. This is the purpose of human existence. In this way man experiences his Christ-like perfection.”[157] 

Without the imitation of Jesus Christ, all is meaningless. This requires that members are exposed to, and, by request, formed in the four pillars of the Catechism.[158] In fact, the imitation of Christ is the final goal of the Collegium, for it is the purpose of the interdisciplinary synthesis that we seek to form in order to augment theological inquiry: “cum ob oculos ex Incarnatione aeternus Logos ut exemplar habeatur, ingrediens ipse in cultum, in mundum prospectandum, in religiosam cuiusque populi traditionem.”[159] For indeed, the Word of God is the “principium omnium scientiarum”: the source of all knowledge (Mt. 13,45-46), and without the imitation of Christ, we would become like the lawyers to whom Christ said: “you have taken away the key of knowledge: you yourselves have not entered in, and those that were entering in, you have hindered” (Lc. 11,52).[160] 

The synodal character of missionary leadership

The Catholic Church takes cognizance of the importance of mission and dialogue in building a Synodal Church. In this case, I would like to direct readers to two passages that refer to the lay apostolate. Firstly, the Synod on Synodality acknowledges the civic-social-political aspects of missionary leadership: “Each Baptised person responds to missionary needs in the contexts in which they live and work, according to their dispositions and abilities. This demonstrates the freedom of the Spirit in bestowing God’s gifts. Owing to this dynamism in the Spirit, the People of God, listening to the reality in which they live, discover new forms of commitment and new ways to fulfil their mission. Christians, each according to their diverse roles - within the family and other states of life; in the workplace and in their professions; engaged civilly, politically, socially or ecologically; in the development of a culture inspired by the Gospel, including the evangelisation of the digital environment - walk the paths of the world and proclaim the Gospel where they live, sustained by the gifts of the Spirit.”[161]

The Synod then acknowledges the spiritual needs, as well as the obligations, of these leaders: “In doing so, they ask the Church not to abandon them but rather to enable them to feel that they are sent and sustained in mission. They ask to be nourished by the bread of the Word and the Eucharist, as well as by the familial bonds of the community. They ask that their commitment be recognised for what it is: Church action in light of the Gospel, and not merely a personal choice. Lastly, they ask the community to accompany those who, through their witness, have been drawn to the Gospel. In a missionary synodal Church, under the leadership of their pastors, communities will be able to send people out in mission and support those they have sent. Communities will, therefore, see themselves as primarily devoted to the service of a mission that the faithful carry out within society, in family and working life. They will, therefore, not remain focused exclusively on the activities that take place within their own communities and upon their own organisational needs.”[162]

Finally, the Synod discusses the multiformity of ministries present in the Church, by the action and grace of the Holy Spirit: “Mission involves all the Baptised. The first task of lay women and men is to permeate and transform earthly realities with the spirit of the Gospel. At the behest of Pope Francis, the synodal process urged local Churches to respond with creativity and courage to the needs of the mission. This response should involve discernment among the various charisms in order to identify which of these should take a ministerial form and thus be equipped with adequate criteria, tools and procedures. Not all charisms need to be configured as ministries, nor do all the Baptised need to become ministers, nor do all ministries need to be instituted…A missionary synodal Church would encourage more forms of lay ministries, that is, ministries that do not require the sacrament of Holy Orders, and this not only within the liturgical sphere. They can be instituted or not instituted. Further reflection should be given to the most effective way of bestowing lay ministries at a time when people move from one place to another with increasing ease, specifying the times and areas of their exercise.”[163]

The Collegium seeks therefore to dispose leaders to serve both civil society and the Church, for the two are analogous and interconnected: “For, He who created and governs all things has, in His wise providence, appointed that the things which are lowest should attain their ends by those which are intermediate, and these again by the highest. Thus, as even in the kingdom of heaven He hath willed that the choirs of angels be distinct and some subject to others, and also in the Church has instituted various orders and a diversity of offices, so that all are not apostles or doctors or pastors, so also has He appointed that there should be various orders in civil society, differing in dignity, rights, and power, whereby the State, like the Church, should be one body, consisting of many members, some nobler than others, but all necessary to each other and solicitous for the common good.”[164] This diversity of office in the natural order, however, comes with gifts that are proper to its function, and which must bear fruit, as our Lord says in Luke 16 and Matthew 25.[165] 

Yet, essential to a Christian aristocracy is the imitation of Christ, which necessitates an elevation of an aristocracy in the life of grace and not mere nature alone.[166] The elevation of laypersons in grace, by virtue of Christian baptism, is the essential element of the lay vocation, which compels laypersons to “seek the kingdom of God by engaging in temporal affairs and by ordering them according to the plan of God.”[167] Therefore, God elevates the natural virtues through His graces, gifts, and supernatural virtues, and it is supernatural charity that orders the natural virtues in a way conducive to salvation.[168] For this reason, the preservation and cultivation of a nation’s tradition is not only a service to civil society, but to the Church as well.[169] It is a service to the Church, insofar as the Church is called to develop, enrich, and ennoble culture in the life of grace.[170] Thus, the mandate, “docete omnes gentes” (Mt. 28,19) is pertinent to the Collegium: it is called to assist the Church in the evangelization of culture.[171] Following the example of Christ the Redeemer, who deigned to elevate the blood of both worker and nobleman by His Incarnation, the Collegium seeks to engage in missionary discipleship in order to elevate each part of Filipino society in light of the Gospel.[172] 

Jesus Christ: The Exemplar of the Gentleman-Missionary

It is in these realities that the mission of the Collegium Perulae Orientis finds its source and its justification, for it is nothing other than the Church’s very own teachings applied and adapted to meet a particular context. These teachings, insofar as they are the Church’s own, are permanent realities.[173] Yet, the permanence and “continuity” of said teachings do not preclude “renewal”, which presupposes a Magisterium “capable of opening itself to new things, without having its nature altered by them.”[174] The nature of this Magisterium, however, is that of a servant-interpreter of God’s word.[175] Hence, in apprehending the teachings of the Church, we must look towards the ultimate reality the Church seeks to express: God. And it is in looking at the dynamism of God’s life that we can find our synthesis in the two modes of leadership I presented before you today.

Firstly, God is the source of all nobility.[176] In affirming this, Venerable Pius XII quoted Saint Thomas, who stated thus: “Omnis enim nobilitas cuiuscumque rei est sibi secundum suum esse: nulla enim nobilitas esset homini ex sua sapientia nisi per eam sapiens esset, et sic de aliis. Sic ergo secundum modum quo res habet esse, est suus modus in nobilitate: nam res secundum quod suum esse contrahitur ad aliquem specialem modum nobilitatis maiorem vel minorem, dicitur esse secundum hoc nobilior vel minus nobilis…Deus igitur, qui est suum esse, ut supra probatum est, habet esse secundum totam virtutem ipsius esse. Non potest ergo carere aliqua nobilitate quae alicui rei conveniat.”[177] Nobility therefore, whether it be from blood, valor, virtue, Christian faith and grace - all this comes from God.[178] The Christian noble is to serve the Church, and he must add to his ancestral nobility his own personal virtue, insofar as virtue can and often does outshine nobility of blood.[179] Indeed, the Pope points towards the Christian saints as the most sublime form of nobility, a nobility which all are called to participate in.[180]

And it is in this call to sainthood, this call to what Venerable Pius XII called spiritual nobility, that the missionary vocation of the Collegium finds its place.[181] For “[t]he universal call to holiness is closely linked to the universal call to mission. Every member of the faithful is called to holiness and to mission. This was the earnest desire of the Council, which hoped to be able ‘to enlighten all people with the brightness of Christ, which gleams over the face of the Church, by preaching the Gospel to every creature.’ The Church's missionary spirituality is a journey toward holiness.”[182] This requires both ad intra and ad extra action. The first is evident by the principle, nemo dat quod non habet: therefore, “[t]he call to mission derives, of its nature, from the call to holiness. A missionary is really such only if he commits himself to the way of holiness…”.[183] This is just as true for the natural order as it is for the supernatural. Similarly, we cannot lead a virtuous society if we ourselves are not virtuous.

Nobility demands mission - the example of the Blessed Virgin

The second requires more exposition, for “the vocation to holiness is intimately connected to mission and to the responsibility entrusted to the lay faithful in the Church and in the world. In fact, that same holiness which is derived simply from their participation in the Church's holiness, represents their first and fundamental contribution to the building of the Church herself, who is the ‘Communion of Saints’.”[184] Mission is “a path to holiness”, and “[e]ach saint is a mission, planned by the Father to reflect and embody, at a specific moment in history, a certain aspect of the Gospel.”[185] 

As the Holy Father understood, “[t]hat mission has its fullest meaning in Christ, and can only be understood through him. At its core, holiness is experiencing, in union with Christ, the mysteries of his life. It consists in uniting ourselves to the Lord’s death and resurrection in a unique and personal way, constantly dying and rising anew with him. But it can also entail reproducing in our own lives various aspects of Jesus’ earthly life: his hidden life, his life in community, his closeness to the outcast, his poverty and other ways in which he showed his self-sacrificing love. The contemplation of these mysteries, as Saint Ignatius of Loyola pointed out, leads us to incarnate them in our choices and attitudes…The Father’s plan is Christ, and ourselves in him. In the end, it is Christ who loves in us, for ‘holiness is nothing other than charity lived to the full’.”[186] 

From thence the Holy Father also makes a necessary connection between personal mission and that of the whole Kingdom of God: “Just as you cannot understand Christ apart from the kingdom he came to bring, so too your personal mission is inseparable from the building of that kingdom: ‘Strive first for the kingdom of God and his righteousness’. Your identification with Christ and his will involves a commitment to build with him that kingdom of love, justice and universal peace. Christ himself wants to experience this with you, in all the efforts and sacrifices that it entails, but also in all the joy and enrichment it brings. You cannot grow in holiness without committing yourself, body and soul, to giving your best to this endeavour.”[187]

Similarly, in the order of nature, private enterprise and property possess a social function.[188] Solidarity is the fruit of recognizing this fact.[189] Strikingly, this social function of property is connected with its purpose of perfecting the proprietor: “Whoever has received from the divine bounty a large share of temporal blessings, whether they be external and material, or gifts of the mind, has received them for the purpose of using them for the perfecting of his own nature, and, at the same time, that he may employ them, as the steward of God's providence, for the benefit of others.”[190] The idea that large shares of temporal goods are dedicated both to the common good and to the perfection of the owner is nothing other than the aristocratic ideal.[191] The perfection of human action, again, comes from virtue, and there are virtues that are connected with having large amounts of property, such as magnificence.[192] Yet, Leo XIII did not merely discuss the possession of material wealth, but also that of intellectual gifts.[193] 

For this reason, Ven. Pius XII noted that the possession of both material and spiritual goods gives aristocracies a special social mission: “Prontezza d'azione. Nella grande solidarietà personale e sociale, ognuno deve essere pronto a lavorare, ad immolarsi, a consacrarsi al bene di tutti. La differenza sta non nel fatto della obbligazione, ma nel modo di soddisfarla. E non è forse vero che coloro, i quali dispongono di più tempo e di più abbondanti mezzi, debbono essere i più assidui e i più solleciti a servire? Parlando di mezzi, Noi non intendiamo di riferirci soltanto nè primariamente alle ricchezze, ma a tutte le doti d'intelligenza, di coltura, di educazione, di conoscenze, di autorevolezza, le quali doti non sono concesse ad alcuni privilegiati dalla sorte per loro esclusivo vantaggio, o per creare una irrimediabile disuguaglianza tra fratelli, ma per il bene della intera comunità sociale. In tutto ciò che è servigio del prossimo, della società, della Chiesa, di Dio, voi dovete essere sempre i primi. Là è il vostro vero grado di onore; là è la vostra più nobile precedenza.”[194]

Indeed, the responsibility of those who have much to do more is supported by Scripture: “Divitibus huius saeculi praecipe non superbe sapere neque sperare in incerto divitiarum sed in Deo, qui praestat nobis omnia abunde ad fruendum, bene agere, divites fieri in operibus bonis, facile tribuere, communicare, thesaurizare sibi fundamentum bonum in futurum, ut apprehendant veram vitam” (1 Tim. 6,17-19). Pope Benedict XV directly connected this with the nobility, specifically, the “sacerdozio della nobiltà,” priesthood of the nobility.[195]  In another place, our Lord commands us: “Facite vobis amicos de mammona iniquitatis, ut, cum defecerit, recipiant vos in aeterna tabernacula” (Lc. 16,9). Saint Clement of Alexandria, reflecting upon this passage, affirms the social character of private property: “Quanam quis ratione esurientem alat, sitienti potum det, nudum contegat, peregrinum colligat, quae nisi quis faciat, ignem comminatur et tenebras exteriores, si quisque ipse prior horum omnium egenus existerit?”[196] It is clear that the social function of property and all sorts of riches is biblical.

Such a concept of “noblesse oblige,” or what I would call “missionary-nobility,” is concretely reflected in the supernatural level by the example of the Blessed Virgin, “that august Princess and faithful Virgin…”.[197] Being of the noble House of David, yet elevated with the fullness of grace (Lc. 1,28), the Blessed Virgin was twice-noble: one in the order of nature, another in the order of grace - especially in Her Immaculate Conception.[198] Yet, the Blessed Virgin was also a missionary, and in three prominent ways. First is her role in the Pentecost event: “With the Holy Spirit, Mary is always present in the midst of the people. She joined the disciples in praying for the coming of the Holy Spirit and thus made possible the missionary outburst which took place at Pentecost. She is the Mother of the Church which evangelizes, and without her we could never truly understand the spirit of the new evangelization…”.[199] 

Second was the charge left to her by Christ during His Passion and Death: “At that crucial moment, before fully accomplishing the work which his Father had entrusted to him, Jesus said to Mary: ‘Woman, here is your son’. Then he said to his beloved friend: ‘Here is your mother’. These words of the dying Jesus are not chiefly the expression of his devotion and concern for his mother; rather, they are a revelatory formula which manifests the mystery of a special saving mission. Jesus left us his mother to be our mother. Only after doing so did Jesus know that ‘all was now finished’...”.[200] Through her motherhood, her poverty, the death of Her Son and her resulting sorrows; the Blessed Virgin therefore becomes for us “the missionary who draws near to us and accompanies us throughout life, opening our hearts to faith by her maternal love. As a true mother, she walks at our side, she shares our struggles and she constantly surrounds us with God’s love.”[201] 

Finally, through her love for “justice and tenderness, of contemplation and concern for others,” the Blessed Virgin becomes for us “a model of evangelization. We implore her maternal intercession that the Church may become a home for many peoples, a mother for all peoples, and that the way may be opened to the birth of a new world. It is the Risen Christ who tells us, with a power that fills us with confidence and unshakeable hope: ‘Behold, I make all things new’.”[202] For this reason, the Collegium sees in the Blessed Virgin the penultimate synthesis of missionary nobility, yet never failing to “magnify the Lord” (Lc. 1,46), the ultimate synthesis of missionary nobility: Christ God.

Instaurare omnia in Christo (Eph. 1,10)

Venerable Pius XII noted that the mission to perfect and restore culture can only be done in Christ Jesus: “Questa volta l'opera di restaurazione è incomparabilmente più vasta, delicata e complessa. Non si tratta di reintegrare nella normalità una sola Nazione. Il mondo intero, si può dire, è da riedificare; l'ordine universale è da ristabilire. Ordine materiale, ordine intellettuale, ordine morale, ordine sociale, ordine internazionale, tutto è da rifare e da rimettere in movimento regolare e costante. Questa tranquillità dell'ordine, che è la pace, la sola vera pace, non può rinascere e perdurare che a condizione di far riposare la società umana su Cristo, per raccogliere, ricapitolare e ricongiungere tutto in Lui: instaurare omnia in Christo: con la unione armoniosa dei membri tra loro e la loro incorporazione all'unico Capo che è Cristo.”[203] It is Christ alone who can heal and restore our human nature, wounded by sin.[204] Therefore, our mission is not only a work of natural restoration: it must have a soul-saving dimension.

Jesus Christ, the exemplar of the gentleman-missionary, “being rich…became poor, for your sakes; that through his poverty you might be rich” (2 Cor. 8:9). Being born of noble - albeit impoverished - stock, he also lived his life as a laborer, thus dignifying both states of life.[205] Indeed, it is the special function of aristocracies to elevate the condition of the people.[206] And Christ was twice noble - being God Himself, he “thought it not robbery to be equal with God: But emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man” (Phil. 2,6-7). For this reason, it is crucial that we seek to imitate Christ, elevating the aristocratic ideal into the life of grace.[207] Such is essential to our vocation as laypersons: to “seek the kingdom of God by engaging in temporal affairs and by ordering them according to the plan of God.”[208] And the Kingdom of God is nothing other than “the manifestation and the realization of God's plan of salvation in all its fullness.”[209]

It is in light of bringing forth the Kingdom of God that the Church places its concern in the temporal welfare of the human race, for “the expectation of a new earth must not weaken but rather stimulate our concern for cultivating this one. For here grows the body of a new human family, a body which even now is able to give some kind of foreshadowing of the new age. Hence, while earthly progress must be carefully distinguished from the growth of Christ's kingdom, to the extent that the former can contribute to the better ordering of human society, it is of vital concern to the Kingdom of God.”[210] Saint Paul VI affirmed that the singular intention of the Church is the inauguration of God’s kingdom and the salus animarum.[211] It is also for this reason that the Church takes special care for the nations: so that they, too, may proclaim the magnalia Dei (Act. 2,11).[212] For the Kingdom of God is “not of this world” (Jn. 18,36): it does not destroy the nations in the order of nature, but it redeems them.[213]

And it is in light of the fact that the Kingdom of God is “not of this world” that the Church places its solicitude for human welfare, so that mankind may be conformed to God in a greater way: “We confess that the Kingdom of God begun here below in the Church of Christ is not of this world…its proper growth cannot be confounded with the progress of civilization…but that it consists in an ever more profound knowledge of the unfathomable riches of Christ…an ever more ardent response to the love of God…But it is this same love which induces the Church to concern herself constantly about the true temporal welfare of men. Without ceasing to recall to her children that they have not here a lasting dwelling, she also urges them to contribute, each according to his vocation and his means, to the welfare of their earthly city…The deep solicitude of the Church, the Spouse of Christ, for the needs of men, for their joys and hopes, their griefs and efforts, is therefore nothing other than her great desire to be present to them, in order to illuminate them with the light of Christ and to gather them all in Him, their only Savior.”[214] 

And thus exemplified are the words of Christ: “Quaerite autem primum regnum Dei et iustitiam eius, et haec omnia adicientur vobis” (Mt. 6,33). We must not view the progress of human civilization as the end-all of our mission: it is merely a way to bring mankind closer to the Kingdom of Heaven. And it is in building “good ground” for the seed of the Kingdom of Heaven that the Collegium finds its mission (Mt. 13,3-23). It is in laboring in the vineyard, in the field, in the world that the Collegium finds its vocation (Mt. 13,38; Mt. 20,1-2).[215] It is in configuring ourselves to the “pearl of great price” (Mt. 13,45-46): i.e., Christ, his Virtues, his Gospel, and his doctrine, and thus ourselves becoming precious pearls, that the Collegium finds its vocation.[216] And, finally, the Collegium is called to be a “scribe instructed in the Kingdom of Heaven…a householder, who bringeth forth out of his treasure new things and old” (Mt. 13,52), i.e., the teachings of law and grace.[217] 

Conclusion

Therefore, the Collegium is tasked to prepare society for the Kingdom of God by configuring it to the Divine plan of salvation.[218] It shall execute this goal by pursuing a culture of (natural and supernatural) excellence. Such a pursuit shall occur by bringing together excellent leaders and their projects, which possess a missionary dimension. This bringing together of projects and leaders shall then form an interdisciplinary synthesis, which can contribute to the Church’s “duty of scrutinizing the signs of the times and of interpreting them in the light of the Gospel” (officium perscrutandi signa temporum perscrutandi et sub Evangelii luce interpretandi).[219] Such an interdisciplinary synthesis, encompassing both academic and non-academic disciplines, when informed by the light of Revelation, shall greatly serve both Church and society in the functions proper to them, namely, the supernatural Kingdom of God and the pursuit of the natural common good.[220]

This mission is especially pertinent in a country such as the Philippines, that “noble Catholic nation” which is called to “be in the vanguard of this unfolding history, contributing tirelessly to the ordered procession of peace, civilization and justice.”[221] And, without prejudice to its service to the Universal Church, the Collegium is particularly called to serve the noble Church of the Philippines which is now constituted among the greater Catholic communities of the whole world: “nunc nobilis Philippinarum Ecclesia inter maiores totius orbis catholicas communitates constituitur.”[222] It seeks to draw from, and build upon, our “noble heritage—a heritage not only of Christian faith but also of the rich human and cultural values” that represent our national patrimony.[223] The problems faced by the People of God in the Philippines today remain a great challenge, yet this does not detract from the “specific mission” given to it on account of its Christianity: “the obligation not only to preserve its Christian heritage but to bear witness to the values of its Christian culture before the whole world…to consolidate peace and international understanding, and more particularly in maintaining stability in South East Asia, where it has a vital task.”[224]

This special emphasis on the People of God in the Philippines, however, does not detract from any future international prospects, nor does it diminish the universality of its vocation. The Collegium remains called to “pay attention to the global so as to avoid narrowness and banality. Yet we also need to look to the local, which keeps our feet on the ground.”[225] Indeed, in its markedly Filipino emphasis, the Collegium finds its universal mission: a Philippines which can serve as “a center for an intellectual and spiritual rebirth in matters of faith, morals, and philosophy both natural, moral, and political”,[226] and a Filipino Church that can be a “beacon of faith and an exemplar of reason, in the sight of the universal Church spread throughout the world.”[227] Nor does the Collegium seek to claim a monopoly on the fulfilment of its mission and vocation: we must be “content to live as part of the greater Church community…belonging to the whole Church in all its rich variety.”[228]

The Collegium must be conscious that its vocation is to the entire Christian people, and not only to itself: “Christianity is not an elite of people chosen for truth. This sense of elitism that then goes ahead in the Church, right? For example, I am from that institute; I belong to this movement which is better than yours, than this or that other one… It is an elitist sense. No, this is not Christianity: Christianity is belonging to a people, a people chosen by God, freely. If we do not have this consciousness of belonging to a people, we will be ideological Christians, with a tiny doctrine for affirming the truth, with an ethic, with a moral code – that's fine – or with an elite. We feel we are part of a group chosen by God – Christians – and the others will go to hell, or if they are saved it is by the mercy of God, but they are the discarded ones… And so on. If we do not have a consciousness of belonging to a people, we are not true Christians.”[229]

The diversity within the Church is a reality to be treasured, it is a gift of the Holy Spirit.[230] We must be open to the Holy Spirit in this regard, without imposing our own models on Him or on the People of God: “Differences between persons and communities can sometimes prove uncomfortable, but the Holy Spirit, who is the source of that diversity, can bring forth something good from all things and turn it into an attractive means of evangelization. Diversity must always be reconciled by the help of the Holy Spirit; he alone can raise up diversity, plurality and multiplicity while at the same time bringing about unity. When we, for our part, aspire to diversity, we become self-enclosed, exclusive and divisive; similarly, whenever we attempt to create unity on the basis of our human calculations, we end up imposing a monolithic uniformity. This is not helpful for the Church’s mission.”[231] We must therefore take courage in the dynamism of the Church and the work of the Holy Spirit. It should be a sign of encouragement if, in the future, there is not only one Collegium, but many Collegiums - not only in the Philippines, but across the world.

It should also be emphasized that the Collegium is not the only institution capable of fulfilling its vocation. Neither can it fulfill every aspect of its vocation all at once. It must therefore work hand-in-hand with other ecclesial and secular projects in order to fulfil its twofold vocation to society and the Church. The Collegium’s specific vocation is to prepare secular disciplines and institutions for Evangelization, but this also requires the cooperation of other leaders within these fields and institutions, just as how man must respond to and cooperate with Divine grace in order to be justified.[232] There remain ample opportunities in the Philippines and, a fortiori, the world for this mission to be brought to completion: “Messis quidem multa, operarii autem pauci; rogate ergo Dominum messis, ut mittat operarios in messem suam” (Mt. 9,37-38).

Finally, we must recognize that conversion from sin is a necessary aspect of our mission, for it is essential to a Synodal Church.[233] As Christians, we are called to confront “structures of sin” with the values and teachings of the Gospel.[234] Aware of our woundedness, we therefore beseech the help and grace of almighty God, without whom we “can do nothing” (Jn. 15,5).[235] We shall therefore conclude this study by asking God to grant us the grace to fulfil His work on Earth. May He bring unity to our projects and our societies so that we may come together to pray, as one people and one Church, our profession of Faith:

We believe that God —
the Father, the Son, and the Holy Spirit —
through a gratuitous act of love,
revealed Himself to men,
culminating in the death and resurrection
of our Lord Jesus Christ.

We believe that God, 
the ultimate source of human dignity, 
calls all men to himself; 
and by the incarnation 
of his Son Jesus Christ,
has saved human nature
from sin and death
and ennobled[236] it
to participate in His coming glory,
both in body and soul.

Mindful of this,
and respondent to His calling,
we the members of the
Collegium Perulae Orientis
commit ourselves to
develop human culture,
particularly Filipino culture,
in all its facets, in order to
configure it more greatly to the
exemplar of Jesus Christ,
our Lord and our God;

to create an interdisciplinary synthesis,
“situating and stimulating all disciplines
against the backdrop of the
Light and Life offered by the
Wisdom streaming from
God’s Revelation”;[237]

and to prepare ourselves in our wholeness
to nobly assist the Christian faithful
to face the challenges of this age,
in order to evangelize all nations
and every creature,
for the conversion of sinners
and the salvation of souls.

AMEN.[238] 

Author note

I render my sincerest gratitude to almighty God and my brothers in Christ Jesus: John Paul Zaldarriaga and Syed Hasan Ali Ahmed; for their invaluable assistance in the development of the position expressed in this paper. I offer his prayerful support for each of their noble missions by which they may crown their noble patrimony with the splendor of Christian service. I also acknowledge the important help rendered by my sister in Christ, Pauline Bernadine Calma, for the various intellectual exchanges we had with regard to authentic popular leadership. I therefore offer my prayerful support for her own pursuit of excellence as the crowning glory of a legacy of creative service to the common good.

I would also like to thank Dr. Jose Maria Mariano for his indispensable role in the refinement of my understanding of the nature and extent of leadership. I also acknowledge the crucial role played by Dr. Mariano in the formation of the Collegium Perulae Orientis, as well as his efforts in forming several generations of liberally educated Filipinos as the former president of the University of Asia and the Pacific. Finally, I would like to acknowledge and rejoice in the assistance of Dr. Jose Mario Bautista Maximiano, convenor of the Love Our Pope Movement International, for deepening my understanding of what it truly means to belong to a Synodal Church. I pray that the Movement becomes fruitful for the salvation of souls and the renewal of the Holy Catholic Church.

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Notes

[1] COLLEGIUM PERULAE ORIENTIS, Provisional Constitution, preamble.

[2] COLLEGIUM PERULAE ORIENTIS, Vision Statement, n. 1.

[3] Ibid., n. 2.

[4] S. PAULUS VI, Lumen gentium (Libreria Editrice Vaticana, 1964), n. 31.

[5] S. IOANNES PAULUS II, Christifideles laici (Libreria Editrice Vaticana, 1988), n. 14.

[6] S. PAULUS VI, Apostolicam actuositatem (Libreria Editrice Vaticana, 1965), n. 2; Ioannes Paulus II, Homily (Libreria Editrice Vaticana, 13 Septembris 1984), n. 4.

[7] COLLEGIUM PERULAE ORIENTIS, Mission Statement, n. 1.

[8] Ibid., n. 2; S. PAULUS VI, Gaudium et spes (Libreria Editrice Vaticana, 1965), n. 4.

[9] COLLEGIUM PERULAE ORIENTIS, Mission Statement, n. 3.

[10] COLLEGIUM PERULAE ORIENTIS, Statement of Objectives, n. 1-5.

[11] S. IOANNES PAULUS II, Sollicitudo rei socialis (Libreria Editrice Vaticana, 1987), n. 41. Cf. PONTIFICIUM CONSILIUM DE IUSTITIA ET PACE, Compendium of the Social Doctrine of the Church (Libreria Editrice Vaticana, 2004), n. 72.

[12] Catechismus Catholicae Ecclesiae (Libreria Editrice Vaticana, 1997), n. 13; S. IOANNES PAULUS II, Fidei depositum (Libreria Editrice Vaticana, 1992), III.

[13] FRANCISCUS, Evangelii gaudium (Libreria Editrice Vaticana, 2013), n. 233.

[14] BENEDICTUS XVI, Caritas in veritate (Libreria Editrice Vaticana, 2009), n. 31.

[15] FRANCISCUS, Veritatis gaudium (Libreria Editrice Vaticana, 2017), n. 31.

[16] BENEDICTUS XVI, Caritas in veritate, n. 31.

[17] FRANCISCUS, Ad theologiam promovendam (Libreria Editrice Vaticana, 2023), n. 5-8.

[18] MICHAEL NICOLAU & IOACHIM SALAVERRI, Sacrae theologiae summa (Biblioteca de Autores Cristianos, 1950), vol. 1, n. 13.

[19] Ibid., n. 4.

[20] Hence, a non-Catholic can be a head of academic affairs, but can never be directly responsible for a theological institute.

[21] Vademecum for the Synod on Synodality (Secretary-General for the Synod of Bishops, 2021), s. 2.2.

[22] FRANCISCUS, Fratelli tutti (Libreria Editrice Vaticana, 2020), n. 143.

[23] BENEDICTUS XVI, Caritas in veritate (Libreria Editrice Vaticana, 2009), n. 7.

[24] COLLEGIUM PERULAE ORIENTIS, Provisional Constitution, a. II, s. 2.

[25] PONTIFICIUM CONSILIUM DE IUSTITIA ET PACE, Compendium of the Social Doctrine of the Church, n. 386.

[26] S. PAULUS VI, Gaudium et spes (Libreria Editrice Vaticana, 1965), n. 53.

[27] PONTIFICIUM CONSILIUM DE IUSTITIA ET PACE, Compendium of the Social Doctrine of the Church, n. 157, n. 386; S. IOANNES PAULUS II, Memory and Identity: Personal Reflections (Weidenfeld & Nicolson, 2005), p. 77.

[28] S. IOANNES PAULUS II, Centesimus annus (Libreria Editrice Vaticana, 1991), n. 24.

[29] JOSEPH Card. RATZINGER, Christ, Faith and the Challenge of Cultures (Libreria Editrice Vaticana, 1995).

[30] IOANNES PAULUS II, Centesimus annus, n. 50.

[31] S. PAULUS VI, Gaudium et spes (Libreria Editrice Vaticana, 1962), n. 58.

[32] S. PAULUS VI, Gaudium et spes, n. 44; IOANNES PAULUS II, Fides et ratio (Libreria Editrice Vaticana, 1998), n. 71; PAUL Card. POUPARD, “Christian Humanism: Illuminating with the Light of the Gospel the Mosaic of Asian Cultures,” Culturas y Fe 2 (1999).

[33] S. PAULUS VI, Lumen gentium, n. 13; Ven. PIUS XII, Summi pontificatus (Libreria Editrice Vaticana, 1939), n. 44-46. Cf. S. THOMAS: “gratia non tollat naturam, sed perficiat” (ST, I q. 1 a. 8).

[34] S. PAULUS VI, Lumen gentium, n. 13.

[35] FRANCISCUS, Ad theologiam promovendam, n. 4-5.

[36] Ven. PIUS XII,  Al Patriziato e alla Nobiltà Romana (Libreria Editrice Vaticana, 13 Ianuarii 1945).

[37] S. IOANNES XXIII, Mater et Magistra (Libreria Editrice Vaticana, 1961), n. 169-170.

[38] FRANCISCUS, Christus vivit (Libreria Editrice Vaticana, 2019), n. 181-186.

[39] S. IOANNES XXIII, Mater et Magistra, n. 176.

[40] S. IOANNES XXIII, Mater et Magistra, n. 176-177.

[41] Ibid., n. 177.

[42] S. PAULUS VI, Gaudium et spes, n. 15.

[43] Ibid., n. 86.

[44] Ibid.

[45] Ibid., n. 41.

[46] S. PAULUS VI, Populorum progressio (Libreria Editrice Vaticana, 1967), n. 12.

[47] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana (Libreria Editrice Vaticana, 13 Ianuarii 1945).

[48] FRANCISCUS, Christus vivit, n. 181-186.

[49] FRANCISCUS, Christus vivit, n. 200.

[50] FRANCISCUS, Ad theologiam promovendam, n. 4.

[51] FRANCISCUS, Fratelli tutti, n. 143.

[52] S. IOANNES XXIII, Veterum sapientia (Libreria Editrice Vaticana, 1962), n. 3-7.

[53] FRANCISCUS, Message on the Occasion of the Conferral of the “Pontifical Academies Award 2023” at the Pontifical Academy for Latin (Libreria Editrice Vaticana, October 23, 2024).

[54] Ibid.

[55] BENEDICTUS XVI, Lingua latina (Libreria Editrice Vaticana, 2012), n. 4.

[56] COLLEGIUM PERULAE ORIENTIS, Provisional Constitution, art. III, s. 4.

[57] COLLEGIUM PERULAE ORIENTIS, Provisional Constitution, art. VIII, s. 2.

[58] Cf. S. IOANNES XXIII, Veterum sapentia, n. 3-5.

[59] Ven. PIUS XII, “Al Patriziato e alla Nobiltà Romana: Responsabilità e doveri per una efficace restaurazione sociale (16 gennaio 1946),” in Discorsi e radiomessaggi di Sua Santità Pio XII (Tipografia Poliglotta Vaticana, 1946), VII, p. 340. The Holy Father did not limit the aristocracy to the nobility alone, though he cited the nobility as a very important and pre-eminent example.

[60] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana in occasione dello scambio di auguri per il nuovo anno (Libreria Editrice Vaticana, 9 Ianuarii 1958).

[61] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana (Libreria Editrice Vaticana, 8 Ianuarii 1947).

[62] S. PAULUS VI, Gaudium et spes, n. 86.

[63] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana (Libreria Editrice Vaticana, 13 Ianuarii 1945).

[64] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana (Libreria Editrice Vaticana, 26 Iunii 1944).

[65] FRANCISCUS, Veritatis gaudium, n. 4.

[66] COLLEGIUM PERULAE ORIENTIS, Mission Statement, n. 1.

[67] Cf. PONTIFICIUM CONSILIUM DE IUSTITIA ET PACE, Compendium of the Social Doctrine of the Church, n. 193.

[68] FRANCISCUS, Evangelii Gaudium, n. 329.

[69] Ibid; Ven. PIUS XII, “Al Patriziato e alla Nobiltà Romana: Responsabilità e doveri per una efficace restaurazione sociale (16 gennaio 1946),” p. 340; Ven. PIUS XII, Benignitas et humanitas; FRANCISCUS, “Being Christian Means Belonging to the People of God” (Libreria Editrice Vaticana, 7 Maii 2020).

[70] FRANCISCUS, Address to a Group from the Pontifical Commission for Latin America (Libreria Editrice Vaticana, 4 Martii 2019).

[71] S. ROBERTUS BELLARMINUS, De controversiis fidei, in Opera omnia (Paris: Ludovicus Vives, 1870), I, III, lib. 1, cap. 2-3.

[72] ARISTOTELES, Politic., 1278a, 1279a;  S. THOMAS, Politic., II, lec. 7; III, lec. 4, lec. 6. Cf. ANDRE L. SOUSA, “Kazutaka Inamura: Justice and Reciprocity in Aristotle’s Political Philosophy,” in Journal of Ancient Philosophy 11, n. 2 (2017): p. 158-172.

[73] ARISTOTELES, Politic., 1279b-1280a; S. THOMAS, Politic., III, lec. 4, lec. 6.

[74] ARISTOTELES, Politic., 1278a-1278b, 1293b.

[75] S. ROBERTUS BELLARMINUS, De controversiis fidei, I, III, lib.1, cap. 2, p. 467.

[76] Ven. PIUS XI, “Al Patriziato e alla Nobiltà Romana,” 340; Ven. PIUS XII, “Necessaria attività del Patriziato per il vero bene del popolo (8 gennaio 1947),” in Discorsi e radiomessaggi di Sua Santità Pio XII (Tipografia Poliglotta Vaticana, 1947), VIII, p. 370-371.

[77] ARISTOTELES, Politic., 1293b-1294a.

[78] ARISTOTELES, Politic., 1289a-1289b; LEO XIII, Rerum novarum (Libreria Editrice Vaticana, 1891). Cf. PETRUS de ALVERNIA, Continuatio S. Thomae in Politicam, IV, lec. 2.

[79] ARISTOTELES, Politic., 1283a. Cf. ARISTOTELES, Politic., 1255a-1255b; S. THOMAS, Politic., I, lec. 4; PETRUS de ALVERNIA, Continuatio S. Thomae in Politicam, III, lec. 7.

[80] PETRUS de ALVERNIA, Continuatio S. Thomae in Politicam, III, lec. 7.

[81] For the distinction between the freeman and the nobleman: “ingenuus dicitur qui habet huiusmodi inclinationem secundum virtutem profectam a parentibus et illi ab aliis, et sic secundum quamdam antiquitatem: liber autem qui habet undecumque” (PETRUS de ALVERNIA, Continuatio S. Thomae in Politicam, III, lec. 11).

[82] ARISTOTELES, Politic., 1278a 20-1278b 20, 1293b.

[83] S. ROBERTUS BELLARMINUS, De controversiis fidei, I, III, lib.1, cap.3, p. 468.

[84] S. IOANNES PAULUS II, Fides et ratio (Libreria Editrice Vaticana, 1998), n. 43; S. IOANNES PAULUS II, Mulieris dignitatem (Libreria Editrice Vaticana, 1988), n. 5; BENEDICTUS XVI, General Audience (Libreria Editrice Vaticana, 16 Iunii 2010).

[85] Ven. PIUS XII, “Al Patriziato e alla Nobiltà Romana,” p. 340. With regard to the “similar institutions” mentioned, I direct you to the following source, which has been the inspiration for much of what is said in this position paper: PLINIO CORRÊA de OLIVEIRA, Nobility and Analogous Traditional Elites in the Allocutions of Pius XII: A Theme Illustrating American Social History (The American Society for the Defense of Tradition, Family, and Property, 1993). An online version can be accessed at https://www.tfp.org/nobility/.

[86] S. IOANNES PAULUS II, “Address by His Holiness Pope John Paul II on the Occasion of His Visit to the Headquarters of the United Nations Educational, Scientific and Cultural Organization (UNESCO),” in The UNESCO Courier 33, n. 6 (1980): p. 12; S. IOANNES PAULUS II, Message to the Participants at the National Conference on Culture in India (Libreria Editrice Vaticana, 9-16 March 1986).

[87] Ven. PIUS XII, Discorso ai Signori e alle Dame del Patriziato e della Nobiltà (Libreria Editrice Vaticana, 15 Ianuarii 1949).

[88] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana in occasione dello scambio di auguri per il nuovo anno (Libreria Editrice Vaticana, 9 Ianuarii 1958); Ven. PIUS XII, “Valore e grandezza dell’eredità spirituale,” p. 364. Cf. FRANCISCUS, Amoris laetitia (Libreria Editrice Vaticana, 2016), n. 84; S. PAULUS VI, Gravissimum educationis (Libreria Editrice Vaticana, 1965), n. 3.

[89] S. PAULUS VI, Gravissimum educationis, 3; FRANCISCUS, Amoris laetitia, n. 84.

[90] FRANCISCUS, “The People of God Follow Jesus and Do Not Tire” (Libreria Editrice Vaticana, 28 Martii 2020).

[91] Cf. S. PIUS X, Pascendi dominici gregis (Libreria Editrice Vaticana, 1907), n. 7-10.

[92] FRANCISCUS, Evangelii gaudium, n. 94. The use of the term “anthropocentric immanentism” (ibid) is a direct reference to the Modernist heresy (S. PIUS X, Pascendi dominici gregis, n. 7-10).

[93] FRANCISCUS, Evangelii gaudium, n. 93-97.

[94] Ibid., n. 98.

[95] Ibid., 131; FRANCISCUS, Angelus (Libreria Editrice Vaticana, 30 Augustii 2020); FRANCISCUS, Compromises in Response to Uncomfortable Questions (Libreria Editrice Vaticana, 18 Februarii 2019).

[96] FRANCISCUS, Fratelli tutti, n. 160.

[97] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana in occasione dello scambio di auguri per il nuovo anno (Libreria Editrice Vaticana, 9 Ianuarii 1958). Cf.  ARISTOTELES, Ethic. Nic., II, cap. 2-3; S. THOMAS, Summa theologiae, I-II, q. 51, a. 2; S. THOMAS, Ethic. Nic., II, cap. 2-3.

[98] ARISTOTELES, Ethic. Nic., II, cap. 2-3; S. THOMAS, Summa theologiae, I-II, q. 51, a. 2; S. THOMAS, Ethic. Nic., II, cap. 2-3.

[99] ARISTOTELES, Ethic. Nic., II, cap. 6; S. THOMAS, Ethic. Nic., II, cap. 6; S. THOMAS, Summa theologiae, I-II, q. 64, a. 2.

[100] ARISTOTELES, Ethic. Nic., II, cap. 6; S. THOMAS, Ethic. Nic., II, cap. 6.

[101] ARISTOTELES, Ethic. Nic., VI, cap. 1, cap. 6; S. THOMAS, Summa theologiae, II-II, q. 47, a. 2, a. 3; S. THOMAS, Ethic. Nic., VI, cap. 6.

[102] S. THOMAS, Summa theologiae, II-II, q. 47, a. 7; I-II, q. 58, a. 5.

[103] FRANCISCUS, Address to Pilgrims from Panama (Libreria Editrice Vaticana, 13 Junii 2019).

[104] Ven. PIUS XII, “Al Patriziato e alla Nobiltà Romana,” p. 340. An aristocracy, according to the thought of P. Jaime Balmes, must be popular and not courtly: “No una aristocracia cortesana, sino una aristocracia popular…” (ÁNGEL HERRERA Card. ORIA, Verbum vitae: La palabra de Cristo, Biblioteca de Autores Cristianos, 1957, vol. III, n. 1268).

[105] JOE SACHS, “Aristotle: Ethics,” in Internet Encyclopedia of Philosophy (2001).

[106] ARISTOTELES, Ethic. Nic., III, cap. 3, cap. 7;  X, cap. 6; ARISTOTELES, Nicomachean Ethics: Translation, Glossary, and Introductory Essay, trans. JOE SACHS (Focus Philosophical Library, 2002). Cf. ARISTOTELES, Ethic. Nic., I, cap. 8.

[107] ARISTOTELES, Ethic. Nic., I, cap. 8; ARISTOTELES, Nicomachean Ethics, trans. Sachs, 1, cap. 8, supra nota 18. Cf. ARISTOTELES, Politic., 1252a; ARISTOTELES, Politics, trans. JOE SACHS (Focus Philosophical Library, 2012), 1270b, supra nota 89.

[108] S. THOMAS, Ethic. Nic., I, cap. 8.

[109] ÁNGEL HERRERA Card. ORIA, Verbum vitae: La palabra de Cristo, vol. III, n. 1258: “Aristocracia es perfección. El aspirar a la perfección es un deber del cristiano.”

[110] ARISTOTELES, Politic., 1279a 30-40.

[111] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana in occasione dello scambio di auguri per il nuovo anno (9 Ianuarii 1958); Ven. PIUS XII, Discorso ai Signori e alle Dame del Patriziato e della Nobiltà.

[112] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana in occasione dello scambio di auguri per il nuovo anno (9 Ianuarii 1958).

[113] Ibid.

[114] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana (Libreria Editrice Vaticana, 26 Iunii 1944).

[115] BENEDICTUS XV, “Allocuzione di Benedetto XV al Patriziato e alla nobiltà Romana, del 5 de gennaio 1920,” in PLINIO CORRÊA de OLIVEIRA, Nobiltà ed élites tradizionali analoghe nelle allocuzioni di Pio XII al Patriziato ed alla Nobiltà romana, trans. GUIDO VIGNELLI  (Marzorati Editore, 1993).

[116] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana in occasione dello scambio di auguri per il nuovo anno (9 Ianuarii 1958).

[117]  S. IOANNES XXIII, Mater et Magistra, n. 176-177.

[118] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana (Libreria Editrice Vaticana, 26 Iunii 1944).

[119] Ibid.

[120] FRANCISCUS, Message to the Participants in the EU Youth Conference (Libreria Editrice Vaticana, 6 Iulii 2022).

[121] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana (Libreria Editrice Vaticana, 26 Iunii 1944).

[122] Ven. PIUS XII, Benignitas et humanitas. Such an insight has been further developed by the Holy Father, Pope Francis, in his criticisms of populism and liberalism (FRANCISCUS, Fratelli tutti, n. 154-169).

[123] Ven. PIUS XII,  Al Patriziato e alla Nobiltà Romana (Libreria Editrice Vaticana, 13 Ianuarii 1945).

[124] I first encountered the idea that other sectors are to participate in the mission principally belonging to the nobility in this source: PLINIO CORRÊA de OLIVEIRA, Nobility and Analogous Traditional Elites in the Allocutions of Pius XII (The American Society for the Defense of Tradition, Family, and Property, 1993). However, Ven. Pius XII also noted the existence of new forms of aristocracies in societies that either lack a formal aristocratic past, or which have lost their traditional aristocracy (Ven. PIUS XII,  Al patriziato e alla nobiltà romana in occasione dello scambio di auguri per il nuovo anno, Libreria Editrice Vaticana, 9 Ianuarii 1958; Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana, Libreria Editrice Vaticana, 8 Ianuarii 1947). Finally, it should be noted that Pius XII acknowledged the existence of other aristocratic institutions aside from the nobility (Ven. PIUS XII, “Al Patriziato e alla Nobiltà Romana,” p. 340).

[125] Ven. PIUS XII, Benignitas et humanitas (Libreria Editrice Vaticana, 24 Decembris 1944).

[126] FRANCISCUS, Evangelii gaudium, n. 235.

[127] FRANCISCUS, Fratelli tutti, n. 160.

[128] Ibid., n. 52.

[129] FRANCISCUS, God chooses the little ones (Libreria Editrice Vaticana, 21 Janurarii 2014).

[130] FRANCISCUS, Messaggio del Santo Padre Francesco alle Pontificie Opere Missionarie (Libreria Editrice Vaticana, 21 Maii 2020).

[131] FRANCISCUS, Fratelli tutti, n. 100; FRANCISCUS, Discorso del Santo Padre Francesco a un gruppo della Pontificia Commissione per l’America Latina (Libreria Editrice Vaticana, 4 Martii 2019).

[132] S. THOMAS, Summa theologiae, I, q. 1, a. 8; S. IOANNES PAULUS II, Fides et ratio (Libreria Editrice Vaticana, 1998), n. 43.

[133] FRANCISCUS, Fratelli tutti, n. 162.

[134] Ibid., n. 165.

[135] S. PAULUS VI, Gaudium et spes, n. 86.

[136] Ibid.

[137] FRANCISCUS, Evangelii gaudium, n. 113.

[138] S. HIPPOLYTUS ROMANUS, Traditio apostolica, 3: ed. B. BOTTE (Münster i.W. 1989), p. 8-10.

[139] S. PAULUS VI, Lumen gentium, n. 13; S. PAULUS VI, Gaudium et spes, n. 58. S. IOANNES PAULUS II, Redemptoris missio (Libreria Editrice Vaticana, 1990), n. 17, n. 55-57; FRANCISCUS, Scripturae sacrae affectus (Libreria Editrice Vaticana, 2020). Cf. FRANCISCUS, Evangelii gaudium, n. 116-118, n. 122-126, n. 249-254; IOANNES PAULUS II, Familiaris consortio (Libreria Editrice Vaticana, 1981), n. 10.

[140] S. IOANNES PAULUS II, Redemptoris missio, n. 17, n. 55-57; FRANCISCUS, Evangelii gaudium, n. 116-118, n. 122-126, n. 249-254; IOANNES PAULUS II, Familiaris consortio, n. 10.

[141] S. IOANNES PAULUS II, Familiaris consortio, n. 10.

[142] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana (Libreria Editrice Vaticana, 26 Iunii 1944);  Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana in occasione dello scambio di auguri per il nuovo anno (9 Ianuarii 1958).

[143] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana (Libreria Editrice Vaticana, 26 Iunii 1944).

[144] Ven. PIUS XII, “Al Patriziato e alla Nobiltà Romana,” p. 340.

[145] FRANCISCUS, “The People of God Follow Jesus and Do Not Tire”.

[146] Ibid.

[147] ARISTOTELES, Ethic. Nic., II, cap. 2-3, cap. 6; VI, cap. 1, cap. 6; S. THOMAS, Summa theologiae, I-II, q. 51, a. 2; I-II, q. 58, a. 5; II-II, q. 47, a. 2, a. 3, a. 7; S. THOMAS, Ethic. Nic., II, cap. 2-3; VI, cap. 6; FRANCISCUS, Address to Brazil's Leaders of Society (Libreria Editrice Vaticana, 27 Iulii 2013), n. 2-3.

[148] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana (Libreria Editrice Vaticana, 26 Iunii 1945).

[149] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana (Libreria Editrice Vaticana, 13 Ianuarii 1945).

[150] FRANCISCUS, Final Document for the XVI General Assembly of the Synod of Bishops (XVI General Assembly of the Synod of Bishops, 2024), n. 58. This is also true with regard to for-profit businesses: FRANCISCUS, Evangelii gaudium, n. 203; FRANCISCUS, Address to the Christian Union of Business Executives (Libreria Editrice Vaticana, 31 Octobris 2015).

[151] FRANCISCUS, Fratelli tutti, n. 142.

[152] FRANCISCUS, Laudato ‘sì (Libreria Editrice Vaticana, 2015), n. 144.

[153] Ibid.

[154] FRANCISCUS, Christus vivit (Libreria Editrice Vaticana, 2019), n. 142.

[155] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana in occasione dello scambio di auguri per il nuovo anno (9 Ianuarii 1958); Ven. PIUS XII, Discorso ai Signori e alle Dame del Patriziato e della Nobiltà.

[156] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana in occasione dello scambio di auguri per il nuovo anno (9 Ianuarii 1958).

[157] BENEDICTUS XVI, Litterae apostolicae  quibus sancta Hildegardis Bingensis, monialis professa Ordinis Sancti Benedicti, Doctor Ecclesiae universalis renuntiatur (Libreria Editrice Vaticana, 7 Octobris 2012), 5.

[158] Catechismus Catholicae Ecclesiae, n. 13.  

[159] FRANCISCUS, Ad theologiam promovendam, n. 4, n. 5-8. Cf. FRANCISCUS, Veritatis gaudium, n. 4.

[160] S. THOMAS, Super Evangelium S. Matthaei lectura, cap. 13, lec. 4.

[161] FRANCISCUS, Final Document for the XVI General Assembly of the Synod of Bishops, n. 58.

[162] Ibid., n. 59.

[163] Ibid., n. 66.

[164] LEO XIII, Quod apostolici muneris (Libreria Editrice Vaticana, 1878), n. 6.

[165] Ven. PIUS XII, Discorso ai Signori e alle Dame del Patriziato e della Nobiltà (Libreria Editrice Vaticana, 15 Ianuarii 1949).

[166] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana in occasione dello scambio di auguri per il nuovo anno (9 Ianuarii 1958); Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana (Libreria Editrice Vaticana, 14 Ianuarii 1952). Cf. PLINIO CORRÊA de OLIVEIRA, Nobility and Analogous Traditional Elites.

[167] S. PAULUS VI, Lumen gentium, n. 31. Cf. S. IOANNES PAULUS II, Christifideles laici, n. 9.

[168] Catechismus Catholicae Ecclesiae, n. 1266, n. 1810-1813, n. 1826-1827, n. 1831, n. 1839; S. THOMAS, Summa theologiae, I-II, q. 109, a. 4, a. 5. Cf. S. IOANNES PAULUS II, General Audience (Libreria Editrice Vaticana, 20 Octobris 1999), n. 3.

[169] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana in occasione dello scambio di auguri per il nuovo anno (9 Ianuarii 1958).

[170] S. PAULUS VI, Lumen gentium, n. 13;  S. PAULUS VI, Gaudium et spes, n. 44, n. 58; IOANNES PAULUS II, Fides et ratio, n. 71; PAUL Card. POUPARD, “Christian Humanism: Illuminating with the Light of the Gospel the Mosaic of Asian Cultures,” Culturas y Fe 2 (1999).

[171] FRANCISCUS, Final Document for the XVI General Assembly of the Synod of Bishops, n. 58.

[172] On the incarnation of Jesus Christ being the elevation of both worker and king: Ven. PIUS XII, “Valore e grandezza dell’eredità spirituale (5 gennaio 1941),” in Discorsi e radiomessaggi di Sua Santità Pio XII (Tipografia Poliglotta Vaticana, 1940/41), II, p. 363. Cf. PLINIO CORRÊA de OLIVEIRA, Nobility and Analogous Traditional Elites.

[173] PONTIFICIUM CONSILIUM DE IUSTITIA ET PACE, Compendium of the Social Doctrine of the Church, n. 85.

[174] Ibid.

[175] Catechismus Catholicae Ecclesiae, n. 85-86.

[176] Ven. PIUS XII, “Alla guardia nobile Pontificia: Essenza prerogative virtù della Nobiltà che viene da Dio (26 dicembre 1941),” in Discorsi e radiomessaggi di Sua Santità Pio XII (Tipografia Poliglotta Vaticana, 1941/42), III, p. 337-338.

[177] S. THOMAS, Summa contra gentiles, I, 1, q. 28; Ven. PIUS XII, “Alla guardia nobile Pontificia,” p. 337-338. Cf. PLINIO CORRÊA de OLIVEIRA, Nobility and Analogous Traditional Elites.

[178] Ven. PIUS XII, “Alla guardia nobile Pontificia,” p. 338.

[179] Ibid.

[180] Ibid., p. 338-339; IOANNES PAULUS II, Christifideles laici, n. 16-17; S. PAULUS VI, Lumen gentium, n. 39-42.

[181] Ven. PIUS XII, “Alla guardia nobile Pontificia,” p. 338-339; S. IOANNES PAULUS II, Redemptoris missio, n. 90-91.

[182] S. IOANNES PAULUS II, Redemptoris missio, n. 90.

[183] Ibid.

[184] S. IOANNES PAULUS II, Christifideles laici, n. 17.

[185] FRANCISCUS, Gaudete et exultate (Libreria Editrice Vaticana, 2018), n. 19.

[186] Ibid., n. 20-21.

[187] Ibid., n. 25.

[188] PONTIFICIUM CONSILIUM DE IUSTITIA ET PACE, Compendium of the Social Doctrine of the Church, n. 178; S. IOANNES PAULUS II, Sollicitudo rei socialis, n. 42.

[189] FRANCISCUS, Evangelii gaudium, n. 189.

[190] LEO XIII, Rerum novarum, n. 22.

[191] ÁNGEL HERRERA Card. ORIA, Verbum vitae, vol. III, n. 1259. Cf. ARISTOTELES, Politic., 1278a, 1279a;  S. THOMAS, Politic., I, lec. 4; II, lec. 7; III, lec. 4, lec. 6. Cf. ANDRE L. SOUSA, “Kazutaka Inamura: Justice and Reciprocity in Aristotle’s Political Philosophy,” in Journal of Ancient Philosophy 11, n. 2 (2017): p. 158-172.

[192] S. THOMAS, Summa theologiae, I-II, q. 54, a. 1; I-II, q. 57, a. 5; II-II, q. 134, a. 3. ARISTOTELES, Ethic. Nic., II, cap. 1; IV, cap. 6; S. THOMAS, Ethic., Nic., II, cap. 1; IV, cap. 6.

[193]  LEO XIII, Rerum novarum, n. 22.

[194] Ven. PIUS XII, Discorso ai Signori e alle Dame del Patriziato e della Nobiltà (Libreria Editrice Vaticana, 15 Ianuarii 1949).

[195] BENEDICTUS XV, “Allocuzione di Benedetto XV al Patriziato e alla nobiltà Romana, del 5 de gennaio 1920.”

[196] S. CLEMENS ALEXANDRINUS, Quis dives salvetur?, in J.P. MIGNE (ed.), Patrologia Graeca 9 (1857): p. 618.

[197] S. LOUIS de MONTFORT, True Devotion to Mary: With Preparation for Total Consecration, trans. FREDRICK WILLIAM FABER (Catholic Way Publishing, 2013), p. 136.

[198] LEO XIII, Magnae Dei matris (Libreria Editrice Vaticana, 1892), n. 23.

[199] FRANCISCUS, Evangelii gaudium, n. 284.

[200] Ibid., n. 285.

[201] Ibid., n. 286.

[202] Ibid., n. 288.

[203] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana (Libreria Editrice Vaticana, 14 Ianuarii 1952).

[204] S. PAULUS VI, Gaudium et spes, n. 22.

[205] Ven. PIUS XII, “Valore e grandezza dell’eredità spirituale (5 gennaio 1941),” in Discorsi e radiomessaggi di Sua Santità Pio XII (Tipografia Poliglotta Vaticana, 1940/41), II, p. 363. Cf. PLINIO CORRÊA de OLIVEIRA, Nobility and Analogous Traditional Elites.

[206] Ven. PIUS XII, “Al Patriziato e alla Nobiltà Romana,” p. 340; Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana in occasione dello scambio di auguri per il nuovo anno (Libreria Editrice Vaticana, 9 Ianuarii 1958); Ven. PIUS XII, “Valore e grandezza dell’eredità spirituale,” p. 364-365; Ven. PIUS XII, Discorso ai Signori e alle Dame del Patriziato e della Nobiltà; Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana (Libreria Editrice Vaticana, 26 Iunii 1944); ÁNGEL HERRERA Card. ORIA, Verbum vitae, III, n. 1270. Cf. PLINIO CORRÊA de OLIVEIRA, Nobility and Analogous Traditional Elites.

[207] Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana in occasione dello scambio di auguri per il nuovo anno (9 Ianuarii 1958); Ven. PIUS XII, Al Patriziato e alla Nobiltà Romana (Libreria Editrice Vaticana, 14 Ianuarii 1952). Cf. PLINIO CORRÊA de OLIVEIRA, Nobility and Analogous Traditional Elites.

[208] S. PAULUS VI, Lumen gentium, n. 31. Cf. S. IOANNES PAULUS II, Christifideles laici, n. 9.

[209] S. IOANNES PAULUS II, Redemptoris missio, n. 15.

[210] S. PAULUS VI, Gaudium et spes, n. 39.

[211] Ibid., n. 45.

[212] Ibid., n. 58, n. 44; S. PAULUS VI, Lumen gentium, n. 13; Fides et ratio (Libreria Editrice Vaticana, 1998), n. 71; PAUL Card. POUPARD, “Christian Humanism: Illuminating with the Light of the Gospel the Mosaic of Asian Cultures,” Culturas y Fe 2 (1999).

[213] Cf. S. PAULUS VI, Lumen gentium, n. 13.

[214] S. PAULUS VI, Solemni hac liturgia (Libreria Editrice Vaticana, 1968), n. 27.

[215] S. IOANNES PAULUS II, Christifideles laici, n. 1-9, n. 14-15; S. PAULUS VI, Lumen gentium, 31; S. THOMAS, Super Evangelium S. Matthaei lectura, cap. 13, lec. 2; cap. 20, lec. 1.

[216] CORNELIUS A LAPIDE, Commentarius in quattour evangelia (Verdussen, 1695), vol. I, p. 287. For all the other pearls - virtuous men and natural sciences - are nothing before the pearl of great price, Christ Jesus and His Gospel (S. THOMAS, Super Evangelium S. Matthaei lectura, cap. 13, lec. 4; S. THOMAS, Catena Aurea in Matthaeum, cap. 13, lec. 10). Yet, as Saint Jerome notes, this does not disparage the value of the other pearls, but rather, illustrates their nothingness before Christ God: “non quod inventio bonae margaritae condemnatio sit veterum margaritarum; sed quod comparatione eius omnis alia gemma sit vilior” (S. THOMAS, Catena Aurea in Matthaeum, cap. 13, lec. 10).

[217] S. THOMAS, Super Evangelium S. Matthaei lectura, cap. 13, lec. 4; S. THOMAS, Catena Aurea in Matthaeum, cap. 13, lec. 12.

[218]  S. IOANNES PAULUS II, Christifideles laici, n. 1-9, n. 14-15; S. PAULUS VI, Lumen gentium, 31.

[219] S. PAULUS VI, Gaudium et spes, 4.

[220] FRANCISCUS, Ad theologiam promovendam, n. 4-8; FRANCISCUS, Veritatis gaudium, 4; BENEDICTUS XVI, Caritas in veritate, n. 31-33; S. PAULUS VI, Gaudium et spes, n. 26, n. 45, n. 74-76; S. THOMAS, Summa theologiae, I-II, q. 90, a. 2; ARISTOTELES, Politic., 1252a; S. THOMAS, Politic., I, lec. 1; PONTIFICIUM CONSILIUM DE IUSTITIA ET PACE, Compendium of the Social Doctrine of the Church, n. 74, n. 164-165; Catechismus Catholicae Ecclesiae, n. 1910; S. IOANNES PAULUS II, Christifideles laici, n. 42; CHARLES MACKSEY. “State and Church,” in The Catholic Encyclopedia 14 (Robert Appleton Company, 1912). Cf. S. THOMAS, Summa theologiae, q. 100, a. 6; PATRICK BERSNAK, The Political Common Good according to St. Thomas Aquinas and John Finnis, dissertatio ad doctoratum (Catholic University of America, 2014), p. 107.

[221] S. PAULUS VI, “Ad Excellentissimum Virum Antonium Delgado, liberis cum mandatis Legatum ab Insularum Philippinarum Republica ad Sedem Apostolicam missum, qui Summo Pontifici Litteras tradidit legationis fidem facientes,” in Acta Apostolicae Sedis 67 (1975): p. 706.

[222] FRANCISCUS, “Lettera del Santo Padre all’Inviato Speciale alla celebrazione del 60° anniversario della ricostruzione e consacrazione della Cattedrale di Manila (Filippine), 8 dicembre 2018,” Bollettino della Sala Stampa, 1 Decembris 2018.

[223] S. IOANNES PAULUS II, “Manilae, ad Exc.mum Virum Ferdinandum Marcos, Rei publicae Philippinae Praesidem, nec non ad eiusdem rei publicae cives habita,” in Acta Apostolicae Sedis 73 (1981): p. 316, n. 4.

[224] Ibid., p. 316, n. 3.

[225] FRANCISCUS, Fratelli tutti, n. 142.

[226] COLLEGIUM PERULAE ORIENTIS, Vision Statement, n. 1.

[227] Ibid., n. 2.

[228] FRANCISCUS, Evangelii gaudium, 98.

[229] FRANCISCUS, “Being Christian Means Belonging to the People of God”.

[230] FRANCISCUS, Evangelii gaudium, n. 117, n. 131.

[231] Ibid., n. 131.

[232] CONCILIUM TRIDENTINUM, VI sessio, can. 4, can. 9; Catechismus Catholicae Ecclesiae, n. 600.

[233] FRANCISCUS, Final Document for the XVI General Assembly of the Synod of Bishops, n. 6.

[234] Ibid., n. 53; S. IOANNES PAULUS II, Sollicitudo rei socialis, n. 36-39; Catechismus Catholicae Ecclesiae, n. 1868-1869.

[235] Cf. S. THOMAS, Summa theologiae, I-II, q. 109, a. 1, a. 2.

[236] The original version of the Collegium’s Credo used elevated, but due to the particular emphasis on aristocratic leadership I propose the use of the term ennobled.

[237] FRANCISCUS, Veritatis gaudium, n. 4.

[238] COLLEGIUM PERULAE ORIENTIS, Symbolum Collegii Perulae Orientis.