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RIZAL OBLIGE or What the
"Order" is all about
By Christoph S. Eberle, KR
(Hamburg Chapter, Germany)
Dedicated to the Order of the Knights of Rizal on the
occasion of the 55th Anniversary of its Charter – Republic Act 646 of the Republic of the
Philippines
Verba docent, exempla trahunt.
Words teach, examples fill with enthusiasm.
Every 30th of December is a commemoration day in the
Philippines. Remembered is a martyr who died for the freedom of his
country. Meanwhile,
this man is dead since 110 years. There is no doubt that his
thoughts about reforms in the Spanish colonial administration,
subsequently led to the Philippine revolution of 1896. It all began
in his mind. No doubt, he was the architect of the Philippine independence two
years later. Humble as he was, he surely would
feel a certain pride to know that his name is attributed to ideas
that counted in his time, and more so, today. His ideas, which are
not strange to the common man, equally holds sway even to those who
–to put it mildly- disagree for what they stand for. It has become
a cachet. José Rizal was a thinker of the 19th century
but his thinking goes beyond his time. It is still pointing towards
the future and guiding us now. What is his truth? Every generation
looking for answers to questions prevalent in their own time can
lean on it. No doubt, Rizal was a visionary. Speaking of visionary,
we give credit to Colonel Torres. Today as it was when he gathered
them for the first time, Rizal’s legions of admirers have turned
him into an institution. Then always in their minds Rizal’s words echo full of foreboding: “A life which is not consecrated to a great ideal is like a stone
wasted in the fields never to become an edifice.” There is nothing
higher that anyone can accomplish for himself and humanity. Rizal
himself has come close to this insight: that it is not enough to
live wholeheartedly, but to live for something – for an ideal.
Asked
about the Order of the Knights of Rizal (OKOR) many Filipinos
mistake it to be a sectarian organization that refers to his name as
well. Even regular members of the Order seem not to know much about
its chivalric reminiscences. However it is of importance for us to be
able to evaluate such ramifications to preclude misleading the
public and ourselves. What makes the Knights of Rizal considered an
Order? How do the Knights of Rizal see themselves and how are they
seen by others? Today on the 55th Anniversary of its
Charter by legislation, it is worthwhile seeking for answers to such
questions. Have we fulfilled the hopes that were evoked when it was
passed, or are we still hoping to fulfil them? We must be
self-critical, no doubt. At every analysis reason must guide us. We
not only owe it to ourselves but to the spirit of Rizal that the
standards by which we are measured be met and maintained. They
cannot be changed. However, there is a need to redefine our position
to enable us to defend it.
History of a word
The word “order” is of Latin origin. The Romans held ōrdō to mean an affiliation to a status like that of
senators. Their members gained considerable prestige within society
that proved to be useful in obtaining political power. The order is
a community, whose members are not necessarily related like a
family, but are bound together through the same rules and espouse
the same ideas. Later the name that such a community bears was often
transferred into a badge that signifies its existence in the public
eye. Early religious orders came into being in the realm of the
church. During the Middle Ages at the time of the Crusades, orders
of knighthood and chivalry emerged during the campaigns. These
orders also performed charitable endeavors. Notwithstanding frequent
political changes, some of them attained high prestige and could
secure significant influence under protection of monarchical rulers.
Since the 1960s, the International Commission on Orders of
Chivalry (ICOC) has formulated norms referring to heraldic
jurisdiction. Although it is a private association, it can claim
expertise on international laws covering orders of chivalry.
Essentially, its validity relies on the principle of fons honorum.
Jurists understand this to be the privilege of a sovereign to grant,
accept or protect an order of chivalry, regardless of whether the
sovereign has abdicated or not. Therefore, ruling or ex-ruling
houses can, through dynastic tradition, legitimize such orders,
whereby, by implication, aristocratic dignity is exclusively given
to those in higher ranks. Otherwise, they fall into the category of
merit orders or awards, when conferred by governments of republican
states. Any sovereign who does not rule a traditional state anymore
remains titular head of his chivalric orders in the style of a Grand
Master. Although they are legal successors to former monarchies, it
is a consensus among jurists that their new governments cannot
formally validate, by legislation, chivalric orders belonging to an
abdicated sovereign. However, it remains the government’s
prerogative whether to tolerate or abolish such orders within its
territorial sovereignty. A State may exercise its sovereign power to
award decorations and orders of merit. On one hand, recognition by a
state means nothing from a strictly chivalric point of view. Such
recognition may only be in the context of legal forms under which an
order of chivalry operates: as an organization, corporation or any
kind of entity. A state cannot recognize chivalric orders but only
orders of merit or awarding systems stemming from states, which
withhold diplomatic relations. Currently, the only chivalric order
with full diplomatic acceptance is the so-called Sovereign Military
Order of Malta. Emperor Karl V. granted the island to the Knights
Hospitalers as feudal property in 1530 and after the French under
Napoleon I. took over the island in 1798, its headquarters moved to
Rome. Since 1953, it is under the patronage of the Holy See, which
clarified again its status as non-territorial sovereign. Worldwide
this status is officially recognized by several governments.
The
ICOC is cognizant of the existence of the OKOR.
However, the latter is not quoted in the Commission’s register
because it does not fulfil the criteria required for insertion. Apart
from formal reasons this is also due to historic facts.
The Knights of Rizal: an order institution
The
Philippines is a presidential republic, modeled similar to the
political system of the United States of America. Section 31,
Article VI of the Philippine Constitution prohibits the granting of
titles of royalty and nobility. Hence, such titles are neither
granted nor recognized by Philippine law. When
a member of our Order addresses another member and his wife with
“Sir” or “Lady” be it in personal or in written
communication, it is a way of expressing not just mutual respect but
the dignity accorded to being member of the Order regardless of the
rank. They do so as heirs of ideals higher than they are. It
is this kind of respect inherent which bestows fraternal relations. In
this way, brother knights of our Order worldwide maintain the same
courtesy that is given to an ambassador of a foreign country, when
being addressed as “Excellency” in official capacity, even if
Knights of Rizal are not diplomatic representatives of the
Philippines. Their role resembles that of an “ambassador of good
will”. Presently, the President or Congress does not have the
power to give merit orders to individuals in the Order of the
Knights of Rizal. There is no such Philippine Order of Merit or
Knighthood such as the British Garter, the French Legion of Honor or
others that come close to them. However, Philippine Republic Act
646, in effect, gave the Order de
jure, a special status in the home country of Dr. Jose P. Rizal.
This Charter endows to the Knights of Rizal as a “body corporate
and politic” with well defined rights, objectives and sovereign
powers like the bearing of a seal, the enactment and amendment of
by-laws, provided however, that they do not run contrary to the laws
of the Philippines. Although the Order is not a state entity, it
enjoys state recognition. This means the state recognizes the
insignia corresponding to its ranks. This recognition is unique in
the sense that it allows members to wear their insignia together
with Philippine and foreign decorations in the prescribed manner.
For example, a Philippine diplomat who has been conferred the rank
“Knight Commander of Rizal” (KCR) may wear his insignia in
events that call for wearing of decorations.
The Knights of Rizal serve their order in five different
degrees. They are valid in each Chapter worldwide and known, as
follows:
1st Degree Knight of Rizal (KR)
2nd Degree Knight Officer of Rizal (KOR)
3rd Degree Knight Commander of Rizal (KCR)
4th Degree Knight Grand Officer of Rizal (KGOR)
5th Degree Knight Grand Cross of Rizal (KGCR)
This
hierarchy of ranks follows international standards for the creation
and conferment of orders of merit. A candidate, who has been deemed
worthy of membership, is formally installed into the first degree.
During such a ceremony, the candidate is regarded as regular member
upon his solemn accolade. Later he is obliged as serving brother
knight to maintain his “good standing” in the Chapter he joined.
He may rise to higher degrees when having complied with respective
requirements. They are, in particular, laid down by the Supreme
Council, which acts as the highest governing body of the Order. Each
rank implies honour, duties and responsibility. These formalities
are emphasized in each of the exaltation rituals. Such ranks are
bestowed by the Supreme Council and are not likened to State awards
given by Presidents or by Royal families of foreign countries where
Chapters of the Order have been established. The recently ratified
by-laws further provides the Supreme Council with the privilege to
award individuals with an honorary membership of every rank.
Notably, based on the Order’s
constitution and by-laws, a member can be “any person of legal age
and good moral character and reputation who believes in Rizal and is
willing to learn more about him and follows his teaching” (Art.
IV, Sec. 1). However,
any legal claim for membership does not exist.
The Knights of Rizal outside the
Philippines
As described earlier, it depends upon the authorities of the
host country, who are given the task to evaluate orders of chivalry,
whether to accept them in the country or not. This includes
appending requirements concerning membership. Since, the Republic of
the Philippines is a state internationally accepted, therefore the
Knights of Rizal having been chartered by it, also enjoys
recognition by states that have diplomatic relationships with it.
How far and how much this recognition of the Order in each country
extends to, depends on the ruling administration. There are
countries wherein members are required to seek government approval
prior to becoming a knight of the Order. On the other hand, in some
countries the Knights of Rizal are treated as regular society that
mimics an order of chivalry. However, some notable members of the
Order, such as King Juan Carlos of Spain, former American Foreign
Secretary and Nobel peace prize laureate, Henry Kissinger and other
noted Filipinos who are recipients of the Order’s decoration
certainly give credence and dignity to it. The Archbishop of Manila
is also a member of the Order dispelling any notion that the Order
could be Masonic. The late Jaime Cardinal L. Sin was honoured with
the highest degree of the Knighthood. He also blessed the building
where the Order established its international headquarters in
Manila.
The European view seems to be that the Order of the Knights
of Rizal is a secular fraternity and a worldwide institution; that
its titles and rituals are reminiscent of chivalric traditions.
Members of the Order wear ceremonial uniforms in appropriate
occasions. The words patriotic and civic, which adorn its motto,
refer more to the man Jose Rizal rather than a battle cry, per se. From its Public
Relations the Order is neither a sect nor is it a quasi-Masonic
organization. This comparison cannot be drawn even if the Order,
according to its objectives, promotes among its members a certain
philosophy. What is known as Rizalism summarizes a canon of virtues
that are, in essence, challenge and instruction. They are intended
to teach an attitude by which one can lead an exemplary life.
Similar to Rotary Clubs, the Knights of Rizal devote itself
with benevolent projects. In cooperation with governmental, as well
as, private entities, it contributes to community service in the
Philippines. To become a Knight of Rizal is purely a fraternal
title, and does not imply that its bearer becomes aristocratic, in
name or in blood. However, he may add his rank after his name to
indicate his membership, without the prefix “Sir”, which is
limited to a polite means of addressing each other within the Order.
It does not, by any means, ennobles a Knight of Rizal. It is well
recommended that Knights of Rizal refer to themselves as brothers,
in any official capacity, to avoid confusion with the British title
that denotes nobility. European Chapters are well advised to act
accordingly. In any case, Knights of Rizal should never use their
rank for self-serving purposes. It
should only be used in connection with the Order and to its
charitable, social or cultural activities, and hence must not
interfere with heraldic jurisdictions of states that have
constituted own orders of chivalry that run back to and have deep
roots in feudalism. Such has never been the case in the Philippines
not even during the long centuries of Spanish colonization. Despite
nobility existing in the Philippines during the Spanish regime, the
idea and concept of a chivalric institution patterned after the
European model never came to pass.
The Order’s international status and state of recognition
requires further clarification in Europe more than in Asia and the
American continent. This stems from the fact that chivalry in the
former is unique and is held in high regard than anywhere else.
European countries have constitutional monarchies or previously had
monarchical forms of government. Thus, any attempt to improve the
Order’s standing and acceptance should start in Europe. It is
incumbent upon European Chapters, with the corresponding support
from the Supreme Council of the Order, to intensify efforts towards
this goal of earning recognition, distinct and apart from the genre
of self-styled orders. It is no secret that countries such as Great
Britain, France and Italy have fierce disinclination towards
self-styled orders. In 1953, two years after the passage of
Philippine Republic Act 646 establishing the Order, an issue of
“Hidalguia” in Italy, arbitrarily listed the Knights of Rizal,
among other orders as self-styled. Therefore the Order’s
decorations were not allowed to be accepted, much less worn, by
politicians or diplomats. This
view the Holy See seems not to follow which updates an own list of
illegimate orders. This might be due to the fact that the Holy See
is either not cognizant of
the existence of this Philippine order or it does not consider it an
order at all. But obviously one can come to controversial
conclusions when evaluating the Knights of Rizal: either as special
Philippine merit award or as order of chivalry. As order of chivalry
it is not considered as to heraldic jurisdiction but as such it was
never founded. Here a mutual misunderstanding clashes. Although
chivalric in style, the Order’s rankings and rituals do not claim
to be chivalric as understood in Europe. It is more an expression of
Philippine culture and history. Its membership is based on
meritocracy where only selected individuals are accepted in the
brotherhood. This “selectivity” aspect must also be practised
outside the Philippines, whether in the public or by official
recognition in the host country where Chapters of the Order are
defined as juridical personalities in terms of national law.
Queen Elizabeth II has not sanctioned the status of the
Knights of Rizal in the United Kingdom, though legalized. As a legal
entity, the Order is governed by the Charity Commission. The status
as a registered charitable institution, it is required to declare
its finances annually. In
the United Kingdom the entity with similarities to the Philippine
Order of the Knights of Rizal is the Most Venerable Order of St.
John.
It is simply regarded as a society without noble requirements and no
noble powers. However, it enjoys the Kingdom’s recognition and in
return, members of the Royal family enjoy royal prerogatives in said
Order. In the same way that the Philippine Congress chartered the
Knights of Rizal, the Royal Charter granted recognition to the Most
Venerable Order of St. John. As
order with chivalric trappings the Knights of Rizal are not
recognized. It is purely on that basis Filipino and not British. Understandably, the national aspect
of the Orders plays a role in matters of state recognition. In
Germany, the Order is de jure
non-existent, as well. The Chapters in Hamburg, Bonn, Cologne and
other cities are registered as associations for charity purposes.
Under German law, they are exempted from income taxes.
Stand in comparison and competition
Following the traditions of the Knights Hospitalers of Malta,
the Order of St. John and other well-established orders, the Most
Noble Order of Rizal was created and is based in Sydney, Australia.
It operates as a non-profit, charitable organization. Included in
its tenets are the permanent study of the life and teachings of Dr.
José
Rizal and pursuing his ideals for the benefit of mankind. The Noble
Order is presently maintaining several charity projects in the
Philippines. So far, there are no signs that the organization is in
direct competition to the Knights of Rizal as it does not take part
in any public commemoration of the Philippine national hero.
One Order that comparably approaches the Knights of Rizal, is
the Knights of Columbus. Founded in 1882 by Father Michael J.
McGivney, a Catholic priest, it has evolved to a religious fraternal
union worldwide. Although independent from the Roman Catholic
church, it is rightly called the latter’s “strong right arm”
because of its devotion to and voluntary support of Catholicism. Its
administrative hierarchy resembles the Knights of Rizal with a
Supreme Council composed of a duly elected Board of Directors. State
and local Councils are subordinate to it. The members serve in four
distinct degrees, which are coupled with exemplary principles that
are valid within the Order. The Knights of Columbus also use a
corporate design, including official emblems. Several organizations
are affiliated to it.
What do we learn from our Order’s history?
The horizon is broadening and we are at a crossroad. Where are we
going? How are we adjusting to the future? Shouldn’t we move away
from the impression that the Knights of Rizal is not an order based
on chivalry by definition but more an international fraternity.
Philippine Republic Act 646 and the Order’s By-Laws explicitly
declare it a civic, patriotic, cultural, non-partisan and
non-sectarian organization. Under the laws of the Philippines, it is
excluded from restrictive provisions of the Corporation Code. Even
if this is not intended but sometimes we let it happen, namely: that
we appear to others what we are not and what we need not to be. It
is not to be denied that the Order is a modern body with noble
objectives embodied in chivalric terms. It is not to be denied that
the Order today has
mushroomed into a respectable and globally admired fraternal
organization. Ultimate goal is to spread Rizal’s vision, teachings
and philosophy. We are the Knights
of Rizal; if we are, by word and deed, what we ought to be then we have
accomplished a greatness that knows no fear but ignorance; that
demands nothing but its right – a greatness that makes us worthy
and does not need justification. Not for us, not before others.
One nation, one hero
In the first decades after Rizal’s martyrdom, Colonel
Antonio Torres rallied his admirers. The ex-Chief of Police of
Manila, together with Juan Flameno, Martin de Veyra, José del
Barrio and José Galvez incorporated the “Orden de Caballeros de
Rizal” in 1916. At this time the Philippine Islands were still
under American administration. Nevertheless, a first step was done
towards the public commemoration of José Rizal as national hero of
a people just on the verge of emerging as a nation. In 1951, five
years after the formal independence of the Philippines, its Second
Congress gathered to enact a Charter creating the Order of the
Knights of Rizal. The Charter mandated adoption of noble objectives,
which were already adapted decades before. The preamble of the bill
that subsequently became known as Republic Act 646, read as follows:
“The purpose of the attached bill is
to accord to the civic and patriotic organization known as Orden de
Caballeros de Rizal (Order of the Knights of Rizal) the same kind of
official recognition and encouragement as that accorded to the Boy
Scouts of the Philippines by Commonwealth Act No. 111...
The bill if enacted into law will also serve as a historical
monument to Rizal; it will constitute an official recognition by the
Republic of the Philippines of the inestimable value to the nation
of his teachings and examples and of the wisdom and necessity of
inculcating them in the minds and heads of our people so they may
strive to follow and practice them. The authors and proponents of
this bill believe that if the purposes thereof are faithfully and
effectively carried out, social discipline, civic virtues, and love
of justice will be fostered, promoted, and enhanced in this country,
and that the Knights of Rizal as chartered entity is the most
convenient instrumentality by which this desirable ends can be
attained: Let Rizal’s life and martyrdom influence and guide the
destiny of the nation. Let this and future generations live the
Rizal way.”
Today we remember the legislative groundwork laid 55 years
ago. It was more than a simple administrative act. It is a written
monument dedicated to propagate the historical relevance of José Rizal.
The Order bearing his name has the task to foster a monument,
“more lasting than stone,” quoting Horace, the Roman poet from
whom the Order’s motto stems. It is the work of generations after
his death to nurture and maintain his heritage. In this way, the
Order of the Knights of Rizal is a powerful expression of Filipino
self-confidence.
The Order has spread its roots. It is found thriving in
different parts of the world. It has developed affiliate
organizations, including women associations, such as the Kababaihang
Rizalista, Inc. (KRI). Outside the Philippines the Order’s
Chapters are generally accepted as part of Philippine culture.
Although they cannot look back into a long tradition, as in the case
of some renown orders, there is no need to pale in comparison, nor
bow to criticism. The Knights of Rizal should be there, where they
help those who cannot help themselves; where there is a need to let
our voices ring against oppression; where we must prove our value
instead of preaching; where the ideals of Rizal can be practiced.
But the
battles of the 19th century may not be exactly those of
the 21st century. If Rizal would be in our midst today,
he would probably still harp on the same problems existing in his
time. His teachings, his ideals and his thoughts still are valid,
more than ever. There is injustice everywhere, poverty - in worldly
and spiritual things - still prevails; hopelessness pervades and
inequality remains. These are enemies Rizal’s heirs need to engage
in battle – and not only in the Philippines. Philippine President
Gloria Macapagal-Arroyo saw the banner that is held by the Knights
of Rizal as she was honoured with the Teodora Alonzo Award of the
Supreme Council. In her acceptance speech she explained:
“And in my work as the mother of the nation I
ask you, the Knights of Rizal, to help me continue the work that I
have started to do. In order to help me continue the work that I
have started to do – to improve moral standards in government and
society, to fight poverty and win the battle against poverty before
decade is over, to lead by example, to bring about new politics –
I need you”
Now
we are just about to discover the possibilities that are meant for
us, as knights. Let us prove to be worthy of Rizal’s heritage.
What he represents unites us over continents. His thinking, in
retrospect, is progressive and we can be certain in attributing it
to his education, his travels and his unquenchable quest for
knowledge.
Impressive is Rizal’s cosmopolitanism. During an age of
nationalism and imperialism, he was interested in the culture of
other countries, not to feel superior to them but to understand
them; not to conquer them, but to experience them, to penetrate
their secret. He travelled a lot and felt at home in Europe, from an intellectual point of view.
Visiting France, Belgium, Italy, Germany and England he met people
in these countries. He eagerly and successfully learned their
languages, leading to mutual understandings, which led to lasting
and eventful friendships. Among these friendships, were those with
Ferdinand Blumentritt or Karl Ullmer, a pastor in Wilhelmsfeld, near
Heidelberg, where Rizal lived as a student for some time. Rizal
espoused tolerance and non-violence, long before Ghandi or Martin
Luther King made these traits their own. Deep within him he felt a
desire to give all for his beliefs, including his life, which he
expressed so eloquently in his book, El
Filibusterismo. Like another famous author, Antoine de Saint-Exupéry,
who came decades after him, he did not preach to his readers to
practise the traits described in his literary works. He practised
them himself. By bravely enduring his martyrdom, Rizal demonstrated
personal sacrifice, which also addressed even those who did not
agree with him. This sacrifice led to the birth of the Philippine
nation. If Bonifacio was her political midwife, Rizal was her
intellectual father – and her moral one – until today. His
nation deems him as such:
“Rizal”,
as Leon Ma. Guerrero put it, “is the first Filipino because he is
first in the hearts of the Filipinos. Nations are known by the
heroes they have. If a people have the government they deserve, they
have also heroes made in her own image and likeness. It was Rizal
who lifted up the hearts of his generation, and who is enshrined by
the Nation and Republic he made.”
But we must not mistake Rizal for the image we
have made of him. We should also not succumb to the risk that his
teachings are forgotten because we might be spending more time in
charity events and commemoration fiestas.
Epilogue
Since its establishment, the Hamburg Chapter of
the Order of the Knights of Rizal, has been envisioned to become the
core to unite the local German-Filipino community. It should be the
vessel through which the Rizalian spirit may form root. As such it remains appreciated and always endangered.
Each community is found in the heart, first of all. While there is still a mistaken belief for some to equate the Knights of
Rizal as belonging to a religious sect, it is through the media
coverage of the activities of the involvement of the Order in the
community. Sponsoring worthwhile projects where Knights of Rizal are
involved in community affairs is itself a good public relations work
for people to know us and differentiate us from other groups.
In other words, educating the public to better understanding
Rizal and Rizalisms, that we must be perceived to belong to an
“Order” unique and different from others.
When competing than in what we can life up as example;
to give Rizalian chivalry face and voice. Through service to merits!
With pride of what can be accomplished together, not against each
other I see in each of our brother Knights a master of our ceremony
and prince of our convictions. Through service to merits! And those
who want to conquer the world shall discover that they must extend
their circle of personal relations first. We, officers and members
of our Chapter, are aware that we should not try less than what
Rizal himself once recommended. In his letter, dated from 28 January
1889, he wrote to the members of “La Solidaridad” in Barcelona:
“1. In
young associations the spirit of tolerance ought to prevail when it
concerns trifles that do not affect the essential part of a thing;
in the discussions, the conciliatory tendency ought to dominate
before the tendency oppose. No one should resent defeat. When any
opinion is rejected, its author, instead of despairing and
withdrawing, should on the contrary wait for another occasion in
which justice may be done him. The individual should give way to the
welfare of society. And so that the very delicate self-esteem of the
Filipino who is besides an unconscious individual may come out least
hurt in the discussions, and discontent may be avoided, it would be
advisable that to all propositions, proposal, projects etc. should
always be added the ending: We think thus, if the other members have
no objection, or any other similar phrase that you may deem more
appropriate, I have heard many discussions arising from questions of
self-esteem. Laying this aside, the decisions of the majority, after
a sufficient discussion, are sacred and unquestionable.
2. A great deal of integrity and much good will. No one should
expect rewards or honours for what he does. He who does his duty in
the expectations of rewards, is usually disappointed, because almost
no one believes himself sufficiently rewarded. And so that there may
not be discontented or ill-rewarded members, it is advisable for
each one to do his duty just for its own sake and at best to expect
to be later treated unjustly, because in anomalous countries,
injustice is the prize for those who fulfil their duties.
Thrift, thrift, thrift.
Seriousness and equal justice for all.
These are my admonitions, if the members of La Solidaridad
have no
objection.”
Comments to christoph_eberle2001@yahoo.de
Copyright
2006 Knights of Rizal Scarborough, Ontario, Canada
editor
and webmaster: junzerrudo@hotmail.com
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