May 1979

They were barely six or seven when they initially met at the Berdeen Court, Quezon Avenue, Quezon City. The second meeting was probably a bigger group perhaps only thirteen of them. No clear or specific agenda was prepared. Nothing was definite in the minds of the group except the fixed rendezvous at the Aberdeen Court. None of them consciously knew that the meetings they had hurriedly arrange were already the inception of a historical rendezvous which was to eventually have some fixed destiny in the country.

The nucleus group grew in numbers everytime it met. The original paltry nucleus was compose of Nilo H. Raymundo, Pedro R. Balbanero, Celso P. Mariano, Cirsanto T. Saruca, Rizal Alberto C. Nolido, Eugenio E. Llarena, Elueterio C. Dumogho, Mel P. Samson, Lorenzo “Choc” Tolentino, Mel V. Diaz, Dominador DL. Ordenez, Ambrocio A. Valones and Arturo Purugganan, all prominent Lion members of District 301-D of Lions Clubs International.

For want of any fixed agenda, the discussion during the meetings of the nucleus group went on and on and meandered on a variety of topic and subjects. Although free-wheeling, the discussion were serious, analytical, perceptive and at times light and bantered.

The inexorable decision of the nucleus group to form a Philippine-Born fraternal civic organization spread like wild fire. The civic odyssey being launched by the group was welcomed with mixed feeling of approval, cynicism, and skepticism. The group was undaunted.

Many names were proposed for the incipient indigenous civic organization. The first proposal was to name the organization after the tamaraw, an indigenous wild carabao. This did not do because the name was earlier pre-empted by another group. Some Lions (not the nucleus group)_who later joined this Philippine civic Odessa suggested that the organization could perhaps be named Philippine Lions presumably it was perceived that the members of the nucleus group were all Lion members. The proposal was nonetheless rejected because the name itself would have been conflict-laden later on and its was the consensus of the group that it was never wise to christen the organization with controversial undercurrents.

Some suggested that name griffin which, in Greek mythology, is a creature with the head, wings, and forelegs of an eagle and the body, hind legs, and tail of a lion. This name was likewise rejected by the group saying that the name of the organization should not be derived form a myth but from some reality. Somebody proposed the name Lakan but was rejected as very parochial.

The group thought of the Philippine eagle, an indigenous but endangered bird. The group’s immediate predilection for the name was visibly palpable. The group requested Celso P. Mariano and Crisanto T, Saruca to make a research and report as to whether or not the organization could have been named appropriately after the bird. Within a couple of days or so, Mariano and Saruca told the group that naming the organization after the Philippine eagle was appropriate saying that the Philippine eagle is, after all, a majestic bird, courageous, noble and possessed with keen foresight. The group adopted the proposed name which is now the Fraternal Order of Eagles (Philippine Eagles) or briefly the Philippine Eagles.

More than a mere civic organization, The Fraternal Order of Eagles (Philippine Eagles) is a historic brotherhood concord. The nucleus group believed that strong fraternalism should characterize its humanitarian service. It agreed that is guiding principle shall be *SERVICE THROUGH STRONG BROTHERHOOD*. The group issued a statement to the following effect

We have called our organization, The Fraternal Order of Eagles (Philippine Eagles) because we have chosen as our guiding principle *SERVICE THROUGH STRONG BROTHERHOOD*.  The choice of the name was conscious and the idea behind the choice of the word “fraternal“ is deliberate. We should, indeed, be brothers in service and the word “fraternal” precisely describes the quality of our bond. This Philosophy – we want to intensify among us.

"EAGLEISM IS NOT A MERE ASSOCIATION OF MEN BUT A FRATERNITY UNDER ITS GUIDING PRINCIPLE AND ENDURING GOAL. EAGLEISM IS NOT ME BUT US. EAGLEISM IS NOT I BUT WE."

Did you know that… The word EAGLES was deliberately crafted to reflect what we, as fellow EAGLES, should embody?

E- Enlightened and innovative humanitarians
A - Animated primarily by a strong bond of brotherhood and fraternal ties
G - God-Loving, Non-Sectarian
L - Law-Abiding, Liberty-Oriented, Non-Political
E - Emblazed with intense mission of
S - Service to the country, its people and its community

1. Eagleism is not found in any old or modern lexicon. It is a word peculiar to the fraternal Order of Eagles (Philippine Eagle) which has genuinely evolved as fraternalism.

The fraternal “ism” in the Philippine eagle has sprung from its declaration of policies and objectives seeking to “establish a strong bond of brotherhood and fraternities among the members as keystone to service”. It is an institutional declaration clearly articulated in its guiding principle which is SERVICE THROUGH STRONG BROTHERHOOD.

The letter A in the word eagles was deliberately crafted and shall mean “animated primary by a strong bond and fraternal ties”. The fraternal “ism” shall be achieved by encouraging exchange of business, professional, culture, social and other opportunities and advantages for the mutual benefits of the members and other civic fraternity.

In essence, Eagleism is fraternalism or that state of relationship characteristic of brothers. In the Philippine Eagles, the members must have primordially developed a deep since of brotherhood among them. The primacy of their relationship is brotherhood.

2. Eagleism is a humanitarianism which shall be ethical commitment or concern for human welfare or relations in general and shall be expressed in philanthropic activities or interest in social reforms. This expressed the declaration of goals and objectives of the Philippine Eagles saying that it shall be “enlightened and innovative humanitarian “and committing that it shall” be interested in promoting . . . social legislation and provide forum for (its) discussion.”
   
   
3. Eagleism is civic national “ism”. In the declaration of goals and objectives forged in 1979, the Philippine Eagles declares that it shall be “emblazed with intense mission of service to country, it people and its community”. The declaration has been reiterated in the Eagles constitution now part of the Eagles Magna Carta.

       Civic national “ism” shall mean that the Philippines Eagles “shall find and give its humanitarian service, usefulness and relevance to the Philippine  community and its people” and “shall pursue vigilantly and intensely its personal humanitarian service geared to give maximum benefit to the needy sectors of the Philippine community and its people”.

       Civic national “ism” in the context of Eagleism is neither self “ism” nor bigot “ism”.

       It is neither an isolation from the rest of the civic world or of the many civic groupings in the country’s midst. In act, Eagleism is humanitarianism whose concern is for the human race.

      The civic national “ism” is Eagleism is a system of priority which recognizes that it may not “outsoar” its humanitarian endeavors beyond its Philippine environs unless it shall be able to give first its service, usefulness and relevance to the Philippine community. It seeks to practice charity at home before it shall reach out.

 

4. Eagleism is something more. In the declaration of policies and objectives of the Philippine Eagles, it says that the Philippine Eagles shall be:
   
   

     E - Enlightened and innovative humanitarian

     A - Animated primarily by a strong bond of brotherhood and fraternities.

     G - God- loving, non-sectarian.

     L - Law-abiding, liberty-oriented, non-political.

     E - Emblazed with intense mission of

     S - Service to country, its people and community.

• Finally, Eagleism “shall mean reliability of the Eagles commitment t a brother Eagle “exemplified in what the Philippine Eagles institutionally calls the ALALAYANG AGILA. In such ALALAYAN, the Eagles “shall have shared its other’s problems or moments of importance and shall have expanded and enhanced their sense and spirit of brotherhood”. It is perhaps synonymous to BAYANIHAN but it “shall transcend the mere supportive sense of helping a brother Eagle”.