MOTHER IGNACIA'S ROOTS AND
HERITAGE
M. Ignacia del Espiritu Santo was born, lived
and died during the Spanish colonial era in
the Philippines. The precise date of her birth
is not known. Her baptismal record mentions
only the date of her baptism, March 4, 1663.
This confirms the statement of Pedro Murillo
Velarde that Ignacia was 21 years old in
1684. Ignacia was the eldest and the sole
surviving child of Maria Jeronima, an yndia,
and Jusepe Iuco, a pure Chinese immigrant
from Amoy, China, who was converted to the
Catholic faith in 1652 and resided in
Binondo, Manila. Moreover, the younger
siblings of Ignacia were Rafaela Rodriguez,
Santiago, and Juana dela Concepcion.
Rafaela was baptized by Fr. Alberto Collares
on March 4, 1665 and her madrino
(godparent) was Isabel Rodrigues. Santiago
was baptized by Fr. Christoval Pedroche on
February 27, 1668 and his padrino was
Nicolas Siancong. Juana was baptized by Fr.
Alberto Collares on December 22, 1669 and
her godparent was de Passai.
At her baptism, Ignacia’s parents, Jusepe
Iuco, a Sangley, and Maria Jeronima, an
yndia, decided to name their daughter,
IGNACIA DEL ESPIRITU SANTO. They
thought it was a fitting name for one who was
born on the feastday of St. Ignatius of
Antioch. In affixing the name “del Espiritu
Santo'' they were expressing their devotion
to the Holy Spirit. Little did they realize the
significance of that name. Indeed, Ignacia
would be living her life under the guidance of
the Holy Spirit. The name “Ignacia” comes
from the Latin ignis, which means “fire.”
Ignacia would be the “fire of the Holy Spirit''
on a native soil as she bore witness to God’s
gracious action in the mist of a colonized
people.
When Ignacia was 21 years old, her parents
wanted her to marry. Heeding a call deep
within but not wanting to disappoint her
parents, Ignacia sought counsel from Fr.
Paul Klein, a Jesuit priest from Bohemia who
arrived in Manila in 1682. The priest gave her
the Spiritual Exercises of St. Ignatius. After
this period of solitude and prayer, Ignacia
received the inspiration to “remain in the
service of the Divine Majesty” and she
resolved to “live by the sweat of her brow.”
She left home and brought with her only a
needle and a pair of scissors.
She started to live alone in the house located
at the back of the Jesuit College of Manila.
Her life of prayer and labor attracted yndias
who also felt called to the religious life but
could not be admitted into the existing
congregation at that time. M. Ignacia
accepted these women into her company
and the first community was born. They
became known as the Beatas de la
Compañia de Jesus because they frequently
received the sacraments at the Church of St.
Ignatius, performed many acts of devotion
there and had the Jesuit Fathers for their
spiritual directors and confessors.
M. Ignacia centered her life on the suffering
Christ and tried to imitate him through a life
of service and humility. She prayed earnestly
to God and performed penances to move
God to have mercy on them. Her spirituality
of humble service was expressed in her
capacity to forgive, to bear wrongs patiently
and to correct with gentleness and
meekness. This spirituality was manifest in
peace and harmony in the community,
mutual love and union of wills, witnessing to
the love of Christ and the maternal care of
the Blessed Mother. This spirituality
sustained the beatas in their moments of
difficulties especially during times of extreme
poverty, when they even had to beg for rice
and salt and scrounge the streets for
firewood. The beatas continued to support
themselves by the labor of their hands and
sometimes received some financial help
from pious people. In all these, they did not
cease to thank God and to trust in divine
providence.
MOTHER IGNACIA’S BAPTISM
A. CATHOLIC TEACHING ON CHRISTIAN
BAPTISM
The Sacrament of Baptism, as the CCC
1213 accentuates that, “it is the basis of the
whole Christian life, the gateway to life in the
Spirit and the door which gives access to the
other sacraments.” This line of thought
means two essential things:
Baptism is a form of Initiation:
It means that it is in baptism that the baptized
person is officially welcomed or incorporated
into the Church, Christian Community. It
entails that Christian faith is a gift that comes
from Christ which was professed by the
Christian Community and eventually handed
down that faith to the baptized.
Baptism as Enlightenment
It means that in Baptism, the baptized person
becomes a Sharer in Divine Life; by receiving
Jesus Christ, who is the light of the world.
This in-turn makes the baptized not just a
creature but above all, becomes the child of
God—children of light. However, it is good to
note that baptism is “...not any magical
formula that automatically divinizes us but it
is a lifeLong Process (CFC )” Thus, it is a call
for a LIFE OF CHRISTIAN
DISCIPLESHIP by living out daily the identity
as the Children of Light in allowing Christ’s
light to shine throughout our lives, ie. by
participating in Christ mission.
THREE-FOLD MISSION OF CHRIST IN
BAPTISM
“In baptism, the baptized received new life
with Christ… by sharing in His three-fold
mission as Prophet, Priest, and King (CFC
1599; 1608).” As PROPHET; the baptized
person is called to speak and to teach the
Word of God backed up with deeds of power
and life witnessing Jesus. As PRIEST; the
baptized person is called to offer worship to
God in the Eucharist by receiving the
sacraments, and by offering prayers and
thanksgiving. As KING; the baptized person
is called to render a loving service to the
Church, ie. to the people of God.
MOTHER IGNACIA’S BAPTISM
BACKGROUND OF NAMING IGNACIA
In Christian Tradition of Naming: she was
baptized on March 4, 1663 by FR. ALBERTO
COLLARES, OP at the HOLY KING’s
CHURCH of PARIAN (adjacent to
Intramuros). Her name was derived from the
latin word “ignis” which means fire.
DEL ESPIRITU SANTO
It was an expression of her parents' (Maria
Jeronima & Jusepe Juco) great devotion to
the HOLY SPIRIT.
Thus, the naming was prophetic in a sense
that Mo. Ignacia lived out her name with a
firm faith after she decided to remain in
the SERVICE OF DIVINE MAJESTY by
becoming a beata herself. In a word, she
became the fire of the Holy Spirit that ignited
the enthusiasm of her fellowmen to
participate in Christ mission.
MOTHER IGNACIA AS SHARER IN
CHRIST’s MISSION
PRIESTLY MISSION
Mo. Ignacia fulfilled this by being a woman of
faith and prayer through her practices of piety
and spiritual exercises that eventually
influenced her beatas to live the exemplary
life of prayer and penance and to participate
actively in the religious celebrations in the
community most especially in the Holy
Eucharist. Her positive influence made her
companions to be in God’s presence at all
times and in all places (1726
Rules:1.2.7;II.25). Thus, Mo. Ignacia was
zealous for the good of the souls by always
encouraging her companions to preserve in
their commitment to God (1726
Rules:I.1,10,26,38, 39,42).
PROPHETIC MISSION
Mo.Ignacia, eventhough unheard of during
their times, fulfilled this by preaching boldly
the truth both in her words & actions that a
native expression of Christian faith is
possible and that yndias/yndios are not
dumb “mang-mang”. As a result, the native
community of pious women known as the
Beaterio de la Compania de Jesus was
established and became the champion in
teaching the Catholic faith to the natives,
mestizas, and españolas which eventually
brought light and hope to a society darkened
by division and afflicted by discrimination.
KINGLY MISSION
Mo.Ignacia fulfilled this by leading a group of
native women in serving God through their
loving service of the people especially to the
underprivileged young girls by teaching the
skill of needle work, chores, reading, writing,
and above all teaching them about Christian
faith. In this sense, Mo. Ignacia clearly
showed respect and gave support for those
dehumanized by poverty, ignorance, and
helplessness. She lived in solidarity with the
poor of her times and showed concern for
those who needed help and support (1726
Rules I.22;28,27). Thus, as a leader, she
gave an example of service without counting
the cost (1726 Rules I.1;VI.16); it is a kind of
service that is propelled by love for God.
In a nutshell, Mo. Ignacia was able to live out
her Christian identity as missionary by
fulfilling the three-fold mission that she
shared from Jesus Christ at the moment of
her Baptism. In doing this mission, she
helped others respond to the dynamic
presence of the spirit in their own lives.
TOPIC 3
1. SPIRITUAL RETREAT FOR WOMEN
The first of this involvement was in retreat for
women. Retreats for men were conducted by
the Jesuits in the colony. Women, for want of
adequate facilities, were limited to preached
“missions” during the Lenten season. The
foundation of the Beaterio provided them
with the facilities for closed retreats. There is
no extant record as to when the institution
first opened its doors to women retreatants,
but the Constitutions of 1726 provided for the
admission of women who wished to make an
eight-day retreat. Murillo Velarde accounted
for annual retreats given in various groups
(varias tandas). Archbishop Martinez’s letter
soliciting the royal protection in favor of the
Beates in 1748 reported that some two
hundred and more Spanish and native
women gathered during the months of
September, October and November for the
eight-day retreat, while describing the
particular services the beatas rendered to
the retreatants.
In addition to providing accommodations for
a live-in retreat, the beatas followed up the
conferences given by the priest with
explanations in the indigenous tongue, and
helped prepare the retreatants for a fruitful
confession. Governor General Marques de
Obando’s recommendation in support of the
archbishop’s solicitation testified that his own
wife had made the retreat at the Beaterio.
2. EDUCATION FOR UNDERPRIVILEGED
YOUNG GIRLS
Mother Ignacia did not limit her apostolic
involvement to the spiritual, but expanded to
the education of young girls. The
Constitutions provided that children of not
more than eleven years of age may be
admitted for education in the ‘holy fear of
God, Christian doctrine, in the proper
upbringing and training in the feminine skills
of sewing and embroidery, as well as in
reading and writing. Murillo Velarde’s
account stated that there were twenty
Spanish and thirty native pupils, and the fact
that there were various teachers among the
beatas (Ferraris, 2004, p. 16-17). Moreover,
this education ministry which was initiated by
Mo. Ignacia paved the way for the
administration of the Municipal and early
Parochial schools which later on developed
into private Catholic Institutions of the
Congregation.
4. The Social Ministry
The impetus for social services in the
Congregation developed to address the
rising rural and urban problems in the
country. The government relocation program
for squatters in Metro Manila created
resettlement centers that were in great need
of social workers to evangelize and address
human rights violations. Under the initiative
and leadership of Sr. M. Teresa Garcia, the
Social Action Ministry in the Congregation
was organized, and a good number of
Sisters volunteered for the different phases
of services since 1972 and trained for social
ministry.
5. Seminary Ministry
Service of the RVM sisters in the seminaries
was one of the ministries that arose as a
need in the Church in the Philippines. The
Sisters bring the feminine influence in the
seminary. As co-formators, their work
includes academic administration, faculty
member, dietician, guidance counselor,
infirmarian and house manager.
Thus, it is very evident that Mother Ignacia
was indeed an exemplary missionary. Her
missionary spirit is greatly influenced by her
great devotion to the Blessed Mother Mary in
her radical commitment to do the will of God
that impels her to a humble and courageous,
creative and generous service to the Church
especially the poor.
3. Ministry of the Dormitory
The beaterio as the Casa de Recogidas, may
be considered the forerunner of the
dormitory ministry. Women who wished to
withdraw from the hustle and bustle of
society, to live out the rest of their life in
seclusion and prayer, without taking the
vows of the evangelical counsels, preferred
to live within the confines of the beaterio.
Some of them were widows, others, single,
but all had in common the desire to spend
more time in retirement. In the beaterio they
found the quiet and security they sought and
the care of the Sisters for their well-being.
There were also the younger girls who
constituted the boarding pupils, living in the
institution during class days, and spending
their vacations with their families.
B. MOTHER IGNACIA’S MISSIONARY
INVOLVEMENT (Ferraris, 2004, p. 59-66)
When Mother Ignacia responded to the
inspiration of God to a life of religious
commitment, the only form of religious life for
women recognized in the Church was the
contemplative form. Thus the lifestyle of the
early Beater was a regimen of prayer,
sacrifice, and work. It must have been part of
the Jesuit influence that guided the
community to enter the mainstream of the
Church’s social service in Manila, and thus,
to be able to contribute to the social and
cultural as well as the religious formation of
women in the Philippine society.
A. MOTHER IGNACIA’S VOCATION TO
SERVICE (Module 8, session 2)
Mother Ignacia’s vocation to service was
clearly evident in the established
Constitutions of the community that she
founded. In fact, the young women who
entered the Beaterio were to be known as
those who ‘serve God, our Lord.’ This phrase
was reiterated sixteen times at most strategic
points in the Constitutions, form the opening
text: “The goal which should motivate each
and every young woman who would aspire to
stay in this House must be to serve the Lord
God with all their heart…” The final
statement: “the motive of all our acts must be
the service of God our Father, for His greater
honor and glory.” This service total and
complete was to be rendered ‘with all their
hearts’ and performed ‘truly and perfectly.’
And that goal was to be pursued constantly
throughout the day so that all their thoughts,
words and actions were directed to God’s
service in great fidelity and total dedication of
their lives, day by day until death.
TOPIC 4
INTRODUCTION
Being Valiant is acting or possessing bravery
and courage. This is what characterized
Mother Ignacia who founded a group of
women and lived together in the service of
God. Living a very simple life, Mother Ignacia
led the Beatas with humility and love.
Defining her style of leadership, she drew
inspiration from the Blessed Virgin Mary.
Courageous as she is, Mother Ignacia broke
the mold and challenged the society and
Church of her time. Through the inspiration
of the Holy Spirit, it guided her to open new
paths on Philippine soil. After her death, the
services of the Beatas to the Church
continued not only in the colony but to the
whole world.
An excerpt from the Decretum Super
Virtutibus that says:“Through an accurate
report by the Cardinal Prefect of the
Congregation, the Holy Father, Pope
Benedict XVI was dutifully informed by the
Cause (of the Servant of God, Mother
Ignacia del Espiritu Santo). His Holiness,
accepting and ratifying the said report
declared on this day, (July 7, 2007) that
“Servant of God, Ignacia del Espiritu Santo,
Foundress of the Congregation of the Sisters
of the Blessed Virgin Mary, is found to
possess a heroic degree the theological
virtues of Faith, Hope and Charity toward
God and neighbor, as well as the cardinal
virtues of Prudence, Justice, Temperance
and Fortitude.” Ignacia indeed, was a truly
Valiant Woman.
TOPIC 5
INTRODUCTION
Death is the most certain reality yet remains
uncertain. On the one hand, it is the most
certain reality in a sense that dying is part
and parcel of our finiteness as human
beings. Whether we like it or not, we will all
die. And no matter how we try to run away
from this reality, death will surely chase us
when it is already our time to die. Hence,
death is certain because it is something that
nobody can escape. On the other hand,
death will always remain to be uncertain
because we do not know when it will be,
where it will be, and how it will be for we
cannot control what lies ahead of us.
However, the challenge in life is not so much
about the quantity of years in living it, but it is
more on the quality of life that we live. As St.
Therese of Lisieux says, “spend your heaven
while living here on earth.”
Mother Ignacia lived a life worth living
because she was always looking into the
purpose of her life. She lived a life of
continuous discernment. Her decisions were
made in constant openness to God’s will
which eventually touches the lives of her
people.
A. CHRISTIAN PERSPECTIVE OF DEATH
In Christianity, death is viewed as not the end
of everything, but the beginning of life in
eternity with God. As the scripture says,
“Yes, we do have confidence, and we would
rather be away from the body and at home
with the Lord (2 Cor. 5:8 NRSV).” This bible
text essentially points out that the christian
who dies in Christ Jesus will gain eternal life
with Him in heaven for Jesus is ‘the way, the
truth and the life’ (Jn. 14:6 NRSV).
However, in order to gain eternal life, one
must have faith in God. Faith, in the christian
perspective, has three essential dimensions
namely, believing, trusting, and doing. For
the benefit of this discussion, we will only
highlight the doing part because as Jesus
clearly says, “not everyone who says to me,
‘ Lord, Lord,’ will enter the kingdom of
heaven, but only the one who does the will of
my Father will inherit eternal life (Mt. 7:21
NRSV).” The will of God that this biblical text
tries to emphasize is the two greatest
commandments that we should obey, ie. to
love God and to love one’s neighbor (Mt.
22:36-40 NRSV). Thus, living a good life that
touches the lives of others is necessary in
order for us, Christians to be surely one with
our God in eternity.
C. THE HOLY DEATH OF MOTHER
IGNACIA
Mother Ignacia, foundress of this institution
died on September 10, 1748. Oral tradition in
the Congregation holds that she died while
still on her knees at the communion rail, and
discovered thus after the Mass. Murillo
Velarde was silent on this particular, but
wrote how she was honored in her funeral,
which took place in the Jesuit Church of St.
Ignatius, with the attendance of ecclesiastics
and Spaniards who carried her coffin to its
final resting place. Velarde eulogized her as,
“a genuinely valiant woman, overcoming not
only the great difficulties met from the very
foundation of the institution up to its
completion, but more specifically for having
conquered with singular persistence the
three species of indolence most arduous and
difficult to overcome: those innate in the
country, those natural to her sex, and those
congenital in the very entrails of the nation.
She was mortified, patient, devout, spiritual,
zealous for the good of souls, very humble,
this last proved by her having abdicated
spontaneously the government of that
house, without allowing herself to be
overcome by the desire to command, which
can be likened to a wood-borer that destroy
such hardwoods as the cedar or hyssop.”
(Chpter 2: the Finger of God in the Call of
Ignacia, p.10)
More so, Fr. Murillo Velarde’s account of the
death of Mother Ignacia demonstrated the
fullness of life of Mother Ignacia as seen by
the people she served. The privilege she
received of being given special honor by
Spanish ecclesiastics and Spaniards even
carrying her coffin as Intramuros mourned
her death showed how her life had touched
lives. This gives a picture of the role Mother
Ignacia played for God, for the Church, for
her people and her country. “Although she
was not Spanish in ancestry and fatherland,
the Spanish and civil and ecclesiastical
officials rendered her high honors by
attending her funeral rites and acting as
pallbearers –honors reserved only for
persons of distinctions.”
Mother Ignacia gave an inheritance of living
memories that touches the lives of her
people by doing the will of God during her
lifetime. She did this primarily by living a
good life and having a deep spirituality that is
rooted in the Eucharist. According to S. Ma.
Anicia Co, she writes, “Mo. Ignacia was
devoted to the Eucharist, the sacrament of
God’s love the clearest expression of His
self-giving unto death.” In fact, M. Ignacia
and her companions got the name Beatas de
la Compañia de Jesus because of her
frequent attendance at Mass and reception
of the sacraments at the Church of St.
Ignatius. Hence, Mo. Ignacia’s example in
living the Eucharistic spirituality led her
companions to experience joy and
confidence in God’s loving presence in spite
of the unfavorable situation that they
experienced.
Moreover, the devotion of Mother Ignacia to
the Holy Eucharist bore fruit in her daily
endeavour in living always in the Divine
presence. She manifested it clearly through
her loving service to the people who
surround her. In fact, Ferraris, in her
synthesis about the “finger of God” in
Ignacia’s story, wrote:
“The call of God to Ignacia was renewed
everyday in prayer and found expression in
her life and work. Through her, the women of
Manila enjoyed spiritual benefits of the
Spiritual Exercises of St. Ignatius. Spanish
and indigenous children learned the basic
skills for literacy and household
management and women desirous of leading
a life in pursuit of religious perfection found a
home…” (Ferraris, 2014).
In this sense, the effort of Mo. Ignacia in
living in the Divine Presence gave a positive
impact to the people during her lifetime.
Thus, Mother Ignacia was a foundress, a
pioneer, a spiritual leader, a head of a group
and a prophet responding to the signs of the
times and in the process contributing for the
transformation of society then and now as
she lived in the presence of God always,
seeking and doing God’s will and motivated
for the greater honor and glory of God as
contemplative in action.