| Venerable Ignacia del Espiritu Santo |
|
|
| founder, Religious of the Virgin Mary |
| Born |
01 February 1663, Binondo, Manila, Philippines  |
| Died |
10 September 1748, Intramuros, Manila, Philippines |
| Venerated in |
Roman Catholic Church |
| Major shrine |
Basilica of San Lorenzo Ruiz, RVM Motherhouse |
| Feast |
10 September |
Mother Ignacia del Espiritu Santo is a Venerable of the Roman Catholic Church. She was a foundress, in 1684, of the Beaterio de la Compania de Jesus, or now known as the Congregation of the Sisters of the Religious of the Virgin Mary(RVM), the first Filipino congregation for women, granted papal recognition.
Contents
- 1 Early life
- 2 Religious Life
- 3 History of the Congregation
- 4 RVM Congregation Now
- 5 A woman of destiny
- 6 A woman of Eucharist
- 7 Beatification / Canonization
- 8 Summary of the beatification/ canonization process
- 9 References
- 10 External links
|
Early life
Mother Ignacia del Espiritu Santo lived during the Spanish colonial era in the Philippines. It was believed that Mother Ignacia was born on February 1, 1663 according to the accounts of her baptism which is on March 4, 1663. This confirms the statement of Pedro Murillo Velarde, biographer of Mother Ignacia, that she 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. Her father was converted to Catholicism in 1652 and resided in Binondo, Manila.
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 Father 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 decided to “remain in the service of the Divine Majesty” and to “live by the sweat of her brow.” She left home and brought with her only a needle and a pair of scissors.
Religious Life
Mother Ignacia del Espiritu Santo 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 were also called to religious life but could not be admitted to existing beaterios at that time. Mother Ignacia accepted these women into her company and the first community was born. They became known as the Beatas de la Compania de Jesus because they frequently received the sacraments at the Church of St. Ignatius, performed many acts of devotion there and went to the Jesuit Fathers for spiritual direction and confession.
Mother 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 Jesus Christ and the maternal care of Mary, our 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 scour 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 Hid divine providence.
The growing number of beatas called for a more stable lifestyle and a set of rules. A daily schedule was drawn up and community practices were defined. Following the spirit of St. Ignatius, Mother Ignacia exhorted her beatas to live always in the presence of God and to develop great purity of heart. She also emphasized charity in the community which was dedicated to the Blessed Mother. The spirit of Mary runs through the rules that were written for the guidance of the beatas. In defining her style of leadership, Mother Ignacia drew inspiration from the Blessed Virgin Mary. She strove to be the living image of Mary to her companions and exhorted them to take Mary as their model in following Jesus.
Mother Ignacia gradually realized that the beaterio was called by God not only to a life of prayer and penance but also to apostolic service. The beaterio admitted young girls and boarders who were taught Christian doctrine as well as works proper to them. Mother Ignacia did not make any distinction of color or race but accepted yndias, mestizas, and Spaniards as recogidas. The beatas were also involved in retreat work and helped the Jesuit Fathers by preparing the retreatants to be disposed to the Spiritual Exercises. Mother Ignacia submitted the 1726 Constitutions of the Beaterio to the Archdiocesan Officer for approval. After the approval was given in 1732 by the Fiscal Provisor of Manila, Mother Ignacia decided to give up her responsibility as Superior of the house. She lived as an ordinary member until her death in September 10, 1748. Pedro Murillo Velarde saw this as a great sign of humility. She has no desire to command and control. In his estimation, Mother Ignacia was a “true valiant woman who overcame the great difficulties which she met in the foundation from the beginning to the end.” She was “mortified, patient, devout, spiritual, and zealous for the good of souls.” A few months before her death, the Archbishop initiated a process of securing royal protection for the Beaterio. Mother Ignacia died without knowing the response of the Spanish king but her long life in the Beaterio must have taught her to trust in the providence of God. Little did she expect that the Beaterio would become a congregation and continue to exist until today, more than 300 years after her death. The congregation, now the Religious of the Virgin Mary, is a living testimony to her as God’s handmaid who opened the door of religious life to native women in the Philippines. She proved that God is the God of all peoples, of whatever color or race.
The royal protection granted in 1755 guaranteed the safety of the beatas but it did not recognize the beaterio as a community of religious women. It was ordained to remain as a pious association. The beatas, faithful to the spirit of the foundress, Mother Ignacia, lived the vows of poverty, chastity and obedience as religious women even without being recognized as such. The expulsion of the Jesuits in 1768 was another blow to the beatas. They lost their spiritual guides but they continued to enjoy the solicitude of the Archbishop of Manila and other Church men. In the spirit of Mother Ignacia, the beatas lived by the sweat of their brow and persevered in the service of God through education and retreat work. Despite attempts by the Governor-General to change the nature if the beaterio, the beatas remained faithful to the visions and charism of Mother Ignacia del Espiritu Santo and survived the dark years.
History of the Congregation
The Congregation of the Religious of the Virgin Mary, the oldest and largest Filipino congregation, is the first all-Filipino religious congregation for women in the Philippines founded in 1684 by a Filipina, Mother Ignacia del Espiritu Santo.
A Papal congregation of a mixed life, it aims primarily at personal sanctification and perfection. Its secondary aims include laboring for the sanctification and salvation of others through Catholic education of youth and catechetical instruction in parishes, as well as fostering spiritual retreats among lay women, conducting dormitories, and taking care of the sick in hospitals.
Mother Ignacia, Foundress of the R.V.M. Congregation, began her arduous task in the year 1684. Directed by divine inspiration and the wise guidance of her spiritual director, Father Paul Klein, S.J., Ignacia at the age of twenty-one left her family and friends, and gave herself without reserve entirely to the service of God by founding an institute whose first members were her own self, her niece Cristina Gonzales, and two young girls, Teodora de Jesus and Ana Margarita. This small group formed the nucleus of the Beatas de la Compania de Jesus which subsequently became the Congregation of the Religious of the Virgin Mary. Six other ladies joined the original four, and before long there were thirty-three members. The piety and penance of Mother Ignacia so attracted many that by 1748 the group numbered fifty. They had charge of the educational training of forty-five girls — Filipinas (indias), Spaniards, and mestizas. While brought up in the fear and love of God, these girls were trained in the domestic arts and skills of reading, sewing, and embroidery.
While the growing number of generous souls were known as beatas which was then taken to mean “holy” or “saintly” due to the fact that they were leading a life of great edification, there is no existing evidence as to how they were later to be addressed as Sor or Madre.
The house where the beatas lived was called House of Retreat because it was here that retreats and days of recollection were conducted for women desiring to make them. Mother Ignacia initiated this practice of spiritual recollection, and she herself started the retreat movement among women. An energetic woman of rare qualities gifted with an inspiring personality, coupled with a generous amount of common sense in dealing with people, her example was her main asset in attracting other women to follow her way of life which was one of abnegation and sacrifice.
In 1732, the Archbishop of Manila approved the Rules then in use among the beatas. Mother Ignacia had the consolation of seeing the steady growth of her small band of beatas.
Quietly as she had lived her whole life, Mother Ignacia died on September 10, 1748 at the age of eighty-five. It is traditionally held that the holy Foundress died on her knees at the communion rail of the old Jesuit church of St. Ignatius at Intramuros, the place where the Cuartel de Espana was later built, and which became the 31st American Infantry Headquarters before World War II.
Mother Ignacia did not live to enjoy the day when King Ferdinand IV of Spain granted protection civil to the Congregation on November 25, 1755, a petition formally sent by Archbishop Arizala of Manila to the king two months before her death.
During the period from 1748 to 1770, the beatas continued in their unobtrusive way of helping the Jesuit Fathers conduct spiritual retreats. They did not limit their apostolic work within Manila alone; they went out to the different provinces of Luzon in groups of two or more whenever circumstances permitted. Their untiring, self-sacrificing efforts were compensated when many men and women who had stayed from the Sacraments for twenty, thirty, forty years returned to the fold.
In the account from the Mision de la Compania de Jesus by P. Pablo Pastells, S.J., the beatas were referred to for the first time as Sisters when they set sail for Tamontaca in Cotabato in 1874. From then on, the name beatas remained more as a connotation than the common address given to the Sisters. The period covered from 1872 through 1900 was one characterized by the establishment of the first missions in Mindanao. Inhabited by non-Christians, Mindanao was an island which could be reached only after two or three months travel by sea.
The first mission was established at Tamontaca, Cotabato in 1874. It is sad to recall that some hostile Moslems burned down the mission orphanage and one of the Sisters was mortally wounded by a juramentado. In spite of the constant dangers, the Sisters established themselves in other towns where the Jesuits were stationed. Dapitan mission opened in 1880, Dipolog in 1892, Zamboanga in 1894, and Surigao together with Lubungan and Butuan in 1896.
The Philippine Revolution and the Spanish-American War brought untold sufferings and privations to the Sisters in Mindanao. They, however, worked in hospitals taking care of the wounded. When peace was restored, they returned to their mission stations in Mindanao and opened new schools in Luzon and in the Visayas.
The apostolic administrator of the Manila archdiocese, Most Reverend Martin Garcia Alocer, on June 21, 1902 approved the petition of the Sisters to gather all the members from the different mission stations for the purpose of electing a Mother General. In the same year, Mother Maria Efigenia Alvarez, a native of Ermita, Manila, was elected the first Mother General in a General Chapter.
With the new Mother General an era of expansion and progress began. Many houses were opened; consequently, there arose a great demand for Sisters who could teach. With her characteristic zeal and motherly prudence, Mother Efigenia encouraged the Sisters to pursue higher studies at the University of Santo Tomas in Manila in order that they might be the better prepared for the work awaiting them. During her administration ten extant houses, schools, and dormitories were founded. Several other lesser houses were opened, but due to unfavorable circumstances, had to be closed later. In 1938, Mother Efigenia, who was then eighty years of age, and who had been Mother General for almost thirty years (after four reelections), sought special permission from the Holy See to be relieved of her position although her term of office had not yet expired. Her request was granted on July 10, 1938, and Rev. M. Maria Andrea Montejo was appointed by the Holy See to succeed her.
On October 1, 1939, with the combined efforts of the Apostolic Delegate to the Philippines, Monsignor Guillermo Piani, Archbishop Michael J. O’Doherty of Manila, and the S.V.D. Fathers, the Holy See granted canonical permission to the Congregation to transfer the Novitiate from Paranaque, Rizal to its present site at Quezon City.
March 17, 1907 marked a milestone on the onward march of the Congregation toward its goal to full Pontifical status. Pope Pius X, now St. Pius X. promulgated the Decree of Praise in favor of the Congregation’s Rules and Constitutions. The Decree of Approbation was granted by Pope Pius XI on March 24, 1931. This Decree elevated the Congregation to Pontifical status. Finally, on January 12, 1948, the 200th anniversary of the death of the holy Foundress, Pope Pius XII issued the Decree of Definitive Pontifical Approbation of the Constitutions. Such signal honor placed the Congregation directly under Rome.
Rev. Pedro Vidal, S.J., Consultor for the Society of Jesus in the Sacred Congregation of Religious, represented the Congregation of the Religious of the Virgin Mary at the signing of the Decree in 1948. Archbishop of Zamboanga Luis del Rosario, S.J., D.D., then serving as Apostolic Visitator of the Congregation, played a vital role in the process which led to the granting of the final Decree. In 1938, the Congregation had twenty-six houses throughout the country. World War II (1941-45) destroyed the Motherhouse at Intramuros together with nine other houses of the Congregation.
Today, the R.V.M. Sisters work throughout the Philippine archipelago. The work has grown enormously in post-war years. Fifty-seven schools and sixteen other houses dot 1,500 miles from northern Luzon to southern Mindanao. At the present time, 1963, the Congregation numbers 483 professed Sisters, 40 novices, and 9 postulants. For the most part, education work and the retreat movement are a common endeavor of the Congregation, but the apostolate also includes conducting seven dormitories, one hospital, and a house overseas in Sacramento, California, U.S.A.
Dating back to 1684, nearly three centuries later, the Congregation of the Religious of the Virgin Mary stands for the tradition of Catholic culture, intent on forming Filipinos into true Christians and useful citizens, preparing them for a life of happiness here and in eternity.
RVM Congregation Now
The growth of the beaterio into a Congregation and its response to the apostolic challenges of the times show the vitality of the spirit of Mother Ignacia. Indeed, her lamp continues to shine as her daughters courageously strive to respond with zeal to the call of mission in different contexts. The story of the Congregation that has grown from the small Beaterio of Mother Ignacia continues to unfold. It bears witness to the enduring vitality and strength of the foundation, the spirituality of Mother Ignacia del Espiritu Santo. The lamp she lit to guide the path of the native women aspiring to the religious life and the maturity of faith still shines. It remains undimmed. The life of this lowly yndia and the fruits of her spirituality proclaimed the immense goodness and unbounded mercy of God.
A woman of destiny
In a gathering sponsored by the members of the Mother Ignacia Movement in New Jersey, U.S.A. they invited Rev. Fr. Pelagio Pateno Jr., SVD, to speak on “The Life, Work and Spirituality of Mother Ignacia del Espiritu Santo, Foundress of the Congregation of the Religious of the Virgin Mary, popularly known as the RVM. Oft repeated accolades on Mother Ignacia were brought to the fore. Expressed in different ways the repetitions became devoid of monotony or boredom.
The speaker showed an analogy of the “hiddeness and anonymity” of Mother Ignacia in the posture of the “Blessed Virgin Mary when, away from the crowd, she watched Her Son Jesus carrying His Cross. She is there but cannot be seen. So also was Mother Ignacia as she valiantly overcame the obstacles on her path to holiness. “She guarded the preservation of the original spirit of humility, simplicity, sacrifice, mortification and generous service.”
Describing her as a “solitary communing with God under the guidance of St. Ignatius, the fountain of Mother Ignacia’s supreme success” Father Pateno was able to construe with keen perception how “Mother Ignacia transformed into a leader after the type of her patron –St. Ignatius.” Such leadership was an offshoot of her being strong -hearted, remarkable in her constancy, humble and deeply spiritual.”
As a “woman of destiny” Mother Ignacia epitomizes “faith and great courage.” The writer saw her as one whose “key of her life” is manifested in her self-abandonment and constancy. Her deep faith made her “live in conscious relationship with the Father.” Thus ” she spent her life with kindness and constancy. Her life was a constant awareness that God is the source and destiny of all graces and blessings.
A lesson from Mother Ignacia’s example may be drawn namely: ” Union with God should overflow and canalized with a deep, communitarian experience.” Indeed Mother Ignacia carried the beaterio on her “shoulders of faith.”
With her “hallmark of humility” Mother Ignacia was actuated “to abdicate her superiorship.” Along with her humility was her mind firmly focused on God alone. This was her springboard for being ” a woman of peace.” Mother Ignacia was a lover of the poor.”Poverty was her clear option in life.” She enjoined on her beatas “to bear with constancy the sufferings and poverty of this world.”
As we celebrate Christmas let us approach the crib of the Infant Jesus and look at the utter poverty of His birth. He is the King of kings, yet He chose to be poor to show us that poverty is not a disgrace. Rather it is one way of imitating Christ as did Mother Ignacia del Espiritu Santo, “the woman of destiny.”
A woman of Eucharist
Two hundred and sixty years (260) ago a small community of beatas laid their beloved leader to rest. Although they mourned for her, it could have been a great consolation for them to presume that she must be resting in everlasting peace in the bosom of the loving Father whom she loved and served in her life. The memorable day was September 10, 1748 . Mother Ignacia del Espiritu Santo, Foundress of what is now popularly known as the Congregation of the Religious of the Virgin Mary, is best remembered by the members of the institute she established in 1684 .as a woman with remarkable devotion to Jesus in the Holy Eucharist. Great was her love for Jesus Christ that it could have been a great joy for her every time she received Him in the Holy Eucharist. Such posture characterizes her as woman of the Eucharist. Holy Communion is a moment of close union with Him. At all costs Mother Ignacia gave up her very self completely in the service of the Lord.
Tradition has it that Mother Ignacia left this earthly sojourn as she knelt after receiving Holy Communion. What a beautiful way of dying ! It must have been an experience of the Beatitude that every saint yearns for.
As a woman of the Eucharist, Mother Ignacia’s every Mass must have been a source of peace, of strength, of courage. With these gifts, she was able to reach out to others with a love that knows no frontiers. Doing this is an act of evangelization–forgetting self and going out to serve the needy. No self-seeking but self-giving. This transformation of a person into the image or likeness of Christ is one of the effects of receiving Holy Communion.
Mother Ignacia’s zeal in proclaiming the Good News marks her as a missionary—a missionary after the heart of Jesus. As Jesus was broken for others, the missionary witnesses to God’s compassionate love for all.
As we celebrate the 260 th death anniversary of Mother Ignacia del Espiritu Santo, woman of the Eucharist, may the good Lord hearken to our prayer for her beatification to glorify Him and to render more service to His Church in the Philippines as well as to the Universal Church .
Beatification / Canonization
In a decree dated July 6, 2007, Pope Benedict XVI accepted the findings of the prefect of the Congregation for the Causes of Saints and declared that “the Servant of God, Ignacia, foundress of the Religious of the Blessed Virgin Mary, is found to possess to 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.”
According to the “positio,” the document presented to Rome on the cause for her beatification, the life of holiness led by Mother Ignacia must be established and at least one miracle obtained through her intercession proven.
The case presented to the Sacred Congregation was the cure of a diabetic, Victoria Peña-Utanes, who was suffering from an infection of her left foot.
Utanes’ doctor ruled it had to be amputated. In a desperate move, Utanes went to one of the congregation’s sister-healers, who prayed over her, invoking the intercession of Mother Ignacia.
Utanes, in an act of faith, placed the picture of Mother Ignacia on the infected area and wrapped a bandage over it, the positio related. It was raining that night and when she arrived home, she took off the wet bandage and discovered the sore was cured.
Her doctor verified that the cure was instantaneous and could not be explained by medical science.
There had been other reports of favors received, but officially, the Utanes case was the one presented to Rome.
Summary of the beatification/ canonization process
1986 – Initiative of Jaime Cardinal Sin, Ordinary of the archdiocese where the Servant of God was born, lived, worked and died to commence the Cause. 10/20 - Rome granted the Nihil Obstat, the go-signal to proceed with the process.
November – Archdiocesan Tribunal created
1987 – Archdiocesan Transumpta
3/12 – Tribunal presented position paper to Cardinal Sin
5/22 – appointment of Postular, Rev. Innocenzo, O.P.
July – August – investigation and study conducted by the tribunal
8/15 – official closing of the investigation: Transumpta signed
11/10 – Submitted to Sacred Congregation by Postular
1991: 9/22 – Rev. Innocenzo Venchi O.P. named General Postulator
11/12 – Cardinal called for special meeting
12/20 – Decree of Validity of Archdiocesan process issued by Sacred Congregation
1992: 1/11 – Relatore Generale appointed Rev. Ambrose Eszer, O.P. Positio formally began by Sister Maria Rita Ferraris, RVM
1993: February - Positio completed and submitted for printing;
September – Positio released from the press.
1995 – Archdiocesan tribunal to investigate the reported cures: Medical Panel
1996: 3/22 – 4/8 hearing of the reported cures: Mrs. Utanes/ Melencion
Documentation and results of the hearing handcarried by Cardinal Sin to Rome.
1997 – Appointment of Theological assistant: Rev. Enrico Ayo to conduct further research.
1988 – Theological research submitted to postulator
2000: The two papers were put together to form the final Positio: Fr. Ayo’s work was entitled Information, and Sr. Rita’s research constituted the Summary and Documents, and introduced with the presentation of the Relatore Generale.
2001: Positio Studied by the panel of historians
1/16 – votes of approval by the Historical panel.
In the meantime, the postulator became incapacitated, and the work was assumed by his assistant, the Rev. Francesco Ricci, who saw to it that the report on the cure of Mrs. Utanes was presented to the medical panel.
2005: 8/10 – The RVM congregation received notification from Fr. Ricci that the reported miracle of the cure of Mrs. Utanes had been accepted by the first member of the panel who reviewed the case, and the other member submitted his favorable judgment before September 10.
The cause was passed in the Theological panel, and on February 23, 2007, the Congress of Theologians voted a favorable decision (8 out of 9) to accept the POSITIO on the life and virtues of the Servant of God, Ignacia del Espiritu Santo.
On June 19, 2007 the Congress of Cardinal scheduled the cause of the Servant of God for discussion. The meeting resulted in a positive decision, that the Servant of God had lived a life of virtues to a heroic degree, and the recommendation was elevated to the Holy Father for signature.
On July 6, 2007, the Holy Father signed the authorization for the decree super virtutibus to be published: the Servant of God, Ignacia del Espiritu Santo had lived to a heroic degree the theological virtues of Faith, Hope and Charity. The implication is that the Servant of God has become entitled to the title of Venerable. The Congregation, however, was cautioned not to use the title until the official decree was received by the RVM Congregation, and promulgated.
On December 23, 2007: Sister Maria Clarita Manongas, RVM arrived from Rome carrying the decree. It was a Christmas gift for the RVM.
On February 1, 2008, the promulgation of the decree was read at the Binondo Church.
References
- ^ Mother Ignacia del Espíritu Santo, History of the Religious of the Virgin Mary, UIC.edu.ph, retrieved on: June 17, 2007
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