Mother Ignacia's Life: Theological Virtues PDF

MOTHER IGNACIA: Mary, Mother and Model of Ignacian Community & Mother Ignacia’s Call to Community Topic 6  INTRODUCTION: In the heart of the Church, Mary shines forth. She is the supreme model for a youthful Church that seeks to follow Christ...

MOTHER IGNACIA: Mary, Mother and Model of Ignacian Community & Mother Ignacia’s Call to Community Topic 6  INTRODUCTION: In the heart of the Church, Mary shines forth. She is the supreme model for a youthful Church that seeks to follow Christ with enthusiasm and docility. While still very young, she accepted the message of the angel, yet she was not afraid to ask questions (cf. Lk 1:34). With open heart and soul, she replied, “Behold, I am the handmaid of the Lord” (Lk 1:38). Today, Mary is the Mother who watches over us, her children, on our journey through life, often weary and in need, anxious that the light of hope will not fail. For that is our desire: that the light of hope never fails. Mary our Mother looks to these pilgrim people: youthful people whom she loves, and who seek her in the silence of their hearts amid all the noise, the chatter and the distractions of the journey. Under the gaze of our Mother, there is room only for the silence of hope. Thus Mary illumines anew our youth. (Christus Vivit, #43, #48)  IN THE SPIRIT OF MARY Mary is the first to be evangelized and the first evangelizer. More than a model, she is our companion because she continues to exercise her spiritual maternity over all the believers and followers of Jesus Christ. Mary accompanies all Christians to grow in the knowledge and love of Christ and to live according to His teachings and example. Mother Ignacia and the beatas considered Mary as the mother of their community which can be called “a great family of Mary. The house is dedicated to the Assumption of the Blessed Virgin Mary, the principal feast of the community  IN THE SPIRIT OF MARY Mary is the Model of virginal purity and the virtues which the beatas were to imitate. Pleasing the Blessed Mother was presented as a motive for developing purity of heart and observing the proper use of the tongue. Mary is invoked for the grace of persevering in the divine service. Before the election of the Rectora and other officers of the beaterio, the community would pray through the intercession of the Blessed Virgin Mary for a successful election The fifteen Marian provisions in the Constitutions define Mary's role as Mother, Model and Patroness to the yndia beatas. Mary was the model to be imitated in conversation, in the practice of virtue, and in the day-today living out of the 'service to His Majesty.'  Call to Community Life M. Ignacia opened her heart not only to other native women but also to other women of different nationalities. She was very much willing to open to form a community. She did not consider only herself, her needs and interests, she looked into the needs and interests of her fellow beatas. In responding to the call to the community life, Ignacia was learning the art of loving.  Call to Community Life The call to community meant pooling their resources together. They defined themselves as a community of religious bound by the vows of poverty, chastity and obedience. Their way of life did not pass unnoticed. Their frequent attendance at Mass and reception of the sacraments in the Church of St. Ignatius earned for them the name “Beatas de la Compania de Jesus.”.  Call to Community Life They lived as an independent community of religious native women. They grew according to their pace. They had to work for their own living and most often suffered from lack of food and other necessities of life. The endurance of M. Ignacia and her beatas could only be attributed to the grace of God to their lives. Their very poverty taught them the reality of following the poor and humble Christ.  Call to Community Life Thus, M. Ignacia persevered in this call. She was faithful to her community in joys and sorrows. Her life of commitment to the Lord was now being expressed as a life of commitment to the community. Community spirit was alive in the Beaterio. (1726 Rules I. 16.38; I. 23.25; II. 22) SDG16: Peace, Justice, and Strong Institutions Impact: The values of peace, justice, and compassion embodied by Mary influence the Ignacian Community’s work in fostering peaceful and inclusive societies. By promoting ethical behavior, justice, and community solidarity, the community contributes to building strong institutions and promoting peaceful and inclusive societies  Familiaris Consortio 15 The Family, a Communion of Persons “In matrimony and in the family a complex of interpersonal relationships is set up-married life, fatherhood and motherhood, filiation and fraternity-through which each human person is introduced into the "human family" and into the "family of God," which is the Church.”  MOTHER IGNACIA: Call to INSTITUTIONALIZATION Topic 7  Call to Institutionalization The beaterio of Mother Ignacia started as a charismatic community. At the beginning there was no clearly defined rules. As the members grew in number, they went through a process of gradual institutionalization Slowly the community defined its rule of life.They thought they must have lived by these rules even before these were formally codified in the 1726 Constitutions. With the codification of the way of life of the Beaterio, M. Ignacia had to redefine the form of her leadership. She had to assume office now as Superior or Rectora according to the 1726 Rules. From this assumption of office onwards, the Beaterio could be regarded as an institution.  - Institutionalization of Beatas - 1723: Fr. Pedro Murillo Velarde, SJ. a canon lawyer, encouraged M. Ignacia to write the Rules for the Beatario dela Compania de Jesus. (state its purpose) 1726: At the age of 63. Ignacia wrote the Rules for the Beatario dela Compania de Jesus. 1732: Dean Dr. Manuel Antonio de Ocio y Ocampo, the Archdiocesan administrator, approved the Beatas’ Rules. 1747: A newly elected Archbishop named, Pedro de la Santisima Trinidad Martinez Arizala, who was a Franciscan friar, recommended the Beata to the protection of KING FERDINAND IV of Spain. - Basis: Report made by Fr. Juan de la Fuente Yepes that contains the Beatas exemplary contribution and its members.  - Fr. Juan de la Fuente Yepes Report- MEMBERS: 50 BEATAS - Including M. Ignacia as the foundress; Dominga del Rosario as the Superior, 15 Spanish, 26 native pupils, and 1 matron. SPIRITUAL ACTIVITIES: - ANNUAL RETREAT (having 500 native women, 200 Spanish women and between 50-80 mestizas.) - teaching the Christian Doctrines to children. Sept. 7, 1753: Fr. Juan de la Fuente Yepes and Senior Dean Provisor had a canonical visitation to the beatario of M. Ignacia for the purpose of updating its status.  - Challenges for the Institutionalization - 1756: Don Pedro Manuel de Arandia was ordered by the king of Spain to submit an updated report about the status of the Beatario of M. Ignacia. - upon the examination of the rules of 1732, the King Ordered for the DELETION of all provisions that characterize the Beatario as a Religious Community. - thus, the royal protection was granted but not as a religious community but as an OFFICIAL PIOUS LAY ASSOCIATION. Sept. 27, 1767: the expulsion of the Jesuit fathers in the Philippines.  - Institutionalization of Beatas - 1850: The Jesuits came back to the Philippines and started a missionary activity in Mindanao that paved the way for the coming of the Beatas. 1875: The Jesuit Missionaries in Mindanao, under the Leadership of Fr. Jose Cuevas, SJ. appealed for the help of the Beatario de la Compania de Jesus to take charge the Christian community in TAMONTACA: 60 Boys and 30 Girls. - 3 NEW BEATAS: Sor Agapita Domingo, Sor Bibiana Zapanta & Sor Balbina Rivera became the first missionaries to Mindanao. - They were sent to run the Girls Institution in TAMONTACA, Cotabato. - They taught reading and writing as well as household arts of sewing, washing, & ironing clothes and also farming.  - 1880: Institutionalization of Beatas - The Jesuits in Dapitan, asked the beatas to serve in the municipal school in Zamboanga del Norte 1896: The Beatas took over the Municipal school in Butuan, Agusan. 1902: Mother EFIGENIA ALVAREZ was elected as the Superior General of the Beatario dela Compania de Jesus. - As superior general, she worked to obtain the pontifical approval of the institute. July 31, 1906: The archbishop of Manila, JEREMIAS J. HARTY proclaimed the actual canonical erection of the Beatario of M. Ignacia.  - Institutionalization of Beatas - March 17, 1907: The DECREE OF PRAISE was given to the Beatario by Pope Pius X. - it was the first recognition by the Holy See of the Religious Community founded by M. Ignacia. March 24, 1931: 26 years later, POPE PIUS XI gave the DECREE OF APPROBATION Jan. 12, 1948: 200 years after the Death of Mo. Ignacia, under the pontificate of POPE PIUS XII, the religious congregation received a distinction of being pontifical congregation with the definitive approval of its constitution. - Institutionalization of Beatas - DEATH: SEPT. 10, 1748 200 YEARS AFTER THE DEATH OF M. IGNACIA, The Beatario she founded was officially recognized as a congregation of the RELIGOIUS OF THE VIRGIN MARY.  Gravissimum Educationis 2 …moreover, that aware of their calling, they learn not only how to bear witness to the hope that is in them (cf. Peter 3:15) but also how to help in the Christian formation of the world that takes place when natural powers viewed in the full consideration of man redeemed by Christ contribute to the good of the whole society. The institutionalization of the Beaterio of Mother Ignacia by highlighting the deeper purpose behind establishing such a religious community. The Beaterio was not simply a gathering of women devoted to prayer and service, but it became an active agent in shaping the Christian formation of society.  SDG 4: Quality Education Impact: The formal establishment of the beaterio as an institution provided a structured and sustainable approach to education for young women. This ensures inclusive and equitable quality education and promotes lifelong learning opportunities for all, especially for those from marginalized backgrounds  SDG 4: Quality Education Mother Ignacia del Espiritu Santo founded the Beaterio to provide a religious community for Filipino women devoted to prayer and service. Over time, she sought royal protection to ensure the Beaterio’s survival and legal recognition. The Spanish King’s decree granted official status to the Beaterio, legitimizing its mission but also introducing new challenges, as the community now had to navigate the expectations of both the Church and state authorities. Despite these challenges, the Beatas remained faithful to their mission, adapting to their new responsibilities while continuing their spiritual and social work. Eventually, the Beaterio evolved into a formal religious congregation, the Religious of the Virgin Mary (RVM), securing Mother Ignacia’s legacy and ensuring her mission would continue to impact future generations.  MOTHER IGNACIA: MOTHER IGNACIA’S BEATERIO: A SACRED PLACE OF COMMUNION Topic 8 –Wk 9  The Beaterio as sacred place of communion is captured at the very beginning of the Constitutions: “In all places and at all times, they should live in the presence of God our Lord; and in order to facilitate the exercise of this actual presence, they should keep their heart pure, separating themselves from all that could hamper it. Mother Ignacia’s Beaterio began in 1684 when she experienced the Spiritual Exercises of St. Ignatius of Loyola under the direction of Fr. Paul Klein, SJ. * It was during her retreat (in the most familiar and famous words of Murillo Velarde) “God inspired her to remain to serve His Majesty.” She settled alone at the back of the Jesuit college most probably to be close to her Jesuit confessor and to the church. There she led a life of prayer, penance, and work. TWO ASPECTS OF THE BEATERIO AS “SACRED PLACE” 1. Physical place * a small house , to house women * sacred place - a small house located in Intramuros that underwent renovations to accommodate the increasing number of Beatas. It served the purpose of housing women seeking perfection through a way of life offered by Mother Ignacia: a life of prayer, peace and abnegation. 2. Aspect of Time - a time when women were regarded as second class citizens, and natives were still viewed as still immature in their faith life. - a sacred, holy place set “apart,” for a purpose so noble and different from what most women did at that time. It was a haven for the native Beatas seeking an expression of their faith and love for God. The Beaterio offered a sanctuary for those desiring to follow God in what would be a fledgling religious life. - it was a welcome home for like-minded women who were united in a common bond of serving the Lord. A place made sacred by its simplicity, hiddenness and silence. ESSENTIAL ASPECTS OF THE COMMUNAL DIMENSION OF THE BEATERIO: 1. “Living in the presence of God” recognizes God at all times and in all places by His presence, power and essence evokes awe, wonder and reverence for a “world charged with the grandeur of God shows God’s intimacy with us creates a deep sense of the sacredness of life and all things considering that everything is continually called and sustained by God invites the Beatas to recognize Him in all their experiences of the day and night; giving them the feeling of hope, love, and security 2. Develop purity of heart proposing a schedule of the distribution of time centered on prayer and silence self-abnegation and mortification - the asceticism of Mother Ignacia’s time... time which stressed death to self influenced the customs and practices of the Beaterio; conquest of self, curbing passion, and penances were practiced; interior disposition of humility and obedience, proper use of speech (gossiping, swearing, boasting, damaging conversations, aimless chatter, quarrels, harsh arguments, envy and idle words are among those that should be avoided in order to bring about peace and harmony in the community.) Compendium of Catholic Social Teaching, 3rd paragraph of 193 Solidarity is also an authentic moral virtue, not a “feeling of vague compassion or shallow distress at the misfortunes of so many people, both near and far. On the contrary, it is a firm and persevering determination to commit oneself to the common good. That is to say to the good of all and of each individual, because we are all really responsible for all”  SDG 1: No Poverty Impact: The Beaterio’s commitment to serving the poor and marginalized contributes to ending poverty in all its forms. Through education, social services, and spiritual support, it helps uplift individuals and communities, providing them with the resources and skills needed to overcome poverty SYNTHESIS The Beaterio, located in Intramuros, became a sacred space, both physically and spiritually, offering a refuge for native women desiring a deeper connection with God during a time when women were regarded as second-class citizens. The communal life within the Beaterio was marked by simplicity, humility, and strict adherence to spiritual discipline, including silence, penance, and a rejection of worldly distractions like gossip and envy. Central to their communal life was the constant awareness of God's presence, fostering a deep sense of sacredness and harmony within the group. The Beatas' commitment to spiritual perfection and their exemplary lives earned widespread respect and admiration, with the Beaterio becoming a model of peace, unity, and spiritual communion.  MOTHER IGNACIA: MOTHER IGNACIA’S WAY OF LIFE: THEOLOGICAL VIRTUES Topic 9 –Wk 10  WHAT IS VIRTUE? (CCC 1803) IT IS A HABITUAL AND FIRM DISPOSITION TO DO THE GOOD. It allows the person not only to perform good acts, but to give the best of himself THUS, the Goal of a virtuous life is to become like God.  WHAT IS HUMAN VIRTUE? Human Virtues are firm attitudes, stable dispositions, habitual perfections of intellect and will that govern our actions, order our passions, and guide our conduct according to reason and faith. Moral Virtues are acquired by human effort. They are the fruit and seed of morally good acts; they dispose of all the powers of the human being for communion with divine love.  The human virtues are rooted in the theological virtues, which adapt man's faculties for participation in the divine nature: for the theological virtues relate directly to God. The theological virtues are the foundation of Christian moral activity; they animate it and give it its special character. They are the pledge of the presence and action of the Holy Spirit in the faculties of the human being.  FAITH (CCC 1814) It is the theological virtue by which WE BELIEVE in GOD and believe all that he HAS SAID and REVEALED TO US, and that the Holy Church proposes for our belief, because HE IS TRUTH itself. LIVING FAITH “WORKS THROUGH CHARITY”. FAITH apart from work is dead” (James 2:26)  HOPE Blessed are those who trust in the Lord and have made the Lord their hope and confidence (Jer. 17:7)” (CCC 1817) Is the virtue by which WE DESIRE the KINGDOM OF HEAVEN and ETERNAL LIFE as HAPPINESS placing our TRUST in Christ’s Promises and relying not on our strength, but on the help of the Grace of the HOLY SPIRIT  CHARITY (CCC 1822) Is the virtue by which we LOVE GOD above all for his own sake, and our NEIGHBOR as ourselves for the love of God. As St. PAUL has given an incomparable depiction of charity: “LOVE is patient and Kind, LOVE is not jealous or boastful; it is not arrogant or rude” (1Cor 13:4-8)  Thus, these virtues are not acquired by human effort but are infused by the Holy Spirit. They represent His ongoing work within a person’s soul, shaping their inner life to align with divine will. Essentially, when a person exercises these virtues, it is a sign that the Holy Spirit is present and working through their human faculties.  THEOLOGICAL AND THEOLOGICAL VIRTUES IN THE LIFE OF MOTHER IGNACIA FAITH Mother Ignacia received the gift of faith during her Baptism. It was faith that prompted her posture of discernment, that she sought the will of God for her. Still it was her faith that gave courage to do the will of the Father. As with other yndias of her times, this faith gradually matured, nurtured by the Sacraments, teachings, practices and devotions inculcated by the zealous missionaries and a pious mother.  HOPE "The Servant of God had great HOPE.." These words are applied to our Mother in the process of the deliberation of the Congress of Theologians in Rome. The test to Ignacia's HOPE will run through her lifetime and beyond. Because of her decision not to depend on her family's resources but to "live by the sweat of her brow," she and the other native women who joined her in a common search for the life of perfection, had to live in "extreme poverty." She and her companions clung to the hope that the Father will provide, but at the same time they had to work for their living.  Charity/LOVE (Paul 1 Cor.13:-7) "Love is always patient and kind; it is never jealous; love is never boastful or conceited; it is never rude or selfish; it does not take offense, and is not resentful. Love takes no pleasure in other people's sins but delights in the truth; it is always ready to excuse, to trust, to hope, and to endure whatever comes."  The practice of the theological virtue of CHARITY in the life of Mother Ignacia became the hallmark not only of her person, but was faithfully embraced and passed on to generations to come of her religious family. In the lifetime of the Servant of God her biographer recorded the distinguishing mark of the foundational community that made them an exemplar of virtue in the colonial community by their devotion, humility, assiduity at work, and in the Spiritual Exercises. "She spent her life loving God and serving Him in the hope of eternal joys, which she longed for. She loved her neighbour, sharing her material goods with the poor and thus worked with apostolic zeal for the salvation of souls." (Decree on Virtues.)  Excerpt from the Decretum Super Virtutibus “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.”  SDG: 4: Quality Education Virtue of Hope: Hope inspires optimism and perseverance in education. Mother Ignacia’s hope in God’s providence and her vision for education led to the establishment of schools that provide quality education to empower individuals, especially women, and promote lifelong learning opportunities.  Social Issue: Preferential Option for the Poor Option for the Poor and Vulnerable advocating for policies and initiatives that promote equitable distribution of resources, provide access to basic necessities such as food, shelter, and healthcare, and empower individuals and communities to lift themselves out of poverty Evangelii Gaudium 186 (The Joy of the Gospel) “Our faith in Christ, who became poor, and was always close to the poor and the outcast, is the basis of our concern for the integral development of society’s most neglected members.”  MOTHER IGNACIA: MOTHER IGNACIA’S WAY OF LIFE: CARDINAL VIRTUES Topic 10 –Wk 11 4 CARDINAL VIRTUES PRUDENCE JUSTICE FORTITUDE TEMPERANCE  PRUDENCE “I, wisdom, dwell with prudence, and I find knowledge and discretion (Proverbs 8:12).” (CCC 1806) It is the virtue that disposes PRACTICAL REASON to DISCERN our true Good in every circumstance and CHOOSE the RIGHT MEANS in achieving it. “THE CHARIOTEER OF THE VIRTUES” = IT DIRECTS ALL THE OTHER VIRTUES, pointing them to their proper end. ST. THOMAS AQUINAS “PRUDENCE IS RIGHT REASON IN ACTION”  JUSTICE “Blessed are those who act justly, who always do what is right (Psalm 106:3) (CCC 1807) IT IS THE MORAL VIRTUE THAT CONSISTS IN THE CONSTANT AND FIRM WILL TO GIVE WHAT IS DUE TO GOD AND NEIGHBOR + Justice toward God is called “virtue of religion” + Justice toward men disposes one to respect the rights of each and to establish in human relationships the harmony that promotes equity with regard to persons and to the common good.  FORTITUDE “I can do all things through Christ who strengthens me (Phil. 4:13)” (CCC 1808) IT IS THE MORAL VIRTUE THAT ENSURES FIRMNESS IN DIFFICULTIES AND CONSTANCY IN THE PURSUIT OF THE GOOD. It strengthens the resolve to resists temptations and to overcome obstacles in the moral life.  TEMPERANCE “Do you not know that in a race all the runners compete, but only one receives the prize? So run that you may obtain it. Every athlete exercises SELF-CONTROL in all things (1Cor 9:24-25).” (CCC 1809) IT IS THE MORAL VIRTUE THAT MODERATES THE ATTRACTION OF PLEASURES AND PROVIDES BALANCE IN THE USE OF CREATED GOODS. It ensures the will’s mastery over instincts and keep desires within the limits of what is honorable. SDG 16: Peace, Justice, and Strong Institutions Virtue of Justice: Justice involves promoting fair and equitable opportunities for all. Mother Ignacia’s commitment to social justice and ethical leadership within the RVM congregation contributes to building strong institutions that uphold justice and promote peace.  Rights and Responsibilities Protecting individual rights and also fostering environments where individuals can fully realize their potential and contribute meaningfully to society. Laudatu Si #157 - “On Care for our Common Home” “Underlying the principle of the common good is respect for the human person as such, endowed with basic and inalienable rights ordered to his or her integral development. It has also to do with the overall welfare of society and the development of a variety of intermediate groups, applying the principle of subsidiarity.: Principle of Subsidiarity - the principle of allowing the individual members of a large organization to make decisions on issues that affect them, rather than leaving those decisions to be made by the whole group.