Mother Ignacia del Espiritu Santo:
The MAGIS option
March 3, 2007
by S. Ma. Rita C.Ferraris, RVM

Reverend Mother and Sisters, friends: Buenas noches!

The formula for the profession of baptismal promises includes the question: “Do you renounce Satan and all his works…?” Three hundred and forty-four years ago, Catalina Malinang spoke for the child Ignacia as she was led into the embrace of the Christian family in that little church of Los Santos Reyes in the fifth Parian of the Chinese. The entire rite ushered the month-old Ignacia del Espiritu Santo through the words spoken by her godmother, into membership in the Church. She had become fully a child of God. This was the first experience of the basic Christian option: the choice of God over the wiles of Satan; turn from evil to good, as Fr. Eugene elucidated for us yesterday.

The seed of Christianity planted in the heart of the child took root in a fertile ground, nurtured by the piety of the yndia mother, Maria Geronima, watered by the pious devotions practiced in the parish church of Binondo, where the family had moved. The child Ignacia was nourished in a combination of Christian as well as indigenous and Chinese values, that will find expression in the development of a maturing young woman, shining with the sterling qualities of humility, filial obedience, industriousness .and courage, and piety rooted in solid faith. They were these qualities that prepared her to respond to God’s invitations during her lifetime. But the next two decades leave us in the shadows; one of the significant and “tantalizing gaps” in the narrative of Ignacia del Espiritu Santo. They are left to our imaginative conjectures, embellished by our insight into the woman we call our Mother Foundress.

OPTIONS FACING AN ADULT CHRISTIAN: Ignacia at the Crossroads

The next episode in the life of Mother Ignacia reveals her a woman of twenty-one, whose entry into adulthood must have caused her parents concern that they be able to see her established in life before it was too late, and the logical option was marriage. But the maturing in faith brought on another option of Ignacia: to live a life solely for God, maybe among other women who had formed community around Antonia Esguerra? Well and good; prepare for this move by a good confession. There is this famous German Jesuit at the College of San Jose. And what an encounter! A young indigenous woman, on the threshold of choosing a state of life. Just the mettle for the Spiritual Exercises of holy Father, Ignatius.

We do not know how long the retreat lasted. But we know what constitute the Spiritual Exercises: The Principle and Foundation… then the magis option. The Spiritual Exercises lead to making a choice of a way of life. This was no longer the baptismal choice of Satan or God, but between matters that are good in themselves, but to choose the better, the benchmark for which is the service and praise of God, and of course, the eternal salvation of one’s soul. This is the end, all other things but means to the end.

We do not know the details of Ignacia’s encounter with God during this retreat; we have no access to her spiritual journal. We have only Murillo Velarde’s words: “alli se inspiro Dios a quedar en el servicio de Su Majestad.” During this period God inspired her to remain in the service of His Majesty. What that entailed or would entail, I believe even she had no idea. God did not reveal a blue print for His service. As it turned out, the plan was revealed gradually according to the dictates of His Majesty. What was foremost in the consideration, was the disposition of the Servant of God, and borrowed from St. Ignatius’ Spiritual Exercises, the heart of the inspiration was the greater service of God, the magis option.

The MAGIS OPTION, a legacy for the Indigenous Religious family

When the Compañia de Beatas was formed, and the number called for a set of written Rules and Constitutions, one can find the magis option embedded in the document. In the first and second chapters of the Rules that touched on the spiritual life of the members, “No one should aspire towards empty self-esteem of being prudent…. It would be better for her to fix her eyes upon Jesus Christ, who chose to suffer humiliations and contempt for us.” (I.6) “…conversation after lunch and supper for …the greater good of their souls.” (I.32) The Sisters should aim for a high degree of perfection. (I.34). the worst in the house: clothing and food is the best for them. (I.40) …the highest degree of charity and perfection is attained by one who does not cause pain and mortification to others…(II.11) ..”greater fidelity in practicing an all-embracing love (II.12)….monthly reading of the rules in community in order to remember them better

In the provisions for the good government of the institution, “The Rectora, after having heard gladly the opinion of all, shall determine that which she deems better in the Lord. (IV.5) In the choice of superiors to be elected, the Sisters are urged to “choose those…who are more fit for the position…having in mind the greater service of God and the welfare of the house. (V.Introduction) In the selection of the vice rectora and the consultors, any “perpetually professed Sister may be voted. It is deemed proper to elect only those who possess more virtue, experience and judgment…” (V.9) The Rectora, “after consulting her council, shall determine who is more fit for the service of God and for the welfare of the house. (V.13)

Regarding formation, the novice is expected to progress in all virtues and mortification. (VI.6). And before profession, the novice makes the Spiritual Exercises so that she may offer “her sacrifice with greater purity of heart and equally greater fervor.

Finally, the Rules conclude with this injunction: “The service of God, our Father, whose greater honor and glory must be the motive of all our acts.” (VI.16)

The fledgling religious community was entrusted by Mother Ignacia from its very foundation to the patronage of the Blessed Virgin Mary in the mystery of her Assumption. Mary, the Woman who had made the MAGIS OPTION the rule of her relationship with her God: to the choice between consecrated virginity and to be the Mother of God’s Son: her option was “Ecce Ancilla Domini,… be it done to me according to Thy word.” What a model our Mother contemplated and imitated!

At several peak points in the life of Mother Ignacia she was called upon to make the magis option, and she always responded with alacrity. After the Rules were approved by the archdiocesan administrator in 1732, the option she addressed was to let go of her position as head of the community she founded, and lay the burden of leadership on younger shoulders. She opted for what her biographer saw as the greatest testimony to her humility, not allowing the “desire to command” to corrode her foundation. In 1748 the Father once more beckoned, and Mother Ignacia del Espiritu Santo let go of her hold on life, to be forever joined to the Divine Majesty.

Throughout the three hundred and more years since the time of Mother Foundress, hundreds of women walked the way she trod, transmitting as in an unbroken chain, the essential elements of her legacy and spirituality, so that we, today, received our heritage intact. The Constitutions underwent a series of revisions from 1726, each progressively adopting the spirit of the Church’s law or canons. Vatican II mandated that all religious congregations take on the renewal of the life of the members, returning to the origins of their respective religious families, and adapting the basic laws to the demands of current times. As Religious of the Virgin Mary, our latest edition of the Constitutions was named LANDAS , signifying the essential function of the Constitutions as our guide to our way of life. Our efforts to return to our roots and the spirit of our foundation highlighted the MAGIS option that was part of the Ignacian legacy. LANDAS does echo the MAGIS option in strategic points of the document. The End and Spirit reiterates the goal expressed in 1726: “the greater glory of God through a life of holiness,” (I:1.), with Mary as model and Mother “who guides all the disciples of Jesus to a deeper union with Him and involvement in His mission.”(I:3). Formation equates with growth, thus, the period of tertianship is the period “aimed to deepen religious commitment.” (II.12.c). We are to understand that “the more we surrender to God and are united to Jesus, the more vigorous becomes the life of the Church and the more abundantly our ministry bears fruit.” (V:57) Religious consecration‘s goal is “to deepen and express more fully our baptismal consecration.” (III:15). Consecrated chastity constitutes ”our complete surrender to the Person of Jesus”.. The “more we love Jesus, the more sensitive we are to the joys, sorrows and anxieties of others” (III:19) Our obedience “is an act of faith and freedom in determining what course of action to take for God’s greater glory and the service of humanity.” (III:33) In Community life “we uphold authority and make it easier for our superiors to carry the burden of their office.” (IV:50) The “more in touch we are with our own need for healing and salvation, the more open we are to receive in gratitude what others have to offer to us.” (IV:53).

Apostolic Life states that the “call to mission is at the very heart of our consecrated life” and we are urged to “respond to this call and follow Christ where there is hope for God’s greater glory..” (VI:71) Our solidarity is with the poor: “those in situation of greater weakness, and therefore, in greater need.” (VI:76)

The LANDAS fittingly concludes with a an injunction that paraphrases 1726: “…but in all things and with great generosity seek the greater honor and glory of God which is the motive of all our actions.” (XI:166)

This is the challenge of the RVM legacy. There may not be many peak moments in our life where we are called to make a dramatic magis option. There are, however, numerous occasions everyday to chose the better over the good that only our guardian angel can take note of. The injunction taken from today’s gospel is, “Be perfect as your heavenly Father is perfect.” We are all called not just to be “good” but to be better”. Anong say ng mga anak ni Madre Ignacia?

Let us commend our resolve to “choose the better part” all the days of our life, or at least to desire to choose the better part, to our Mother Mary as we raise our voices to sing the antiphon: Ave Regina Caelorum.