THE DEEP STORY OF MOTHER IGNACIA

The earliest record of Mother Ignacia known to the religious family she founded was her
baptismal record. Taken from the extant Libro de Bautizos de la Iglesia de los Santos Reyes, the
baptism entry contained almost the entirety of her origin and her family. Thus, it is from this
record that historians of the Congregation reconstructed her pre-Beaterio life.
Ignacia del Espiritu Santo was baptized on March 4, 1663 by Fr. Alberto Collares,
Dominican, in the Church of the Holy Kings in Parian. Her father was Jusepe Iuco, her mother
Maria Jeronima, and her godmother, Catalina Malinang.
On the presumption that she was born on the very year she was baptized, it is likewise
probable that she was born on February 1, the original feast of St. Ignacius of Antioch. In the
widespread Filipino custom to name the child after the saint of the day he was born, the above
conjecture becomes very plausible.
The baptismal record also indicates that her mother and godmother were both native
Filipinos, while her father’s last name indicates his Chinese origin. During this period in the
colony only adult Chinese who had migrated to the Philippines were baptized. Jusepe Iuco was
baptized by the same Fr. Alberto Collares, on March 10, 1652. His baptismal record identifies his
origin as Amoy, China, and his parents named Bun and Lisi.
From the same Libro de Bautizos was established that Mother Ignacia had two sisters
and one brother, all younger than she. Rafaela was baptized on August 23, 1665, and her
godmother was one Isabel Rodriquez from the district of San Rafael de Arozeros. No date of birth
is recorded. The second sister was baptized Juana de la Concepcion on December 22, 1669,
which was seventeen days after her birth; therefore she was born on December 5. The name of
her godmother is not legible, but the record shows that she is from the district of Pasay. Between
the two girls was Santiago baptized on February 27, 1668. His godfather was a Chinese, Nicolas
Siancong.
On the margin of the baptismal records of all three younger siblings are cross marks,
which, according to the Dominican parish priest of the Chinese parish today, means that the
children had died shortly after. No such marks appear by the records of the servant of God or her
father, Jusepe. As such, therefore, it can be safely presumed that Ignacia del Espiritu Santo was
the sole surviving child of Jusepe Iuco and Maria Jeronima. (from Behold the handmaid of the
Lord by S. Rita Ferraris, RVM)
As a Chinese mestizo, Ignacia learned to be patient and to respect her elders. Maria
Jeronima brought up her daughter to be simple, obedient, and modest. True to her time, Ignacia
was devoted to the Blessed Mother and prayed the rosary. She was also taught not to look down
on anyone. From Jusepe who came from Amoy, China, Ignacia learned how to work hard and to
be resourceful. She was taught to be kind to anyone no matter what the color of his/her skin was.
In 1684, when Ignacia was 21 years old, her parents desired that it was time for her to get
married. Determined to join the Beaterio de Sto. Domingo, Ignacia sought the advice of a Jesuit,
Fr. Pablo Clain, who encouraged her to join a retreat. This Ignacia did. This retreat inspired her to
give herself totally to God and to live by the sweat of her brow. Bidding her parents goodbye,
Ignacia left home bringing only needle and a pair of scissors. Although her parents could decently
support her, Ignacia separated from her parents and lived alone in prayer, penance and sacrifice
and in extending charitable works to people around her. This kind of life was different from the
existing groups at that time like the Beaterio de Sta. Clara and later the Beaterio de Sto. Domingo
which lived in cloistered convents, had only Spanish membership and lived a monastic lifestyle of
prayer, penance, and good works inside the convents without going out to be with people. On the
other hand, Ignacia lived in the convent to pray, do penance like carrying the cross under the
noonday sun and reaching out to others. This apostolic life of Mother lgnacia attracted many to
join her while others supported her noble charitable works.
Her group become known as the Beaterio de la Compañia de Jesus because of their
association with the Jesuits. They attended religious services at the Jesuit Church, made the
Spiritual Exercises of St. Ignatius each year and received spiritual direction from the Jesuits.
Reaching out to others through teaching and catechizing young children and accepting them as
boarders, Mother Ignacia and her companions called "beatas" opened their services of
Intramuros, Manila. Mother lgnacia and her beatas taught children how to pray, read and write
and do household work and be good children pleasing to Jesus. Everyone was welcomed in her
school -- Spanish and Chinese children and mestizas of both races but especially the Yndias and
the Filipinas who were the poor and underprivileged at that time. Her beaterio admitted women
from all walks of life to join the retreat as they assisted the Jesuits. These charitable works did
not escape the eyes of the Spaniards and Filipinos alike who praised Mother Ignacia and her
Beatas for their prayerfulness, their courage to share even if they were poor and supported
themselves, their love for one another as "they caused no gossip in the town” and to answer
the needs of others with a special love for the poor and underprivileged. Later, Mother Ignacia
serving the Beaterio since its foundation, gave up her position as head and passed it to Mother
Domingo del Rosario in 1737 with the 1726 Rule as guide to follow.
On September 10, 1748, at 85 years old, Mother Ignacia del Espiritu Santo died. People
said she died at the communion rail after receiving Holy Communion. During her burial, Spanish
officials helped carry her coffin to bury her at the Church of St. Ignatius. Her life of prayer,
penance, sacrifice and service to others impressed both the Spaniards and Filipinos alike. Fr.
Murillo Velarde, SJ who was a well-known historian and contemporary of Mother Ignacia included
her life and her early Beaterio in a book he wrote and published in 1749. This is where we have
taken our deep story of Mother Ignacia. (from IFP Module for Youth, pp. 12-14)