INTRODUCTION

         I am very happy to be with you this afternoon to remember a great woman and her role in education in the Philippines. M. Ignacia del Espiritu Santo is often ignored in history books and if ever she was mentioned, she was known primarily as the foundress of a religious community of native women, the Beaterio de la Compania de Jesus. There is very little reference to her contribution to education in Philippine society. We can therefore, ask whether it is legitimate or valid to speak of her role in education. Does she have anything to say to us, educators of the 21st century?

         As far as I know, the first acknowledgement of the contribution to education of the Religious of the Virgin Mary, the congregation that blossomed from the beaterio founded by M. Ignacia del Espiritu Santo, is in the message of the late archbishop of Manila, Rufino J. Cardinal Santos. This was given on March 4, 1963, on the celebration of the tricentenary of M. Ignacia’s baptism. It was published in the book of Marcelino Foronda entitled Through the Centuries with Mother Ignacia. Foundress of the Religoius of the Virgin Mary. In his message, the late Cardinal said,

         The book of Foronda presents the life of M. Ignacia, a brief history of the congregation of the Religious of the Virgin Mary and its different apostolates including retreat, education, dormitory and hospital work. The role of M. Ignacia in education in the Philippines would rather be indirect. She is acknowledged through the involvement of the Religious of the Virgin Mary in education. I find it striking, however, that in the issue of Historical Bulletin, published in 1980, which presents the history of Philippine education under the title, A Century of Education in the Philippines 1861-1961, nothing was said about the role of the Religious of the Virgin Mary. This inadvertence is corrected in the book History of Education. A Filipino Perspective, written by Fr. Leonardo R. Estioko, SVD and published in 1994. Fr. Estioko recognizes the role of the Religious of the Virgin Mary in education during the Spanish period even before the educational decree of 1863. He writes

         The affirmation of M. Ignacia’s role in education is based on the present education apostolate of the congregation of the Religious of the Virgin Mary, the living continuity of the Beaterio de la Compania de Jesus, founded by M. Ignacia in 1684. Besides the RVM sisters, the living witnesses of the fruits of M. Ignacia’s work are the many men and women who shared the blessings of formation and education through the different apostolates of M. Ignacia’s beaterio and the RVM congregation. Also the different associations and organizations inspired by M. Ignacia. In his sermon delivered  in 1963, Bishop Artemio Casas addressed the youth in these words

         M. Ignacia is indeed praised through her daughters. Is it possible, however, to speak of M. Ignacia’s role in education more directly? S. Maria Rita Ferraris, RVM, the historian of the RVM Congregation, leads us to that direction:

         Having allowed you to hear several voices about M. Ignacia’s role in education, I feel that my task this afternoon is to bring us back to the time of M. Ignacia and see for ourselves what we can say her role in education in the Philippines is. We are attempting a second look at her story. I invite you to a process of 3 R’s: remembering, recovering, reclaiming. Remembering – we want to recall the story of M. Ignacia’s life so that we can better see for ourselves the role she played during her time. Recovering – we want to discover what others have left unsaid and recover her impact on education. Reclaiming – we want to acknowledge and accept the legacy that M. Ignacia is passing on to us.

REMEMBERING THE STORY OF M. IGNACIA

         The basis of our knowledge of M. Ignacia is the information we gather from a few written documents, namely, the short account of Pedro Murillo Velarde, SJ, the short reference of Fray Juan Francisco de San Antonio, the 1726 Constitutions with M. Ignacia’s escritto, the baptismal records of Ignacia, her father and siblings.

The Young Ignacia (1663-1684)

         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.

         In 1662, when Ignacia was still in her mother’s womb, Chinese pirates led by Koxinga threatened to invade Manila. An anti-Chinese riot resulted in the death of a number of Chinese. The Spanish Governor-general Sabiniano Manrique de Lara moved to expel the Chinse. The threat of Chinese expulsion must have troubled the family of Jusepe. There were religious, Jesuits and Dominicans, who took up the Chinese cause. Arguments were presented and the peaceful Chinese were allowed to remain in Manila. If Jusepe were expelled, Ignacia would have been born without a father. Or if Maria Jeronima decided to accompany Jusepe in deportation, Ignacia would not have been born on Philippine soil. The turn of events proved to people of faith the loving providence of God at work in the very beginning of Ignacia’s life.

         Ignacia must have had a vague recollection of her brother and sisters. Rafaela, Santiago and Juana de la Concepcion were born after her but they all died in infancy. We do not know exactly when they died. Records show, however, that Ignacia was the only surviving daughter of Jusepe and Maria Jeronima.

         The historical context in which Ignacia grew up was characterized by conflicts and discrimination. There were not only conflict between the governor-general and the archbishop, there were also conflicts among the religious orders. The society which Ignacia knew was a colonial pyramid. At the top of the society were the Spaniards who came to the country from Spain (the peninsulares). They considered themselves to be the legitimate inhabitants of the islands and held top government positions. Next in rank were the Spaniards born in the islands (insulares or creoles). They belonged to the ruling class but were also discriminated against by the peninsulares. Below these ranks were the half-breeds (mestizos/mestizas) and the natives (yndios/yndias). As a Chinese-yndia mestiza, Ignacia must have become aware of the ambivalent attitude of the Spaniards toward the Chinese. They praised the Chinese for their industry and contribution to the economy but treated them with suspicion and taxed them heavily. 

         The fate of the yndios could not have escaped the attention of Ignacia. The yndios were forced to work for the Spaniards, for their interests and concerns. The structure of society hindered the natives’ development and self-determination. Work which is a sign of human dignity became a mark of indignity as the yndios were subjected to forced labor.

         The time in which Ignacia lived clearly delineated the roles of women and men in society. For women, social acceptability implied developing characteristics such as shyness, discretion, restraint and timidity. Although educational institutions were established for women (Sta. Potenciana in 1595 and Sta. Isabel in 1632), these were reserved for the Spanish girls and women. The native and mestizo women received education in the family and in the parish.

         Ignacia must have learned from her mother the rudiments of faith, prayer and Christian piety. She grew in her knowledge of faith through the Doctrina Cristiana, the catechism book printed in Tagalog in 1593. The young Ignacia followed the practices of piety common during her time: praying the rosary and other devotions, joining processions, assisting at Mass, receiving Holy Communion, going to confession.

         Two events in 1682 were important for Ignacia who was then nineteen years old. A group of Dominican tertiaries – Francisca Fuentes, Ana de la Vega, Sebastiana de la Sta. Maria, gathered in the house of Antonia Esguerra, a Spanish widow. They petitioned the Dominican friars to allow them to live together as a religious community. This was the group Ignacia was intending to join in 1684. That same year, a Jesuit from Bohemia arrived in Manila. His name was Fr. Paul Klein who came to be known by his hispanized name, Pablo Clain. Fr. Klein would be the spiritual adviser of Ignacia.

         Against the backdrop of the socio-political and religious conflicts in her society, made evident in the quarrel between Governor-general Juan de Vargas and Archbishop Felipe Pardo,  Ignacia experienced a conflict in her own personal life. She was 21 years old when her parents wanted her to marry and start a family. Her parents’ desire clashed with her own determination to become a beata. Ignacia was torn between her desire to obey and please her parents and her desire to follow the inner stirring of her heart. She decided to bring the matter to Fr. Klein and seek his advice. Fr. Klein advised her to stay in the house formerly occupied by the Japanese beatas. This group became extinct when the last beta died in 1656. The house was most probably unoccupied when Ignacia went there to stay. She went through the Spiritual Exercises of St. Ignatius of Loyola under the guidance of Fr. Klein. Her decision at the end of the retreat was “to remain in the service of the Divine Majesty” and “to earn her living by the sweat of her face.”

Ignacia the Beata (1684-1726)

         The retreat strengthened Ignacia’s resolve to dedicate her life to God. She went home to bid her parents good-bye. When she left home, she brought with her only a needle and a pair of scissors. These symbolize her decision to live by the labor of her own hands although her parents could still support her. The separation must have pained not only her parents but Ignacia herself. She could not explain that she was not rejecting their love and care, she was only being true to herself and what she thought God wanted of her.

         Her decision to live alone must have roused suspicion and taunts. A solitary life for a woman of her age? “What nonsense!” some might have remarked. “Was she jilted by a lover?” others could have jeered. Ignacia dared it all. “An yndia wanting to be a religious? How ambitious!” a number might have commented. Because Ignacia was earnest in seeking God’s will, she endured all these. She centered her life on the suffering Christ, and strove to imitate him by acts of penance and fasting. She learned to live in God’s presence and to grow in virtues. Ignacia the beata was being formed by God in her solitude into a woman of great faith.

         Not long after, Ignacia would realize that her life of solitude must come to an end. The visit of her niece would unsettle her and shake her out of her solitary existence. Discerning God’s call to community, Ignacia decided to accept the women who were attracted to her way of life and wished to join her. Thus, a community was formed in 1685. Because they frequented the Church of St. Ignatius, attended Mass and received Holy Communion, went to confession, made the Spiritual Exercises and performed acts of devotion there, the community became known as the Beatas de la Compania de Jesus. Ignacia and her companions must have accepted with joy the name that was given to them by the people who observed their way of life. Now, the community had a name and a face.

         The community remained united despite the poverty they experienced. As the members grew in number, from four to nine to thirty-three, they found it more difficult to sustain themselves. Faced with many hardships, the beatas could have disbanded but they did not. They chose to stick together and suffer in solidarity with each other. M. Ignacia exhorted her companions to suffer all the hardships with constancy. She did many acts of penance and prayed for God’s mercy.

         M. Ignacia and her companions shared the joys of community life. They supported each other, scouring the streets for firewood so that they could cook rice. Being often in darkness, they ate their supper before sunset. On moonlit nights, they ate at eight o’clock using banana leaves for they had no plates.

         The decision of M. Ignacia to live by the sweat of her face was affirmed by the beatas. They depended on the labor of their own hands. Because of this decision, they could not live a cloistered life, entirely secluded from the society. This condition facilitated the beginning of their apostolate. Some people who saw and appreciated their needlework might have suggested that they teach their craft to their daughters or to themselves. Soon the beatas began to teach young girls not only sewing but also other household chores and Christian doctrine. Their ministry would extend to women who would want to make the Spiritual Exercises.. They would also be accepting women as recogidas.

         In the midst of their poverty and difficulties, M. Ignacia continued to inspire the community to live a balanced life of prayer and work.

         In the early 18th c., the trouble between the Archbishop and the Dominicans over the Beaterio de Sta. Catalina as well as the death of Fr. Paul Klein might have also caused anxiety to M. Ignacia and her community. She must have wondered about the future of her community should she eventually die. M. Ignacia saw the need to write down the rules that had guided them from the beginning. She needed to define the traditions of her community. In God’s providence, Pedro Murillo Velarde, a Jesuit canon lawyer, arrived in Manila in 1723. He helped them put in juridical terms the rules they had been living. Although the beatas were living the religious life, they were not officially acknowledged as such. The codification of their way of life in the Rules, however, was a way of ensuring the continued existence of the Beaterio. These Rules were submitted to the Archdiocesan Office for approval so that the Beaterio could obtain Royal Protection.

Mother Ignacia, the Rectora (1726-1732/1737)

         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.

         The rules provided the growing number of beatas a more stable lifestyle. The Rules clearly manifest a balance of prayer and work of service. The beaterio continued to admit young girls as boarders and to teach them Christian doctrine and works then considered proper to their sex. M. Ignacia did not make any distinction of color or ace but accepted yndias, mestizas and Spaniards as pupils. The beatas continued to be involved in retreat work.

M. Ignacia, the Hidden and Humble Servant (1732/1737-1748)

         M. Ignacia resigned from the governance of the house and lived as an ordinary member until her death on September 10, 1748. She must have reached this decision through a painful process of discernment. She decided to lead not by governing the beaterio but by being an example of what being a beata was all about. She enabled a fairly smooth transition in the community by this practical decision. While she was alive, she could guide both the leader and the community according to the spirit of the original foundation, in the spirit of hidden and humble service. After her death, the community survived because they had learned the way of M. Ignacia.

RECOVERING HER IMPACT ON EDUCATION

         Having recalled the story of M. Ignacia, we realize that she has a claim to being an educator on two counts. First, she educated the beatas into a community of religious women. At a time when the natives were not considered worthy of living the religious life, Ignacia proved that the natives, in openness to God’s grace, could be faithful in a life of evangelical chastity, poverty and obedience. The religious life which at that time was considered the sign of maturity of Christian faith and perfection was accessible only to the Spaniards until Ignacia broke the mold. Her strong faith in God, her patience and perseverance were evident in the formation and growth of the community. Murillo Velarde praises the community saying that in more than sixty years the community, governed by themselves who are yndias did not give any cause for scandal. Rather, the community was a source of spiritual and temporal benefit to the society by their life of witness and apostolic endeavor.

         Secondly, M. Ignacia educated the young girls and women who came to the beaterio. These were formed not only in Christian doctrine but in their dignity as women. They were taught occupations that would make them self-reliant. The kind of education M. Ignacia and her beatas offered to the women of their times went beyond knowledge and skills. It was basically a way of life and a way of looking at oneself as a woman. They proved that women have dignity on their own. They could be autonomous. They could rely on their God-given capacities.

         Aside from educating women to their dignity, she also educated them to the value of work. She did not spurn manual work which, at that time, was a mark of belonging to the lower classes.

         If education is to be understood primarily as a training for life, M. Ignacia trained not only the beatas but the women who came to the beaterio for life. They learned very well for the beaterio survived three centuries still continuing the spirit of M. Ignacia up to this day.

         M. Ignacia educated by example. She did not ask her beatas to do anything she would not or could not do. She did not only exhort them to be loving and kind, she showed how it was to love and show kindness even to those who could not easily understand or those who committed mistakes. She was gentle in correction. 

         M. Ignacia learned from her companions. M. Ignacia was an educator who knew she had much more to learn. She did not pretend to know everything. She had to learn how to be open always to God’s will. She performed many acts of penance, among which were praying with outstretched arms under the noonday sun and carrying a heavy cross around the house. Her companions imitated her fasting and sacrifices. The result was that many of them got ill. They realize that they could not match the strength and discipline of M. Ignacia. Because of this experience, M. Ignacia learned the virtue of moderation. In the rules, she counseled the beatas to observe moderation in their practices of penance. The experiences of M. Ignacia teach us what it means to be an educator. We who are educators also need to be attentive to the needs and capacities of our students/pupils. We cannot impose our measure on them. M. Ignacia teaches us to adapt ourselves to our students/pupils.  She also reminds us that we can learn a lot from our own students.

         The portrait of M. Ignacia as an educator can be summarized in the following: she led by example, she witness to Christian values in her own life, she was attentive to the voice of God in her life, she educated by never ceasing to be a learner. She was an educator because she was always a learner, a disciple of Jesus Christ. She learned how to form others by following the way of Jesus. She was able to lead others because she herself experienced what it meant to be led by the Holy Spirit.

RECLAIMING HER HERITAGE FOR OUR TIMES

         I believe that the Ignacian vision summarized in the acronym OPPTIC can be considered her legacy to educators. OPPTIC stands for Openness to the Holy Spirit, Pondering heart of Mary, Perseverance, Trust in God’s loving providence, Intimacy with Christ and Integrity, Courage and Creativity rooted in faith, love and humility.

         Before we can reclaim her heritage, we need first of all to be aware of the signs of our times. Earlier this afternoon, Dr. Belen Tangco gave us a summary of the important concerns of educators throughout the world. She alerted us to the impact of globalization. Two weeks ago, in this same hall, we had a historic gathering of the RVM alumni. On that occasion, I was privileged to address the group and draw attention to the Ignacian core values. I would like to borrow the image I used in that talk regarding the times in which we live.

         I see in that ship Titanic an image of the times in which we live. That great ship Titanic  was the pride of its engineers and builders. It was a sign of human achievement as it sailed through the sea in its maiden voyage. It was a ship that carried passengers from various strata of society. The gap between rich and poor is seen in their accommodations. There was promise of delight and enjoyment for the rich who were in the upper deck and had well-furnished rooms. The lower decks were occupied by the poor, people of the lower classes, the workers, the vagabonds, the slaves. Some were sailing to a stable future; others were trying their luck, hoping to find something new and exciting in their life.

         Boundaries between rich and poor were set strictly although the definition of rich and poor was not very clear. Some continued to think they were rich although they were now wallowing in debts and needed financial backers to maintain their status in society. This was the case of Rose and her mother. Rose’s mother wanted to marry her off to a rich man so that they could maintain their honor and status in society. The poor, like Jack, could also cross the boundaries if they knew how to play a role. They could pretend to be rich by adapting elite manners and speech. But they were vulnerable. Once exposed, they could be shamed, humiliated and scorned. The movie presents a strong and impressive contrast between different sets of values. Rose is the character who experienced a conflict of values. She has to make a choice between what society dictates and what her heart tells her to be and to do.

         The celebration turned ominous as the Titanic crashed into an iceberg. Still celebrating, most of the passengers were unaware of the danger and the destruction they were heading into. Rose and Jack, the main characters in the story, recognize in this situation that is apparently doomed and hopeless, the true meaning of life and love. They learn to value each other, they struggle against all odds to maintain their love...they struggle to survive. They make choices that change their destiny. Jack dies but not until he has left his legacy to Rose. He makes her promise to fight for life. Rose survives the disaster and Jack’s spirit continues to live in her. They leave a legacy of faith, hope and love...a love that endures. The worst of times also bring out the best in people’s hearts.

         The director and producers and all who were behind the movie Titanic  may not have intended it nor be even aware of it, but the movie communicates hope in the midst of gloom, destruction and death. We can be successful as educators if we can only lead our students to be men and women of hope even when they find themselves in limit-situations of their lives. Hope was precisely one of M. Ignacia’s important virtues.

         How easy for us educators to lose hope when our students find it difficult to understand us. At present we are confronted with students/pupils who behave very differently from our former students. Their attention-span and frustration tolerance had dropped very low. Sometimes we feel that we need to perform a lot of tricks to get their attention. Gone are the days when our students can be disciplined to concentrate on the subject matter. As educators, we are facing great challenges. Remembering M. Ignacia may give us the strength and the courage to hope and keep on hoping.

M. Ignacia’s OPPTIC as a Prophetic Challenge

         M. Ignacia’s OPPTIC developed in the course of her journey of faith and in her constant search for God’s will. Many insights for our contemporary times can be drawn from M. Ignacia’s responses to the challenges of her own socio-historical context.

         The society in which M. Ignacia lived was characterized by domination, discrimination and division. She was aware of the differences of cultures as well as the influence and tendency of one group to dominate another. M. Ignacia witnessed a society that favored the ruling class, the wealthy and the powerful. She did not wish to belong to this class. Her response was based on Christ’s example of humility and service. She dreamt of harmony, equality and respect for one another. She made this dream come true in her own community. She formed a community that witnessed to Christian values and went against the social expectations of her times.

         As educators today, we can contribute to social transformation by forming our class a community where the students experience harmony, trust and respect. We can illustrate what trust and respect are all about by the way we deal with them and with our fellow teachers and educators.

         There are three challenges that M. Ignacia poses to us: discernment versus social conformity, growing in responsible freedom, fidelity and commitment.

Discernment Versus Social Conformity

         Because of her openness to the Holy Spirit, M. Ignacia was not paralyzed by the need to conform to social expectations. She defined social conventions by deciding her future against her parents' wishes. She lived alone when it was unimaginable for a woman of her age to do so. She lived by the sweat of her face when a more comfortable life was readily available to her. The indifference of the government and Church authorities to her community was no obstacle to her. She was not seeking to please human authorities but God.

         In our present society, we need M. Ignacia’s basic stance of faith in God and openness to the action of the Holy Spirit. The negative realities of our world can paralyze and discourage us. They can make us believe that goodness is anything but futile and powerless. People especially the young are confused as they hear several voices luring them to explore new things and whetting their appetite for curiosity. More than ever, we need to seek the truth that sets us free to live a meaningful human existence in the midst of the confusions of our age. M. Ignacia reminds us of what is most fundament to our Christian existence – the role of the Holy Spirit in our lives. “All who are led by the Spirit of God are children of God” (Rom 8:14). M. Ignacia testifies to the importance of shaping one’s life according to the will of God, the source and origin of human life. M. Ignacia reminds us educators to help our students learn the process of discernment so that they can make the right choices in their lives.

Growing in Responsble Freedom

         The socio-economic conditions of the twentieth and the twenty-first centuries are certainly different from those of M. Ignacia’s time. In an industrialized and industrializing society, more opportunities are offered to people to better their lives. Goods, knowledge and information are becoming accessible to more peel. There seems to be no end to human creativity. While economic and technological progress brings blessings, it cannot be denied that it also has its ghosts.

         A “supermarket” mentality has invaded our society. Many things are on sale and for sale. People are offered so many alternatives to choose from. One does not only choose between commodities. One has to choose among different brands of the same commodity. As more and more alternatives are offered, people are supposed to be more critical and more responsible for their choices. Yet, the contrary also happens. While the variety of options can challenge one to decide for him/herself it can also lead to a feeling of insecurity. Some who are not comfortable with this challenge and are afraid to be responsible for their choices tend to rely on other people’s opinion, for example, the so-called informed opinion or choices of media personalities. In the end, people might think they are free when it fact their choices are being more and more conditioned by constant, effective and appealing advertisements. Freedom is becoming an illusion.

         The availability of goods does not necessarily mean accessibility or freedom of choice especially for people with limited resources. This fact also gives a false impression. In a materialistic and consumeristic society, freedom can be falsely identified with the power to have more. The worth of a human being is wrongly evaluated according to his or her material possessions or the power to acquire these. This mentality often leads to frustration and even a greater degradation of the poor and those who have less in society.

         As the Church continues to strive for social transformation according to Christ’s vision, Paul’s exhortation to the Galatians needs to be heard today, “For freedom Christ has set us free; stand fast therefore, and do not submit again to a yoke of slavery” (Gal 5:1). Both in Paul’s time and in our own, it is necessary to discern between the true and false values, between those which promote authentic humanity and those which destroy it.

         In her own time, M. Ignacia stood for authentic human values. She went against a mentality that judged people according to the color of their skin, their place, power or status in society, their wealth and material possessions. She chose the path Jesus chose, the path of poverty and humility. In doing so she proved that authentic human existence is not tied to wealth or material possession. She did not choose, however, to live a life of destitution. She opted for a life of work that brought out her creativity and resourcefulness. She was able to discern true from false values because she maintained a recollected spirit.

         Several times in her life, M. Ignacia had to make choices. The choices she made shaped her character. The Spiritual Exercises taught her the art of discernment and the means to grow in interior freedom. She grew more attentive to the realities happening around her and within her. She imbibed the posture of Mary and constantly pondered in her heart the meaning of events in her life, her own feelings, moods and desires. In the process, she grew in self-knowledge and discernment of God’s will.

         To men and women of today, M. Ignacia gives an example of exercising and growing in responsible freedom especially in limit-situations. We educators realize through M. Ignacia’s example our own responsibility of shaping our youth towards the exercise of and growth in responsible freedom, the only way to authentic humanity.

Fidelity and Commitment

         The “instant” culture and the theory of obsolescence challenge the Christian values of fidelity and commitment. Not only are goods presented in the media as accessible, they are also shown as immediately available – not only instant coffee but also instant meal, instant beauty, instant change in complexion, etc. Information is easily available on the internet such that one might even speak of instant learning!

         This gives the impression that plodding through books and periodicals in the library is outdated. One wonders whether this result- or content-oriented learning does not sacrifice the process. Apparently people are becoming more impatient and less apt to deal with difficult processes of learning or of doing things.

         As educators we can find ourselves unable to deal with the slow pace of some of our students or learners. Let us not be swayed by the fast pace of society to demand from our learners the same speed in learning.

         The problem with this “instant” mentality is that it can lead either positively or negatively to the search for the easy way of doing things or the easy way out. When it spills over into relationships, it can mean instant relationships. When things get difficult with a partner, the instant solution is to part ways. Instant friendship evaporates as soon as it has come about. The instant partner becomes a partner for one moment. The search is on for a new partner.

         The “instant” mentality is aggravated by a “disposable” attitude. Since there will always be new and newer products on the market, things get old easily and damaged articles are seldom repaired. They give way to new items. The impression created is that it is better to have a new one than to repair an old article. When this mentality spills over into interpersonal relationships, then the values of fidelity and commitment are threatened. People can tend to be impatient with resolving difficulties and conflicts. In search for easy solutions, some tend to ignore the call to dialogue, forgiveness and reconciliation.

         M. Ignacia lived at a time when the natives did not seem to count much in the society, although they were living in their own land. Their culture was deemed inferior to that of the Spanish colonial masters whose taste and civilization defined the norms of society in the country. At present, traditional Filipino values are being supplanted by values foreign to our culture. What is good, true, beautiful and honorable in our culture are being challenged and slowly eroded by the trend of globalization and information technology.  As educators for the coming millenium, we are called to uphold the authentic values that define our identity as Filipinos. Let us not sacrifice these values at the altars of materialism, consumerism and globalization.

         As insecure as the future of the yndios was the future of M. Ignacia’s beaterior. It was difficult to profess commitment and fidelity in situations when one’s goal seemed unattainable and one’s path leading apparently to a dead-end. M. Ignacia’s response to ambivalent situations and ambiguities was not hopelessness, passivity or resignation. She upheld the Christian values of fidelity and commitment by her perseverance in the life she had chosen to live. She persevered in her struggle to make her vision come true. In her perseverance, she left an enduring testimony of faith. It would take time before the light shining from her little lamp would be seen but her lamp kept on shining.

         As educators, the light from our lamps may be small and may seem rather insignificant, but we are called to keep it shining. Like M. Ignacia, the little we do will have a great effect on those who are illumined by our example of fidelity and commitment, of dedication and sincerity.

         M. Ignacia did not only persevere in her life of service to God. She also persevered in her commitment to the growth of her fellow beatas in the community. Her perseverance is the manifestation of the strength of her love for Jesus, her deep trust in God’s loving mercy and her affection for her own companions. Together she and her beatas braved the difficulties and problems of their existence as a beaterio. They did not only survive. The strength of their spiritual legacy is seen in the continuing existence of the beaterio for more than three centuries.

         M. Ignacia offers a lesson in persevering love and hope. These are most needed today especially when young people find themselves faced with an insecure future and wonder if there is a meaning to life beyond the spur of the moment. M. Ignacia’s perseverance was rooted in the joyful, hopeful and loving sharing of the cross of Jesus Christ. She became creative and courageous as she continued to trust in God’s loving providence. She proved that the limits of her situations were not obstacles to doing God’s will. Precisely in that limited context, she proved the power of the gospel. Drawing form her inner strength and resources which are themselves gifts of God, she followed Christ’s example of service to others. She found new ways of manifesting love, care and concern for others.

         As educators, we find ourselves often bogged down by many concerns and preoccupations. We experience many pressures coming from different areas of our existence—from school, relationships with others, from our families, our work, etc. Our work as educators often seems hidden and humble. Yet, in our hidden and humble service as educators we keep alive the spirit of M. Ignacia. M. Ignacia is a model for us educators. She showed us what it means to be an educator who is creative, a designer, learning, celebrating and serving.