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Experience proves that in this life peace and satisfaction are had, not by the listless but by those who are fervent in God's service. And rightly so. For in their effort to overcome themselves and to rid themselves of self-love, they rid themselves of the roots of all passion and unrest.

Spiritual infirmities such as tepidity are caused, not only by chills but also by fevers, that is, by excessive zeal.

In the fallen there is danger of pride and vainglory, since they prefer their own judgment to the judgment of everyone else, usurping what is not their own by setting themselves up as judges in their own cause when the rightful judge is their superior.

Try to keep your soul always in peace and quiet, always ready for whatever our Lord may wish to work in you. It is certainly a higher virtue of the soul, and a greater grace, to be able to enjoy the Lord in different times and different places than in only one.

We should love the body insofar as it is obedient and helpful to the soul, since the soul, with the body's help and service, is better disposed for the service and praise of our Creator and Lord.

Concerning the harsh treatment of the body for our Lord's sake, I would say, avoid anything that would cause the shedding even of a drop of blood.

It is not the soul alone that should be healthy; if the mind is healthy in a healthy body, all will be healthy and much better prepared to give God greater service.

It is a great delusion in those whose understanding has been darkened by self-love, to think that there is any obedience in the subject who tries to draw the superior to what he wishes.

He who aims at making an entire and perfect oblation of himself, in addition to his will, must offer his understanding, which is a further and the highest degree of obedience.

Even in the angels there is the subordination of one hierarchy to another, and in the heavens, and all the bodies that are moved, the lowest by the highest and the highest in their turn unto the Supreme Mover of all.

Some indeed have tears naturally, when the higher motion of the soul makes itself felt in the lower, or because God our Lord, seeing that it would be good for them, allows them to melt into tears. But this does not mean that they have greater charity or that they are more effective than others who enjoy no tears.

Remember that the good angels do what they can to preserve men from sin and obtain God's honor. But they do not lose courage when men fail.

We should not have a petty regard for God's gifts, though we may and should despise our own imperfections.

Above all, remember that God looks for solid virtues in us, such as patience, humility, obedience, abnegation of your own will - that is, the good will to serve Him and our neighbor in Him. His providence allows us other devotions only insofar as He sees that they are useful to us.

Remember that bodily exercise, when it is well ordered, as I have said, is also prayer by means of which you can please God our Lord.

Occupy yourself in beholding and bewailing your own imperfections rather than contemplating the imperfections of others.

It is one thing to be eloquent and charming in profane speech, and another when the one speaking as a religious.

May it please Christ our Lord to grant us true humility and abnegation of will and judgment, so that we may deserve to begin to be His disciples.

Man was created to praise, reverence, and serve God our Lord and in this way to save his soul. The other things on Earth were created for man's use, to help him reach the end for which he was created.

I can love a person in this life only insofar as he tries to advance in the praise and service of God our Lord; for the man who loves anything for itself and not for the sake of God, does not love God with his whole heart.

We esteem, honor, and love the apostles more than the other saints, because they served God more faithfully and because they loved Him more perfectly.

Realize that illness and other temporal setbacks often come to us from the hand of God our Lord, and are sent to help us know ourselves better, to free ourselves of the love of created things, and to reflect on the brevity of this life and, thus, to prepare ourselves for the life which is without end.

For those who love, nothing is too difficult, especially when it is done for the love of our Lord Jesus Christ.

Be slow to speak, and only after having first listened quietly, so that you may understand the meaning, leanings, and wishes of those who do speak. Thus you will better know when to speak and when to be silent.

Teach us to give and not to count the cost.

We should always be disposed to believe that that which appears white is really black, if the hierarchy of the Church so decides.

The safest and most suitable form of penance seems to be that which causes pain in the flesh but does not penetrate to the bones, that is, which causes suffering but not sickness.

True, I am in love with suffering, but I do not know if I deserve the honor.

It is not hard to obey when we love the one whom we obey.

Considering that the blessed life we so long for consists in an intimate and true love of God Our Creator and Lord, which binds and obliges us all to a sincere love.

So with that will prompt and prepared to serve all those whom I perceive to be servants of my Lord, I will speak of three things with simplicity and love as if I were speaking to my own soul.

The principal end both of my father and of myself in the conquest of India... has been the propagation of the holy Catholic faith.

What St. Francis and St. Dominic have done, that, by God's grace, I will do.

Up to his twenty-sixth year, the heart of Ignatius was enthralled by the vanities of the world. His special delight was in the military life, and he seemed led by a strong and empty desire of gaining for himself a great name.

When Ignatius understood that God did not wish him to remain at Jerusalem, he began to consider what he should do. The plan he approved and adopted was to enter upon a course of study in order to be better fitted to save souls.

While studying at Barcelona, Ignatius was in doubt whether, after completing his studies, he should enter some Religious Order, or go from place to place, according to his custom. He decided to enter upon the religious life.

Little by little he came to recognize the difference between the spirits that agitated him, one from the enemy and one from God.

One rare and exceptional deed is worth far more than a thousand commonplace ones.

To have prevented one single sin is reward enough for the labors and efforts of a whole lifetime.

It is proper to ask for sorrow with Christ in sorrow, anguish with Christ in anguish, tears and deep grief because of the great affliction Christ endures for me.

May the perfect grace and eternal love of Christ our Lord be our never-failing protection and help.

In the light of the Divine Goodness, it seems to me, though others may think differently, that ingratitude is the most abominable of sins and that it should be detested in the sight of our Creator and Lord by all of His creatures who are capable of enjoying His divine and everlasting glory.

May God our Lord never let me harm anyone when I cannot help him!

If I cannot add to my own low level of understanding, I could ill afford to try to raise that of others, seeing that it belongs to our Creator and Lord to give much or little.

I have no doubt concerning that Supreme Goodness, who is so eager to share His blessings, or of that everlasting love which makes Him more eager to bestow perfection on us than we are to receive it.

In the matter of learning, the difference between the earnest and the careless student stands out clearly. The same holds true in the mastering of passion and the weaknesses to which our nature is subject, as in the acquiring of virtue.

It is certain that, because the negligent do not struggle against self, they never achieve peace of soul or do so tardily, and never possess any virtue in its fullness, while the energetic and industrious make notable advances on both fronts.

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