St Ignatius Quotes

Go forth and set the world on fire.

Love is shown more in deeds than in words.

To give, and not to count the cost to fight, and not to heed the wounds, to toil, and not to seek for rest, to labor, and not to ask for any reward, save that of knowing that we do thy will

He who goes about to reform the world must begin with himself, or he loses his labor.

Ad Majorem Dei Gloriam.

Lord, teach me to be generous; Teach me to serve you as you deserve; To give and not to count the cost; To fight and not to heed the wounds; To toil, and not to seek for rest; To labor, and not to ask for reward - except to know that I am doing your will.

O my God, teach me to be generous to serve you as you deserve to be served to give without counting the cost to fight without fear of being wounded to work without seeking rest and to spend myself without expecting any reward but the knowledge that I am doing your holy will. Amen

Take, Lord, and receive all my liberty, my memory, my understanding, and my entire will, all I have and call my own. You have given all to me. To you, Lord, I return it. Everything is yours; do with it what you will. Give me only your love and your grace, that is enough for me.

If God causes you to suffer much, it is a sign that He has great designs for you, and that He certainly intends to make you a saint. And if you wish to become a great saint, entreat Him yourself to give you much opportunity for suffering; for there is no wood better to kindle the fire of holy love than the wood of the cross, which Christ used for His own great sacrifice of boundless charity.

God freely created us so that we might know, love, and serve him in this life and be happy with him forever. God's purpose in creating us is to draw forth from us a response of love and service here on earth, so that we may attain our goal of everlasting happiness with him in heaven. All the things in this world are gifts of God, created for us, to be the means by which we can come to know him better, love him more surely, and serve him more faithfully. As a result, we ought to appreciate and use these gifts of God insofar as they help us toward our goal of loving service and union with God. But insofar as any created things hinder our progress toward our goal, we ought to let them go.

What seems to me white, I will believe black if the hierarchical Church so defines.

O my God, teach me to be generous, teach me to serve you as I should, to give without counting the cost, to fight without fear of being wounded, to work without seeking rest, to labour without expecting any reward, but the knowledge that I am doing your most holy will.

[L]ove ought to manifest itself in deeds rather than in words.... love consists in a mutual sharing of goods, for example, the lover gives and shares with the beloved what he possesses, or something of that which he has or is able to give; and vice versa, the beloved shares with the lover. Hence, if one has knowledge, he shares it with the one who does not possess it; and so also if one has honors, or riches. Thus, one always gives to the other.

My birth is imminent. Forgive me, brethren. Do not prevent me from coming to life. – As he faced the prospect of being devoured by wild beasts for his faith

He learned by experience that one train of thought left him sad, the other joyful. This was his first reasoning on spiritual matters.

Do not have Jesus Christ on your lips, and the world in your hearts.

If God causes you to suffer much it is a sign that He has great designs for you and that He certainly intends to make you a saint. And if you wish to become a great saint, entreat Him yourself to give you much opportunity for suffering; for there is no wood better to kindle the fire of holy love than the wood of the cross, which Christ used for His own great sacrifice of boundless charity.

They died out there, in countless numbers, not for government officials in Berlin, but for their old countries, gilded by the centuries, and for their common fatherland, Europe, the Europe of Virgil and Ronsard, the Europe of Erasmus and Nietzsche, of Raphael and Dürer, the Europe of St. Ignatius and St. Theresa, the Europe of Frederick the Great and Napoleon Bonaparte.

Permit me to imitate my suffering God... I am God's wheat and I shall be ground by the teeth of beasts, that I may become the pure bread of Christ.

Repentance brings an intense desire for God, deep gratitude, and a growth in self-awareness that increases our freedom to love.

He who is devout to the Mother of God will certainly never be lost.

If you love truth, be a lover of silence. Silence like the sunlight will illuminate you in God and will deliver you from the phantoms of ignorance.… In the beginning we have to force ourselves to be silent. But then there is born something that draws us to silence.… If only you practice this, untold light will dawn on you in consequence … after a while a certain sweetness is born in the heart of this exercise and the body is drawn almost by force to remain in silence.

God went mad out of love for us. Then we must be very lovely. What we have stressed in the past is how lovely God must be that he can love us like this. But nobody has yet said how lovely we must be, that God could fall for us like this. Both are true.

It is better to keep silence and be something than to talk and be nothing.

I offer my life's breath for the sake of the Cross, which is a stumbling block to the unbelievers, but to us it is salvation and eternal life.

But pray unceasingly also for the rest of men, for they offer ground for hoping that they may be converted and win their way to God. Give them an opportunity therefore, of becoming your disciples. Meet their angry outbursts with your own gentleness, their boastfulness with your humility, their revilings with your prayers, their error with your constancy in the faith, their harshness with your meekness; and beware of trying to match their example.

Overall, being spiritual and being religious are both part of being in relationship with God. Neither can be fully realized without the other. Religion without spirituality can become a dry list of dogmatic statements divorced from the life of the spirit. This is what Jesus warned against. Spirituality without religion can become a self-centered complacency divorced from the wisdom of a community. That’s what I’m warning against. For St. Ignatius

Lakše je ukoriti duh nego razoriti tijelo.

The proper thing, then, is not merely to be styled Christians, but also to be such.

Next it dawned on him that the former ideas were of the world, the latter God-sent; finally, worldly thoughts began to lose their hold, while heavenly ones grew clearer and dearer.

You know, a wise man once said, ‘Pain is knowledge rushing in to fill a gap.’ ” “Pain is knowledge rushing in to fill a gap,” she repeated. “Sounds like St. Ignatius.” “Jerry Seinfeld actually.

if it happens that the soul is attached or inclined to a thing inordinately, that one should move himself, putting forth all his strength, to come to the contrary of what he is wrongly drawn to.

The morning was bright and propitious. Before their departure, mass had been said in the chapel, and the protection of St. Ignatius invoked against all contingent evils, but especially against bears, which, like the fiery dragons of old, seemed to cherish unconquerable hostility to the Holy Church. ("The Legend Of Monte Del Diablo").

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.

Have you by any chance an edition of St. Ignatius's treatise against the Gnostics?" he asked in a low clear voice. The young assistant looked gravely back. "Not for sale, I'm afraid," he said. "Nor, if it comes to that, the Gnostic treatises against St. Ignatius." "Quite," Anthony answered.

Among some of the famous men educated by the Jesuits we find Bossuet, Corneille, Molière, Tasso, Fontenelle, Diderot, Voltaire, and Bourdaloue, himself a Jesuit.

He who loves God, Ignatius knew, must be prepared to accept any course - no matter how lowly, which leads to heaven.

Teach us… To give and not to count the cost; To fight and not to heed the wounds; To toil and not to seek for rest… —St. Ignatius Loyola

1. Ask God for light. I want to look at my day with God's eyes, not merely my own. 2. Give thanks. The day I have just lived is a gift from God. Be grateful for it. 3. Review the day. I carefully look back on the day just completed, being guided by the Holy Spirit. 4. Face your shortcomings. I face up to what is wrong-in my life and in me. 5. Look toward the day to come. I ask where I need God in the day to

Labour together with one another; strive in company together; run together; suffer together; sleep together; and awake together, as the stewards, and associates, [1101] and servants of God. Please ye Him under whom ye fight, and from whom ye receive your wages. Let none of you be found a deserter. Let your baptism endure as your arms; your faith as your helmet; your love as your spear; your patience as a complete panoply. Let your works be the charge [1102] assigned to you, that ye may receive a worthy recompense. Be long-suffering, therefore, with one another, in meekness, as God is towards you. May I have joy of you for ever! [1103] Give

Zdepasto i grbavo deblo drveta nikada ne bi povjerovalo da može postati statua, zadivljujuće umjetničko djelo, i nikada se ne bi podložilo dlijetu kipara, koji svojim genijem proniče što sve može načiniti od tog debla

Calisto, a companion of Ignatius, and who on recovering from a severe illness had heard of the imprisonment of Ignatius, hastened from Segnovia, where he was staying, and came to Alcala, that he, too, might be cast into prison.

Many Jesuit jokes play on our (supposed) struggles to be humble. One has a Jesuit, a Franciscan, and a Dominican dying and going to heaven. They are ushered into God's throne room, where God is seated on an immense, diamond-encrusted gold chair. God says to the Dominican, "Son of St. Dominic, what do you believe?" The Dominican answers, "I believe in God the Father, Creator of heaven and earth." God asks the Franciscan, "Son of St. Francis, what do you believe?" The Franciscan says, "I believe in your son, Jesus, who came to work with the poor." Finally God turns to the Jesuit and from his great throne asks, "Son of St. Ignatius, what do you believe?" The Jesuit says, "I believe... you're in my seat!

A Prayer by Thomas Merton My Lord God, I have no idea where I am going. I do not see the road ahead of me. I cannot know for certain where it will end. Nor do I really know myself, and the fact that I think I am following your will does not mean that I am actually doing so. But I believe that the desire to please you does in fact please you. And I hope I have that desire in all that I am doing. I hope that I will never do anything apart from that desire. And I know that if I do this you will lead me by the right road, though I may know nothing about it. Therefore will I trust you always though I may seem to be lost and in the shadow of death. I will not fear, for you are ever with me, and you will never leave me to face my perils alone.

St. Ignatius was second in succession to St. Peter as bishop of Antioch. He was a student of Christ's most beloved apostle John. So what Ignatius wrote pulses with the authority Christ gave to Peter and the heart John could hear beating at the Last Supper.

Prayer of St. Ignatius Loyola Dearest Lord, teach me to be generous; teach me to serve You as You deserve; to give and not to count the cost, to fight and not to heed the wounds, to toil and not to seek for rest, to labour and not to ask for reward save that of knowing I am doing Your Will.

Study, therefore, to be established in the doctrines of the Lord and the apostles, that so all things, whatsoever ye do, may prosper both in the flesh and spirit; in faith and love; in the Son, and in the Father, and in the Spirit; in the beginning and in the end; with your most admirable bishop, and the well-compacted spiritual crown of your presbytery, and the deacons who are according to God. Be ye subject to the bishop, and to one another, as Jesus Christ to the Father, according to the flesh, and the apostles to Christ, and to the Father, and to the Spirit; that so there may be a union both fleshly and spiritual. Study,

Psychologists talk about the three parts of the mind: the cognitive (reason and other mental processes), the conative (the will), and the affective (feelings and emotions). All of these are involved in the choices we make, but the engine that drives the train is the affective power. The traditional word for it is “heart.

In the renunciation of one’s own will to follow the will of God consists the self-renunciation commanded by the Savior, which is an indispensable condition of salvation and Christian perfection. In fact, this is so indispensable that unless this condition is satisfied, salvation is impossible, and Christian perfection even more impossible.

Causes or occasions of sin are the following: wine, women, wealth, health of body when excessive, authority or power, and honor or fame and name. “These,” says St Isaac the Syrian, “are not sins in themselves, but on account of our weakness and as our nature is easily drawn by them to various sins, there is need of peculiar caution in regard to them.”2

You ask me how I manage to put some balance into my life. This is a question I ask myself, as each day I am swallowed up more by my work.… So often I feel I am on a rock, battered from all sides by rising waves. The only escape route is heavenwards. For an hour or a day, I let the waves beat upon the rock; I stop looking out to the horizon and only look upwards towards God.

In the course of the conversation mention was made of the Blessed Virgin. The stranger remarked that though he admitted that the Mother of Christ had conceived without detriment to her virginal purity, yet he could not believe that after the conception of her divine Son she was still a virgin. He was so obstinate in holding this opinion, that no amount of reasoning on the part of Ignatius could force him to abandon it. Shortly afterward the Saracen rode on, leaving the pilgrim to his own reflections. These were not of the most peaceful nature. He was sorely troubled as he thought over the conduct of his recent fellow-traveler, and felt that he had but poorly acquitted himself of his duty of honoring the Mother of God. The longer his mind thought upon the matter, the more his soul was filled with indignation against himself for having allowed the Saracen to speak as he had done of the Blessed Virgin, and for the lack of courage he fancied he had shown in not at once resenting the insult. He consequently felt impelled by a strong impulse to hasten after him and slay the miscreant for the insulting language he had used.

Lord, take as your right, and receive as my gift, all my freedom, my memory, my understanding and my will. Whatever I am and whatever I possess, you have given it to me; I restore it all to you again, to be at your disposal, according to your will. Give me only a love for you, and the gift of your grace; then I am rich enough, and ask for nothing more. —St. Ignatius of Loyola

Now I begin to be a disciple. And let no one, of things visible or invisible, envy [853] me that I should attain to Jesus Christ. Let fire and the cross; let the crowds of wild beasts; let tearings, [854] breakings, and dislocations of bones; let cutting off of members; let shatterings of the whole body; and let all the dreadful [855] torments of the devil come upon me: only let me attain to Jesus Christ. From

For the love of God, do not be careless or tepid. For if tautness breaks the bow, idleness breaks the soul. Try to maintain a holy and discreet ardor in work and in the pursuit of learning as well as of virtue. With one as with the other, one energetic act is worth a thousand that are listless, and what a lazy man cannot accomplish in many years an energetic man usually achieves in a short time. —St. Ignatius Loyola, The Letters of St. Ignatius of Loyola, William

Supporters of apokatastasis in roughly chronological order: - [c. 30-105] Apostle Paul and various NT authors - [c. 80-150] Scattered likely references among Apostolic Fathers o Ignatius o Justin Martyr o Tatian o Theophilus of Antioch (explicit references) - [130-202] Irenaeus - [c. 150-200] Pantaenus of Alexandria - [150-215] Clement of Alexandria - [154-222] Bardaisan of Edessa - [c. 184-253] Origen (including The Dialogue of Adamantius) - [♱ 265] Dionysius of Alexandria - [265-280] Theognustus - [c. 250-300] Hieracas - [♱ c. 309] Pierius - [♱ c. 309] St Pamphilus Martyr - [♱ c. 311] Methodius of Olympus - [251-306] St. Anthony - [c. 260-340] Eusebius - [c. 270-340] St. Macrina the Elder - [conv. 355] Gaius Marius Victorinus (converted at very old age) - [300-368] Hilary of Poitiers - [c. 296-373] Athanasius of Alexandria - [♱ c. 374] Marcellus of Ancrya - [♱378] Titus of Basra/Bostra - [c. 329-379] Basil the Cappadocian - [327-379] St. Macrina the Younger - [♱387] Cyril of Jerusalem (possibly) - [c. 300-388] Paulinus, bishop of Tyre and then Antioch - [c. 329-390] Gregory Nazianzen - [♱ c. 390] Apollinaris of Laodicaea - [♱ c. 390] Diodore of Tarsus - [330-390] Gregory of Nyssa - [c. 310/13-395/8] Didymus the Blind of Alexandria - [333-397] Ambrose of Milan - [345-399] Evagrius Ponticus - [♱407] Theotimus of Scythia - [350-428] Theodore of Mopsuestia - [c. 360-400] Rufinus - [350-410] Asterius of Amaseia - [347-420] St. Jerome - [354-430] St. Augustine (early, anti-Manichean phase) - [363-430] Palladius - [360-435] John Cassian - [373-414] Synesius of Cyrene - [376-444] Cyril of Alexandria - [500s] John of Caesarea - [♱520] Aeneas of Gaza - [♱523] Philoxenus of Mabbug - [475-525] Pseudo-Dionysius the Areopagite - [♱543] Stephen Bar Sudhaili - [580-662] St. Maximus the Confessor - [♱ c. 700] St. Isaac of Nineveh - [c. 620-705] Anastasius of Sinai - [c. 690-780] St. John of Dalyatha - [710/13-c. 780] Joseph Hazzaya - [813-903] Moses Bar Kepha - [815-877] Johannes Scotus Eriugena

It is by the finest tints, and most insensible gradations, that nature descends from the fairest face about St. James’s, to the sootiest complexion in Africa: at which tint of these, is it, that the ties of blood are to cease? and how many shades must we descend lower still in the scale, ’ere mercy is to vanish with them?—but ’tis no uncommon thing, my good Sancho, for one half of the world to use the other half of it like brutes, & then endeavor to make ’em so. (Excerpt from letter to Ignatius Sancho)

What would St. Ignatius say about all this? Most likely he would furrow his brow and say (in Basque, Spanish, or Latin, of course) that while you need to earn a living, you have to be careful not to let your career become a “disordered affection” that prevents you from being free to meet new people, spending time with those you love, and viewing people as ends rather than means. It’s an “affection” since it’s something that appeals to you. It’s “disordered” because it’s not ordered toward something life-giving.

We show right judgment and evince salutary intelligence when, in reading about the rules and experiences of the ancient Fathers and of their obedience—equally amazing both in the directors and in those who were being directed—we see at the present time a general decline of Christianity and recognize that we are unfit to inherit the legacy of the Fathers in its fullness and in all its abundance. And it is a great mystery of God, a great blessing for us, that it is left to us to feed on the crumbs that fall from the spiritual table of the Fathers.

Age quod agis” is a Latin phrase that means “do what you are doing” or “concentrate on the task at hand”. It is often translated as “do well whatever you do”. The phrase is attributed to Ignatius Loyola, the founder of the Jesuit Order. It is used as a reminder to focus on one task at a time and not to spread one's moral efforts too thin. Pope St. John XXIII also used the phrase to mean "do not be concerned with any other matter than the task in hand". Often translated as "do well whatever you do". Literally translated, it means "do what you do"; figuratively it means "keep going, because you are inspired or dedicated to do so". This is the motto of several Roman Catholic schools. It was used by Pope St. John XXIII in the sense of "do not be concerned with any other matter than the task in hand"; he was allaying worry of what would become of him in the future: his sense of "age quod agis" was "joy" regarding what is presently occurring and "detachment" from concern of the future.

the vows before the Superior elected. Shortly before nine o’clock he went to see Father Ignatius to say goodbye. He found him out of bed and just finished dressing. Ignatius put his arm round the younger man’s shoulders and limped with him to the door. “Rodriguez left a quarter of an hour ago”, he said. It was a very beautiful morning. “Who is going to do all those letters now?” Francis blurted out. Ignatius smiled—without answering. And suddenly Francis knew that he would never see this man again, this incredible man whom he loved more than he had loved anybody else on earth; he knew that there was between them a very special love, beyond all the ties with the other companions, born of the air and soil and blood of their country, born out of the very hardships of the battle Ignatius had waged to win him over during all those long years in Paris. And he knew that the gateway to heaven could look like a man and be a man, a small, frail, bald man, who was for Christ on earth what Saint Michael was for God in heaven. “Go”, said Ignatius. “Go and set all afire.

The punishment pronounced by God has also a spiritual meaning. Indeed, God’s decree respecting man’s punishment is as truly fulfilled in a spiritual as in a material manner.2 By the term earth or ground the holy Fathers understood the heart. Just as the earth, on account of the curse, does not cease to produce from its injured nature thorns and thistles, so the heart poisoned by sin does not cease to give birth to sinful thoughts and feelings from its own injured nature. Just as no one troubles about the sowing and planting of weeds, but perverted nature produces them automatically, so sinful thoughts and feelings are conceived and spring up of their own accord in the human heart. In the sweat of one’s brow material bread is obtained. With intense labor of soul and body the heavenly bread is sown that secures eternal life in the human heart; with intense labor it grows, is gathered and harvested, is rendered fit for use, and is kept.

A great prayer for this besides “Jesus, I trust in you” is “O Jesus, I surrender this to you. You take care of it.”145

The things done, the victories gained over circumstances by St. Bernard or St. Joan of Arc, by St. Catherine of Siena, St. Ignatius Loyola, St. Teresa, George Fox, are hardly to be explained unless these great spirits had indeed a closer, more intimate, more bracing contact than their fellows with that Life "which is the light of men.

Charles de Foucauld,

my struggles with prayer; that's impossible and not even

What do we especially need to remember in the battle with the passions? “Every resistance to the demands of the passions weakens them; constant resistance to a passion dethrones it. On the other hand, the fondness for a passion strengthens it; the constant fondness for a passion enslaves the one that has become fond of it” (St Ignatius (Brianchaninov)). The

expiation: A sacrifice that wipes away sin. • The expression is used multiple times in the Greek OT for the mercy seat, or golden lid that covered the Ark of the Covenant (Ex 25:17; Heb 9:5). The high priest of Israel sprinkled blood on the mercy seat once a year on the Day of Atonement to expiate the sins of the people and restore them to fellowship with Yahweh (Lev 16:1-34). For Paul, the mercy seat typifies Christ as the living seat of God's presence and the place where atonement is made with sacrificial blood (CCC 433). • Christ, who became an expiation by blood, teaches us to follow his example by the mortification of our members (St. Gregory of Nyssa, On Perfection). Back

At the bottom of the hill, after Boston College, the route passes St. Ignatius Church on the right. It was here that textile worker Doroteo Flores of Guatemala was running down the hill in 1952 when he looked to the church for support. He had hoped that a win at the world’s greatest race might help him to find employment or notoriety and allow him to make a better life for himself and his family. With a prayer in his heart, the Roman Catholic regained his stride and the will to win. “Coming over the hills I asked my God, ‘How do I do it?’ ” he said. “He listened and gave me strength, and I ran with greater sense of purpose.” After winning Boston in 1952, Flores’s home country named the national stadium in Guatemala City after him.

O my Beloved! this was but the prelude of graces yet greater which Thou didst desire to heap upon me. Let me remind Thee of them to-day, and forgive my folly if I venture to tell Thee once more of my hopes, and my heart's well nigh infinite longings—forgive me and grant my desire, that it may be well with my soul. To be Thy Spouse, O my Jesus, to be a daughter of Carmel, and by my union with Thee to be the mother of souls, should not all this content me? And yet other vocations make themselves felt—I feel called to the Priesthood and to the Apostolate—I would be a Martyr, a Doctor of the Church. I should like to accomplish the most heroic deeds—the spirit of the Crusader burns within me, and I long to die on the field of battle in defence of Holy Church. The vocation of a Priest! With what love, my Jesus, would I bear Thee in my hand, when my words brought Thee down from Heaven! With what love would I give Thee to souls! And yet, while longing to be a Priest, I admire and envy the humility of St. Francis of Assisi, and am drawn to imitate him by refusing the sublime dignity of the Priesthood. How reconcile these opposite tendencies? Like the Prophets and Doctors, I would be a light unto souls, I would travel to every land to preach Thy name, O my Beloved, and raise on heathen soil the glorious standard of Thy Cross. One mission alone would not satisfy my longings. I would spread the Gospel to the ends of the earth, even to the most distant isles. I would be a Missionary, not for a few years only, but, were it possible, from the beginning of the world till the consummation of time. Above all, I thirst for the Martyr's crown. It was the desire of my earliest days, and the desire has deepened with the years passed in the Carmel's narrow cell. But this too is folly, since I do not sigh for one torment; I need them all to slake my thirst. Like Thee, O Adorable Spouse, I would be scourged, I would be crucified! I would be flayed like St. Bartholomew, plunged into boiling oil like St. John, or, like St. Ignatius of Antioch, ground by the teeth of wild beasts into a bread worthy of God. With St. Agnes and St. Cecilia I would offer my neck to the sword of the executioner, and like Joan of Arc I would murmur the name of Jesus at the stake. ...Open, O Jesus, the Book of Life, in which are written the deeds of Thy Saints: all the deeds told in that book I long to have accomplished for Thee.

torpor,

I pray for the following graces: to be more aware of how God is near; to trust in God's personal care and love for me. DAY 1 Read Isaiah 43:1-7 ("I have called you by name, you are mine"). Pray slowly over the verses. What words or images move you? Consider: Who is God for me? How does God see me?

Josemaria, in his life and ministry, showed that it is possible for Catholics to have both a priestly soul and a lay mentality. It is possible for both priests and laypeople. He revered the work of religious orders; and their saints, such as St. Ignatius Loyola and St. Therese of Lisieux, had no small influence on his spirituality. For many years his spiritual director was a Jesuit, and the founder trained the first members of Opus Dei with St. Therese's Story of a Soul. We can hear echoes of St. Ignatius's phrase “contemplatives in action” in St. Josemaria's “contemplatives in the middle of the world.” We can hear echoes of St. Therese's “Little Way” in the founder's own emphasis on “little things.” Still, by divine disposition, his ways were distinctively not their ways.

A lump formed in his throat as he remembered sun-lit bluebells in St Ignatius's churchyard, and kicking a red ball into long grass under the yews. That's not home, he insisted to himself, but he realised he was longing for his younger self, not the place, and never having felt homesickness before, wondered if that was true for everyone who spoke of it.

an admonition that, as St Ignatius Loyola of the Jesuits said, we are called by God to be a Man for Others. So, my parents didn’t always give me what I wanted, but they gave me what they thought I needed.

Finding God in all things. The spirituality of St. Ignatius of Loyola is founded on a simple principle, namely, that God can be found in all things. God is assuredly encountered in a special way in the liturgical proclamation of Scripture and in the celebration of the sacraments. But Ignatius insisted that human experience is also filled with religious significance. Through the practice of a daily examination of consciousness—a review of key moments in one’s day—a person can become adept at recognizing the presence of God in his or her daily encounters and activities. Paul’s bold statement in verse 6 reveals such adeptness. What might look to an outsider as simply the reunion of two friends was, for him, a manifestation of God’s gift of encouragement. The more we are aware of God’s presence in our lives, the more grateful we become—and the more we desire to praise and serve him at every moment and in every circumstance.

Praying It doesn't have to be the blue iris, it could be weeds in a vacant lot, or a few small stones; just pay attention, then patch a few words together and don't try to make them elaborate, this isn't a contest but the doorway into thanks, and a silence in which another voice may speak. -MARY OLIVER, THIRST: POEMS BY MARY OLIVER

He who goes about to reform the world must begin with himself, or he loses his labor. -ST. IGNATIUS OF LOYOLA

But if, as some that are without God, that is, the unbelieving, say, that He only seemed to suffer (they themselves only seeming to exist), then why am I in bonds? Why do I long to be exposed to [796] the wild beasts? Do I therefore die in vain? [797] Am I not then guilty of falsehood [798] against [the cross of] the Lord? But

The examen helps by directing our attention away from ourselves. "Woe is me" prayer is basically self-centered. But examen prayer is God-centered. The context for

what satisfies the soul is not knowing more facts or reaching great insights, but savoring the many graces of God and resting in the Divine Presence

Wherefore it is fitting that ye also should run together in accordance with the will of the bishop who by God's appointment [515] rules over you. Which thing ye indeed of yourselves do, being instructed by the Spirit. For your justly-renowned presbytery, being worthy of God, is fitted as exactly to the bishop as the strings are to the harp. Thus, being joined together in concord and harmonious love, of which Jesus Christ is the Captain and Guardian, do ye, man by man, become but one choir; so that, agreeing together in concord, and obtaining [516] a perfect unity with God, ye may indeed be one in harmonious feeling with God the Father, and His beloved Son Jesus Christ our Lord. For, says He, "Grant unto them, Holy Father, that as I and Thou are one, they also may be one in us." [517] It is therefore profitable that you, being joined together with God in an unblameable unity, should be the followers of the example of Christ, of whom also ye are members. [515]

For if the Lord were in the body in appearance only, and were crucified in appearance only, then am I also bound in appearance only. And why have I also surrendered myself to death, to fire, to the sword, to the wild beasts? But, [in fact,] I endure all things for Christ, not in appearance only, but in reality, that I may suffer together with Him, while He Himself inwardly strengthens me; for of myself I have no such ability. [1001]

From the earliest centuries, the Church has understood that sin, or vice, has what are called opposing virtues: virtues that by their very nature counteract and weaken the influence of the sin in our lives. Following this tradition, St. Ignatius of Loyola recommended developing virtues that strike to the heart of our most troublesome sins. It goes something like this: we examine our consciences carefully. We go to Confession and get “swept clean and put in order.” Then we get to work refurnishing our house. We identify the virtue that will help us displace the sin. Chastity counteracts lust. Temperance uproots gluttony. Generosity counterbalances greed. Diligence displaces sloth. Forgiveness and meekness offset wrath or anger. Kindness replaces envy. And humility supplants pride. With each subsequent confession, the process continues on a deeper and deeper level until we find ourselves set free.

Do nothing, say nothing before considering if that which you are about to say or do is pleasing to God, profitable to yourself, and edifying to your neighbor.—ST. IGNATIUS.

Beware of condemning any man’s action. Consider your neighbor’s intention, which is often honest and innocent, even though his act seems bad in outward appearance. —St. Ignatius Loyola

harnessing the space, the winds, the tides, gravitation, we shall harness for God the energies oflove. And, on that day, for the second time in the history of the world, man will have discovered fire. -PIERRE TEILHARD DE CHARDIN, S.J, TOWARD THE FUTURE

The examen is an immediate solution to the problem of what do Ipray about? The answer is: everything that's happened to you today. You might have the impression that your everyday life is the dreary same old, same old. It isn't. Daily life is rich and meaningful. Every encounter, every challenge, every disappointment, and every delight is a place where God can be found.

The Holy Spirit has superbly described in the Psalter the war and struggle of an athlete of Christ with his own fall and with fallen spirits. The monks of early times learned the Psalter by heart, and they expressed in the words of the Spirit their prayers for their rescue from the pit of the passions, for deliverance from the jaws of the enemy, the devil.

the easiest way of practicing unceasing prayer is to pray the Jesus Prayer, a beginner should apply himself to the Jesus Prayer as often as possible. Do you happen to have a moment free? Do not waste it in idleness! Do not waste it by using it for some impracticable and fatuous castle-building, or for some vain and trivial employment! Use it for the practice of the Jesus Prayer.

1. Pray for light. Begin by asking God for the grace to pray, to see, and to understand. 2. Give thanks. Look at your day in a spirit of gratitude. Everything is a gift from God. 3. Review the day. Guided by the Holy Spirit, look back on your day. Pay attention to your experience. Look for God in it. 4. Look at what's wrong. Face up to failures and shortcomings. Ask forgiveness for your faults. Ask God to show you ways to improve. 5. Resolve what to do in the day to come. Where do you need God today? What can you do today?

Just think—we must give an account of every idle word!8 How much more serious will be our account for the word of God, preached with vainglory and at the instigation of vainglory!

He dwells in me and gives me being, life, sensation, intelligence; and makes a temple of me, since I am created in the likeness and image of the Divine Majesty.

Nothing human is merely human,” writes the theologian Ronald Modras. “No common labor is merely common. Classrooms, hospitals, and artists’ studios are sacred spaces. No secular pursuit of science is merely secular.” Everything that deepens our humanity deepens our knowledge of God.

The second notion is that the price of freedom is eternal vigilance. If people want to be free, they have to be eternally vigilant.

PRAYER. In the preparatory prayer I will beg God our Lord for grace that all my intentions, actions, and operations may be directed purely to the praise and service of His Divine Majesty.

It is true that, unlike Francis of Assisi, Ignatius is rarely characterized as endearingly silly (though he liked to perform impromptu Basque dances for melancholy Jesuits) or foolish (though early in his postconversion life he asked his mule to decide, by choosing which fork in the road to take, if he should pursue a man who had just insulted the Virgin Mary). And true, he was not a gifted writer with an instinct for the well-turned phrase, as was his compatriot St. Teresa of Ávila or St. Benedict.

In union with God, the heart absorbs the Lord and the Lord the heart, and the two become one. Quotation attributed to St John Chrysostom by Callistus and Ignatius Xanthopoulos, 52 (Philokalia IV,252)

Religion gave him spiritual order, an ethical system with which to confront life. At times he doubted transcendence, he doubted God, but never the irreplaceable function of Catholicism as an instrument for the social restraint of the human animal’s irrational passions and appetites. And, in the Dominican Republic, as a constituent force for nationhood, equal to the Spanish language. Without the Catholic faith, the country would fall into chaos and barbarism. As for belief, he followed the recommendation of St. Ignatius Loyola in his Spiritual Exercises: to behave as if one believed, miming the rites and precepts: Masses, prayers, confessions, communions. This systematic repetition of religious form gradually created the content, filling the void—at a certain point—with the presence of God.

In a far more complete sense Jesus Christ as the logos is a meaningful declaration of what in the father is otherwise unfathomable.