Man is created to praise, reverence, and serve God our Lord, and by this means to save his soul.

The other things on the face of the earth are created for man to help him in attaining the end for which he is created.

Hence, man is to make use of them in as far as they help him in the attainment of his end, and he must rid himself of them in as far as they prove a hindrance to him.

Therefore, we must make ourselves indifferent to all created things, as far as we are allowed free choice and are not under any prohibition. Consequently, as far as we are concerned, we should not prefer health to sickness, riches to poverty, honor to dishonor, a long life to a short life. The same holds for all other things.

Our one desire and choice should be what is more conducive to the end for which we are created (St. Ignatius of Loyola, The Spiritual Exercises of St. Ignatius (trans. Louis J. Puhl, S.J., Loyola Press (1951), p. 12).

This is the “Principle and Foundation” of Ignatian spirituality and informs every aspect of the Society of Jesus: prayer, discernement, obedience. At its heart lies holy indifference to created things, states of life, and all else except insofar as God wills. A thumb on the scale defeats this Christian way. What matters is one’s purpose — to praise, reverence, and serve God our Lord — not one’s preferences. This seems akin to St. Paul’s attitude toward receiving a “care package” from the Philippian Church while in prison:

Philippians 4:10–13 (ESV): 10 I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity. 11 Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. 12 I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. 13 I can do all things through him who strengthens me.

And, it was a fundamental part of Wesleyan spirituality as expressed in this covenant prayer:

I am no longer my own, but thine.
Put me to what thou wilt, rank me with whom thou wilt.
Put me to doing, put me to suffering.
Let me be employed by thee or laid aside for thee,
exalted for thee or brought low for thee.
Let me be full, let me be empty.
Let me have all things, let me have nothing.
I freely and heartily yield all things
to thy pleasure and disposal.
And now, O glorious and blessed God,
Father, Son, and Holy Spirit,
thou art mine, and I am thine. So be it.
And the covenant which I have made on earth,
let it be ratified in heaven. Amen.

What other dichotomies could we and should we add to these?

So, as far as we are concerned, we should not prefer slander to praise, friend to foe, consolation to desolation, recognition to anonymity, strength to weakness, autonomy to dependence, trust to accusation. The list is vast. Why this holy indifference? Because God and God alone knows what we need for his glory and for our salvation. Perhaps that is at the heart of St. James’ exhortation:

James 1:2–4 (ESV): 2 Count it all joy, my brothers, when you meet trials of various kinds, 3 for you know that the testing of your faith produces steadfastness. 4 And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.

Perhaps that is why St. John Chrysostom, who died in exile, spoke these as his final words:

“Glory be to God for all things.”