What does it mean to be unconcerned? To be indifferent about an issue means that it makes no difference which way you look at it; one method isn't more valuable or important than the other. There is a lack of excitement, concern, or interest in something or someone.
Before You Continue...
Do you know what is your soul number? Take this quick quiz to find out! Get a personalized numerology report, and discover how you can unlock your fullest spiritual potential. Start the quiz now!
From time to time, we're all ambivalent about certain issues. For lunch, do we want chicken or hamburgers? So, if we like both, we'll say it doesn't make a difference. Would we rather go shopping today or tomorrow? It doesn't seem to make a difference.
These are only a few examples of indifferent attitudes that have minimal impact. Today's lesson emphasizes the significance of paying attention to the things that really important.
So, once again, we refer to J. Kalas Ellsworth's ideas and thoughts in his work “We use the Roman soldiers as examples of the mistake of being indifferent at a time when full attention was required in “Seven Words To The Cross: A Lenten Study For Adults,” as we use them as examples of the mistake of being indifferent at a time when full attention was required.
In the words and acts of the soldiers assigned to Jesus' execution in John 19: 23-27, we find an attitude of indifference. For whatever reason, they were unconcerned with an occurrence that was undoubtedly routine for them.
The things of Jesus, namely the pieces of clothes, were their primary concern for the afternoon. They were particularly interested in acquiring his garment, which would have been expensive due to the lack of seams and sewn-together areas.
But, while they were preoccupied with the tunic, Jesus was dying on the cross directly above them. However, we observe complete disregard for anything or anyone other than their own interests.
I invite each of us to dig deep within ourselves throughout Lent and beyond to discover if we have any apathy toward others or, more significantly, toward God.
These Roman soldiers were not only harsh and callous, but also thoughtless. Can we think about the apathy we have as a culture toward other people's feelings while we consider these troops' insensitivity to pain and suffering?
We may not become willfully nasty and brutal, but we may just become oblivious to the sorrow that surrounds us.
Our spiritual journey might sometimes be marred by indifference. It can happen when we hear the Holy Spirit's voice but are too preoccupied to respond. It might happen when we are too preoccupied with our own concerns to hear our brothers and sisters' cries.
It might happen when we are guilty of wrongdoings in our life but do not change our ways. The Holy Spirit's voice, the screams of the poor, and personal convictions are becoming less and less frequent.
We tend to lose touch with the personal call that God has put on our hearts, and our vision isn't as clear as it once was.
Could it be that we've removed our hands off Jesus's and replaced our passion for following him with apathy? If that's the case, it's easy to see ourselves rolling the dice at the foot of the cross.
It's possible that we've heard God's call on our lives; we understand how important it is to treat others as Jesus did, but we're simply too preoccupied. Preoccupation can quickly develop into indifference if we are not careful.
God is the one who keeps trying to break into our life, banging on the door of our busyness, and we keep shutting him out.
We are not violent or unkind; we simply have other things on our minds. We're attempting to figure out how to deal with the situation “We can wear “tunics” without shredding them in our life.
This scenario in front of the cross has a certain irony to it. You may recall that a woman was healed after touching the hem of Jesus' robe a few months ago (Luke 8:43-48). The soldiers were now wearing the same outfit.
We know the piece of fabric didn't contain any magic. However, I'm curious if any of those guys required physical healing that day, either for themselves or for someone back home.
How close they were to the source of all healing, to the One who had come to mend the brokenness, to cast out the darkness, to provide peace, and to build an eternal relationship!
What does it mean to be indifferent to God?
Apathyeism (/pizm/; a combination of apathy and theism) is an apathetic attitude toward God's existence or non-existence (s). Although the existence of a deity or gods is not denied, it may be deemed irrelevant.
Indifference refers to a state of being sufficiently separated from things, people, or situations to be able to either take them up or set them aside, depending on whether they assist us in “praising, reverencing, and serving God” (Spiritual Exercises 23). In other words, it's the ability to let go of what doesn't contribute to my ability to love God and people while being involved with what does.
What is the root of indifference?
“not differing, not particular, of no consequence, neither good nor evil,” late 14c., from Old French indifferent “impartial” or directly from Latin indifferentem (nominative indifferens) “not differing, not particular, of no consequence, neither good nor evil,” from in- “not, opposite of” (see indifferent).
What did Elie Wiesel say is the greatest sin?
Cabrini recently hosted a talk by one of our generation's most significant writers. Elie Wiesel, a Holocaust survivor and Nobel Laureate, used his strong background to encourage future generations as the keynote speaker for the inaugural President's Convocation.
He has written 40 works, which have been translated into over 40 languages. He is a professor with 30 years of experience and speaks six languages. He has never taught the same class again. Wiesel's achievements are simply too many to enumerate here, but they do not characterize his life. “I don't measure my success in achievements, and I'm not playing a game,” Wiesel stated.
Wiesel's struggle with faith was a major topic of discussion.
Wiesel, a fervent Jew as a boy, struggled with the notion that God had abandoned him during and after his ordeal in the concentration camps.
He eventually returned to the faith for which he had been persecuted and subjected to unimaginable atrocities in the past.
Regardless of our religious convictions, we can all recall a period when we questioned our own. When horrible things happen to decent people, when natural disasters claim the lives of thousands of innocent people, or when an entire population is systematically slaughtered because of their beliefs.
We want to argue that the Holocaust taught us something, but since then, we've witnessed genocide in Rwanda and now Darfur, as well as the horrific loss of life on September 11, 2001, and the Middle East wars. Because we don't understand each other's differences, we continue to persecute and kill one another.
The only thing that happens when we reply to violence with violence is more violence. How many more Holocausts must we witness, how many more genocides must we witness before we finally change our ways? Do we need to lose another six million individuals before we recognize the world's injustices? “The worst sin of all is to remain silent and indifferent,” Wiesel observed.
Faith and God are frequently utilized as scapegoats in society.
People often blame God for their misfortunes. Wiesel, on the other hand, has a different perspective.
“Only humans can make us despair, and only humans can make us hopeful.” Wiesel stated the following. “How much longer can we hate each other?”
We are morally accountable for the lives of others as well as for our own lives.
We must amplify the voices of the voiceless and empower the powerless. Wiesel believes that we lack a moral voice in the world today, in a period where athletes and movie stars are our idols.
Today's youth are more concerned with their own demands. Some people are striving for change, but it is insufficient. Not only for ourselves, but also for the rest of the world, we must seize power and fight for a better future.
Wiesel does not distinguish between his work and his personal life. His work is his life, and he works with a deep-seated enthusiasm. We might be able to make that moral voice a little louder if we could locate a fraction of that enthusiasm in ourselves.
Wiesel hasn't given up on our generation, and he believes there is still hope for us. He is confident that if we can join together and fight together, we can make a difference.
What is Jesuit discernment?
The term discernment is frequently used in Jesuit/Ignatian circles. Some people define discernment as making decisions in God's presence, while others refer to a more structured approach based on norms laid down in Ignatius' Spiritual Exercises. Discernment is a method of making choices (4:21).
What is Ignatian Spirituality summary?
Spirituality is a prism through which one can observe the world and make decisions. Reflecting on one's life experiences and integrating them with one's belief system forms a person's spirituality. Christian spirituality incorporates the Bible and the Church's tradition into its worldview.
Many exceptional men and women of faith have chosen to follow Christ over the centuries because of their attraction to him. Ignatius Loyola (1491-1556), the founder of the Society of Jesus, was one of these individuals. On his trip to the Holy Land, he stopped for a year in Manresa, Spain, in 1522-23. In his autobiography, Ignatius writes of how God taught him as if he were a tiny child throughout that year. Ignatius took notes on the insights God offered him, as any good student would, so that he could help others grow in connection with God. These notes were compiled in what is now known as St. Ignatius' Spiritual Exercises.
The Spiritual Exercises book includes a sequence of reflections and meditations that a retreat director can use to assist someone in making a spiritual retreat. When a retreat based on the Spiritual Exercises begins, the participant is invited to pray over the First Principle and Foundation. It is a paragraph by Ignatius that depicts a vision of life that outlines who we are, where we are headed, and how we will get there. It asserts that God created women and men and that they are supposed to share life with him forever. Ignatius proposes a road map for achieving this goal. All created reality has the potential to lead a person to God. As a result, it is both a privilege and a responsibility to choose whether or not to employ created objects to assist us in achieving our goals. Finally, any decision should be motivated by a desire for and selection of what leads more directly to God. A vision of life characterizes Ignatian Spirituality.
In another section of the Spiritual Exercises, St. Ignatius proposes that one pray over a hypothetical highly respected earthly ruler who invites one to join him in ridding the world of all evils such as poverty and injustice. Anyone of good will would be pleased to be called to such a mission and would gladly volunteer to help. Ignatius depicts Christ issuing his call in the second portion of the contemplation. His call is to assist in the spread of his word so that others may know God's forgiveness and love, as well as their destiny as God's sons and daughters. Anyone in their right mind would volunteer for the mission if they knew who was calling and what the invitation's lofty purpose was. Ignatian Spirituality is an action-oriented spirituality that seeks to join Christ in building God's Kingdom.
Once a person responds to the call, St. Ignatius encourages them to pray in order to better know Christ, love him more passionately, and follow him more closely. When praying over a Gospel chapter, this prayer is repeated.
As one prays with the gospels and walks in Christ's footsteps, one eventually arrives in Jerusalem, where Christ is abandoned by his disciples, branded a criminal for being blasphemous, and sentenced to death before being hung on a cross to die. Death, on the other hand, did not overpower him, nor did it cause his mission to be scuttled; rather, God raised him. He became a source of comfort, strength, and hope for his disciples as the Risen Lord. The call to connection with Christ in his living, dying, and rising is central to Ignatian Spirituality.
Ignatius provides a contemplation titled “Contemplation on the Love of God” near the end of the Spiritual Exercises. In this meditation, one contemplates how God bestows gifts of intellect, heart, and spirit on a person, how these gifts bear the imprints of a dynamic Creator, and how the Creator enlivens all of his gifts to proclaim his love and presence. St. Ignatius created this meditation to be a transition meditation to ordinary life in which one notices God present and active because it is the concluding reflection of a retreat. Ignatian Spirituality is defined by the ability to see God in everything, as well as the insight, desire, and desire to do so.
Based on essential movements of the Spiritual Exercises, Ignatian Spirituality has four distinct characteristics:
- It invites one to have an intimate relationship with the Risen Christ, who suffered, died, and rose for the sake of humanity.
- It gives you the sight, the desire, and the ability to see God in everything. It is a spirituality for those who are actively involved with others and who understand that taking time to ponder leads them to realize that God is closer than they think or expect.
What is the difference between consolation and desolation?
We can be hopeful and look forward with the help of consolation. They don't take away the suffering, but they do provide us with energy and comfort. When faced with the devastation of death or bereavement, the comfort of gratitude, hope, and community can be helpful.