Ignatius shows no hesitancy in accepting in its fullness the central truth of Christian faith and all its consequences—unlike most of us who, if not in theory, at least in practice, are hesitant to accept the full astounding truth. If God so loves us as to send his Beloved, Jesus Christ, to be one with us in the flesh; to be a sacrifice for our sins; to give us all that the Father gave him, his life, his truth, his love, his joy, his glory; to give us his body to eat, his blood to drink; to give us the Holy Spirit who makes us children of God in Christ, who lives in us, enlightens us about Jesus and his teachings, pours out God's agape, defends and cherishes the Christ-life in us—if God so loves us as to do all this, then after that there is no problem in believing that God is constantly attending to each of his children, calling each of them by name, speaking to them, listening to them, sometimes in extraordinary ways but usually through the ordinary motions of their own minds and hearts, and giving them power to discover when it is he who is speaking and what he is saying. Given what a Christian is called to believe about his relationship with God, is it not surprising to our way of thinking that God does not speak and act in our lives even more obviously than Ignatius, with all genuine Christian tradition, has said he does?
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Source: Fr. Jules J. Toner, S.J., A Commentary on Saint Ignatius' Rules for the Discernment of Spirits: A Guide to the Principles and Practice (St. Louis, MO: The Institute of Jesuit Sources, 1982), 32.
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