Cultic Studies Review, Vol. 3, Nos. 2 &3, 2004, Page 41
which I do not include among those which I believe to have come from a
divine source, viz., the doctrine of final perseverance. (16)
In Unamuno's life, the search for the eternal led to changes in his ideas, perhaps a seed of
his future assertion of his right to contradict himself.
Enamorábame de lo último que leía, estimando hoy verdadero lo que ayer
absurdo consumíame un ansia devoradora de esclarecer los eternos
problemas sentíame peloteado de unas ideas en otras, y este continuo
vaivén, en vez de engendrar en mí un escepticismo desolador, me daba cada
vez más fe en la inteligencia humana y más esperanza alcanzar alguna vez un
rayo de la Verdad. (Recuerdos 104-05)
I fell in love with the latest I read, thinking today true what was absurd
yesterday a devouring anxiety consumed me to clarify the eternal problems
I felt hit by some ideas in others, and this continual to and fro, instead of
creating in me a desolating skepticism, gave me more faith in human
intelligence and more hope to reach some time a ray of Truth.
This respect for individual intelligence and, hence, conscience was to continue the rest of his
life.
The first noticeable element in these teenage conversions is the combination of the
emotional and philosophical. These texts and their lives show that both Unamuno and
Newman feel certain of this combination in their change or growth: With Newman, it is a
loving relationship with Jesus as his personal Lord and Savior, and also a conversion to God
who manifests Himself in a definite creed or objective revelation. Moreover, the very
doctrine of final perseverance is understood as such, that is, a doctrine, an objective
teaching to be believed in. In fact, Newman referred explicitly to a ―divine source‖ being
necessary for the validity of a doctrine. Hence, the certitude of belief is not based on the
certitude itself, but rather on the ―definite creed‖ which itself supposes a divine source.
Therefore, the reason behind his conversion was not the strength of emotional certitude but
rather the fact of divine revelation as understood by John Henry. Just as with Unamuno, it
was not the personal emotion of tears or the will to learn, but rather the conviction of the
valor of each person‘s mind.
Applying this distinction to conscience, we may deduce that conscience for Newman and
Unamuno in these changes is not derogatory about their previous superstitious and religious
convictions. Rather conscience finds an objective reason for conversion, and hence changes.
It was the same search for truth and meaning that spurred in both men a personal love for
truth and later an understanding of religion in both as part of this affection. So we see that,
for Newman and Unamuno, the same conscience that found truth was prepared to receive
further insight. Nature who gives us a conscience as part of our being also gives us the
possibility of knowing truth constantly better. In this sense, Newman later would write that
conscience is a messenger from God both ―in nature and in grace‖ (Difficulties 248) and ―to
live is to change, and to be perfect is to have changed often‖ (Development 40).
A second characteristic of this conversion was Newman's understanding of final
perseverance and Unamuno's thoughts on ―holy trust.‖
On the one hand, Newman asserts the consciousness of his inward conversion and certainty
that it would last until the next life with his election by God to eternal glory (Apologia 16).
In Unamuno's case, one of his first writings ―¡Pistis y no gnosis!‖ likewise argues in favor of
an idealistic final Christian hope linked to a moral commitment. Drawing on the historical
phenomenon of the early Christians, Unamuno draws the conclusion that their hope in the
second coming of Christ was a hope in the future, where the person and life of Jesus was
the guide for their lives:
which I do not include among those which I believe to have come from a
divine source, viz., the doctrine of final perseverance. (16)
In Unamuno's life, the search for the eternal led to changes in his ideas, perhaps a seed of
his future assertion of his right to contradict himself.
Enamorábame de lo último que leía, estimando hoy verdadero lo que ayer
absurdo consumíame un ansia devoradora de esclarecer los eternos
problemas sentíame peloteado de unas ideas en otras, y este continuo
vaivén, en vez de engendrar en mí un escepticismo desolador, me daba cada
vez más fe en la inteligencia humana y más esperanza alcanzar alguna vez un
rayo de la Verdad. (Recuerdos 104-05)
I fell in love with the latest I read, thinking today true what was absurd
yesterday a devouring anxiety consumed me to clarify the eternal problems
I felt hit by some ideas in others, and this continual to and fro, instead of
creating in me a desolating skepticism, gave me more faith in human
intelligence and more hope to reach some time a ray of Truth.
This respect for individual intelligence and, hence, conscience was to continue the rest of his
life.
The first noticeable element in these teenage conversions is the combination of the
emotional and philosophical. These texts and their lives show that both Unamuno and
Newman feel certain of this combination in their change or growth: With Newman, it is a
loving relationship with Jesus as his personal Lord and Savior, and also a conversion to God
who manifests Himself in a definite creed or objective revelation. Moreover, the very
doctrine of final perseverance is understood as such, that is, a doctrine, an objective
teaching to be believed in. In fact, Newman referred explicitly to a ―divine source‖ being
necessary for the validity of a doctrine. Hence, the certitude of belief is not based on the
certitude itself, but rather on the ―definite creed‖ which itself supposes a divine source.
Therefore, the reason behind his conversion was not the strength of emotional certitude but
rather the fact of divine revelation as understood by John Henry. Just as with Unamuno, it
was not the personal emotion of tears or the will to learn, but rather the conviction of the
valor of each person‘s mind.
Applying this distinction to conscience, we may deduce that conscience for Newman and
Unamuno in these changes is not derogatory about their previous superstitious and religious
convictions. Rather conscience finds an objective reason for conversion, and hence changes.
It was the same search for truth and meaning that spurred in both men a personal love for
truth and later an understanding of religion in both as part of this affection. So we see that,
for Newman and Unamuno, the same conscience that found truth was prepared to receive
further insight. Nature who gives us a conscience as part of our being also gives us the
possibility of knowing truth constantly better. In this sense, Newman later would write that
conscience is a messenger from God both ―in nature and in grace‖ (Difficulties 248) and ―to
live is to change, and to be perfect is to have changed often‖ (Development 40).
A second characteristic of this conversion was Newman's understanding of final
perseverance and Unamuno's thoughts on ―holy trust.‖
On the one hand, Newman asserts the consciousness of his inward conversion and certainty
that it would last until the next life with his election by God to eternal glory (Apologia 16).
In Unamuno's case, one of his first writings ―¡Pistis y no gnosis!‖ likewise argues in favor of
an idealistic final Christian hope linked to a moral commitment. Drawing on the historical
phenomenon of the early Christians, Unamuno draws the conclusion that their hope in the
second coming of Christ was a hope in the future, where the person and life of Jesus was
the guide for their lives:
