In this article I concentrated on the question: how – according to Newman – does the language of faith transcend to what cannot be spoken of? This difficult subject, though one of the most crucial in Newman’s philosophy, has rarely been treated. Nevertheless we might well realize the importance of it, when we read the words of his epitaph, suggested by himself: ex umbris et imaginibus in veritatem. The human logos relentlessly moves from a notion to a notion, from unity to variety, from a shadow (skia) to an image (eikon), but never ceases the pursuit of truth, until it finally finds itself embraced by it.
The basic experience of true faith is a total reliance upon providential guidance, a humble acceptance of a veil contained in all revelation, and a readiness to transcend the human logos towards the Eternal Logos. In Newman’s theology this Logos is the safeguard of all meaning in faith. And this theological stance gives way also to Newman’s philosophical conviction on an in-absolute and economical status of all human words, knowledge and endeavours.