For what is operative here is by no means the merely psychological advantage of the more recent impression but the subordination of all particular convictions, whether they be formed at an earlier or a later period of time, to eternal truths and objective standards of judgment. Thus, continuity is a condition, not only for stable orientation but also for intellectual progress itself. It is on the basis of continuity that we are able to preserve established truths and at the same time to supplement them with new ones, both in the sense of an extension of the breadth of knowledge, and of a reinterpretation of old truths in the light of insights newly acquired.

It is by the attitude of continuity that we conform to the invariability and the mutual consistency—the intrinsic unity—of all values. It implies, therefore, that the higher value should take precedence of the lower one. In granting priority to a higher value, once it presents itself, we give proof of continuity. For, in following the higher value we implicitly continue to cherish what was the object of our response in the lower value to which we hitherto adhered unreservedly. Our supreme fidelity is not due to a partial value or good, taken by itself, but to value as such—and ultimately, to God, who is the summum bonum (highest good). Our fidelity to that highest good requires that the objectively higher value should rise above the lower one also in regard to our experience and our conduct.

Continuity actually presupposes readiness to change

It is important to avoid all equivocation on this point: that continuity is a prime condition of spiritual growth, and even more, of a transformation in Christ; and that it stands in no opposition to the will to become another man. Without continuity, on the contrary, there could be no genuine responsiveness to the formative claim of Christ. For, with each step achieved the coinage received from Christ must be preserved and be made into a durable and inherent stamp on our nature. Only we must always remain changeable in the sense of remaining, upon each level securely attained, susceptible of ascent towards yet higher levels along the path of transformation in Christ. But every such act of remodelling refers back to the previous level, and thus has its place in the solid framework of continuity. The previous phase will not be buried or obliterated: its essential content will reappear on the higher level, although deepened, amplified and transfigured in the context of that higher grade of perfection. Thus shall we keep fidelity to Christ, when we follow His call to penetrate into Him ever deeper, and without reserve. It is one and the same Christ who by successive degrees reveals to us His face more and more fully, and who owns us more and more completely as we become more deeply transformed in Him.

But this requires our capacity to discern whether the new impression is really a more valid and relevant one. On the basis of continuity alone shall we be able wisely and fruitfully to confront the new thing with the old so as to avoid falling back from a higher level to a lower one or yielding to a new impression when it belongs to a level inferior to the one we have already reached.