Abstract
I use concepts of Karol Wojtyla's personalism, especially the concept of subjectivity, to explain Newman's personalism. There is a turn to the subject in Wojtyla, and there is a similar turn to the subject in Newman; and they explain each other. Thus Newman's distinction between the theological intellect and the religious imagination, and his particular concern with the latter, is shown to be an expression of his personalism. I try not only to throw new light on Newman's personalism, but also to explain why his personalism, as Wojtyla's, has been mistaken for subjectivism. I show that there is in Newman, as in Wojtyla, a unity of subjectivity and objectivity that secures his thought against subjectivism.
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