317 Personal Integrity and Bernard Lonergan’s General Transcendent Knowledge Gregorianum 90, 2 (2009), p. 317-334. Lubos Rojka Trnava university, Slovakia Bernard Lonergan (1904-1984), more than 35 years ago, wrote that cultural change demands «the development of a new theological method and style, […] meeting all the genuine exigencies both of the Christian religion and of up-to-date philosophy, science, and scholarship […].» 1 One of the major achievements of Lonergan’s philosophy is the achievement of the fourfold human (or philosophical) differentiated consciousness, which he later integrated into his theological method. This certainly is significant, and it is one of the major achievements of Lonergan’s Insight (1957). However, if this were the only achievement, the particular philosophical positions of the book would not be interesting (unless for historical reasons). Nevertheless, there seems to be several important philosophical positions worthy of consideration, although some of them may need further elaboration and sometimes a reformulation in a more up-to-date terminology. In the paper, we will explore Lonergan’s «general transcendent knowledge», at the center of which is his argument for the existence of God. What makes Lonergan’s proof distinct from the others is the starting point (the self-affirmation), the core epistemic exigency of the search for a complete explanation, the affirmation of the complete intelligibility of reality, and his concept of God (the unrestricted act of understanding). Lonergan always maintained the validity of his argument, even though he later said that it ignores the horizon within which the argument can be effective. We will start with a few preliminary ideas about the value of the argument in Lonergan’s system and in philosophical theology in general. Next, a brief reconstruction of the argument from Insight will follow. Several different interpretations and objections against its validity will require a further elaboration of a few key statements. Even though somebody may not accept the argument as deductively valid, it will become apparent that personal cognitive integrity calls for the development of the systematic philosophical theology, and at the same time that Lonergan’s recognition, 1 B. LONERGAN, «Doctrinal Pluralism (1971)» in Collected Works of Bernard Lonergan (CWL) 17, Toronto, University of Toronto Press, 2004, 85-86. Italics mine.