In this paper I argue that the eternal unity of Lonergan’s “three divine subjects” must be understood in light of the eternal love of the divine persons, revealed in Christ’s relationship withthe Father (see esp. John 17). This new starting point in triune agapē need not threaten the integrity of Lonergan’s thought, as long as one reads his psychological analogy as a preliminary heuristic structure. Indeed, the tensions and developments in his own systematics justify this move.