Everything we are in Christ, and thus everything we are called to be in Christ, is summed up in the word love [agape]. To truly love God includes loving others with the same love God has for us and the same love God has for them (John 13:34). This is part of what it means to be a participant in the divine nature. It is, in fact, what it means to be Christian (Christ-like). The central mark of a maturing Christian, and of a maturing congregation, is that they increasingly love others as Christ loves them. Are we increasing in our capacity to ascribe unsurpassable worth to people whom society judges to have no worth? Are we growing in our capacity to love all people?
Whomever we encounter, whatever situation he or she may be in, whatever his or her lifestyle might be, however much we may approve or disapprove of the person’s appearance, words, or deeds, our one and only concern must be to affirm his or her unsurpassable worth with our words and deeds. It is the concern we must wear and live with in everyone we encounter. For not only is it true that if we love we fulfill the law; it is also true that if we don’t love, it doesn’t matter what other laws we do fulfill. If believers are not growing in their motivation and ability to ascribe unsurpassable worth to people who have no apparent worth, we are just wasting time.
Our model in this is Jesus Christ; we are called to imitate him (1 Peter 2:21). Jesus was a scandal to the authorities because of his outrageous love. He loved the unlovable. Indeed, it is precisely the radical, unconditional nature of our love that testifies to the world that our love does not originate in ourselves but in God. Love is the central biblical truth; it is the essence of all holiness, as John Wesley saw; and it is the most important biblical doctrine. Love defines every aspect of the Christian’s life, for love ultimately defines every aspect of God’s life. Everything God does, even his expressions of holy wrath, are done out of love.
If all who say yes to God are already in Christ, participating in the eternal love of the triune fellowship, why doesn’t it show more clearly? As with most religions, it has set itself up as the guardian of the knowledge of good and evil rather than the example of how to transcend the knowledge of good and evil by living in love.
Boyd, Gregory A. Repenting of Religion – Turning from Judgment to the Love of God. Grand Rapids: Baker Books, 2004.