If people believe in God at all today, the overwhelming majority hold that this God—however he, she, or it may be understood—is a loving being. But that is what makes the task of the Christian witness so daunting. For this widely disseminated belief in the love of God is set with increasing frequency in some matrix other than biblical theology. The result is that when informed Christians talk about the love of God, they mean something very different from what is meant in the surrounding culture. Worse, neither side may perceive that that is the case.
To put this another way, we live in a culture in which many other and complementary truths about God are widely disbelieved. I do not think that what the Bible says about the love of God can long survive at the forefront of our thinking if it is abstracted from the sovereignty of God, the holiness of God, the wrath of God, the providence of God, or the personhood of God—to mention only a few nonnegotiable elements of basic Christianity.
The result, of course, is that the love of God in our culture has been purged of anything the culture finds uncomfortable. The love of God has been sanitized, democratized, and above all sentimentalized. This process has been going on for some time. My generation was taught to sing, “What the world needs now is love, sweet love,” in which we robustly instruct the Almighty that we do not need another mountain (we have enough of them), but we could do with some more love. The hubris is staggering.
It has not always been so. In generations when almost every- one believed in the justice of God, people sometimes found it difficult to believe in the love of God. The preaching of the love of God came as wonderful good news. Nowadays if you tell people that God loves them, they are unlikely to be surprised. Of course God loves me; he’s like that, isn’t he? Besides, why shouldn’t he love me? I’m kind of cute, or at least as nice as the next person. I’m okay, you’re okay, and God loves you and me. (pp. 9-12)