“‘God is love,’ because His entire character is conformed to the requirement of benevolence. This is the holiness of God as a moral attribute; of holiness in essence or being, as distinguished from holiness in character, we have no conception. There is no thought answering to the words.” – James H. Fairchild; Moral Philosophy or the Science of Obligation
It would do us great good were we to build understanding of such moral truths into the mental foundation of believers as they grow. Neither the “self-help” and / or “motivational speaker” teaching that is drawing huge crowds nor the pabulum and warm milk that many are spoon-fed week by week, prepares the troupes for the warfare that is raging over the spiritual, moral and holistic soul of the nations. People get a “fix” that fades as the emotional high fails to produce any residue of understanding, preparing the mind for action (1 Pe.1:13). Certainly, an appropriate form of kindergarten is suitable for those beginning their education but remaining in this mode for a lifetime tends to retard growth. Maybe we should think in terms of the military procedure of basic training for the new convert instead of the kindergarten analogy.
It is generally agreed upon that, “God is love.” Most often, this is thought of in terms of a sentimental, emotional reaction of warm embrace and unconditional acceptance. In order to have a clue about the significance of love as a complex, moral initiative or response, there must be a significant degree of understanding and appreciation for the nature of moral agency, moral law and moral government (of the individual and corporate levels). Human beings should have such concepts taught to them as part of their educational process regardless of and prior to any experience of personal, religious commitment. This is simply contemplation on who we are as human beings. Of course, evolutionary theory and naturalism have muddied the waters of common sense.
Beyond the limited (dare I say, inaccurate) view referred to above, many (if not most) do not understand the significance of such a statement as a moral truth. It is assumed by many that, “God is love” is a statement related to His nature without reference to moral character or moral choice. If this were the case, there would be no virtue associated with His love.
Holiness is another moral term, descriptive of the choice to set apart and commit one’s natural attributes and moral abilities unto the purpose and pursuit of advancing love as one’s ultimate end.
The statement, “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1Jn.4:10) would lose its wonder and power without the recognition that God chose to respond to our rebellion and sin with a self-sacrificial redemptive act. This theological realization, first, lays the foundation for our most exalted, though threatening (to some), view of God and, second, sets the stage for a proper concept of the love we are to practice.
If God’s love is a natural attribute, and man is made in His image, love for us would, also be a natural attribute. However, we know that we are commanded to love, meaning it must not be a natural attribute and must involve moral choice. If love were a natural attribute, how is it that human beings became unloving (Ro.1:31, 2 Ti.3:3)?
It is the responsibility of every believer to prepare his or her mind for action, to play an active role in the renewing of the mind, growing in the knowledge of the truth. Along with this, teachers are to assist in providing guidance and substance that encourages such growth. Can it be said that the evidence of a solid intellectual perspective and the fruit thereof abounds in the Christian community? I will leave you to formulate your own response to this question.
 The disposition to do good; good will; kindness; charitableness (Webster’s 1828 Dictionary). Often, the term disinterested benevolence was used to indicate an approach that was not simply motivated by mere personal benefit, advantage or preference. At times, love requires personal sacrifice and inconvenience.
 Some fear that if God chooses this mode of operation, He might decide to choose a different one. Such a consideration has a bearing on the topic of faith, as faith in God is our trust in His wisdom, goodness, self-control, etc. If all such qualities were merely natural attributes, the trust needed to have confidence in His continued practice of love would be diminished.