St. Paul writes in his Letter to the Galatians (2:16-20) –
We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law but by the faithfulness of Jesus Christ, even we have believed in Christ Jesus, that we might be justified by the faithfulness of Christ and not by the works of the law; for by the works of the law no flesh shall be justified. “But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ therefore a minister of sin? Certainly not! For if I build again those things which I destroyed, I make myself a transgressor. For I through the law died to the law that I might live to God. I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by the faithfulness of the Son of God, who loved me and gave Himself for me.
“’Christification’ …is based on the words, ‘It is no longer I who live but Christ who lives in me.’ (Gal 2:20) The image of God, the icon of Christ, which truly is my real and authentic essence or being, is the only measure of all things, the only path or way which is given to me. Each movement of my soul, each approach to God, to other people, to the world, is determined by the suitability of that act for reflecting the image of God which is within me.” (St Maria of Paris)
Love for humanity alone or in general, while an ideal of the Enlightenment and love of the modern era, leads us into the blind alley, as she calls it of a humanism that is at once anti-Christian, impersonal, theoretical, and, in the end, not humane. But equally, as we have also seen, the flight into religiosity of various forms, the attempt to place the love for God above that for neighbor, to play Martha off against Mary, destroys love, both for God and for the neighbor.
The two loves are but one love. To attempt to “Christify” the world is not impose upon it something external, but to deal with it in its own terms – as God’s creation, out of love, as the constant object of God’s love, God’s becoming part of it, living in it, dying and rising – “for the life of the world.” To “Christify” means to be the world’s beloved, the philanthropos or “Lover of mankind,” as the Eastern Church liturgy repeatedly names God. As scripture scholar James Kugel points out, an image of God we have lost is that of a God who does not so much sit on his throne in his heavens, waiting for our obeisance, but the God who descends and walks among us, often completely unnoticed, seeking us out in love.
(Michael Plekon, The Teachings of Modern Christianity on Law Politics, & Human Nature, p. 675)