And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing.
Christian love is not romance, affection, and sentimentality. It is transgressive, a love that disturbs and destabilizes as much as it binds and connects. Slavoj Zizek calls Christian love an unplugging or uncoupling  Love unplugs us from our original organic communities (families, circles of chosen intimate friends) in order to inscribe us within a larger community. Not that it severs all familial ties, but that it severs us from the belief that there must only be familial ties, or better: That familial ties must increase and expand, and do so exponentially. Love does this through re-orienting the ways in which we value and interact with knowledge.
Love bears all things, believes all things, hopes all things, endures all things.
Kierkegaard wrote, “Love believes all things—and yet is never deceived.”  He contrasts this belief with mistrust, which believes nothing and yet is nevertheless deceived. People act upon knowledge, he says, but they do so out of either faith or mistrust. Inevitably, this initial negotiation usually degenerates into mistrust; it’s the safer bet. Better to wait until all the facts are in, until I can see that I’m not being deceived. Then I act. But this move is itself deceptive because it assumes that from a vantage point of skepticism (and only from this vantage point) can one act upon knowledge. Skepticism and pessimism are thus seen as essential in order to both appropriately know and to act on that knowledge. This move, however, makes knowledge into mistrust, insisting that one can only know something through disbelief, and therefore that everyone must come to the same conclusions about our world through a process that relies on skepticism and disbelief. It assumes everyone mistrusts and everyone gains knowledge in this way. But, Kierkegaard argues, by virtue of belief one can arrive at opposite conclusions based on the same knowledge, meaning that such knowledge need not be gained mistrustfully, and further, that certain things simply cannot be seen or known through skepticism. He insists that love is just as knowledgeable as mistrust. Love is a way of knowing. The one who believes through love sees goodness where others cannot. She sees many things that the loveless, or the deceptively loving do not see. Indeed, one can be deceived that one is loving. False love blinds itself to the other, ignoring weakness and faults in order to project a fantastical image of itself on the blank screen that the other becomes. True love loves the other because the other is other. The loving believer (the one who believes all things through love) no longer sees opposition between appearance and reality and thus no longer makes idols of that which she knows.
Importantly, a love that believes all things does not produce certainty. (Or if it does produce a certainty it is a certainty that I can never be certain). Just as love is meant to unplug us from our original organic communities, it also unplugs knowledge from absolute certainty. It does not make things easy; on the contrary, it makes things more difficult. Christian charity, says Zizek, is “rare and fragile, to be fought for and regained again and again.” Both Kierkegaard and Zizek refer to love as the work of love: “Love is the work of love—the hard and arduous work of repeated ‘uncoupling’ in which, again and again, we have to disengage ourselves from the inertia that constrains us to identify with the particular order we were born into…Christian unplugging is not an inner contemplative stance, but the active work of love which necessarily leads to the creation of an alternative community.”  Pauline Christianity is after the creation of an erotic community of lovers instead of an epistemic community of knowers. This doesn’t mean that knowledge becomes worthless or even relegated to second-class status within the community. It means that it no longer occupies the position of the sole crown and prize of religious life, the gateway for community acceptance and legitimacy, a crown that is worn and a prize that is won when knowledge is inextricably tied to certainty. Instead, the most important knowledge becomes knowledge gained in an through love. What we know and how we know it are amorously transformed.