I should very much like to know where in the whole of the New Testament the author finds this violent, unnatural, and immoral proposition. Christ did not have the same kind of regard for one person as for another. We are specifically told that there were certain persons whom He especially loved. It is most improbable that He thought of other nations as He thought of His own. The sight of His national city moved Him to tears, and the highest compliment he paid was, ‘Behold an Israelite indeed.’ The author has simply confused two entirely different things. Christ commanded us to have love for all men, but even if we had equal love for all men, to speak of having the same love for all men is merely bewildering nonsense. If we love a man at all, the impression he produces on us must be vitally different to the impression produced by another man whom we love. To speak of having the same kind of regard for both is about as sensible as asking a man whether he prefers chrysanthemums or billiards. Christ did not love humanity; He never said He loved humanity; He loved men. Neither He nor anyone else can love humanity; it is like loving a gigantic centipede. And the reason Tolstoians can even endure to think of an equally distributed affection is that their love of humanity is a logical love, a love into which they are coerced by their own theories, a love which would be an insult to a tom-cat.
G.K.Chesterton, Varied Types
The love of humanity is the root of all kinds of evil. It was the love of humanity on the part of the Committee of Public Safety that brought down the Bastille and set up Madame la Guillotine in Paris. It was the love of humanity on the part of the Black Republicans and the abolitionists that killed hundreds of thousands of Americans and blacks in order to “rescue” and “free” blacks. It was the love of humanity on the part of Bolsheviks that brought us the Holodomor and the gulag archipelago. The love of humanity has given us tens of millions of dead humans and has brought despotism and tyranny of untold magnitude.
Secondly, Chesterton teaches here the principle of love according to concentric circles. It is natural, Chesterton teaches us, to first love family, and then from there to love others according to the fifth-commandment proximity in which they stand to us. Jesus did it Himself. He revealed it when He took care of his own mother when hanging on the cross. He did not take care of all the mothers of the world. He likewise revealed His priority of love for His own when He referred to the non-Israelite Syrophoenician woman as a “dog,” in comparison to His people, whom He called “the children.” He revealed His priority of love for His own when He proclaimed that He was sent only to the lost sheep of Israel. He revealed His priority of love for His own when Jerusalem’s refusal of Him brought Him to tears as He contemplated the judgment that would be visited upon them for their rejection.
It is true that the love of Christ spilled over unto the Gentile world, but His love was first prioritized upon His people. This is just as our love should be. The love of Christ in us should spill over to those outside our Kith and Kin who are of the faith, but that love first properly begins with our love of Kith and Kin of the faith.
The love of humanity is a love that is abstract, and because it is abstract, it seldom touches concrete people. When people love humanity in the abstract, they abort concrete babies in order to love the abstracted concept of troubled women they have concocted in their twisted minds. When people love humanity in the abstract, they pass legislation to destroy concrete people whom they see as standing in the way of their twisted love for abstracted people. Stalin loved the Soviet people, and so he murdered millions of Ukrainians who resisted his collectivization. Concrete people were put in gulags for opposing abstract love.
The love of humanity also leads to a beehive and anthill social order, as the love of an abstracted humanity brings with it the insistence that all humanity must be the same. The love of all equally, when translated into social policy, brings the destruction of all distinctions among concrete individuals that make up abstracted humanity. “I love all people equally” soon becomes “all the people I love equally must be the same.” The love of abstracted humanity is an idea that has terrible consequences.
The love of humanity is going to get us all killed.