In God, therefore, that reality is known and reality is loved are aspects of the one fact of the triune intersubjectivity….We, to be sure, are not God and do not create what we know and love by our knowing or loving it. Thus we do seem to some extent able to be indifferent to something we know, and to be ignorant of something we love. But this “ability” is a character of fallen humanity, and it is our attempt to act on it that posits the gulf between our knowing and what we know, which modernity has otiosely labored to bridge…
There is, as we learned from [Jonathan] Edwards, no “substance” to creatures but God’s grasp of them, whether we think of that grasp as his loving or his knowing. If creatures existed in any way independently of God’s grip on them, they could perhaps be grasped otherwise than as God does it. But as it is, if others than God are to know or love creatures, those others must act in some analogy to the way in which God does this. Thus any attempt to know a creature disinterestedly can at best be only a temporary tactic, such as that for the moment adopted by the sciences, and at worst and more likely a sinful objectification. And any attempt to love a creature ignorantly can at best be only amusing play, and at worst and more likely sinful egotism.
Robert W. Jenson, On Thinking the Human: Resolutions of Difficult Notions (Grand Rapids, MI: Eerdmans, 2003), 54-55.