Leibniz was a Christian philosopher. Or, maybe he was a philosopher who happened to be a Christian. Either way, when perusing his texts predominantly centered on moral or value theory generally—even certain essays on metaphysics or what we might consider philosophy of science—the reader is unsurprised to encounter Leibniz’s suggestion that the overarching goal of human beings in this life is to reach a state wherein our actions are motivated by, our affections are directed toward, our very being is devoted to one primary and fixed commitment: the love of God above all things. Notice the suggestion is not merely to love God, but to love God above all things (ante omnia). Why? Well, God may assist us in some way, perhaps giving us cool stuff or getting us out of a tight spot. But if this is it, then we’re mercenaries—our relationship to God is along the lines of quid pro quo. This isn’t quite what Leibniz has in mind. Again, above all things—where “things” includes whatever assistance we may receive. “We are,” he says, “to love Him, not only for the benefits which He bestows on us, but also for Himself, as our last end” (CWR 30). God is our final cause, our that-for-the-sake-of-which, and if we take this seriously (as Leibniz believes we should), then “he ought to be the whole aim of our will” with the promise that “he alone can make us happy” and so fulfill our nature (G VI.623: AG 225, my emphasis).