Kindness

World Kindness Day – November 13, 2025

Today, as we observe World Kindness Day, I found myself tracing its evolution and its deeper implications. This observance began as a voluntary sector initiative—the World Kindness Movement—formalised in 1998, and since then it has spread across the world. In countries such as Australia, it has even entered the school calendar, with programmes like the “Cool to Be Kind Award” encouraging kindness among schoolchildren.

An Education to Be Kind

To my mind, kindness naturally aligns with the more familiar but often neglected domain of peace education. In fact, it may be seen as a corollary to it. Kindness is one of those defining traits that sets humans apart from other beings. It is our natural response to any person—or creature—who finds themselves in need of material, physical, or psychological support.

Of course, human beings differ in how spontaneously this response arises—much depends on temperament, upbringing, and circumstances. Yet, like any virtue, kindness can be cultivated. Indeed, I would call any education good if it succeeds in nurturing kindness, whether as a habit or a conscious moral choice.

In my own self-examination, I have realised that whatever kindness I possess is something I have learned in discerning my call to be a Christian rather than something that came naturally to me. I must also confess that I remain far from where I wish to be. Too often, I find myself leaning toward a Pharisaical exactness of getting things done, rather than the gentler disposition that kindness demands.

The Kindness Guru – Jesus

When I search the gospels for the literal word “kindness,” I do not find it on Jesus’ lips. Yet the Greek text uses related terms such as eleos (mercy), oiktirmos (compassion), and chrestotēs (kindness). The Beatitude, “Blessed are the merciful, for they shall receive mercy” (Matt. 5:7), comes closest in spirit. Jesus’ call to perfection — “Be merciful (perfect) as your Father in heaven is merciful (perfect)” (Matt. 5:48; Luke 6:36) — affirms kindness as divine imitation.

The Gospels offer numerous moments where Jesus’ kindness shines forth:
— His acceptance of Zacchaeus (Luke 19)
— His compassion for the widow of Nain who lost her only son (Luke 7)
— The parables of the Good Samaritan (Luke 10) and the Forgiving Father (Luke 15)
— His praise of the widow’s two small coins (Luke 21)
— His defence of the woman caught in adultery (John 8:1–11)

Luke’s Gospel in particular is often called the Gospel of Mercy. I am still learning how to distinguish fully between “mercy” and “kindness,” for the two often blend into one another.

Jesus also quotes Hosea 6:6: “I desire mercy, not sacrifice” (cf. Matt. 9:13). In our own times, this spectrum of mercy-kindness is complemented by related values such as compassion and solidarity—physical, spiritual, even virtual. Solidarity with the suffering has become a modern expression of kindness.

Pauline Teaching on Christian Life

Among the New Testament writers, St. Paul gives the most articulate teaching on kindness. For him, it is not a mere moral suggestion but a virtue rooted in the Spirit and central to Christian living.

• Ephesians 4:32 offers the clearest exhortation: “Be kind to one another, tenderhearted, forgiving one another…”
  Kindness here becomes an essential expression of Christian forgiveness.

• Colossians 3:12 deepens the vision by listing kindness among the virtues believers must “put on” daily, alongside humility, meekness, and patience.

• Galatians 5:22 identifies kindness as one of the fruits of the Spirit — a divine gift growing within those who walk by the Spirit.

Taken together, these passages form a small but coherent Pauline theology of kindness:

1. Its practice — “Be kind to one another.”

2. Its cultivation — “Put on kindness.”

3. Its source — “Fruit of the Spirit.”

Indian Heritage of Karuṇā

In Malayalam, karuṇyam or karuṇa is the closest equivalent to kindness. I'm not sure whether the two are distinguishable. A well-loved couplet from Malayalam subhāṣitangal (often attributed to Sree Narayana Daiva Shatakam) describes the ideal human:

prasaadam vadanattilum, karunyam darshanattilum
madhuryam vaakkilum chernullavane purushottaman

This anonymous couplet highlights kindness — here, kindness manifested in one’s very appearance — complemented by graciousness of face and sweetness of speech. Together they shape the purushottaman, the ideal human being.

Even more ancient is the Indian Buddhist heritage. The Buddha, who lived centuries before Jesus, taught four cardinal virtues for his disciples:

• maitri / mettā – loving-kindness

• karuṇā – compassion

• muditā – sympathetic joy

• upekṣā / upekkhā – equanimity

These map closely across Sanskrit and Pāli, expressing a profound vision of moral-spiritual cultivation.

In the 20th century, India experienced personifications of karuna in Mahatma Gandhi and Mother Teresa. I consider the struggle of Medha Patkar for the people and the ecosystems being displaced by huge development projects, and that by Wangchuk for a clean environment in Laddak acts of kindness in the 21st century. 

Kindness in Practice

What might it mean, in daily life, to grow in kindness — to “become human” or even “become divine” (mālakānusa).

1. Wearing a smile for all, even in adversity.

2. Listening attentively and being willing to discern truth even in the words of one who seems an adversary.

3. Willingness to share one’s time, energy, talents, or money — especially with those in distress.

4. Avoiding blame and ridicule, even necessary correction should aim at healing and improvement, not fault-finding.

5. Living as ecological citizens: reducing disposables, avoiding needless burning, minimising energy use, protecting biodiversity, and fostering sustainable food production.

Postscript

Interestingly, two stalwart South Indian politicians bore in their names the very word for kindness — Karunanidhi of Tamil Nadu and Karunakaran of Kerala. They were indeed a presence of karuṇa to many (and, as politics goes, its opposite to some). May they receive eternal karuṇa. Sadly, Christians in India seldom choose such deeply meaningful names.

Liberated in Jesus to be Liberators in this World

Sunday October 24, 2024 Tenth Sunday of Elijah - Sliba - Moses 

Dt 11:1-7

The Deuteronomy passage is about the nation of Israel as a people being liberated by a powerful God, who moves with them (saath).  A few powerful words in the Hindi version - saamarthya and shakti (power and skill - employing power effectively) and saath - accompanying - as cloud, as light; delivering through miraculous events - natural phenomena behaving in exceptional manners - oceans divide, flow stops, day extends, bread and meat showered.  Great experience of deliverance, which is not available to all generations - hence, narratives and recountings!  Though nothing is comparable to the first hand experience, even today, the narrated, the written word of God, is powerful to deliver!! May the experience of the powerful God with us be mine, be yours!! 

Matthew 12:22-32 

With Jesus, the history of deliverance comes alive again! God's saath, saamarthya and shakti are experienced with a fellow human being liberated from the bondages to the freedoms of sight and speech! What a transforming moment in life! 

The ideal, challenging, charming option is to be:

a liberator that sets people free to see - around them - the physical nature, its diversity, its beauty; 

a liberator who frees people to see within themselves - introspection leading to the insight as to who I am! 

a liberator who frees people to see beyond the frames, to see the connections and the connectedness - from the phenomenon of 'reading the cloud' to the need 'to read the signs of the times'. 

That presuppo ses the liberator to be liberated. A call to continuous reflection - action - renewal cycle. Being the limited human within time-space, you are susceptible to fall into easy bondages. To realise them, and make conscientious efforts to free oneself is the precondition of being a true liberator. But that requires the saath of the indweller - the awakening of the kundalini  through the cycles to the sahasrara - to enlighten one as the annointed (the child of God); where the one and the oneness beyond the many and the diverse is made visible.  Prayer to deliver me from being the prisoner of my instincts and perceptions, but to ever go beyond!

To be 'them' also is not a bad option - 'They' brought a demoniac to Jesus.  This simple channelizing is also an act of liberation or facilitation of liberation. Humble task of physically bringing someone, referring someone to richers sources of life, and bringing someone to the experience of strength in Jesus - the independence being gained in the dependence of Jesus.  Making one free. If only, I could at least be that channel. It presupposes their conviction, their knowledge and trust in the power of Jesus. Lord, I can only pray strengthen my unbelief! 

For any good, there are any number of detractors - is this statement true? I am not sure. In today's world of social media, the number of likes and thumbs up and positive comments seem to indicate the world is becoming more positive towards goodness in its very many shades!! However, perhaps, even when such voices are fewer, they are louder!! And under them the positivity get suppressed and submerged. 

The response of Jesus is worth emulation by any leader, any diplomat, any learner, any seeker - No reaction! Jesus responds with calm logic: 

1. A house divided against itself - if the devil is to expel the devil, how can she spread her domain? 

2. If it is through the devil, then how do they explain similar healing efforts by their own folks? (That indicates the recourse to the non-invasive and inner-powers for healing or wholeness, from early history of human beings)

But Jesus returns to his mission using the plot - if its by the power of the Spirit of God, then realise that the reign of God is upon you!! It is already there, every step in liberating self and others is a step towards establishing God's reign, read, the reign of goodness, firmly!!

Jesus brings a warning similar to the warning given in the Deuteronomy text: the worst a human being can fare is to resist God's spirit.  That is persistence with untruth, willingness to be open to truth, covering up truth and siding with untruth.  Disciples of Christ are asked to be open to the truth - scientifically revealed as well as those that are beyond science.  As Jesus himself would say elsewhere: 'Truth will set you free' (Jn 8:31). 

I Thes. 5:12-24 The third reading from the Apostle Paul buttresses these aspects with very specific injunctions for liberated and liberating life, in the company of the arch-liberator.  These are worth learning byheart (hrdisth) and translating into daily life. 

1. respect those who are labouring among you and whoare over you in the Lord and admonish you, and to show esteem for them with special love on account of their work (12 & 13)

2. Be at peace among yourselves (13b)

3. Mutual support & correction - to admonish the idle, cheer the fainthearted, support the weak, be patient with all (14)

4. See that no one returns evil for evil (15a);

5. rather always seek good each other and for all (15b). refrain from every kind of evil (22)

6. Rejoice always (16)

7. Pray without ceasing (17)

8. In all circumstances give thanks, for this ithe will of God for you in Christ Jesus (18). 

9. Do not quench the Spirit (19) - also ref. Mtt 12: 31)

10. Do not despise prophetic utternaces (20)

11. Test everything; retain what is good (21).

Prayer: O God of peace, revealed Jesus our Lord and forerunner, make us perfectly holy and may we entirely, spirit, soul and body, be preserved blamess for the coming of your reign in our midst (23). We confess that you who chose us are faithful and though we are unworthy, with you we can accomplish it (24). 

SALVATION IN THE CROSS - EXALTATION OF THE CROSS - Sep 14

Today, we are invited to the celebration of the feast of Exultation of the Cross by Holy Cross sisters, famous in India as Benziger sisters initially for their association with Benziger Hospital, Kollam. They are our friendly neighbour in Sitapur, running Bishop Charles Memorial (BCM) hospital.  The hospital, like all other Christian institutions of Sitapur, was built and handed over to them by the late Fr Gerard OFM Cap. They also run a nursing school and a regular school as well in Khairabad of Sitapur.  The CMI fathers in Naipalapur and the HC sisters of Khairabad have a very friendly and mutually supportive fraternal relationship.

Today, Fr Clive, the chaplain had invited me to be the main celebrant for the festal mass. It was some 2 weeks ago that he had thus asked, and without thinking much, I had okayed. It was only much later that I realized it was going to be their titular feast and all the priests of our Sitapur parish (spread around 900 sq km and having some 40 families) would be present.  In spite of being conversant with the Latin rite liturgy, I am yet to learn to intone the prayers on a solemn occasion and do the ritual incense properly.

The Holy Cross sisters numbering around 100 from four neighbouring convents are mostly Malayalees. There are a few from the North East and Jharkhand as well. The congregation had its origin in Menzingen, Switzerland in 1844 with the inspired leadership of Fr Theodosius Florentini and Mothere Bernarda. The sisters were invited by the Maharaja of Thiruvatancore (Travancore) to assist at the medical facilities of the state. They established a centre at Kollam and grew fast, leading to branches being established in the North of India, forming itself into a province.  Their motto is: In the Cross is Salvation – In Cruce Salus.

The feast of the exaltation of the cross is said to be about the discovery of the original cross of Christ by St Helena, the mother of Emperor Constantine.  She embraced Christianity on account of Constantine’s conversion to Christianity.  It is said that in 312 AD Constantine, leading one of the regions of the Roman empire, inherited from his father Constantius, got a revelation in his campaign to spread his hold against the prominent rival Maxentius  – a cross of light in the sky with a Greek caption – ‘τούτω νικι’ (Touto Niki - In this Conquer) – this got famous in the later days as ‘You shall have victory in this sign’.  A related narrative is about a Greek sign of ‘Chi Rho’ (representing the first two letters of Christos - X and P - in Greek) appearing to him. His historian Lactantius is said to have been the interpreter of the sign for him, and it is said that Constantine was victorious (though not clear as to which battle - thought to be of Milvian bridge) and in 313 through the edict of Milan Christianity was made the religion of the state – from a persecuted religion to a state religion.  St Helena is said to have made a pilgrimage or tour to Palestine in AD 326 and is said to have discovered the Cross.  A church was built at the spot by Constantine named as the church of Holy Sepulchre.  Whether becoming a state religion was really good for the spirit of Christianity etc are relevant questions – did the triumph lead to the triumphalism of the Church? Did the sign of the cross get transformed into the handle of a conquering sword? However, as simple believers, we could only say that in God’s plan, this had come to be – with untold benefits to humanity as well as several acts of omissions and commissions that could never be justified according to the spirit of Jesus Christ.  

The readings today are inspirational  - We find in the gospel according to John (3:16 ff) Jesus’ prediction or promise of being raised like the serpent raised by Moses (Numbers 21:4-9) – to heal the wounded humanity, and to be raised (upon what is not clear) as a sacrificial victim for the salvation of the world – indicating God’s care for the world for which, in human analogy, he is willing to give up even his only son!  The reference to the healing serpent in the desert cannot be missed. Those who looked at the serpent got healed (I am still not able to grasp why this measure was introduced by God.  It almost appears like idolatry). However, here Jesus makes a remark which gets accomplished in his crucifixion for his bold critical stand for a just, humane and rational society – placing the traditions in the right perspective – that all this should be guided by the principle of overall well-being. His meek submission without resistance and bold embracing of cruel death, have set a path for humans the world over for confronting the reality and the mystery of suffering – submit, resist not and accept the unavoidable sufferings of life as part of the broader plan of a caring God, the loving father of all.  The inspiration is to look up to Jesus on the cross, and learn the lessons of life from him, draw grace and strength from his life, to be healed. And millions to this day have found that.

In the Syro Malabar Church, this season centred around this feast is termed the season of ‘Elijah-Sliba-Moses’. It begins remembering Jesus’ transfiguration at Mount Tabor, where Moses and Elijah are found talking to him.  He is presented as the fulfilment of the law (represented by Moses) and the prophecies (represented by Elijah) – the transfiguration experience there is replicated with the cross. The sign of ignominy and suffering is made into a sign of salvation and glory. And the Sliba (Aramaic for Cross) without the crucified body is seen as the symbol of Christ triumphing over death fulfilling law and the prophecies.  Today, the challenge before every Christian is to be agents thus transforming our life situations and our daily crosses into joyful acceptance of the will of God, and persistent proclamation of God’s reign of justice, peace and joy.

The letter to Philippians (2:6 ff) clearly demonstrates the means Jesus employed to attain the glory of the children of God – of submission, of giving up self, even not considering his equality with God as the son of God to be held on to.  This is the Christian challenge to ‘let go’ our petty interests, rivalries and hurts; refusing to be resentful and be Christ-like in our relationships.

It is interesting to note that in our local tradition, we usually start our day with the solemn sign of the cross.  We bless ourselves with the sign four times – on the forehead – signifying our thoughts; on the lips – signifying our words; on the chest – signifying our emotions; and on the arms – signifying our actions. The spirit of the cross should permeate our thoughts, words, emotions and actions so that we are able to surrender our ego and thus triumph over our own selves. We pray, 'Through the sign of the Cross, deliver us from our enemies'.  Are we to seek deliverance from people who hate us, or people whom we hate or dislike? Rather, the deliverance Cross should give us is from those enemies that create enemies - vanity, selfishness, wickedness, manipulation, hatred, impurity, and jealousy (Koosappa prayer of Syro Malabar Liturgy before the 2nd Gehanta prayer).  After the passion commemoration at the consecration, the third Gehanta continues enumerating the gifts of the crucified Christ - one among them being 'the destruction of our enemies' - which should imply the destruction of the causes of enmity, namely the vices aforementioned. 

One way of interpreting the Cross is the triangular relationality the human beings find themselves in - the Cross is the symbol of right relationships - (i) rooted and planted on earth and in this world which God loves - caring for it as its stewards (Gen 2:15), especially against the looming threat of climate change & global warming, (ii) reaching out to people and other beings in mutually enriching love,  and (iii) lifting our hearts and minds to God, who transcends all our limitations. 

Christian call is to be a sign of the Cross - self-suffering to eliminate suffering and hatred and establish peace!

Three songs come to my lips today: 

(i) We hail thee, Saviour and Lord, Thy Cross ever be adored. 

(ii) Deep within us, shared among us/ May we ever give/ The Mind and heart of Jesus Christ.

(iii) जो क्रूज़ पे कुर्बान है वो मेरा मसीहा है हर ज़ख्म जो सितम उसका है वो मेरे गुनाह का है 

Oh definitely, these days, in spite of all the threat of being a Christian in this belt looming large, still the feast is a celebration - we get together, and the religious and priests from the neighbourhood are there. The food is good. And several 'lives' have been sacrificed to celebrate the rood by its stewards. And the fellowship is joyous. 

May our routine lives be marked by the sign of the cross spreading hope and happiness around, even though we have to let go our possessions, our egos, our time and our energy.