Theology of kindness: why do saints have compassion even for demons?
Kindness is not ethics, but a path to Theosis. We analyze the teachings of the Holy Fathers: why hell is rejected Love, and what "merciful heart" means according to Isaac the Syrian.
November 13 is World Kindness Day.
In Orthodoxy, kindness is generally not considered as a separate, self-sufficient term. Rather, it is an attribute of God as the source and ideal of kindness. Kindness is an inherent property of love or, better said, its manifestation.
In the context of the doctrine of salvation, the main task that God offers us to solve is the ability to be kind not only to those who are kind to us but also to those who do us harm.
"It is good to do good to friends, even better to those in need; but best of all to enemies. The first is done by pagans, the second – by those who obey the Divine law, and the third – by those who lead a life worthy of heaven." (St. Isidore of Pelusium).
Not ethics but the path to Theosis
Kindness in the context of Christian doctrine is not just an ethical action but a necessary condition for union with God. By doing good, a person allows Divine love to act within them, which in turn leads them to Theosis.
The practice of hesychasm directly links good deeds with spiritual transformation. The central place of hesychasm is the purification of the spiritual heart as the center of human personality, and mercy and compassion are the keys that open the heart to grace and eliminate the passions of egoism and pride.
Only a kind heart is capable of being filled with the Tabor Light and experiencing the sweetness of the Divine presence.
Christ, being incarnate love and kindness, revealed this Light to the world. And when a Christian actively imitates Christ through mercy, they themselves become "the light of the world" (Matt. 5:14), that is, a bearer of Divine radiance.
A "compassionate heart": compassion for all creation
The act of kindness is not just social assistance, it is a direct Eucharistic (thanksgiving) service to Christ. After all, everything we do for our neighbor, the Savior attributes to Himself personally (Matt. 25:40). Since the Church is the Body of Christ, kindness to any of its members (and to any person as the image of God) strengthens the mystical unity of the entire Body.
Hesychastic patristic texts state that a person who has likened their kindness to Divine mercy extends it not only to enemies but even to demons. Such an ascetic feels deep compassion for them.
"What is a compassionate heart? It is the burning of the heart for all creation, for people, for birds, for animals, for demons, and for every creature." (St. Isaac the Syrian).
This is not just emotional pity, but an ontological unity with all creation, which is the highest manifestation of mystical love. The action of this theology of kindness in the life of a saint is the absence of judgment and prayer for all, including enemies and those whom the world considers incorrigible. Thus, the kindness of the saints is akin to the kindness of the loving Heavenly Father, whose love for all creation is infinite.
Humility – the foundation of kindness
St. Macarius the Great teaches that only the grace of God, not our desire, can truly make us kind. And for this, the purification of the heart is necessary, which begins with fasting, prayer, ascetic feats, and physical labors.
The foundation of kindness, as well as any virtue, is humility.
A Christian should not belittle anyone, judge, despise anyone, or make distinctions between people.
This is a practical manifestation of universal kindness and love, which does not divide people into worthy and unworthy. At the same time, as St. Macarius teaches, one must always remain in prayer so that grace, like a heavenly fire, nourishes love and humility of mind.
Paradox: Hell ia the torment of rejected Love
According to the Holy Fathers, kindness is manifested not only and perhaps not so much in actions as in the inner state of the soul.
True kindness is not moral behavior but the result of the mystical experience of union with God, Who is Love.
A person who has reached this state cannot help but feel compassion because their heart has become an instrument of God's mercy.
The mystical experience of the saints does not deny God's justice. But it speaks of love and kindness as the highest and defining attribute of God. God's justice is an expression of His love aimed at correction, not revenge. This means that we must remove from our hearts any thoughts of retribution or judgment.
Focusing on one's own inner work and praying for those who bring evil into this world is the path of kindness offered to us by the patristic teaching.
St. Isaac the Syrian writes that even in hellish torments there is neither God's revenge nor God's judgment, but only suffering from unassimilated and rejected Love. This is what we perceive as a paradox. God's kindness is so all-encompassing that even the rejection of this kindness becomes the cause of torment.
This thought completely reinterprets the concept of punishment taught in theological schools today. Sinners suffer in hell not because the Lord punishes them, but because they are unable to accept the light and kindness of God. Hence the call to existential kindness, which sees in every being the object of infinite Divine Love and imitates this Love through prayer, tears, good deeds, and the complete absence of judgment.
