Cruelty and kindness

Cruelty has become a headline issue. Seizing and sending a migrant worker to a squalid prison where they are removed from any legal or personal support is cruel. Forcibly moving residents in Gaza again and again is cruel. Is cruelty ever acceptable? Is it tolerable if it serves an end goal? Is cruelty a sin against God? Or can one read the Bible to justify or even require cruelty?

Cruelty is the intentional infliction of pain or suffering on another or inaction toward another who is suffering when a clear remedy is readily available. Sometimes the stated rationale for cruelty is punishment, slipping into revenge or as a deterrent to others. In practice, it is used to foster fear and compliance with those who have the power to hurt. Opponents argue that it is an assault on the dignity of others and a violation of basic human rights.

When Prime Minister Mark Carney names kindness as a top priority, it means more than just being nice and polite – being Canadian. It is an appeal to the norms embedded in international human rights, which are grounded in the dignity and worth of every person. They prohibit cruelty and the inhumane treatment of anyone. His book, Values, published in 2021, also reveals roots in Roman Catholic teachings about respect for every person and seeking the common good.

Value(s): Building a Better World for All

Mark Carney
PublicAffairs
2021

Faith leaders on cruelty

Objections to official cruelty are being raised by faith leaders across the spectrum, from self-labelled Conservatives, like David Brooks in the New York Times, to progressive voices, such as Diana Butler Bass. Perhaps this common cause has potential to reduce the polarization within faith communities. In my view, it speaks to the need to drop the binary “left-right,” conservative-liberal labels, and use a more developed and nuanced framework for discussing ethical issues. Some voices who label themselves as Christian argue that empathy is not part of the gospel. They lean instead into concepts of God as judge, but that is a minority view and countered by reference to the clear practice of Jesus.

Heidelberg on cruelty

A more fulsome guide, modelled by Jesus, finds grounding in his central call to love God and neighbour as oneself. Most humans are not cruel to themselves, and, when they are, it is considered not normal. This is helpfully mirrored in the Heidelberg Catechism’s approach to the ten commandments. In question and answer 107, the sixth commandment is interpreted to include “not belittle or insult” as much as not hate and kill: “I am to put away all desire for revenge.” Positively, we are called to be “patient, gentle, merciful and friendly.” Going further, we are “to protect from harm and do good even to our enemies.”

The debate about cruelty and kindness also puts a spotlight on means, the way we act, as well as end goals. Within church circles, there are parallels with the discussion about harm in how we relate to LGBTQ+ people. Is it okay to do harm to save souls? Not according to the Heidelberg Catechism. Harm and cruelty – stopping and preventing it – gets too little attention as a norm to guide both our theology and ethical practice. Standing up against cruelty and harm may be our calling in the current context.