Mercy

Mercy.—From charity results mercy, for he who loves his neighbor as a friend in God, must grieve over the latter’s sorrows as if they were his own. Our Lord commands: “Be ye merciful, as your Heavenly Father is also merciful” (Luke, vi. 36). But not all compassion is true mercy or supernatural.

(a) Thus, as regards the object that causes sorrow, true mercy grieves over the evils that befall another against his will, such as sickness, failure in an enterprise, or undeserved misfortune. But wilful evil, such as sin, provokes not mercy, but rather indignation, although one may compassionate sinners on account of the ills their sins bring on them (Matt., ix. 36).

(b) As regards the internal cause of sorrow or sympathy, supernatural mercy arises from the love of charity for the one suffering; natural mercy, from the fear one has that a similar evil may overtake oneself, or that oneself may suffer loss on account of another’s misfortune.

(c) As regards the act of mercy, it is to be noted that it proceeds from the will, regulates the emotions, and is itself regulated by reason. Thus, mercy differs from the sensible distress a refined person experiences at the sight of suffering, which, though good in itself, may never lead to a wish to alleviate sorrow. Thus, also, it differs from unregulated sympathy, which bestows help or forgiveness indiscriminately, without thought of the greater evils that may result; it differs from sentimentality, which does not restrain tears and other emotional expressions within due bounds. The virtue of mercy has a care for the interests of justice, but mere pity, like prejudice, blinds the mind to what is true and right.

The causes of an unmerciful spirit are: (a) lack of charity towards one who is in misery; (b) pride or too much prosperity, which makes one feel that others suffer justly, or that one is above their condition (Prov., xxviii. 4); (c) great misfortunes or fears that have hardened one’s disposition, or made one self-centered.

Mercy Compared with the Other Moral Virtues.—(a) Mercy, if taken for the emotion of sympathy as regulated by reason, is inferior to prudence and justice, which are perfections of the higher powers of the soul (i.e., of the intellect and will). (b) Mercy, if taken for an act of the will disliking the misery of another and moving one to remove that misery, surpasses the other moral virtues; indeed, it may be said to be something divine, and hence more than a virtue. Certainly, it is the greatest of the virtues that have to do with the neighbor, for of its nature it implies freedom from some defect and the relief of that defect in others, which is not the case with other virtues. Thus, while prudence directs acts and justice renders to others their due, these do not of themselves remove ignorance or destitution in a neighbor.

Mercy Compared with Charity.—(a) In itself (i.e., considered precisely as to its essential notes of freedom from misery and relief given to the miserable), mercy is the greatest of the virtues. For, carried to its highest development, freedom from defect means infinite perfection; while relief of defect in others means that, out of infinite love for the Supreme Good, relief is poured out by God on His creatures. Thus, in God mercy is an extension of the love God has towards His own goodness, for the benefit of creatures, and is greater than charity: “The mercy of God is above all His works” (Ps. cxliv. 9).

(b) In its subject (i.e., considered precisely as to the perfection it brings to its possessor), mercy is inferior in creatures to charity. For it is better to be united by love to the Supreme Good than to remove evil in a creature: “Above all these things have charity” (Col, iii. 14). Mercy is the sum of the Christian religion as far as external works are concerned, but charity is the sum of Christianity as regards internal acts.

The Obligation of Mercy.-(a) The natural law itself inculcates mercy, but those not influenced by divine revelation have not highly esteemed it or practised it. Thus, Plato wished that all the poor might be sent into exile. Virgil thought that freedom from pity was a sign of wisdom; Seneca called mercy a vice of the soul; Nietzsche taught that compassion has no place in the morality of the superman.

(b) The divine law commands mercy, especially in the New Testament. Assistance of the poor, the widows, the orphans, the sick, the captives, the slaves and other unfortunates is everywhere insisted on: “I will show thee what the Lord requireth of thee: verily to do justice, and to love mercy, and to walk solicitous with thy God” (Mich., vi. 8).