In the Summa Theologiae, St. Thomas Aquinas defines mercy as one of the most important of virtues: “the compassion in our hearts for another person’s misery, a compassion which drives us to do what we can to help him.” For the less theologically inclined, the American Heritage Dictionary defines mercy /mûr′sē/ as a noun meaning: 1. Compassionate treatment, especially of those under one’s power; clemency. 2. A disposition to be kind and forgiving, “a heart full of mercy.” 3. Something for which to be thankful; a blessing. “It was a mercy that no one was hurt.”
It’s not a passive thing, mercy; it is the active attempt to render aid to a person in pain — physically, mentally, or spiritually.
So how can this play into character creation and play in a roleplaying game, especially in a game universe that is less than virtuous? One of the obvious choices in a fantasy game is to play the cleric. In many ways, Dungeons & Dragons and other fantasy environments treat the cleric as a magic-wielding medic, instead of what the name itself implies: a member of a religious order. Often, gods is fantasy games are an afterthought, a simple explanation for where a cleric’s powers come from. Even when gamemasters and players give lip service to the need to propitiate a god, or follow certain precepts of faith, it’s still more of a transactional nature: do this and your get to use your powers; don’t and you might not be able to cast that spell.
Partly, this is due to the nature of deities created for a game universe, or taken from religions — Greek, Norse, etc. — that have disappeared, and whose manners of worship have been lost or intentionally destroyed or subsumed into more successful belief systems. We know some of how you might sacrifice to Poseidon for a successful passage on the ocean; we know some of the practices of Celtic druids — but a lot of this is “recovered” knowledge, cobbled together from unreliable historical or prehistoric (prior to documentary sources) means.
When my most recent Nerd Night™ group came together, we started with a Dungeons & Dragons campaign that was tooled to appeal to the Late Antiquity interests of one of the players. Set at the end of the Roman Empire, the characters started off in Gaul. Monsters like goblins and other creatures of myth were around, rare, as was magic. One of the characters was a monk/cleric, and while he had the requisite D&D combat skills, the player leaned into the Christian elements of being a monk. (He had, in the past, been fairly religious.)
When facing “demons” — be they goblin raiders or a cambion (the offspring of human and demon), he might resort to violence, but as often, he would try to convince them of the error of their ways and try to redeem them. Instead of the combat monster he initially built, his character became the confidant, coach, and redeemer for several of the villains of the campaign. While it wasn’t always an option, the idea of not increasing suffering or evil through vengeance and violence came to define the character. Knowledge of post-Nicean Christianity made his portrayal of the character pop.
The most amusing moment in the campaign was the group’s encounter with a troll that had been terrorizing a village. The characters were losing the fight — badly. During the conflict, the monk noted that the troll was raving about having been stolen from by the villagers, and he was able with a few fortuitous rolls to get the troll to pause in his razing of the place, by agreeing that theft was wrong — sinful, in fact — and that God had rules for this. Having calmed the creature, the others were able to evacuate the survivors of the rampage while the monk preached to the troll. In the end, it meandered off into the hills to consider what he had been told.
In the follow-up campaign that focused on Arthurian Britain, the new characters encountered a town of people that were being ruled over by the deacon — the local priest. The town’s church was built next to the bridge spanning the river the town was alongside, and when they investigated, they encountered the same troll, almost a century later, preaching a highly simplified and somewhat warped version of Christianity to the townspeople. So, while their former nemesis had attempted to reform himself (and was certain of his godliness), he had simply transposed religion onto his nature. Instead of terrorizing people into paying coin for himself, the troll was browbeating the locals into tithing for God. This time, talking was not effective, and led to a beat-down the characters eventually won, restoring the townspeople’s freedom and livelihoods — and in classic Arthurian style, winning over evil through force of arms. (For a good example of this force of arms being noble and virtuous in the service of God, see Edmund Spencer’s The Fairie Queen.)
The wargaming origins of roleplaying games do tend to favor “action solutions” over “talking solutions”, but mercy turns up plenty in genres like noir — where the characters are often faced with the choice of moral decay or fighting against it. Often, this might take the form of two-fisted action, but in the end, saving the innocent over the corrupted is a main theme. Two-fisted diplomacy was a regular feature of Star Trek: how often did Kirk punch someone out, only to then convince their opponents to take the peaceful option? Over diplomacy over conflict would be highlighted in The Next Generation, and the notion of peaceful resolution of differences — of mercy in the modern sense — is baked into the reputation rules of the second edition of Star Trek Adventures, where violent conflict tends to act as a negative against the player character.
Merciful characters are often difficult to play in many RPGs where combat is highlighted over negotiation.