On Virtue and the Three Virtues

On Virtue and the Three Virtues is a philosophical text written by Benegrim Ironbrow. The text outlines the College of Canons teaching on the Three Virtues and the nature of virtue its self.

On Virtue
Virtue consists in the perfection of a thing's nature. Everything is given its own end according to its nature, and thus, implies by nature its own conditions of perfection. The rational being is no exception. The rational being is distinctly capable of three ends, which constitute the perfection of its rational nature.

First, the rational nature allows the rational being to recognize Truth. From the recognition of the Truth comes dedication to the Good, which is the Perfection of Truth, and Beauty, which is the Form of Truth. Thus, the perfection of the rational creature in the most general sense (the end at which the rational creature, insofar as it is rational, is aimed) lies in the perfect understanding of Truth, and the recognition of that Truth in the pursuit of Goodness and the love of Beauty.

As rationality is no mere static state, but dynamic practice, so the perfection of the rational creature, too, consists in practice, and consistent habit.

On the Virtues Three
If the Virtue of the rational creature consists in practice, directed toward the ends of truth, goodness and beauty, then it is a practice with a nature, or a craft. As with all crafts, there are, intrinsic to the nature of the craft, principles that are prerequisite to and which aid in its pursuit. Thus, from the nature of the pursuit of Virtue, we derive traits that guide us toward the ends prescribed by the Holy Light, the basic Virtues that should guide all our practice.

Respect
The first among these Great Virtues is the virtue of Respect.

Respect for one’s fellow rational creatures is acknowledging their reality, and the gravity of their existence as fellow servants of the Good, and the obligations that implies, as invested by the Holy Light of Creation.

Respect for authority is recognizing the truth of Hierarchy, of the order inherent in relations between rational beings, within which each finds his rightful place and takes his rightful role, according to rightful law.

Respect for creation is recognizing the order inherent in creation itself, its own great goodness and beauty.

Respect for evil consists in acknowledging the reality and gravity of lies, evil and ugliness.

In other words, Respect is the virtue that consists in the recognition of the Truth.

The operation of rationality decrees that action proceed from recognition and understanding, for action which proceeds without recognition is irrational, and thus the most prior principle of the pursuit of virtue is Respect, which makes it the First Great Virtue.

Without Respect in its most general form, which is the recognition of Truth, neither goodness nor beauty can be pursued in the rational manner, but only imperfectly and instinctively, and action becomes disordered, and the mind is darkened, and becomes prey to the Shadow.

From Respect flow the virtues of Prudence and Justice.

Tenacity
The second of the Great Virtues is the Virtue of Tenacity. Where Respect directs the will towards the ends it would pursue, Tenacity is the quality that sustains that pursuit in being.

Insofar as the rational being is instantiating his rationality, he is instantiating the pursuit of the ends inherent in rationality, or pursuing its perfection. Insofar as he instantiates the pursuit, for the pursuit is practice, and practice exists insofar as it is sustained, he instantiates Tenacity. Thus, Tenacity, while posterior to Respect in logical order, is nevertheless essential to the pursuit of virtue to any degree whatever.

The Virtue of Tenacity is cultivated in one who, recognizing the Truth, comes to devote himself to it, and thus bring Goodness into existence in himself. Tenacity is the fulfilled promise, the virtue of matter, that makes abstraction real and Form concrete, and contributes to the glory of Creation. Tenacity, in other words, is the principle of the manifestation of goodness in a rational being, the bulwark against all evil, and the might of the Holy Light.

From Tenacity comes Temperance, Courage, and Faith.

Compassion
Respect and Tenacity, combined, bind us as servants of Truth and Goodness. Mastery of these virtues together has propelled many into the ranks of the hero and the champion, the king and the craftsman. It is, however, the third virtue, last and greatest, the virtue of Compassion, which creates Saints.

The virtue of Compassion has great dangers, for it is a heady thing. For the unwary, it clashes with virtue, clouds the intellect, and undermines judgement- not because it is an evil or a deformity in itself, but because it is a divine thing that rages against the limitations of mortality.

Compassion has no limits in itself, and describes none. Compassion demands the sacrifice of the many for the few who suffer, of the self for the sake of the other. Compassion is a fire that would overthrow evil tomorrow, if it could, and consume its bearer into the bargain to do it.

For all its dangers, however, Compassion is the virtue of Grace, which is the manifestation of Love, which is the directedness toward the good of the other.

Grace permeates the universe, for that is how reality is encountered by all- the world is a free gift, undeserved and unsolicited, blazing forth from the heart of Creation. So the self, as a member of creation, is also a free gift, and a gift to others. Compassion pours itself out for the sake of others, to raise them up to their own perfection. Thus, it brings the rational nature in line with the direction of Creation itself, and makes the rational being a part of the perfection of the universe. Thus, it becomes a virtue only in the Light of the Divine, for if the World is not Creation and Gift, then Compassion is no virtue.

Among the virtues, Respect and Tenacity are Creaturely virtues, for the Holy Light needs them not, as the Light contains all truth and goodness already and forever. Compassion, on the other hand, is Divine, a gift that transcends even the perfections of mere rational creaturehood, and shines forth from the very being of the Holy Light of Creation itself. The perfectly Compassionate come to reflect the Form of the very Holy Light, the essence of beauty, truth and goodness, and, if only in a limited manner, they transcend their mortality.

Compassion springs from the depths of Love, and from it springs all good Hope.

May the Holy Light commend to your spirits, not only these words or an old priest's wisdom, but the Realities that they only dimly reveal.