Part III (Secunda Secundae) Part 167 (1/2)

Secondly, a man may be ungrateful, because he not only omits to pay the debt of grat.i.tude, but does the contrary. This again is sometimes a mortal and sometimes a venial sin, according to the kind of thing that is done.

It must be observed, however, that when ingrat.i.tude arises from a mortal sin, it has the perfect character of ingrat.i.tude, and when it arises from venial sin, it has the imperfect character.

Reply Obj. 1: By committing a venial sin one is not ungrateful to G.o.d to the extent of incurring the guilt of perfect ingrat.i.tude: but there is something of ingrat.i.tude in a venial sin, in so far as it removes a virtuous act of obedience to G.o.d.

Reply Obj. 2: When ingrat.i.tude is a venial sin it is not contrary to, but beside charity: since it does not destroy the habit of charity, but excludes some act thereof.

Reply Obj. 3: Seneca also says (De Benef. vii): ”When we say that a man after conferring a favor should forget about it, it is a mistake to suppose that we mean him to shake off the recollection of a thing so very praiseworthy. When we say: He must not remember it, we mean that he must not publish it abroad and boast about it.”

Reply Obj. 4: He that is unaware of a favor conferred on him is not ungrateful, if he fails to repay it, provided he be prepared to do so if he knew. It is nevertheless commendable at times that the object of a favor should remain in ignorance of it, both in order to avoid vainglory, as when Blessed Nicolas threw gold into a house secretly, wis.h.i.+ng to avoid popularity: and because the kindness is all the greater through the benefactor wis.h.i.+ng not to shame the person on whom he is conferring the favor.

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FOURTH ARTICLE [II-II, Q. 107, Art. 4]

Whether Favors Should Be Withheld from the Ungrateful?

Objection 1: It seems that favors should withheld from the ungrateful. For it is written (Wis. 16:29): ”The hope of the unthankful shall melt away as the winter's ice.” But this hope would not melt away unless favors were withheld from him. Therefore favors should be withheld from the ungrateful.

Obj. 2: Further, no one should afford another an occasion of committing sin. But the ungrateful in receiving a favor is given an occasion of ingrat.i.tude. Therefore favors should not be bestowed on the ungrateful.

Obj. 3: Further, ”By what things a man sinneth, by the same also he is tormented” (Wis. 11:17). Now he that is ungrateful when he receives a favor sins against the favor. Therefore he should be deprived of the favor.

_On the contrary,_ It is written (Luke 6:35) that ”the Highest ...

is kind to the unthankful, and to the evil.” Now we should prove ourselves His children by imitating Him (Luke 6:36). Therefore we should not withhold favors from the ungrateful.

_I answer that,_ There are two points to be considered with regard to an ungrateful person. The first is what he deserves to suffer and thus it is certain that he deserves to be deprived of our favor. The second is, what ought his benefactor to do? For in the first place he should not easily judge him to be ungrateful, since, as Seneca remarks (De Benef. iii), ”a man is often grateful although he repays not,” because perhaps he has not the means or the opportunity of repaying. Secondly, he should be inclined to turn his ungratefulness into grat.i.tude, and if he does not achieve this by being kind to him once, he may by being so a second time. If, however, the more he repeats his favors, the more ungrateful and evil the other becomes, he should cease from bestowing his favors upon him.

Reply Obj. 1: The pa.s.sage quoted speaks of what the ungrateful man deserves to suffer.

Reply Obj. 2: He that bestows a favor on an ungrateful person affords him an occasion not of sin but of grat.i.tude and love. And if the recipient takes therefrom an occasion of ingrat.i.tude, this is not to be imputed to the bestower.

Reply Obj. 3: He that bestows a favor must not at once act the part of a punisher of ingrat.i.tude, but rather that of a kindly physician, by healing the ingrat.i.tude with repeated favors.

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QUESTION 108

OF VENGEANCE (In Four Articles)

We must now consider vengeance, under which head there are four points of inquiry:

(1) Whether vengeance is lawful?

(2) Whether it is a special virtue?

(3) Of the manner of taking vengeance;

(4) On whom should vengeance be taken?

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FIRST ARTICLE [II-II, Q. 108, Art. 1]