Question II: On ingratitude

THE VICE of an ungrateful spirit is the special contrary of gratitude, divided into various degrees, and, according to the diversity of circumstances, sometimes mortal; sometimes venial. So S. Thom. art. 1. 2. and 3. from the common teaching.

THE FIRST part is proved, because it is opposed to a special virtue, when the benefit is formally despised, even though it be exercised in diverse ways, by detracting from and plotting against the benefactor, insofar as he is a benefactor.

THAT it has many degrees is proved, because, just as there are diverse degrees of gratitude, of which the first is to recognize the benefit received: the second, to praise it, is to give thanks: the third, to repay according to place and time; conversely, because what is last in generation is first in resolution and corruption. The first degree of ingratitude is not to repay the benefit: The second, to dissemble it: The third, to forget it, or in some other way not to recognize it. And because in the affirmation of the opposite the negation is understood, therefore to the first degree of ingratitude belongs to repay evils for good: To the second, to disparage the benefit: But to the third, to reckon the benefit as if it were a wrongdoing.

FINALLY I prove that it can be venial, as if from negligence one omits to repay, or omits only what is to be bestowed liberally; but if one omits what he owes, especially if the benefactor is condemned in his necessity, it will be the complete malice of an ungrateful spirit, and mortal, as D. Bonavent. teaches, lib. 3. Pharetrae, cap. 21. where he reports D. Augustinum de bono viduitatis, cap. 16. where he says: Many have many gifts, and, not knowing God, from whom they have them, boast in impious vanity. But no one is blessed by the gifts of God who has been ungrateful to the giver. And de vera, et falsa poenit. cap. 14. He was ungrateful who, full of virtues, feared God not at all. For in this each one is the more guilty of sin, the more acceptable to God.

D. BERNARDUS on the Ps. Qui habitat: To him who humbly and devoutly confesses and gives thanks, ampler benefits are not undeservedly promised. On the contrary, he who has been ungrateful for what he has received is unworthy to receive.

AND Serm. 2. de septem misericordiis: Ingratitude blocks the ways of grace. And Serm. 51. in Cant. Ingratitude is a burning wind, drying up the fountain of piety, the dew of mercy, and the streams of all grace.

HOWEVER, although the ungrateful man deserves the subtraction of the benefit, it is not immediately fitting to subtract it. For the mark of an ungrateful spirit is not incurred so easily, as Seneca warns, lib. 3. de benef. cap. 7. But the man must be warned, that he may come to his senses. But if he becomes worse because of benefits, then at last one must cease from the bestowal of benefits. So S. Thomas art. 7.

SUCH a one is marked chiefly by Seneca, ep. 73. Whoever always thinks of receiving has forgotten what he has received: And cupidity has no greater evil than that it is ungrateful. Him S. Bonavent. reports, loc. cit. of the Pharetra.