Summa Theologica by Saint Thomas Aquinas (whitelam books .TXT) 📕

end of the agent. Now it is evident that a benefactor, as such, is cause of the beneficiary. Hence the natural order requires that he who has received a favor should, by repaying the favor, turn to his benefactor according to the mode of each. And, as stated above with regard to a father (Q. 31, A. 3; Q. 101, A. 2), a man owes his benefactor, as such, honor and reverence, since the latter stands to him in the relation of principle; but accidentally he owes him assistance or support, if he need it.

Reply Obj. 1: In the words of Seneca (1 Benef. v), "just as a man is liberal who gives not to himself but to others, and gracious who forgives not himself but others, and merciful who is moved, not by his own misfortunes but by another's, so too, no man confers a favor on himself, he is but following the bent of his nature, which moves him to resist what hurts him, and to seek what is profitable." Wherefore in things that one does for oneself, there is no place for gratitude or ingratitude, since a man cannot deny himself a thing except by keeping it. Nevertheless things which are properly spoken of in relation to others are spoken of metaphorically in relation to oneself, as the Philosopher states regarding justice (Ethic. v, 11), in so far, to wit, as the various parts of man are considered as though they were various persons.

Reply Obj. 2: It is the mark of a happy disposition to see good rather than evil. Wherefore if someone has conferred a favor, not as he ought to have conferred it, the recipient should not for that reason withhold his thanks. Yet he owes less thanks, than if the favor had been conferred duly, since in fact the favor is less, for, as Seneca remarks (De Benef. ii.) "promptness enhances, delay discounts a favor."

Reply Obj. 3: As Seneca observes (De Benef. vi), "it matters much whether a person does a kindness to us for his own sake, or for ours, or for both his and ours. He that considers himself only, and benefits because cannot otherwise benefit himself, seems to me like a man who seeks fodder for his cattle." And farther on: "If he has done it for me in common with himself, having both of us in his mind, I am ungrateful and not merely unjust, unless I rejoice that what was profitable to him is profitable to me also. It is the height of malevolence to refuse to recognize a kindness, unless the giver has been the loser thereby."

Reply Obj. 4: As Seneca observes (De Benef. iii), "when a slave does what is wont to be demanded of a slave, it is part of his service: when he does more than a slave is bound to do, it is a favor: for as soon as he does anything from a motive of friendship, if indeed that be his motive, it is no longer called service." Wherefore gratitude is due even to a slave, when he does more than his duty.

Reply Obj. 5: A poor man is certainly not ungrateful if he does what he can. For since kindness depends on the heart rather than on the deed, so too gratitude depends chiefly the heart. Hence Seneca says (De Benef. ii): "Who receives a favor gratefully, has already begun to pay it back: and that we are grateful for favors received should be shown by the outpourings of the heart, not only in his hearing but everywhere." From this it is evident that however well off a man may be, it is possible to thank him for his kindness by showing him reverence and honor. Wherefore the Philosopher says (Ethic. viii, 14): "He that abounds should be repaid with honor, he that is in want should be repaid with money": and Seneca writes (De Benef. vi): "There are many ways of repaying those who are well off, whatever we happen to owe them; such as good advice, frequent fellowship, affable and pleasant conversation without flattery." Therefore there is no need for a man to desire neediness or distress in his benefactor before repaying his kindness, because, as Seneca says (De Benef. vi), "it were inhuman to desire this in one from whom you have received no favor; how much more so to desire it in one whose kindness has made you his debtor!"

If, however, the benefactor has lapsed from virtue, nevertheless he should be repaid according to his state, that he may return to virtue if possible. But if he be so wicked as to be incurable, then his heart has changed, and consequently no repayment is due for his kindness, as heretofore. And yet, as far as it possible without sin, the kindness he has shown should be held in memory, as the Philosopher says (Ethic. ix, 3).

Reply Obj. 6: As stated in the preceding reply, repayment of a favor depends chiefly on the affection of the heart: wherefore repayment should be made in such a way as to prove most beneficial. If, however, through the benefactor's carelessness it prove detrimental to him, this is not imputed to the person who repays him, as Seneca observes (De Benef. vii): "It is my duty to repay, and not to keep back and safeguard my repayment." _______________________

FOURTH ARTICLE [II-II, Q. 106, Art. 4]

Whether a Man Is Bound to Repay a Favor at Once?

Objection 1: It seems that a man is bound to repay a favor at once. For we are bound to restore at once what we owe, unless the term be fixed. Now there is no term prescribed for the repayment of favors, and yet this repayment is a duty, as stated above (A. 3). Therefore a man is bound to repay a favor at once.

Obj. 2: Further, a good action would seem to be all the more praiseworthy according as it is done with greater earnestness. Now earnestness seems to make a man do his duty without any delay. Therefore it is apparently more praiseworthy to repay a favor at once.

Obj. 3: Further, Seneca says (De Benef. ii) that "it is proper to a benefactor to act freely and quickly." Now repayment ought to equal the favor received. Therefore it should be done at once.

On the contrary, Seneca says (De Benef. iv): "He that hastens to repay, is animated with a sense, not of gratitude but of indebtedness."

I answer that, Just as in conferring a favor two things are to be considered, namely, the affection of the heart and the gift, so also must these things be considered in repaying the favor. As regards the affection of the heart, repayment should be made at once, wherefore Seneca says (De Benef. ii): "Do you wish to repay a favor? Receive it graciously." As regards the gift, one ought to wait until such a time as will be convenient to the benefactor. In fact, if instead of choosing a convenient time, one wished to repay at once, favor for favor, it would not seem to be a virtuous, but a constrained repayment. For, as Seneca observes (De Benef. iv), "he that wishes to repay too soon, is an unwilling debtor, and an unwilling debtor is ungrateful."

Reply Obj. 1: A legal debt must be paid at once, else the equality of justice would not be preserved, if one kept another's property without his consent. But a moral debt depends on the equity of the debtor: and therefore it should be repaid in due time according as the rectitude of virtue demands.

Reply Obj. 2: Earnestness of the will is not virtuous unless it be regulated by reason; wherefore it is not praiseworthy to forestall the proper time through earnestness.

Reply Obj. 3: Favors also should be conferred at a convenient time and one should no longer delay when the convenient time comes; and the same is to be observed in repaying favors. _______________________

FIFTH ARTICLE [II-II, Q. 106, Art. 5]

Whether in Giving Thanks We Should Look at the Benefactor's
Disposition or at the Deed?

Objection 1: It seems that in repaying favors we should not look at the benefactor's disposition but at the deed. For repayment is due to beneficence, and beneficence consists in deeds, as the word itself denotes. Therefore in repaying favors we should look at the deed.

Obj. 2: Further, thanksgiving, whereby we repay favors, is a part of justice. But justice considers equality between giving and taking. Therefore also in repaying favors we should consider the deed rather than the disposition of the benefactor.

Obj. 3: Further, no one can consider what he does not know. Now God alone knows the interior disposition. Therefore it is impossible to repay a favor according to the benefactor's disposition.

On the contrary, Seneca says (De Benef. i): "We are sometimes under a greater obligation to one who has given little with a large heart, and has bestowed a small favor, yet willingly."

I answer that, The repayment of a favor may belong to three virtues, namely, justice, gratitude and friendship. It belongs to justice when the repayment has the character of a legal debt, as in a loan and the like: and in such cases repayment must be made according to the quantity received.

On the other hand, repayment of a favor belongs, though in different ways, to friendship and likewise to the virtue of gratitude when it has the character of a moral debt. For in the repayment of friendship we have to consider the cause of friendship; so that in the friendship that is based on the useful, repayment should be made according to the usefulness accruing from the favor conferred, and in the friendship based on virtue repayment should be made with regard for the choice or disposition of the giver, since this is the chief requisite of virtue, as stated in Ethic. viii, 13. And likewise, since gratitude regards the favor inasmuch as it is bestowed gratis, and this regards the disposition of the giver, it follows again that repayment of a favor depends more on the disposition of the giver than on the effect.

Reply Obj. 1: Every moral act depends on the will. Hence a kindly action, in so far as it is praiseworthy and is deserving of gratitude, consists materially in the thing done, but formally and chiefly in the will. Hence Seneca says (De Benef. i): "A kindly action consists not in deed or gift, but in the disposition of the giver or doer."

Reply Obj. 2: Gratitude is a part of justice, not indeed as a species is part of a genus, but by a kind of reduction to the genus of justice, as stated above (Q. 80). Hence it does not follow that we shall find the same kind of debt in both virtues.

Reply Obj. 3: God alone sees man's disposition in itself: but in so far as it is shown by certain signs, man also can know it. It is thus that a benefactor's disposition is known by the way in which he does the kindly action, for instance through his doing it joyfully and readily. _______________________

SIXTH ARTICLE [II-II, Q. 106, Art. 6]

Whether the Repayment of Gratitude Should Surpass the Favor Received?

Objection 1: It seems that there is no need for the repayment of gratitude to surpass the favor received. For it is not possible to make even equal repayment to some, for instance, one's parents, as the Philosopher states (Ethic. viii, 14). Now virtue does not attempt the impossible. Therefore gratitude for a favor does not tend to something yet greater.

Obj. 2: Further, if one person repays another more than he has received by his favor, by that very fact he gives him something his turn, as it were. But the latter owes him repayment for the favor which in his turn the former has conferred on him. Therefore he that first conferred a favor will be bound to a yet greater repayment, and so on indefinitely. Now virtue does not strive at the indefinite, since "the indefinite removes the nature of good" (Metaph. ii, text. 8). Therefore repayment of gratitude should not surpass the favor received.

Obj. 3: Further, justice consists in equality. But "more" is excess of equality. Since therefore excess is sinful in every virtue, it seems that to repay more than the favor received is sinful and opposed to justice.

On the contrary, The Philosopher says (Ethic. v, 5): "We should repay those who are gracious to us, by being gracious to them return," and this is done by repaying more than we have received. Therefore gratitude should incline to do something greater.

I answer that, As stated above (A. 5), gratitude regards the favor received according the intention of the benefactor; who seems be deserving of