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Objection 1: It seems that ingratitude is not a special sin. For
whoever sins acts against God his sovereign benefactor. But this
pertains to ingratitude. Therefore ingratitude is not a special sin.
Objection 2: Further, no special sin is contained under different
kinds of sin. But one can be ungrateful by committing different kinds
of sin, for instance by calumny, theft, or something similar
committed against a benefactor. Therefore ingratitude is not a special
sin.
Objection 3: Further, Seneca writes (De Benef. iii): "It
is ungrateful to take no notice of a kindness, it is ungrateful not to
repay one, but it is the height of ingratitude to forget it." Now
these do not seem to belong to the same species of sin. Therefore
ingratitude is not a special sin.
On the contrary, Ingratitude is opposed to gratitude or
thankfulness, which is a special virtue. Therefore it is a special
sin.
I answer that, Every vice is denominated from a deficiency of
virtue, because deficiency is more opposed to virtue: thus
illiberality is more opposed to liberality than prodigality is. Now a
vice may be opposed to the virtue of gratitude by way of excess, for
instance if one were to show gratitude for things for which gratitude is
not due, or sooner than it is due, as stated above (Question
106, Article 4). But still more opposed to gratitude is the
vice denoting deficiency of gratitude, because the virtue of
gratitude, as stated above (Question 106, Article 6),
inclines to return something more. Wherefore ingratitude is properly
denominated from being a deficiency of gratitude. Now every deficiency
or privation takes its species from the opposite habit: for blindness
and deafness differ according to the difference of sight and hearing.
Therefore just as gratitude or thankfulness is one special virtue, so
also is ingratitude one special sin.
It has, however, various degrees corresponding in their order to the
things required for gratitude. The first of these is to recognize the
favor received, the second to express one's appreciation and thanks,
and the third to repay the favor at a suitable place and time according
to one's means. And since what is last in the order of generation is
first in the order of destruction, it follows that the first degree of
ingratitude is when a man fails to repay a favor, the second when he
declines to notice or indicate that he has received a favor, while the
third and supreme degree is when a man fails to recognize the reception
of a favor, whether by forgetting it or in any other way. Moreover,
since opposite affirmation includes negation, it follows that it
belongs to the first degree of ingratitude to return evil for good, to
the second to find fault with a favor received, and to the third to
esteem kindness as though it were unkindness.
Reply to Objection 1: In every sin there is material ingratitude to
God, inasmuch as a man does something that may pertain to
ingratitude. But formal ingratitude is when a favor is actually
contemned, and this is a special sin.
Reply to Objection 2: Nothing hinders the formal aspect of some
special sin from being found materially in several kinds of sin, and in
this way the aspect of ingratitude is to be found in many kinds of sin.
Reply to Objection 3: These three are not different species but
different degrees of one special sin.
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