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 gratitude, 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 passage 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 gratitude and love. And if the
recipient takes therefrom an occasion of ingratitude, 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 ingratitude, but rather that of a kindly physician,
by healing the ingratitude 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]

Whether Vengeance Is Lawful?

Objection 1: It seems that vengeance is not lawful. For whoever
usurps what is God's sins. But vengeance belongs to God, for it is
written (Deut. 32:35, Rom. 12:19): "Revenge to Me, and I will repay."
Therefore all vengeance is unlawful.

Obj. 2: Further, he that takes vengeance on a man does not bear with
him. But we ought to bear with the wicked, for a gloss on Cant. 2:2,
"As the lily among the thorns," says: "He is not a good man that
cannot bear with a wicked one." Therefore we should not take
vengeance on the wicked.

Obj. 3: Further, vengeance is taken by inflicting punishment, which
is the cause of servile fear. But the New Law is not a law of fear,
but of love, as Augustine states (Contra Adamant. xvii). Therefore at
least in the New Testament all vengeance is unlawful.

Obj. 4: Further, a man is said to avenge himself when he takes
revenge for wrongs inflicted on himself. But, seemingly, it is
unlawful even for a judge to punish those who have wronged him: for
Chrysosto