ometimes a slave does a good turn to his
master. Therefore gratitude is not due to every benefactor.

Obj. 5: Further, no one is bound to do what he cannot do equitably
and advantageously. Now it happens at times that the benefactor is
very well off, and it would be of no advantage to him to be repaid
for a favor he has bestowed. Again it happens sometimes that the
benefactor from being virtuous has become wicked, so that it would
not seem equitable to repay him. Also the recipient of a favor may be
a poor man, and is quite unable to repay. Therefore seemingly a man
is not always bound to repayment for favors received.

Obj. 6: Further, no one is bound to do for another what is
inexpedient and hurtful to him. Now sometimes it happens that
repayment of a favor would be hurtful or useless to the person
repaid. Therefore favors are not always to be repaid by gratitude.

_On the contrary,_ It is written (1 Thess. 5:18): "In all things give
thanks."

_I answer that,_ Every effect turns naturally to its cause; wherefore
Dionysius says (Div. Nom. i) that "God turns all things to Himself
because He is the cause of all": for the effect must needs always be
directed to the 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 var