Recompense

 ...according to different causes why something is owed, it is necessary to vary the account of repayment of the debt, so that there is always in the greater what is contained in the less. But in God is first and forewmost found a cause of debt, in that he is first principle of all out goods. And secondarily, in the parent, who is the proximate principle of our generation and upbringing (disciplinae). And thirdly, in the person who excels in dignity, from whom common benefits proceed. And fourthly, in some benefactor from which we obtain some particular and private benefits, for which we are obligated to him particularly.  Therefore because what we owe God, or parent, or person excelling in dignity, is not what we owe to some benefactor from whom we receive particular benefit, it follows that after religion, by which we pay due worship to God, and piety, by which we honor parents, and observance, by which we honor persons excelling in dignity, is thanks (gratia) or gratitude, by which benefactors are repayed with thanks. And it is distinct from the previous virtues, as what is posterior is distinguished from the prior, as if it were deficient with respect to it.

[Thomas Aquinas, Summa Theologiae, 2-2.106.1, my rough translation. The Dominican Fathers translation is here; the Latin is here. All of these are concerned with moral debts -- that is, cases in which we can be said to owe something that does not admit of full and adequate repayment. Debts that can be canceled or terminated by payment -- in which, owing you something, I can give you a benefit that is proportionally equal to what you have given me -- fall under justice in the strict sense.]

A Glittering Star Appeareth in the East

 The Epiphany 
by St. Robert Southwell

To blaze the rising of this glorious sun,
A glittering star appeareth in the East,
Whose sight to pilgrim-toils three sages won
To seek the light they long had in request;
And by this star to nobler star they pass,
Whose arms did their desired sun embrace.

Stall was the sky wherein these planets shined,
And want the cloud that did eclipse their rays;
Yet through this cloud their light did passage find,
And pierced these sages' hearts by secret ways,
Which made them know the Ruler of the skies,
By infant tongue and looks of babish eyes.

Heaven at her light, Earth blusheth at her pride,
And of their pomp these peers ashamed be;
Their crowns, their robes, their train they set aside,
When God's poor cottage, clothes, and crew, they
All glorious things their glory now despise,
Sith God contempt, doth more then glory prize.

Three gifts they bring, three gifts they bear away;
For incense, myrrh and gold, faith, hope and love;
And with their gifts the givers' hearts do stay,
Their mind from Christ no parting can remove;
His humble state, his stall, his poor retinue,
They fancy more than all their rich revenue.

Ginesthe Mimetai tou Theou

 All acridness and ambition and wrath and outcry and scurrility -- let it be taken away from you, along with every kind of badness. And become to one another useful, compassionate, forgiving each other as also God in Christ forgave you. Therefore become imitators of God, as doted-on children, and walk around in devotion, just as also Christ was devoted to us and submitted himself for us, an offering and sacrifice to God for a sweet-scented aroma. And debauchery and all impurity or craving, do not even let be named among you, as is fitting for the consecrated, and shamefulness and blathering or mockery, which are not appropriate; but rather, thanksgiving. For you are aware of this, that the debauched or impure or craving one, the one who is an idolator, has no patrimony in the realm of Christ and of God.

[Ephesians 4:31-5:5, my rough translation. 'Scurrility' is blasphemia; 'blathering' is morologia, fool-speaking or stupid-speaking. There are several plays on idea here, that emphasize the manner of our imitation. We are to forgive each other as God in Christ forgave us, which means that as beloved (agapeta) children we should walk in love (agape), as Christ loved (egapesen) in being a sacrifice for us; thus we should act as is fitting for the holy, i.e., those consecrated for sacrifice, which is to act in thanksgiving (eucharistia), which, of course is one of the major functions of sacrifice. If we do not act as appropriate to being consecrated, however, we do not have the inheritance (kleronomian) appropriate to beloved children.]