Feast Day: August 30

Born: 340

Died: 409 at Rome

St. Pammachius

Feast Day: August 30
Born: (around) 360 :: Died: 410

Pammachius was a well-known Christian politician in Rome. When he was a young student, he became friends with St. Jerome and they remained friends all their lives.

His wife Paulina, was the second daughter of St. Paula, another good friend of St. Jerome. Then Paulina died in 397, and St. Jerome and St. Paulinus of Nola wrote Pammachius letters filled with sympathy, support and the promise of prayers.

Pammachius was heart-broken and he spent the rest of his life serving in the hospice (rest house) that he and St. Fabiola built. There, pilgrims coming to Rome were welcomed and made comfortable.

Pammachius and Fabiola willingly accepted the poor, the sick and the handicapped. Pammachius felt that the spirit of his wife who had died was with him as he performed his works of mercy. Paulina had been known for her love for the poor and suffering. Her husband now believed that by caring for them, he was paying her the best possible compliment he could.

St. Pammachius was much gentler with his words and ways than the fiery St. Jerome. He often suggested to Jerome that he soften or reword his letters, but Jerome usually did not listen. For example, a man named Jovinian was going about with false teachings. Jerome wrote a strict article clearly marking Jovinian's mistakes.

When Pammachius read the article he asked Jerome to reword the strong language. St. Jerome thanked his friend for his concern, but refused to make the corrections.

Once when St. Jerome and a man named Rufinus had a big quarrel, Pammachius tried to help them settle the disagreement but as usual, Jerome refused to listen.

St. Pammachius knew how to be a good friend. He was always helpful and honest. We can ask him to help us be true to our friends as he was.

He had a little Church built in his house, which today is the Passionist Church of Saints John and Paul. St. Pammachius died in 410 when the Goths took over Rome.

Matthew
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Matthew 25
14.	For even as a man going into a far country, called his servants, and delivered to them his goods;	Sicut enim homo peregre proficiscens, vocavit servos suos, et tradidit illis bona sua.	ωσπερ γαρ ανθρωπος αποδημων εκαλεσεν τους ιδιους δουλους και παρεδωκεν αυτοις τα υπαρχοντα αυτου
15.	And to one he gave five talents, and to another two, and to another one, to every one according to his proper ability: and immediately he took his journey.	Et uni dedit quinque talenta, alii autem duo, alii vero unum, unicuique secundum propriam virtutem : et profectus est statim.	και ω μεν εδωκεν πεντε ταλαντα ω δε δυο ω δε εν εκαστω κατα την ιδιαν δυναμιν και απεδημησεν ευθεως
16.	And he that had received the five talents, went his way, and traded with the same, and gained other five.	Abiit autem qui quinque talenta acceperat, et operatus est in eis, et lucratus est alia quinque.	πορευθεις δε ο τα πεντε ταλαντα λαβων ειργασατο εν αυτοις και εποιησεν αλλα πεντε ταλαντα
17.	And in like manner he that had received the two, gained other two.	Similiter et qui duo acceperat, lucratus est alia duo.	ωσαυτως και ο τα δυο εκερδησεν και αυτος αλλα δυο
18.	But he that had received the one, going his way digged into the earth, and hid his lord's money.	Qui autem unum acceperat, abiens fodit in terram, et abscondit pecuniam domini sui.	ο δε το εν λαβων απελθων ωρυξεν εν τη γη και απεκρυψεν το αργυριον του κυριου αυτου
19.	But after a long time the lord of those servants came, and reckoned with them.	Post multum vero temporis venit dominus servorum illorum, et posuit rationem cum eis.	μετα δε χρονον πολυν ερχεται ο κυριος των δουλων εκεινων και συναιρει μετ αυτων λογον
20.	And he that had received the five talents coming, brought other five talents, saying: Lord, thou didst deliver to me five talents, behold I have gained other five over and above.	Et accedens qui quinque talenta acceperat, obtulit alia quinque talenta, dicens : Domine, quinque talenta tradidisti mihi, ecce alia quinque superlucratus sum.	και προσελθων ο τα πεντε ταλαντα λαβων προσηνεγκεν αλλα πεντε ταλαντα λεγων κυριε πεντε ταλαντα μοι παρεδωκας ιδε αλλα πεντε ταλαντα εκερδησα επ αυτοις
21.	His lord said to him: Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord.	Ait illi dominus ejus : Euge serve bone, et fidelis : quia super pauca fuisti fidelis, super multa te constituam ; intra in gaudium domini tui.	εφη δε αυτω ο κυριος αυτου ευ δουλε αγαθε και πιστε επι ολιγα ης πιστος επι πολλων σε καταστησω εισελθε εις την χαραν του κυριου σου
22.	And he also that had received the two talents came and said: Lord, thou deliveredst two talents to me: behold I have gained other two.	Accessit autem et qui duo talenta acceperat, et ait : Domine, duo talenta tradidisti mihi, ecce alia duo lucratus sum.	προσελθων δε και ο τα δυο ταλαντα λαβων ειπεν κυριε δυο ταλαντα μοι παρεδωκας ιδε αλλα δυο ταλαντα εκερδησα επ αυτοις
23.	His lord said to him: Well done, good and faithful servant: because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord.	Ait illi dominus ejus : Euge serve bone, et fidelis : quia super pauca fuisti fidelis, super multa te constituam ; intra in gaudium domini tui.	εφη αυτω ο κυριος αυτου ευ δουλε αγαθε και πιστε επι ολιγα ης πιστος επι πολλων σε καταστησω εισελθε εις την χαραν του κυριου σου
24.	But he that had received the one talent, came and said: Lord, I know that thou art a hard man; thou reapest where thou hast not sown, and gatherest where thou hast not strewed.	Accedens autem et qui unum talentum acceperat, ait : Domine, scio quia homo durus es ; metis ubi non seminasti, et congregas ubi non sparsisti :	προσελθων δε και ο το εν ταλαντον ειληφως ειπεν κυριε εγνων σε οτι σκληρος ει ανθρωπος θεριζων οπου ουκ εσπειρας και συναγων οθεν ου διεσκορπισας
25.	And being afraid I went and hid thy talent in the earth: behold here thou hast that which is thine.	et timens abii, et abscondi talentum tuum in terra : ecce habes quod tuum est.	και φοβηθεις απελθων εκρυψα το ταλαντον σου εν τη γη ιδε εχεις το σον
26.	And his lord answering, said to him: Wicked and slothful servant, thou knewest that I reap where I sow not, and gather where I have not strewed:	Respondens autem dominus ejus, dixit ei : Serve male, et piger, sciebas quia meto ubi non semino, et congrego ubi non sparsi :	αποκριθεις δε ο κυριος αυτου ειπεν αυτω πονηρε δουλε και οκνηρε ηδεις οτι θεριζω οπου ουκ εσπειρα και συναγω οθεν ου διεσκορπισα
27.	Thou oughtest therefore to have committed my money to the bankers, and at my coming I should have received my own with usury.	oportuit ergo te committere pecuniam meam numulariis, et veniens ego recepissem utique quod meum est cum usura.	εδει ουν σε βαλειν το αργυριον μου τοις τραπεζιταις και ελθων εγω εκομισαμην αν το εμον συν τοκω
28.	Take ye away therefore the talent from him, and give it to him that hath ten talents.	Tollite itaque ab eo talentum, et date ei qui habet decem talenta :	αρατε ουν απ αυτου το ταλαντον και δοτε τω εχοντι τα δεκα ταλαντα
29.	For to every one that hath shall be given, and he shall abound: but from him that hath not, that also which he seemeth to have shall be taken away.	omni enim habenti dabitur, et abundabit : ei autem qui non habet, et quod videtur habere, auferetur ab eo.	τω γαρ εχοντι παντι δοθησεται και περισσευθησεται απο δε του μη εχοντος και ο εχει αρθησεται απ αυτου
30.	And the unprofitable servant cast ye out into the exterior darkness. There shall be weeping and gnashing of teeth.	Et inutilem servum ejicite in tenebras exteriores : illic erit fletus, et stridor dentium.	και τον αχρειον δουλον εκβαλετε εις το σκοτος το εξωτερον εκει εσται ο κλαυθμος και ο βρυγμος των οδοντων

14. For the kingdom of heaven is as a man traveling into a far country, who called his own servants, and delivered to them his goods.
15. And to one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.
16. Then he that had received the five talents went and traded with the same, and made them other five talents.
17. And likewise he that had received two, he also gained other two.
18. But he that had received one went and dug in the earth, and hid his lord's money.
19. After a long time the lord of those servants comes, and reckons with them.
20. And so he that had received five talents came and brought other five talents, saying, Lord, you delivered to me five talents: behold, I have gained beside them five talents more.
21. His lord said to him, Well done, you good and faithful servant: you has been faithful over a few things, I will make you ruler over many things; enter you into the joy of your lord.
22. He also that had received two talents came and said, Lord, you delivered to me two talents: behold, I have gained two other talents beside them.
23. His lord said unto him, Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things: enter you into the joy of your lord.
24. Then he who had received the one talent came and said, Lord, I knew that you are a hard man, reaping where you have not sown, and gathering where you have not strawed:
25. And I was afraid, and went and hid your talent in the earth: lo, there you have that is yours.
26. His lord answered and said to him, you wicked and slothful servant, you knew that I reap where I sowed not, and gather where I have not strawed:
27. You ought therefore to have put my money to the exchangers, and then at my coming I should have received my own with usury.
28. Take therefore the talent from him, and give it to him which has ten talents.
29. For to every one that has shall be given, and he shall have abundance: but from him that has not shall be taken away even that which he has.
30. And cast you the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

GLOSS. In the foregoing parable is set forth the condemnation of such as have not prepared sufficient oil for themselves, whether by oil is meant the brightness of good works, or inward joy of conscience, or alms paid in money.

CHRYS. This parable is delivered against those who will not assist their neighbors either with money, or words, or in any other way, but hide all that they have.

GREG. The man traveling into a far country is our Redeemer, who ascended into heaven in that flesh which He had taken upon Him. For the proper home of the flesh is the earth, and it, as it were, travels into a foreign country, when it is placed by the Redeemer in heaven.

ORIGEN; He travels, not according to His divine nature, but according to the dispensation of the flesh which He took upon Him. For He who says to His disciples, Lo, I am with you always, even to the end of the world; is the Only-Begotten God, who is not circumscribed by bodily form. By saying this, we do not disunite Jesus, but attribute its proper qualities to each constituent substance. We may also explain thus, that the Lord travels in a far country with all those who walk by faith and not by sight. And when we are absent from the body with the Lord, then will He also be with us. Observe that the turn of expression is not thus, I am like, or The Son of Man is like, a man traveling into a far country, because He is represented in the parable as traveling, not as the Son of God, but as man.

JEROME; Calling together the Apostles, He gave them the Gospel doctrine, to one more, to another less, not as of His own bounty or scanting, but as meeting the capacity of the receivers, as the Apostle says, that he fed with milk those that were unable to take solid food. In the five, two, and one talent, we recognize the diversity of gifts wherewith we have been entrusted.

ORIGEN; Whenever you see of those who have received from Christ a dispensation of the oracles of God that some have more and some less; that some have not in comparison of the better sort half an understanding of things; that others have still less; you will perceive the different of those who have all of them received from Christ oracles of God. They to whom five talents were given, and they to whom two, and they to whom one, have divers degrees of capacity, and one could not hold the measure of another; he who received but one having received no mean endowment, for one talent of such a master is a great thing. His proper servants are three, as there are three sorts of those that bear fruit. He that received five talents, is he that is able to raise all the meaning of the Scriptures to their more divine significations; he that has two is he that has been taught carnal doctrine, (for two seems to be a carnal number,) and to the less strong the Master of the household has given one talent.

GREG. Otherwise; The five talents denote the gift of the five senses, that is, the knowledge of things without; the two signify understanding and action, the one talent understanding only.

GLOSS. And straightway took his journey, not changing his place, but leaving them to their own freewill and choice of action.

JEROME; He that had received five talents, that is, having received his bodily senses, he doubled his knowledge of heavenly things, from the creature understanding the Creator, from earthly unearthly, from temporal the eternal.

GREG. There are also some who though they cannot pierce to things inward and mystical, yet for their measure of view of their heavenly country, they teach rightly such things as they can, what they have gathered from things without, and while they keep themselves from wantonness of the flesh, and from ambition of earthly things, and from the delights of the things that are seen, they restrain others also from the same by their admonitions.

ORIGEN; Or, They that have their senses exercised by healthy conversation, both raising themselves to higher knowledge and zealous in teaching others, these have gained other five; because no one can easily have increase of any virtues that are not his own, and without he teaches others what he himself knows, and no more.

HILARY; Or, That servant who received five talents is the people of believers under the Law, who beginning with that, doubled their merit by the right obedience of an evangelic faith.

GREG. Again, there are some who by their understanding and their actions preach to others, and thence gain as it were a twofold profit in such merchandise. This their preaching bestowed upon both sexes is thus a talent doubled.

ORIGEN; Or, gained other two, that is, carnal instruction, and another yet a little higher.

HILARY; Or, the servant to whom two talents were committed is the people of the Gentiles justified by the faith and confession of the Son and of the E ether, confessing our Lord Jesus Christ, to be both God and Man, both Spirit and Flesh. These are the two talents committed to this servant. But as the Jewish people doubled by its belief in the Gospel every Sacrament which it had learned in the Law, (i.e. its five talents,) so this people by its use of its two talents merited understanding and working.

GREG. To hide one's talent in the earth is to devote the ability we have received to worldly business.

ORIGEN; Or otherwise; When you see one who has the power of teaching, and of benefiting souls, hiding this power, though he may have a certain religiousness of life, doubt not of such an one that he has received one talent and hides it in the earth.

HILARY; Or, This servant who has received one talent and hid it in the earth is the people that continue in the Law, who through jealousy of the salvation of the Gentiles hide the talent they have received in the earth. For to hide a talent in the earth is to hide the glory of the new preaching through offense at the Passion of His Body. His coming to reckon with them is the assize of the day of judgment.

ORIGEN; And note here that the servants do not come to the Lord to be judged, but the Lord shall come to them when the time shall be accomplished. After a long time, that is, when He has sent forth such as are fitted to bring about the salvation of souls, and perhaps for this reason it is not easy to find one who is quite fit to pass forthwith out of this life, as is manifest from this, that even the Apostles lived to old age; for example, it was said to Peter, When you shall be old, you shall stretch forth your hand; and Paul says to Philemon, Now as Paul the aged.

CHRYS. Observe also that the Lord does not require the reckoning immediately, that you may learn His long suffering. To me He seems to say this covertly, alluding to the resurrection.

JEROME; After a long time, because there is a long interval between the Savior's ascension and His second coming.

GREG. This lesson from this Gospel warns us to consider whether those who seem to have received more in this world than others, shall not be more severely judged by the Author of the world; the greater the gifts, the greater the reckoning for them. Therefore should every one be humble concerning his talents in proportion as he sees himself tied up with a greater responsibility.

ORIGEN; He who had received five talents comes first with boldness before his Lord.

GREG. And bringing his talents doubled, he is commended by his Lord, and is sent into eternal happiness.

RABAN. Well done is an interjection of joy; the Lord showing us therein the joy with which He invites the servant who labors well to eternal bliss; of which the Prophet speaks, In your presence is fullness of joy.

CHRYS. You good servant, this he means of that goodness which is shown towards our neighbor.

GLOSS. Faithful because he appropriated to himself none of those things which were his lord's.

JEROME; He says, you were faithful in a few things, because all that we have at present though they seem great and many, yet in comparison of the things to come are little and few.

GREG. The faithful servant is set over many things, when having overcome the afflictions of corruption, he joys with eternal joy in that heavenly seat. He is then fully admitted to the joy of his Lord, when taken in to that abiding country, and numbered among the companies of Angels, he has such inward joy for this gift, that there is no room for outward sorrow at his corruption.

JEROME; What greater thing can be given to a faithful servant than to be with his Lord, and to see his Lord's joy?

CHRYS. By this word joy He expresses complete blessedness.

AUG. This will be our perfect joy, than which is none greater, to have fruition of that Divine Trinity in whose image we were made.

JEROME; The servant who of five talents had made ten, and he who of two had made four, are received with equal favor by the Master of the household, who looks not to the largeness of their profit, but to the disposition of their will.

ORIGEN; That He says of both these servants that they came, we must understand of their passing out of this world to Him. And observe that the same was said to them both; he that had less capacity, but that which he had, he exercised after such manner as he ought, shall have no whit less with God than he who has a greater capacity; for all that is required is that whatever a man has from God, he should use it all to the glory of God.

GREG. The servant who would not trade with his talent returns to his Lord with words of excuse.

JEROME; For truly that which is written, To offer excuses excusing sins happened to this servant, so that to slothfulness and idleness was added also the sin of pride. For he who ought to have honestly acknowledged his fault, and to have entreated the Master of the household, on the contrary cavils against him, and avers that he did it with provident design, lest while he sought to make profit he should hazard the capital.

ORIGEN; This servant seems to me to have been one of those who believe, but do not act honestly, concealing their faith, and doing every thing that they may not be known to be Christians. They who are such seem to me to have a fear of God, and to regard Him as austere and implacable. We indeed understand how the Lord reaps where He sowed not, because the righteous man sows in the Spirit, whereof he shall reap life eternal. Also He reaps where He sowed not, and gathers where he scattered not, because He counts as bestowed upon Himself all that is sown among the poor.

JEROME; Also, by this which this servant dared to say, you reap where you sow not, we understand that the Lord accepts the good life of the Gentiles and of the Philosophers.

GREG. But there are many within the Church of whom this servant is a type, who fear to set out on the path of a better life, and yet are not afraid to continue in carnal indolence; they esteem themselves sinners, and therefore tremble to take up the paths of holiness, but fearlessly remain in their own iniquities.

HILARY; Or, By this servant is understood the Jewish people which continues in the Law, and says, I was afraid of you, as through fear of the old commandments abstaining from the exercise of evangelical liberty; and it says, Lo, there is that is yours, as though it had continued in those things which the Lord commanded, when yet it knew that the fruits of righteousness should be reaped there, where the Law bad not been sown, and that there should be gathered from among the Gentiles some who were not scattered of the seed of Abraham.

JEROME; But what he thought would be his excuse is turned into his condemnation. He calls him wicked servant, because he caviled against his Lord; and slothful, because he would not double his talent; condemning his pride in the one, and his idleness in the other.

If you knew me to be hard and austere, and to seek after other men's goods, you should also have known that I exact with the more rigor that is mine own, and should have given my money to the bankers; for the Greek word here means money. The words of the Lord are pure words, silver tried in the fire. The money, or silver, then are the preaching of the Gospel and the heavenly word; which ought to be given to the bankers, that is, either to the other doctors, which the Apostles did when they ordained Priests and Bishops throughout the cities; or to all the believers, who can double the sum and restore it with usury by fulfilling in act what they have learned in word.

GREG. So then we I see as well the peril of the teachers if they withhold the Lord's money, as that of the hearers from whom is exacted with usury that they have e heard, namely, that from what they have heard they should strive to understand that they have not heard.

ORIGEN; The Lord did not allow that He was a hard man as the servant supposed, but He assented to all his other words. But He is indeed hard to those who abuse the mercy of God to suffer themselves to become remiss, and use it not to be converted.

GREG. Let us hear now the sentence by which the Lord condemns the slothful servant, Take away from him the talent, and give it to him that has ten talents.

ORIGEN; The Lord is able by the might of His divinity to take away his ability from the man who is slack to use it, and to give it to him who has improved his own.

GREG. It might seem more seasonable to have given it rather to him who had two, than to him who had five. But as the five talents denote the knowledge of things without, the two understanding and action, he who had the two had more than he who had the five talents; this man with his five talents merited the administration of things without, but was yet without any understanding of things eternal. The one talent therefore, which we say signifies the intellect, ought to be given to him who had administered well the things without which he had received; the same we see happen every day in the Holy Church, that they who administer faithfully things without, are also mighty in the inward understanding.

JEROME; Or, it is given to him who had gained five talents, that we may understand that though the Lord's joy over the labor of each be equal, of him who doubled the five as of him who doubled the two, yet is a greater reward due to him who labored more in the Lord's money.

GREG. Then follows a general sentence, For to every one that has shall be given, and he shall have abundance, but from him that has not, even that which he seems to have shall be taken away. For whoever has charity receives the other gifts also; but whosoever has not charity loses even the gifts which he seemed to have had.

CHRYS. Also he who has the graces of eloquence and of teaching to profit withal, and uses it not, loses that grace; but he who does his endeavor in putting it to use acquires a larger share.

JEROME; Many also who are naturally clever and have sharp wit, if they become neglectful, and by disuse spoil that good they have by nature, these do, in comparison of him who being somewhat dull by nature compensates by industry and painstaking his backwardness, lose their natural gift, and see the reward promised them pass away to others. But it may also be understood thus; To him who has faith, and a right will in the Lord, even if he come in aught short in deed as being man, shall be given by the merciful Judge; but he who has not faith, shall lose even the other virtues which he seems to have naturally. And He says carefully, From Him that has not, shall be taken away even that which he seems to have, for whatever is without faith in Christ ought not to be imputed to him who uses it amiss, but to Him who gives the goods of nature even to a wicked servant.

GREG. Or, Whoever has not charity, loses even those things which he seems to have received.

HILARY; And on those who have the privilege of the Gospels, the honor of the Law is also conferred, but from him who has not the faith of Christ is taken away even that honor which seemed to be his through the Law.

CHRYS. The wicked servant is punished not only by loss of his talent, but by intolerable infliction, and a denunciation in accusation joined therewith.

ORIGEN; Into outer darkness, where is no light, perhaps not even physical light; and where God is not seen, but those who are condemned thereto are condemned as unworthy the contemplation of God. We have also read some one before us expounding this of the darkness of that abyss which is outside the world, as though unworthy of the world, they were cast out into that abyss, where is darkness with none to lighten it.

GREG. And thus for punishment he shall be cast into outer darkness who has of his own free will, fallen into inward darkness.

JEROME; What is weeping and gnashing of teeth we have said above.

CHRYS. Observe that not only he who robs others, or who works evil, is punished with extreme punishment, but he also who does not good works.

GREG. Let him then who has understanding look in that he hold not his peace; let him who has affluence not be dead to mercy; let him who has the art of guiding life communicate its use with his neighbor; and him who has the faculty of eloquence intercede with the rich for the poor. For the very least endowment will be reckoned as a talent entrusted for use.

ORIGEN; If you are offended at this we have said, namely that a man shall be judged if he does not teach others, call to mind the Apostle's words, Woe is to me if I preach not the Gospel.

Catena Aurea Matthew 25

The parable of the talents

(Speculum humanae salvationis, XV c.)

CATHOLIC ALMANAC

Saturday, August 30

Liturgical Color: Green

On this day in 1884 Pope Leo XIII issued
the encyclical Superiore Anno urging all
the faithful to pray the rosary for the
Church. He said in times of trial, the
Rosary is the best way to gain God’s
blessings for the Church and her
members.

Day 261 - What is meant by commutative justice? // Is it permissible to use tax dodges?

What is meant by commutative justice?

Commutative justice regulates exchanges between persons in accordance with a strict respect for their rights. It makes sure that property rights are safeguarded, debts repaid, and freely contracted obligations are fulfilled, that reparation is made for injustice or damage, and that stolen goods are returned.

Is it permissible to use tax dodges?

Inventiveness in dealing with complex systems of taxation is morally unobjectionable. It is immoral to evade taxes or to commit tax fraud, in other words, to falsify, fail to report, or conceal facts so as to prevent a correct assessment of taxes due. By paying taxes, citizens contribute, each according to his ability, so that the State can fulfill its duties. Therefore tax evasion is not a petty infraction. Taxes should be just and proportionate and should be levied by law. (YOUCAT questions 430-431)

Dig Deeper: CCC section (2411-2412) and other references here.

Part 3: Life in Christ (1691 - 2557)

Section 2: The Ten Commandments (2052 - 2557)

Chapter 2: You Shall Love Your Neighbor as Yourself (2196 - 2557)

Article 7: The Seventh Commandment (2401 - 2463)

Jesus said to his disciples: "Love one another even as I have loved you."¹ ⇡

You shall not steal.¹⁸⁶ ⇡

II. RESPECT FOR PERSONS AND THEIR GOODS ⇡

Respect for the goods of others ⇡

1807
(all)

2411

Contracts are subject to commutative justice which regulates exchanges between persons and between institutions in accordance with a strict respect for their rights. Commutative justice obliges strictly; it requires safeguarding property rights, paying debts, and fulfilling obligations freely contracted. Without commutative justice, no other form of justice is possible. One distinguishes commutative justice from legal justice which concerns what the citizen owes in fairness to the community, and from distributive justice which regulates what the community owes its citizens in proportion to their contributions and needs.

1.

Jn 13:34.

186.

Ex 20:15; Deut 5:19; Mt 19:18.

1459
2487
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In virtue of commutative justice, reparation for injustice committed requires the restitution of stolen goods to their owner: Jesus blesses Zacchaeus for his pledge: "If I have defrauded anyone of anything, I restore it fourfold."¹⁹³ Those who, directly or indirectly, have taken possession of the goods of another, are obliged to make restitution of them, or to return the equivalent in kind or in money, if the goods have disappeared, as well as the profit or advantages their owner would have legitimately obtained from them. Likewise, all who in some manner have taken part in a theft or who have knowingly benefited from it — for example, those who ordered it, assisted in it, or received the stolen goods — are obliged to make restitution in proportion to their responsibility and to their share of what was stolen.

193.

Lk 19:8.

Catholic Culture

Daily Readings for:August 30, 2014
(Readings on USCCB website)

Collect: O God, who cause the minds of the faithful to unite in a single purpose, grant your people to love what you command and to desire what you promise, that, amid the uncertainties of this world, our hearts may be fixed on that place where true gladness is found. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.

RECIPES

o Vegetable Salad

o White Mountain Ring with Vegetable Salad

ACTIVITIES

o August 30: St. Fiacre

PRAYERS

o Prayer of the Christian Farmer and Gardener

· Ordinary Time: August 30th

· Saturday of the Twenty-First Week of Ordinary Time; St. Jeanne Jugan

Old Calendar: St. Rose of Lima, virgin; Saints Felix and Adauctus, martyrs; St. Fiacre

Today is the feast of St. Jeanne Jugan, in religion St. Mary of the Cross (1792-1879), foundress of the Little Sisters of the Poor.

Sts. Felix and Adauctus were two Roman martyrs under the Diocletian persecution. They are buried in the cemetery of Commodilla at the gates of Rome on the Ostian Way. St. Fiacre, who is in the Roman Martyrology, is from the diocese of Meaux and is the patron saint of gardeners. According to the Tridentine Calendar today is the feast of St. Rose of Lima. The General Roman Calendar now celebrates her feast on August 23.

St. Jeanne Jugan
St Mary of the Cross (in the world: Jeanne Jugan) was born at Cancale, in Brittany, France, on 25 October 1792 in the turbulent period of the French Revolution. She was the sixth of eight children, four of whom died in infancy. Their fisherman father was lost at sea when Jeanne was only four. From her mother and the place of her birth, Jeanne inherited a lively, deep faith and a profound determination that could overcome any difficulty. The political climate and the family's financial plight prevented Jeanne from going to school. She learned to read and write from some ladies of the Third Order of St John Eudes who were numerous in the region.

In Jeanne's world children began working at an early age. She would pray her Rosary while tending the herd, on the high cliffs above the Bay of Cancale. The beautiful view uplifted her soul. At the age of 15 she left home and went to work in a wealthy family not far from Cancale. With her new employer, she went to the help of the needy.

In 1801 Napoleon Bonaparte restored religious freedom and a true spiritual awakening ensued. Numerous missions were preached and it was in this fervent atmosphere that the future Foundress of the Little Sisters of the Poor heard the Lord's call.

When a young man asked for her hand in marriage she told him that God wanted her for himself, and was keeping her for a work as yet unknown. And as an immediate response she divided her clothes into two piles, leaving the prettiest to her sisters. She then left for Saint-Servan where for six years she worked as an assistant nurse. She enrolled in the Third Order of St John of Eudes. From that time her one desire was to "be as humble as Jesus".

Health problems obliged Jeanne to leave the hospital. She was taken in by a friend in the Third Order, Miss Lecoq, whom she would serve for 12 years until her death in 1835. In 1839, Jeanne was 47 years old and shared an apartment with two friends: Fanchon, 71, and Virginie Trédaniel, a 17-year-old orphan. In Saint-Servan at that time the economic situation was disastrous; 4,000 out of population of 10,000 were reduced to begging.

One winter evening in 1839, she came across a poor and blind old lady. Jeanne did not hesitate to give the lady her own bed. This was the initial spark that kindled a great blaze of charity. From that time, Jeanne was not to be deterred. In 1841 she rented a large room in which she welcomed 12 elderly people. In 1842, without money, she purchased a dilapidated convent where she soon provided 40 elderly persons with accommodation.

Encouraged by a St John of God brother, she begged for the poor in the streets and founded her institution on abandonment to Providence. In 1845 she won the Montyon Prize, awarded each year "to a poor French man or woman for outstandingly meritorious activity". She founded homes in 1846 in Rennes and in Dinan, in 1847 in Tours, and in 1850 in Angers. The Congregation spread throughout Europe, America, and Africa and shortly after her death, to Asia and Oceania.

It would seem that this fruitfulness was the result of a total and radical dispossession. In 1843, Jeanne had been re-elected Superior. Contrary to all expectations and solely on his own authority, Fr Le Pailleur, named as Superior instead Marie Jamet, who was 21 years old. In his action, Jeanne discerned God's will and supported the work, encouraging the younger sisters by her example.

In 1852, the Bishop of Rennes officially acknowledged the Congregation and appointed Fr Le Pailleur Superior General. His first act was to call Jeanne Jugan back definitively to the Motherhouse for a retirement that was to last 27 long years.

The younger sisters, ever increasing in number with the expansion of the Congregation, did not even realize that she was their Foundress. Jeanne, living in their midst, with her serenity and wisdom, transmitted a constant spirit of praise. "Love God very much; he is so good. Let us entrust ourselves to him".

She died peacefully on 29 August 1879. Her Congregation then numbered 2,400 Little Sisters in 177 homes on three continents. John Paul II beatified her on 3 October 1982.

Excerpted from the Vatican Website

Sts. Felix and Adauctus
In the year 304 Felix was living piously and happily, doing the work of a Christian priest in Rome, when he was captured, along with many other Christians at the start of the persecutions under the Emperor Diocletian. First he was savagely tortured. Then he was sentenced to be beheaded, for no torture sufficed to make him give up his Christian beliefs.

Felix was led to the place of execution. So noble and apparently unconcerned did he seem at the prospect of imminent death that one of the crowd who had so far kept secret his own Christianity, shouted out: 'I too follow and believe the same commandments that this man confesses. I too follow and believe in the same Jesus Christ. And I too will give away my life to further his cause.'

The Roman soldiers rushed to seize the man, and he too was beheaded alongside Saint Felix. Unfortunately no-one even gathered his name. He was therefore dubbed 'Adauctus', which simply means 'the additional one'.

Both martyrs were reverently buried in the cemetery of Commodilla on the Ostian Way. By the time the list of martyrs known as the Depositio Martyrum was compiled in the year 354, they were simply known as 'Felix and Adauctus'.

About thirty years later Pope Damasus ordered that their tomb be restored and he put an inscription over it.

Excerpted from A Calendar of Saints by James Bentley

St. Fiacre
St. Fiacre (also known as Fiachra; Fiachrach; Fiacrius; Fiaker and Fevre) was a hermit at Kilfiachra, Ireland. He left to go to France, and then lived as a solitary at Breuil, Brie, on land given him by St. Faro, bishop of Meaux. Fiacre built a hospice for travelers, attracted many disciples, was known for his charity and aid to the poor, and was consulted by many for his spiritual wisdom. His miracles of healing became legendary. He is the patron saint of gardeners and the cabdrivers of Paris, whose vehicles are called fiacres, since the first coach for hire in Paris was located near the Hotel Saint-Fiacre. He is mentioned in Roman Martyrology for this day.

Excerpted from Dictionary of Saints, John J. Delaney

Patron: Gardeners; herbalist; florists; potters; needlemakers; cab drivers; against hemorrhoids; against syphilis; barrenness; box makers; fistula; hosiers; pewterers; taxi drivers; sterility; tile makers; against venereal disease.

Symbols: Spade and open book; rosary; birds; spade.
Often Portrayed as: man carrying a spade and a basket of vegetables beside him surrounded by pilgrims and blessing the sick.

The Word Among Us

Meditation: Matthew 25:14-30

Common of the Blessed Virgin Mary

Out of fear I went off and buried your talent in the ground. (Matthew 25:25)

More often than not, our fears are based on false expectations. That’s definitely true of this unfaithful servant. Notice his words to the master: “I knew you were a demanding person, harvesting where you did not plant and gathering where you did not scatter.” Somehow, he got the idea that his master was a hard-hearted man who expected him to magically produce vast amounts of wealth from his one talent. So instead of taking a chance, he did nothing.

Unfortunately, this fellow got it all wrong. If his master were that exacting, he wouldn’t have been satisfied with the gains of the other two. But instead, he told them, “Because you have been faithful in small matters, I will give you great responsibilities.” He didn’t add up their returns; he just wanted to know if they had put his wealth to good use. He wanted to know if he could trust them because he had bigger things in mind for them.

That’s the way it is with our relationship to God. While he expects us to bear fruit, he doesn’t play a numbers game. He just wants us to understand the basic principle of spiritual investment: it is only as we give away what he has given to us that we will grow into his likeness. Only then will he give us more of his gifts.

The unfaithful servant feared that he could never please his master, so he didn’t even try. We do something similar when we wait for God to assign us some really important task but then ignore the small ones he gives us every day or when we turn aside from his prompting because we think we’re not good enough. The reality is, God is already delighted with us! If we take our eyes off ourselves and start doing his will, he will multiply our efforts with an abundant harvest. But he cannot use our talents if they are buried in a hole marked “When I’m Ready.”

“Lord, open my eyes to the great gifts you’ve given me and the many opportunities I have to use them. Show me how I can be a vessel of your grace and peace!”

1 Corinthians 1:26-31; Psalm 33:12-13, 18-21

Marriage=One Man and One Woman 'Til Death Do Us Part

Daily Marriage Tip for August 30, 2014:

(Reader’s Tip) Start and end each day by thanking God for letting this person be in your life. Just a quick smile when they walk in the room tells them you care that they are near you.

Rengum Christi

Accountability

U. S. A. | SPIRITUAL LIFE | SPIRITUALITY

August 30, 2014. Saturday of the Twenty-First Week in Ordinary Time

Matthew 25:14-30

Jesus told his disciples this parable: "A man who was going on a journey called in his servants and entrusted his possessions to them. To one he gave five talents; to another, two; to a third, one -- to each according to his ability. Then he went away. Immediately the one who received five talents went and traded with them, and made another five. Likewise, the one who received two made another two. But the man who received one went off and dug a hole in the ground and buried his master´s money. After a long time the master of those servants came back and settled accounts with them. The one who had received five talents came forward bringing the additional five. He said, ´Master, you gave me five talents. See, I have made five more.´ His master said to him, ´Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master´s joy.´ Then the one who had received two talents also came forward and said, ´Master, you gave me two talents. See, I have made two more.´ His master said to him, ´Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master´s joy.´ Then the one who had received the one talent came forward and said, ´Master, I knew you were a demanding person, harvesting where you did not plant and gathering where you did not scatter; so out of fear I went off and buried your talent in the ground. Here it is back.´ His master said to him in reply, ´You wicked, lazy servant! So you knew that I harvest where I did not plant and gather where I did not scatter? Should you not then have put my money in the bank so that I could have got it back with interest on my return? Now then! Take the talent from him and give it to the one with ten. For to everyone who has, more will be given and he will grow rich; but from the one who has not, even what he has will be taken away. And throw this useless servant into the darkness outside, where there will be wailing and grinding of teeth.´"

Introductory Prayer: Lord, I come to you again in prayer. Even though I cannot see you, I know through faith that you are present in my life. I hope in your promise to be with me. I love you, and I know you love me. Accept this prayer as a token of my love.

Petition: Teach me, Lord, to take all that you have given me and make it produce fruit for your kingdom.

1. God’s Gifts: The Gospel tells us clearly that God distributes his gifts among us as he wills, and he entrusts each one of us with a mission. He gives us what we need to produce fruits for his kingdom, and he expects us to use those gifts responsibly and diligently. No two people are exactly alike, and God treats each one individually as a unique person made in his image. We need to live before God and respond to him sincerely by using to the maximum the talents he has given us. Are we making the best use of all that God has given us, or have we neglected some things and taken others for granted? Might we be committing a sin of omission with regards to some of our talents?

2. Life as a Mission: The servants who invest the talents and make a return on them have understood the purpose of their lives and the time they have at their disposal. These servants were generous with everything their master had given them, making it bear fruit, and they received from him the reward of greater intimacy and more responsibility. Each of us is also given a limited amount of time in life to use our various gifts to give glory to God and help save other souls. We too should work every day to hear those words: “Well done, good and faithful servant.”

3. The Useless Servant: How often we are paralyzed by fear or false prudence into doing nothing, into trying just to preserve ourselves! Sometimes we don’t take God’s gifts seriously or think we have been given very little, and we use that as a rationalization for making no effort or for producing little for God. We blame circumstances or others; but the fact is we are neglecting to produce the fruits God wants. The master didn’t expect a return of five talents from the servant to whom he gave only one. He would have been happy with a return of one more, but the lazy servant closed in on his egoism, self-love and laziness. We must resolve to use our God-given talents wisely so as to net him a big return.

Conversation with Christ: Lord, give me the grace and love to work for your kingdom with all the talents that you have given me. Let me return them all to you with real fruits for your kingdom.

Resolution: I will make a plan for evangelizing other souls and look for fruits of holiness in others.

One Bread, One Body

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All Issues > Volume 30, Issue 5

<< Saturday, August 30, 2014 >>

1 Corinthians 1:26-31
View Readings

Psalm 33:12-13, 18-21

Matthew 25:14-30
Similar Reflections

JESUS' JOB FOR NOBODIES

"Consider your situation. Not many of you are wise, as men account wisdom; not many are influential; and surely not many are well-born." —1 Corinthians 1:26

As far as I know, not many sports celebrities, entertainers, politicians, and other famous people read One Bread, One Body. Our book doesn't appeal that much to those who "are wise, as men account wisdom." Therefore, the world generally does not consider our readers influential or wellborn but absurd (1 Cor 1:26-27).

However, the Lord has called and chosen our readers to shame these worldly wise and to reduce to nothing those who think they are really "something; so that mankind can do no boasting before God" (1 Cor 1:28-29).

So, readers of One Bread, One Body, "do your stuff," which is God's stuff. Take up your crosses daily (Lk 9:23). Follow Jesus. Be fools for Christ (1 Cor 4:10). Accept Jesus as your Wisdom, Justice, Sanctification, Redemption, Savior, Lord, and God (1 Cor 1:30). Boast in the Lord (1 Cor 1:31). Witness for Jesus (Acts 1:8). Love Jesus with all your hearts (Mt 22:37). Convict and shame the world (Jn 16:8; 1 Cor 1:27).

May every reader of One Bread, One Body be a sign of contradiction to the world (Lk 2:34) and depose "the mighty from their thrones and [raise] the lowly to high places" (Lk 1:52). May you each hear Jesus call to you: "Well done! You are a good and faithful servant. Since you were dependable in a small matter I will put you in charge of larger affairs. Come, share your Master's joy!" (Mt 25:21, our transl.)

Prayer: Father, may we never be enemies of the cross by being set on the things of the world (Phil 3:18-19).

Promise: "Happy the nation whose God is the Lord." —Ps 33:12

Praise: Jesus healed 15-month-old Kevin's serious stomach burns within twenty minutes.

To My Unborn Child

To my unborn child,
what I wish to give you in times to come,
happiness, and wisdom,
a life filled with fun,
to explore all adventures of your curious mind,
to become knowledgeable of what you'll find,
as I await your arrival and the presence of newborn cries,
I picture how you'll look when I open up my eyes.
I feel your movements every time I wake each day,
letting mommy know that you're okay,
obstacles I hope you'll overcome,
education I know you'll get done,
I stay up late reading to you,
talking to my stomach,
a feeling I never knew,
hungry all the time
'No doubt you're a son of mine',
You make me feel happy even when I'm sad,
because the formation of another life makes me glad.
Proud of you I am,
I already know how you'll be,
a smart 'lil' man for mommy to see,
no worries from me a mom to be,
to a special baby boy I can't wait to see.