Question — Bontempi, Palladium Theologicum V · from Schola Thomistica
Question I: What acceptance of persons is, and what kind of sin
ACCEPTANCE of persons consists and is placed in this: that in the distribution of the goods of the community some person is preferred to others, without consideration of the proportion of merits. So teach D. Thom. here, and there the Thomists, and many Sententiarii in 4. dist. 15. et Summistae V. Acceptio personarum, et V. dignitas, with D. Bonavent. in speculo, cap. 3. And the Saintly Doctor defines it in Confessionali, cap. 1. particula 6. Acceptance of persons is an injustice, whereby person is preferred to person for an undue cause in distributions of what is owed. This definition the Saintly Doctor drew from many holy Fathers, whom he lists in Lib. 3. Pharetrae, cap. 38. But he explains the acts of Distributive Justice opposed to acceptance of persons most excellently, part. 2. de Ecclesiastica Hierarchia, cap. 2. et 3.
ACCEPTIO personarum in eo posita est, et constituta, ut in distributione bonorum communitatis praeferatur aliqua persona aliis, non considerata proportione meritorum. Ita docent D. Thom. hic, et ibi Thomistae, ac multi sententiarii in 4. dist. 15. et Summistae V. Acceptio personarum, et V. dignitas, cum D. Bonavent. in speculo, cap. 3. Eam vero S. Doctor definit in Confessionali, cap. 1. particula 6. Acceptio personae est iniustitia, quae praefertur persona personae propter causam indebitam in distributionibus debitu. Hanc definitionem eruit S. Doctor ex multis sanctis Patribus, quos recenset Lib. 3. Pharetrae, cap. 38. Eos vero actus Distributivae oppositos acceptationi explicat egregie part. 2. de Ecclesiastica Hierarchia, cap. 2. et 3.
Therefore, to distribute the goods of a community, not according to the proportion of merits, but to give them to someone from some undue condition, as Prefecture, or a Chair, because he is rich, not because he is learned and holy; is acceptance of persons, and that mortally.
Igitur distribuere bona communitatis, non iuxta proportionem meritorum, sed alicui dare illa ex aliqua conditione indebita, puta Praelationem, aut Cathedram, quia dives est, non quia doctus, et sanctus; est acceptio personarum, eaque mortifera.
It is proved by D. Bonavent. in the places cited, first from Scripture, Levit. 19. You shall not consider the person of the poor. Deuter. 1. There shall be no distinction of persons; you shall hear the small as well as the great: neither shall you accept the person of anyone, Ecclesiasticus 42. Do not accept a person, so as to offend. James 2. If you accept persons, you commit sin.
Probatur a D. Bonavent. locis adductis, primo Scriptura, Levit. 19. Non consideres personam pauperis. Deuter. 1. Nulla erit distantia personarum, ita parvum audietis, ut magnum: neque accipietis cuiusquamque personam, Ecclesiastici 42. Ne accipias personam, ut delinquas. Iacobi 2. Si personas accipitis, peccatum operamini.
It is proved next by the Saintly Doctor, and D. Thom. because it gravely injures Justice in the public good.
Probatur deinde a S. Doctore, et D. Thom. quia graviter laedit Iustitiam in bono publico.
But two conditions are required by the Theologians with D. Bonavent. in speculo, loco citato, for there to be an Acceptance of persons. The one, that there be a distribution of goods which are of a community; not of the dispenser's own; for then he could say what the Lord says: Is it not lawful for me to do what I will? Matth. 20. The other is that the dispenser be bound by justice to distribute those common goods in that proportion, in compensation of merits.
Duas autem conditiones requirunt Theologi cum D. Bonavent. in speculo, loco citato, ut sit Acceptio personarum. Altera, ut sit distributio bonorum, quae sint communitatis; non autem propria dispensantis; nam tunc dicere is posset, quod ait Dominus: Nonne quod volo possum facere? Matth. 20. Altera est ut dispensator ex iustitia teneatur distribuere ea proportione bona communia in compensationem meritorum.