COMMENTARIA IN QUATUOR LIBROS SENTENTIARUM -- Lib. I, d. 12, a. 1, q. 3: S. BONAVENTURAE

S. Bonaventurae Bagnoregis S. R. E. Episc. Card. Albae atque Doctor Ecclesiae Universalis	St. Bonaventure of Bagnoregio Cardinal Bishop of Alba & Doctor of the Church
Commentaria in Quatuor Libros Sententiarum	Commentaries on the Four Books of Sentences
Magistri Petri Lombardi, Episc. Parisiensis	of Master Peter Lombard, Archbishop of Paris
PRIMI LIBRI	BOOK ONE
COMMENTARIUS IN DISTINCTIONEM XII.	COMMENTARY ON DISTINCTION XII
ARTICULUS UNICUS. Quaestio III.	ARTICLE SOLE Question 3
Opera Omnia S. Bonaventurae, Ad Claras Aquas, 1882, Vol 1, pp. 223-224. Cum Notitiis Originalibus	Latin text taken from Opera Omnia S. Bonaventurae, Ad Claras Aquas, 1882, Vol. 1, pp. 223-224. Notes by the Quaracchi Editors.
QUAESTIO III. Utrum Spiritus sanctus mediante Filio a Patre procedat.	QUESTION 3 Whether the Holy Spirit proceeds from the Father by means of the Son.
TERTIO QUAERITUR, utrum Spiritus sanctus procedat a Patre mediante Filio.	THIRD IT IS ASKED, whether the Holy Spirit proceeds from the Father by means of the Son.
1. Et quod sic, videtur per Hilarium duodecimo de Trinitate,¹ qui loquens ad Patrem ait: « Spiritum sanctum, qui ex te per eum est, promerear »: ergo Spiritus sanctus est a Patre per Filium, ergo mediante Filio.	1. That that (it is) so, seems through (St.) Hilary (of Poitiers) in the twelfth (book) On the Trinity,¹ who speaking to the Father says: « May I deserve the Holy Spirit, who is from [ex] Thee through Him »: therefore the Holy Spirit is from the Father through the Son, therefore by means of the Son.
2. Item, Richardus² dicit, quod in divinis est processio immediata tantum, et mediata et immediata — mediata tantum esse non potest — et dicit, quod mediata et immediata est processio Spiritus sancti ex Patre: ergo cum non possit cadere medium nisi Filius, Spiritus sanctus procedit a Patre mediante Filio.	2. Likewise, Richard (of St. Victor)² says, that among the divine there is a procession only immediate, and one mediate and immediate — one only mediate there cannot be — and he says, that the one mediate and immediate is the procession of the Holy Spirit out of the Father: therefore since a medium cannot occur (There) except the Son, the Holy Spirit proceeds from the Father by means of the Son.
3. Item, similis est processus in illa Trinitate processui imaginis creatae;³ sed amor procedit a mente mediante intelligentia: ergo Spiritus sanctus procedit a Patre mediante Filio. Si dicas, quod non est similitudo quantum ad hoc: ergo destruitur ratio imaginis, quia imago debet repraesentare ordinem et origniem personarum, non tantum numerum in personis, quia hoc⁴ etiam est in vestigio.	3. Likewise, similar is the processing in that Trinity to the processing in the created image;³ but love proceeds from the mind by means of understanding [intelligentia]: therefore the Holy Spirit proceeds from the Father by means of the Son. If you say, that there is not a similitude as much as regards this: therefore the reckoning of the image is destroyed, because an image ought to represent the order and origin of the Persons, not only the number among the Persons, because this⁴ is also in the vestige.
4. Item, si solus Filius spiraret,⁵ ita quod non Pater, tunc Pater diceretur spirare, sed mediante Filio, ita quod esset processio mediata tantum: ergo cum spiratio conveniat Patri per se et conveniat ei per hoc, quod est principium Filii spirantis, ergo convenit ei et mediate et immediate; sed si hoc,⁶ Spiritus sanctus procedit a Patre mediante Filio.	4. Likewise, if the Son alone spirates,⁵ so that the Father (does) not, then the Father would be said to spirate, but by means of the Son, so that there would be only a mediated procession: therefore since spiration befits the Father per se and befits Him through this, that He is the principle of the Son spirating, therefore it befits Him both mediately and immediately; and if this,⁶ the Holy Spirit proceeds from the Father by means of the son.
CONTRA: 1. Nobilius est immediatum principium, quam mediatum; sed omne nobilius est Deo tribuendum:⁷ ergo si Pater est nobilissimum principium Spiritus sancti, ergo tantum immediate, non mediate producit ipsum. Si tu dicas, quod producit simul mediate et immediate; contra: mediatum et immediatum sunt opposita; sed opposita non sunt simul vera de eodem et respectu eiusdem:⁸ ergo impossibile est, quod simul producat mediate et immediate.	ON THE CONTRARY: 1. More noble is an immediate principle, than a mediate one; but everything more noble is to be attributed to God:⁷ therefore if the Father is a most noble principle of the Holy Spirit, therefore He produces Him only immediately, not mediately. If you say, that He produces at once mediately and immediately; on the contrary, the mediate and immediate are opposites; but opposites are not at the same time true of the same and in respect of the same:⁸ therefore it is impossible, that He produces at once mediately and immediately.
2. Item, sicut se habet per se ad per accidens, ita mediatum ad immediatum; sed Deus nullius, cuius est causa per se, et causa per accidens: ergo nullius, cuius est principium immediatum, est principium mediatum.	2. Likewise, just as per se holds itself to per accidens, so the mediate to the immediate; but God is a cause per accidens of nothing, of which He is the cause per se: therefore of nothing, of which He is an immediate principle, is He a mediate principle.
3. Item, magis est immediatum quod nullo modo recipit medium, quam quod recipit medium; sed Filius nullum medium recipit in spirando: ergo immediatius producit, quam producat Pater: non ergo uniformiter omnino producunt Pater et Filius Spiritum sanctum.	3. Likewise, (a thing) is more immediate, which in no manner receives a medium, than that which receives a medium; but the Son receives no medium in spirating: therefore more immediately does He produce, than does the Father produce: therefore not entirely uniformly does the Father and the Son produce the Holy Spirit.
CONCLUSIO. Spiritus sanctus procedit a Patre tum immediate, tum mediante Filio.	CONCLUSION The Holy Spirit proceeds from the Father both immediately, and by means of the Son.
RESPONDEO: Dicendum, quod, sicut vult Richardus, productio⁹ Spiritus sancti est mediata simul et immediata: mediata, in quantum est a Filio, et Filius a Patre; sed immediata, in quantum ipse Spiritus sanctus ab ipso Patre spiratur.	I RESPOND: It must be said, that, just as Richard (of St. Victor) wants, the production⁹ of the Holy Spirit is at once mediate and immediate: mediate, inasmuch as He is from the Son, and the Son from the Father; but immediate, inasmuch as the Holy Spirit is Himself spirated from the Father Himself.
Et huius exemplum ponitur in exitu Abel de Adam. Abel enim¹⁰ immediate exiit de Adam, quia ipse ex lumbis suis genuit eum; nihilominus exiit mediate, quia exiit ab Eva, quae fuit ab Adam sive de Adam deducta. Et hunc modum oportuit esse in Deo propter summam germanitatem. Si enim tantum mediata esset processio Spiritus sancti, ut tantum esset a Filio, non esset summa germanitas Spiritus sancti cum Patre. Similiter, si omnino immediata, ut esset a Patre tantum, non esset summa germanitas cum Filio. Et sic concedendum,¹¹ quod mediate Filio.	And an example of this is posited in the going-forth [exitu] of Abel from [de] Adam. For¹⁰ Abel went forth immediately from Adam, because the latter begot him from [ex] his own loins; nevertheless he went forth mediately, because he went forth from [a] Eve, who was from Adam or drawn from Adam [de Adam deducta]. And it was necessary [oportet] that this manner (of procession) be in God on account of (His) Most High Kinship [germanitatem]. For if there were only a mediated procession of the Holy Spirit, as would be only from the Son, there would not be a most high kinship of the Holy Spirit with the Father. Similarly, if (it were) entirely immediate, as would be only from the Father, there would not be a most high kinship with the Son. And in this manner it must be conceded,¹¹ that (He proceeds) by means of the Son.
1. Ad illud ergo¹² quod obiicitur in contrarium, quod nobilius est immediatum principium; dicendum, quod mediatio est tribus modis. Quaedam enim est mediatio, quae excludit immediationem tantum, ut quando effectus ultimus non continuatur influentiae . . .	1. To that, therefore,¹² which is objected in the contrary, that more noble is an immediate principle; it must be said, that there is mediation in three manners. For a certain (kind) is the mediation, which excludes only immediation, as when the last effect is not united in an unbroken manner [non continuatur] to the influence . . .
¹ In fine. Vide lit. Magistri, c. 2. ² Libr. V. de Trin. c. 7-9. ³ De imagine crata vide supra d. 3. p. II. praesertim a. 2. q. 2. et 3. ⁴ Fide mss. et ed. 1 substituimus hoc pro haec, quod Vat. perperam ponit. Sub hoc intellige: repraesentare numerum. ⁵ Ex pluribus mss. ut I aa bb et ed. 1 mutavimus spirat in spiraret, quod subnexis magis congruit. Mox post tunc Pater ed. 1 addit non. ⁶ In ed. 1 additur ergo. ⁷ Unus alterve codex ut Y cc attribuendum. ⁸ Vide Aristot., XI. Metaph. c. 4 (X. c. 5.), et de Praedicam. c. de Oppositis. ⁹ Cod. E processio. ¹⁰ Vat., plurimis mss. et ed. 1 refragantibus, omittit enim. — De hoc exemplo vide Richard. a S. Vict., V. de Trin. c. 6. ¹¹ Cod. V addit est; cod. O autem post quod adiungit procedit. ¹² Ope plurium mss. ut A F W etc. et ed. 1 supplevimus ergo.	¹ At the end. See (here) the text of Master (Peter), ch. 2. ² On the Trinity, Bk. V, chs. 7-9. ³ On the created image see above d. 3, p. II, especially a. 2, q. 2 and 3. ⁴ Trusting in the manuscripts and edition 1, we have substituted this [hoc] for this (similitude) [haec], which the Vatican edition faultily put there. Under the term “this” understand: the representation of number [repraesentare numerum]. ⁵ From very many manuscripts, such as I aa bb and edition 1, we have changed spirates from the indicative to the subjunctive, because this is more congruous with what is subjoined. Then after the Father would [tunc Pater] edition 1 adds not [non]. ⁶ In edition 1 there is added therefore [ergo]. ⁷ One or the other codex, such as Y and cc, have attributed [attribuendum]. ⁸ See Aristotle, Metaphysics, Bk XI, ch. 4 (Bk. X, ch. 5), and On the Predicaments, ch. on Opposites. ⁹ Codex E has procession [processio]. ¹⁰ The Vatican edition, disagreeing with very many manuscripts and edition 1, omits For [enim]. — On this example, see Richard of St. Victor, On the Trinity, Bk. V, ch. 6. ¹¹ Codex V adds the presumed it must [est]. ¹² With the help of very many manuscripts, such as A F W etc. and edition 1, we have supplied therefore [ergo].

p. 224

causae prioris, sed per medium omnino producitur, priori non cooperante;¹ et haec dicit ordinem et diversitatem agentium et separationem. Alio modo dicitur mediatio, prout dicit ordinem causarum ad invicem, non separationem in agendo, sed solum diversitatem agentium² et ordinem. Tertio modo, prout dicit ordinem, non tamen separationem virtutum agentium nec diversitatem.	of the prior cause, but is produced entirely through a medium, with the prior not cooperating;¹ and this (signification of “mediation”) means the order and diversity and separation of the agents. In another manner “mediation” is said, insofar as it means the order of the causes to each other, not (their) separation in acting, but only the diversity and order of the agents.² In the third manner, insofar as it means order, not however the separation of the virtues of the agents nor (their) diversity.
Prima mediatio non cadit in Deo, quia Deus est causa simpliciter prima, cuius influentia est tanta, quod nulla creatura aliquid agit, eius influentia remota; et ideo nihil a³ Deo exit mediate tantum. Secunda mediatio cadit in Deo respectu effectus producti a causa creata, quia ibi est ordo causarum et diversitats virtutum; et tamen non est separatio, quia Deus intime agit, quia per se ipsum; agit⁴ nihilominus per virtutem creatam, quae ab ipso est. Tertia mediatio cadit in operatione divina, in qua sunt agentes personae, in quibus attenditur ordo, quia una habet ab alia quod agat, sed tamen nec est ibi virtutum diversitas nec separatio vel distantia aliqua, immo una virtute et aeque intime agunt. Et sic Pater mediante Filio producit Spiritum sanctum, non quia sit medium distantiae vel differentiae, sed quia, quod Filius producat, hoc habet a Patre, ita quod est ibi quidam ordo. Et sic patet responsio ad sequens, cum dicit, quod mediatum et immediatum sunt opposita; verum est enim primo modo, sed non secundo nec tertio.⁵	The first mediation does not occur in God, because God is the simply first cause, the influence of whom is so great, that no creature does anything, removed from His influence; and for that reason nothing goes forth from³ God only mediately. The second mediation occurs in God in respect of an effect produced by a created cause, because there is an order of causes and a diversity of virtues there; and yet there is not a separation, because God acts most interiorly, because it (exists) through Himself; nevertheless He acts⁴ through the created virtue, which is from it. The third mediation occurs in the divine operation, in which the Persons are agents, in which there is attained an order, because One has from the Other that He acts, but yet neither is there There a diversity of virtues nor a separation and/or any distance, nay They act by one virtue and equally most interiorly. And in this manner the Father produces by means of the Son the Holy Spirit, not because there is a medium of distance and/or a difference, but because, ‘that the Son produces’, He has this from the Father, so that There there is a certain order. And thus is clear the response to the following, when he says, that the mediate and immediate are opposites; for it is true in the first manner, but not in the second nor in the third.⁵
2. Ad illud quod obiicitur, quod Deus nullius est causa per accidens, ergo nec mediate; dicendum quod per accidens aliquid causare derogat veritati⁶ causae supremae. Illius enim dicitur aliquid causa esse per accidens, cuius est causa per aliquid aliud, quod non est ab ipso, sed aliunde; si ergo Deus alicuius esset causa per accidens, non esset causa universalissima et prima, et ita nec nobilissima. Sed⁷ mediatio non repugnat nobilitate causae supremae. Causare enim aliquid⁸ per se et per id quod ab ipso est non dicit indignitatem, immo dignitatem, quia dignitas est non tantum per se aliquid posse, sed posse alii communicare, ita tamen quod ille sine eo nihil possit.	2. To that which is objected, that of nothing is God a cause per accidens, therefore neither mediately; it must be said that to cause anything per accidens derogates from the truth⁶ of the supreme Cause. For something is said to be the cause per accidens of that, of which it is the cause through something else, which is not from it, but from another; if therefore God would be the cause of anything per accidens, He would not be the most universal and first cause, and thus neither the most noble. But⁷ mediation is not repugnant to the nobility of the supreme Cause. For to cause anything⁸ per se and through that which is from itself does not mean an indignity, nay dignity, because dignity is not only to be able (to do) something per se, but to be able to communicate to another, however so that the latter can do nothing without it.
3. Ad illud quod ultimo obicitur, quod Filius est immediatior cause; dicendum, quod non valet, quia ista mediatio, quae praedicta est, non repugnat immediationi, et ideo non diminuit eam.	3. To that which is objected last, that the Son is a more immediate cause; it must be said, that (that argument) is not valid, because that mediation, which the aforesaid is, is not repugnant to immediation, and for that reason does not diminish it.
SCHOLION.	SCHOLIUM
I. Pro elucidatione huius quaestionis servire potest quod dicit Petr. a Tar. (hic q. 1. a. 3): « Respiciendo ad principium quo spirant, aeque immediate procedit Spiritus sanctus a Patre, sicut a Filio; respiciendo ad ipsos spirantes, similiter aeque immediate procedit a Patre, sicut a Filio, sed nihilominus etiam mediate procedit a Patre, quia non solum per se spirat, sed etiam mediante Filio ».	I. What (Bl.) Peter of Tarentaise says (here in q. 1, a. 3) can be useful for the elucidation of this question « In looking back to the principle by which They spirate, the Holy Spirit proceeds equally immediately from the Father, as from the Son; in looking back to Those spirating, similarly He proceeds equally immediately from the Father, as from the Son, but nevertheless He proceeds mediately from the Father, because He spires not only through Himself, but also by means of the Son ».
II. Locutio: procedere mediante Filio in eodem sensu explicatur a S. Thom. (S. I. q. 36. a. 3. ad 1. 2.). — Tres modi mediationis, qui in solut. ad 1. occurunt, exemplis magis illustrari possunt. Primi modi exemplus est avus, qui est causa tantum mediata filiorum sui fili; et sic mediate et immediate contradictorie opponutur, nec talis mediatio Deo tribui potest. Secundi modi exemplum in ipso textu adducitur, scil. cooperatio Dei cum actibus creaturarum. Deus enim sic operatur mediantibus causis secundis, ut tamen ista mediatio non excludat immediatam operationem divinam, qua intime attingit et causam secundam et effectum eius; sic sumtum mediatum et immediatum non opponuntur. Tertius modus mediationis respicit tantum ordinem divinarum personarum ad invicem, sive attendatur in operibus divinis ad extra, quae sunt indivisa, et datur in spiratione Spiritus sancti, in qua est ordo spirantium.	II. The saying: “to proceed by means of the Son” is explained in the same sense by St. Thomas (Summa, I, q. 36, a. 3, ad 1 and 2). — The three manners of mediation, which occur in the solution to n. 1, can be illustrated with more examples. An example of the first manner is the grandfather, who is only a mediated cause of the sons of his own son; and in this manner “mediately” and “immediately” are contradictorily opposed, nor can such a mediation be attributed to God. An example of the second manner is adduced in the text itself, namely, the cooperation of God with the acts of creatures. For God so works by means of second causes, yet so that that mediation does not exclude the immediate Divine Operation, by which He touches [attingit] most interiorly both the second cause and its effect; taken in this manner the “mediate” and “immediate” are not opposed. The third manner of mediation respects only the order of the Divine Persons to each Other, or is attained in the Divine Works ad extra, which are undivided, and (the former) is given in the spiration of the Holy Spirit, in which there is a order of the Ones spirating.
III. Circa id quod dicit ad 2, Deum non esse causam per accidens, cfr. II. Sent. d. 37. q. 2. a. 2, ubi dicit: Causa per accidens dicitur respectu intentionis, non quatenus accidens est differentia entis.	III. About that which he said at n. 2, that God is not a cause per accidens, cf. Sent., Bk. II, d. 37, q. 2, a. 2, (in reply to n. 4), where he says: A cause per accidens is said in respect of an intention, not to the extent that an accident is a difference of a being.
IV. Quoad conclusionem: Cfr. Alex. Hal., S. p. I. q. 45. m. 6. — S. Thom., hic q. 1. a. 3; S. I. q. 36. a. 3. — B. Albert., hic a. 1. — Petr. a Tar., hic q. unic. a. 3. — Richard. a Med., hic q. 3. — Aegid. R., hic 2. princ. q. 2. — Durand, hic q. 3.	IV. In regard to the conclusion: Cf. Alexander of Hales, Summa, p. I, q. 45, m 6. — St. Thomas, here in q. 1, a. 3; Summa, I, q. 36, a. 3. — Bl. (now St.) Albertus (Magnus), here in a. 1. — (Bl.) Peter of Tarentaise, here in q. sole, a. 3. — Richard of Middleton, here in q. 3. — Giles the Roman, here in 2nd. princ., q. 2. — Durandus, here in q. 3.
¹ Cod. A operante. Ed. 1 paulo infra post Alio modo habet est pro dicitur. ² Auctoritate mss. et edd. 1, 2, 3, 6 expunximus virtutum, quod Vat. praemittit verbo agentium. Mox post Tertio modo cod. X repetit dicitur mediatio. ³ Fide mss. et ed. 1 substituimus a loco ex. ⁴ Vat., interpunctione mutate, refert verbum agit ad per se ipsum, atque deinde adiungit et, sed mss. obnitentibus; ed 1 loco et bene repetit agit; cod. F minus bene post nihilominus addit est actio, insuper secundum ponit pro per. ⁵ Varii codd. varie legunt; cod. F loco enim ponit sed; cod H. post enim addit aliquo modo scilicet; multi codd. cum edd. 1, 2, 3 mendose verum est enim, sed non primo modo sed secundo vel tertio; cod. T incomplete verum est enim, sed non cadit mediatio in Deo primo modo, sed secundo vel tertio, quae lectio a posteriore manu mutata est in eam quam habet Vaticana. Coniectamus, lectionem genuinam esse: verum est enim primo modo; sed non cadit meditatio in Deo primo modo, sed secundo vel tertio, qua lectione et codices reconciliantur. ⁶ In cod. H additur et nobilitati; in cod. T a secundo manu nomen veritati mutatum est in universalitati. — De causa per se et per accidens cfr. Aristot., II. Phys. text. 50. (c. 5.), ubi ait: Ut enim et ens, aliud quidem per se est, aliud autem secundum accidens; sic et causam contingit esse, ut ipsius domus per se quidem causa est aedificativum, secundum accidens autem album aut musicam. Itaque per se causa, definita est; quae vero secundum accidens, indefinita; infinita enim uni accidunt. Sicut igitur dictum est, cum in iis, quae propter aliquid (finem) fiunt, hoc fiat, tunc dicitur a causa et a fortuna. ⁷ Pauci codd. ut V X Z addunt haec; cod. Y melius post mediatio adiungit quae in Deo ponitur. ⁸ Ex antiquioribus mss. et edd. 1, 6 substituimus aliquid loco aliud. Mox aliquid codd. ut B T X illud pro id, et paulo infra cod. Y cum ed. 1 dignitatis loco dignitas.	¹ Codex A has operating [operante]. Edition 1 a little below this, after In another manner [Alio modo], has is [est] in place of is said [dicitur]. ² On the authority of the manuscripts and edition 1, we have expunged the of the virtues [virtutum], which the Vatican edition prefixed to the words of the agents [agentium]. Then after In the third manner codex X repeats mediation is said [dicitur mediatio]. ³ Trusting in the manuscripts and edition 1, we have substituted from [a] for out of [ex]. ⁴ The Vatican edition, with changed punctuation, refers the verb acts to the previous phrase, rendering it as it acts through Himself [per se ipsum agit], and then inserting an and [et], but against the manuscripts; edition 1 in place of and [et] repeats well enough acts [agit]; codex F less well after nevertheless [nihilominus] adds there is an action [est actio], and moreover puts according to [secundum] in place of the through [per] which follows. ⁵ Varius codices read variously; codex F in place of for [enim] has but [sed]; codex H after for [enim] adds in some manner, that is [aliquot modo scilicet]; many codices, together with editions 1, 2 and 3, erroneously read for it is true, but not in the first manner but in the second and/or third [verum est enim, sed non primo modo sed secundo vel tertio]; codex T reads incompletely for it is true, but mediation does not occur in God in the first manner, but in the second and/or third [verum est enim, sed non cadit mediatio in Deo primo modo, sed secundo vel tertio], which reading has been changed by a later hand into that which the Vatican edition has. We conjecture that the genuine reading is: for it is true in the first manner; but mediation does not occur in God in the first manner, but in the second and/or third, by which reading the codices are also reconciled. ⁶ In Codex H there is adds and the nobility [et nobilitati]; in codex T by a second hand the noun truth [veritati] has been changed into universality [universalitati]. — On a cause per se and per accidens, cf. Aristotle, Physics, Bk. II, text 50 (ch. 5), where he says: For as even a being [ens], is indeed one (thing) per se, but another according to accident; so it also happens to be, that his house per se is indeed a cause of the building process [causa aedificativum], but according to accident white or decorated. And thus as a per se cause, it is definite, which, however, according to accident, is indefinite; for infinite (accidents) accede to one (being). Therefore just as has been said, when among those, which come into being for the sake of any (end), there comes to be this, then it is said (by the common man to be) by cause and by chance. ⁷ A few codices, such as V X and Z, add this [haec]; codex Y, better, adds after mediation adds which is posited in God [quae in Deo ponitur]. ⁸ From the more ancient manuscripts and editions 1 and 6, we have substituted anything [aliquid] for another [aliud]. Then some codices, such as B T and Z, have that [illud] for that [id], and a little below this codex Y together with edition 1 has of dignity [dignitatis] for dignity [dignitas].

The English translation here has been released to the public domain by its author. The / symbol is used to indicate that the text which follows appears on the subsequent page of the Quaracchi Edition. The translation of the notes in English corresponds to the context of the English text, not that of the Latin text; likewise they are a freer translation than that which is necessitated by the body of the text. Items in square [ ] brackets contain Latin terms corresponding to the previous English word(s), or notes added by the English translator. Items in round ( ) brackets are terms implicit in the Latin syntax or which are required for clarity in English.

Commentaria in Quatuor Libros Sententiarum

Commentaries on the Four Books of Sentences

COMMENTARIUS IN DISTINCTIONEM XII.

COMMENTARY ON DISTINCTION XII