1198 TRINITARIAN RULE:

A Lexicon

ASSENSUS:   agreement.

This expression is used only once  (i.e. a semel dictum)  in the Rule, namely, in c. 25 which deals with the contracting of a debt by the house:  …prius in capitulo fratribus proponatur et cum eorum fiat consilio et assensu…
 

CAPITULUM:   chapter.

This expression is used five times in the Rule:  four times with reference to the chapter-assembly of the Brothers of the House of the Holy Trinity (c. 2, c. 20, c. 22 and c. 25) and once with reference to the General Chapter of the Brothers of the Order (c. 24).

CAPTIVUS / CAPTIVI:   captive / captives.

The expression is used five times in the Rule, namely in c. 2 (twice) and c. 13 (twice) and c. 20 (once).  It is always used with the an expression for "ransom".  Captivus comes from the past participle (captus) of the Latin verb capere (= to take, to hold).  It means:  a person taken and held as or as if a prisoner of war - one kept in confinement or under restraint and whose situation makes free choice or departure difficult or impossible.  Captivus is more precisely defined for Trinitarians in the relative clause which modifies it in chapter 2:  qui sunt incarcerati pro fide Christi a paganis.  The Medieval Latin word sclavus (= slave) is not used at all in the Rule nor does the Rule use the word servus (= slave, servant) anywhere.  It does use the verb servire 2 times:  once in reference to a candidate serving others in ministry (c. 31 = servire) and once in reference to the Brothers serving at the Canonical Hours (c. 39 = servientium).  The essential difference between the captive and the slave is that the slave is regarded as the personal, legal property/chattel of another (i.e. the owner) and is bound to absolute obedience.  The captive is not so regarded and may hope to be set free in a variety of ways (i.e. a ransom paid, an exchange made, a good-will setting free, the defeat of the captor, etc.). 
 

CARITAS:   charity.

This expression is found four times in the Rule (cptrs. 15, 17, 26) and in very concrete situations.  Interestingly, in c. 15, this word is spelled with a k rather than a c  (karitas).  One is reminded of II Corinthians 5: 14:   Caritas Christi urget nos  (= The love of Christ impels us).  The first use of this expression in c. 17 is very beautiful:  caritatis solatium.  Trinitarians live a ministry of charity in service to the faith.  Interestingly, the first two uses (c. 15 and 17) are as a noun (caritas) and the second two (c. 17 and 26) are as an adverb (caritative).  Innocent III had this expression once in his letter of approbation:  …piis debemus affectibus suffragari et eos cum a caritatis radice procedunt perducere ad effectum….
 

COHABITATIO:   residence, dwellingplace.

This expression is found only once in the Rule, namely, in c. 4:  Fratres possunt esse in una cohabitatione … Thus, it is a semel dictum in the text.  It must be noted that this expression is used here rather than the usual Trinitarian expression domus.  Why is this the case?  Perhaps the wording here is borrowed from elsewhere.  Perhaps this expression  is intentionally used here for one reason or another.  It does seem to be a word foreign to the usual Trinitarian vocabulary.
 

CONSENSUS:   consent.

This expression is used only once - a semel dictum - in the Rule, namely, in c. 2 which deals with donations and the obligation to set aside the tertia pars:  ...semper de consensu illius qui dederit....
 

CONSILIUM:   advice, determination, decision, choice.

This expression is found twice in the Rule, namely, in c. 25 and in c. 27.  The first time it is used in the context of contracting a debt:  …et cum eorum fiat consilio… (c 25).  The second it is used in the context of the selection of the Minister:  Electio ministri per commune fratrum consilium fiat… (c.27).
 

DEUS:   God.

This expression is used twice in the Rule, namely, in c. 23 (…Deus absit…) which deals with fraternal correction and in c. 31 (…pro Deo…) which deals with a candidate for brotherhood  in the Order.
 

DOCTRINA:   doctrine, learning, teaching.

This expression is used only once in the Rule, namely, in c. 27 regarding the election of the minister:  …secundum vite meritum et sapientie doctrinam.   Thus, its use is a semel dictum.
 

ELECTIO:   election.

This expression is used only once, namely, in c. 27 regarding the choosing of the minister:  Electio ministri… .  This is a semel dictum.
 

ELIGERE:   to elect

This expression is used twice in c. 27 in the Rule regarding the choice of the minister:  …nec eligatur secundum dignitated generis sed secundum vite meritum et sapientie doctrinam.  Ille vero qui eligitur sacerdos sit vel clericus ordinibus aptus.
 

EXPENSE:   expenses.

This expression is used five times in the Rule, namely, in c. 2 (three times), c. 13 (once) and c. 31 (once).  Only in this last case is the reference point not the Brothers but rather a candidate for the Order:  ...primo per annum cum expensis suis preter victum...in ordine pro Deo serviat.  This is part of the “economic vocabulary” of the Trinitarian Rule of Life.  Other “economic” expressions used in the Rule include:  argentum, aurum, commutatio rationabilis, debitum, decime, depositum, dividere, emere, fructus, medietas, moderata sustentatio, moderatio, negotium, partes equales, pecunia, pignora,  ponere, precium rationabile, procurator, rationem rendere, redemptio, redimere, reservare, residuum, substantia domus, sumptuosa cibaria, tercia pars, venalis,  vendere …
 

FAMILIA:   family.

This expression is used only once in the Rule, namely, in c. 21 regarding the exhortation to be given every Sunday:  ...sed et familie domus pro capacitate sua ...exhortatio fiat....  This is a semel dictum.
 

FAMULANTES:   household members.

This expression is used only once in the Rule, namely, in c. 2 regarding the sustenance to be provided:  ...cum sui ipsorum et eis necessario famulatium moderata sustentatione.  This is a semel dictum.
 

FIDES:   faith.

This expression is used twice in the Rule.  Both occurrences are found in chapter 2 and deal with the ransom of captives, namely,  incarcerati pro fidei Christi  and   bona fide redimatur.
 

FRATER / FRATRES:   Brother / Brothers.

The 1198 Trinitarian Rule of Life, as do all the subsequent five editions of the Rule, begins with this simple word.  It is the naming of the members of the Trinitarian Order.  It is a biblical expression which resounds throughout the Trinitarian Rule:  Vos autem nolite vocari rabbi; unus est enim magister vester, omnes autem vos fratres estis (Mt. 23: 8).  The expression frater/fratres is used 31 times in the 1198 Rule, while the adverb fraterne is used once (c. 23).  Only clericus  and  laicus  are used in the Rule to qualify this expression.  Trinitarian brotherhood is an essential dimension of the propositum of John de Matha.
 

LICENTIA:   permission.

This expression is used twice in the Rule.  It is found in c. 31 regarding a candidate who is found unacceptable:  …tribuatur ei modeste licentia cum omnibus que attulit recedendi.  It is found again in c. 33 with regard to taking oaths:  Juramenta non faciant, nisi magna necessitate, cum licentia ministri… .
 

MERITUM:   merit.

This expression is used twice in the Rule.  It is found in c. 2 with regard to the ransom of captives:  …secundum merita et statum personarum….  It is also used in c. 27 with regard to the election of the minister:  …sed secundum vite meritum et sapientie doctrinam....  In both instances, it is used to qualify persons.
 

OBEDIENTIA:   obedience

This expression is used twice in the Rule.  It is found in c. 1 regarding the way in which the Brothers are to live:  …sub obedientia prelati domus sue…vivant.  It should be noted that it is the first of the traditional religious life triad (obedience, chastity and without personal possessions) to be signaled in this opening chapter of the Trinitarian Rule.  Each element of this triad is introduced with a separate prepositon:  …sub obedientia…in casitate et sine proprio vivant.  This expression is also found in c. 4 regarding the relationship between the Brothers and the Minister:  …cui fratres repromittere ac impendere obedientiam teneantur.  It is the only element of the triad which is mentioned a second time in the Rule.
 

OPERA  MISERICORDIE:   works of mercy.

This expression is used only once in the Rule. Thus, its use is a semel dictum.  The expression is found in c. 2:  …et in quantum due partes sufficient, exequantur ex illis opera misericordie.  It shows a very open attitude toward the ministries to be carried out by the Brothers on the local level.   The Order formed by the Brothers, of course, is committed to the work of ransoming Christian captives.
 

ORDO:  order, usage.

This expression is used 3 times in the Rule.   It is used twice (c. 3 and c. 31) to refer to the Trinitarians taken as a whole, a religious order.  The first time it refers to the entitling of the churches:  Omnes ecclesie istius ordinis intitulentur nomine Sancte Trinitatis… (c. 3).  The second time  it is used in reference to a person who wants to join the Trinitarians:  Siquis huius ordinis frater esse voluerit… (c. 31).  With a different sense, this expression is used once in the very last chapter (c. 40) of the Rule to specify the manner of shaving the cleric Brothers are to follow, namely, the usage of the Abbey of St-Victor:  In rasura similiter ordinem sancti Victoris sequantur clerici…  
 

PECUNIA:   money.

This expression is used twice in the Rule.  It is found in c. 2 regarding donations made to the Trinitarians:  Cum vero pecunia data fuerit vel aliquid aliud…  It is also found in c. 35 regarding deposits:  Depositum auri vel argenti vel pecunie non liceat eis suscipere.  With the fall of the Roman Empire, the European economy had reverted to a barter system.  Though money continued to be minted, it was not until the 12^th century that a monetary system became fully functional.  The Trinitarians are in the frontier area of medieval society which is moving from a landed to an monetary economy.  Interestingly, the use of pecunia in the c. 2 is followed by a list of other and traditional means of revenue (…terris, pratis, vineis, nemoribus, edificiis, nutrituris…) which could be donated to the Trinitarians.   Land and livestock and goods, naturally, would provide revenue.  Money, however, would be needed in the actual act of ransoming captives.  It is interesting to note that both pecunia and precium are used twice in the Rule.
 

PERSONA:   person.

This expression is used only once in the Rule, namely, in c. 2 where it is specifically applied to both the Christian and the pagan in the act of ransoming captives:   …redimatur christianus pro pagano secundum merita et statum personarum.  Its use, therefore, is a semel dictum.
 

PRECIUM:   price.

This expression is used twice in the Rule.  It should, of course, be read in connection with the noun  redemptio  and the verb  redimere  used in the Rule.  This expression is found twice in c. 2 with regard to the act of ransoming captives and with regard to the division of goods and setting aside the one-third for the work of ransom:  …dato precio rationabili pro redemptione ipsorum  and  …precium inde conveniens in tres partes, ut supra, dividatur.  It is interesting to note that both precium and pecunia are used twice in the Rule.
 

PRELATUS:   prelate.

The Rule uses this expression only twice.  It is found in c. 1:  sub obedientia prelati domus sue.  It is also found in c. 28, regarding the hearing of the brothers’ confessions:   prelatis suis.  In both cases, the sense of this term is the traditional one.  This expression is a general name for an ecclesiastical dignitary who has jurisdiction in foro externo, whether he is a member of the secular or the regular clergy, and whose jurisdiction is not delegated but inherent in the office he holds.  This is the canonical sense of prelatus.  This is the sense of the term as it is used in the Rule.  In a wider sense, this designation is extended to other dignitaries of various kinds who have no special jurisdiction, but are personally granted the title and accompanying honors.  In this sense, prelatus means nothing else than a superiority of rank.  In any case, this too seems to be an word foreign to the usual Trinitarian way of expression. 
 

RATIONALBILIS:  resonable.

This expression is used twice in the Rule.  In c. 2, it is a qualifier with regard to the act of ransoming of Christian captives:  …dato precio rationabili…  and  …ut postea rationabili commutatione et bona fide redimatur Christianus pro pagano secundum merita et statum personarum.
 

REGULA:   Rule.

This expression is used only once in the Rule, namely, in chapter 29, with regard to the obligation of the Minister to follow the Rule completely:  Sollicite vero minister provideat ut precepta regule sicut ceteri fratres per omnia teneat.  It should be noted that this document, therefore, refers to itself as a Rule.  It also should be noted that Innocent III, in approving this document, also referred to it as a Rule:  …regulam iuxta quam vivere debeatis….  The Trinitarian Rule of Life can well be called  a “rule of service” rather than a “rule of power”.
 

SACERDOS:   priest.

This expression is used only twice in the Rule and both occurences are in c. 27 with regard to the qualifications of the one to be elected Minister:  …Ille vero qui eligitur sacerdos sit … Minister vero, sive maior sive minor, sacerdos sit.  Because of its isolated use here, this expression seems to be a word foreign to the usual Trinitarian vocabulary of frater, clericus, laicus.
 

SAPIENTIA:   wisdom, understanding, knowledge.

This expression is used only once in the Rule, namely, in c. 27 with regard to the election of the minister:  …sed secundum vite meritum et sapientie doctrinam.
 

SINE  PROPRIO:   without personal possessions.

This phrase regarding the life of the Brothers is used only once and thus is a semel dictum.  It is found in c. 1:  …in castitate et sine proprio vivant.  By this dispossession, the Brothers become voluntary pauperes, of whom the Rule also speaks.  It should be noted that, while obedient Brothers make an obedient community and chaste Brothers make a chaste community, Brothers living sine proprio do not make a poor community, except by force of circumstances.  This phrase should be read in connection with what is said in c. 31 about someone who, wishing to become a Brother of this Order, spends a year in probation:  ...primo per annum cum expensis suis preter victum, habitu suo et omnibus suis retentis  and  …tribuatur ei modeste licentia cum omnibus que attulit recedendi.
 

TRINITAS:  Trinity. 

This expression occurs three time is the Rule.  It is found in c. 1:  Fratres domus Sancte Trinitatis… .  It is found in c. 3:  Omnes ecclesie istius ordinis intitulentur nomine Sancte Trinitatis… .  Finally, it is found in c. 4:  …minister domus Sancte Trinitatis… .
 

 VICTUS:   food.

This expression occurs three times in the Rule.  It is found in c. 13 regarding what foodstuffs may and may not be bought:  Nil emant ad victum preter panem et pulmentum....   It is also found in c. 15 regarding the charity among the Brothers:  …ut eodem victu, vestitu, dormitorio, refectorio et eadem mensa utantur.  Finally, it is found in c. 31 regarding the sustenance of a candidate:  ...cum expensis suis preter victum....