隱修會規·懺悔書與書信 第 10 章

On the diversity of faults. The diversity of faults ought to be healed by the medicine of a diversity of penances; and so, brethren, it has been thus appointed by the holy Fathers, that we make confession of all things, not only of capital crimes, but also of the greater negligences, for confession and penance free from death. Therefore not even these small sins are to be neglected in confession, for, as it is written, 'He that neglects small things falls little by little' (Ecclesiasticus XIX); so that confession be made before the table, before entering the beds, or to whomever it may be easy to give it. Therefore he who has not kept the blessing at table, and has not answered 'Amen,' is appointed to be corrected with strokes.

If anyone has spoken while eating, not because of another brother's need, six strokes. He who has called anything his own, six strokes; and he who has not signed the spoon which he licks, six strokes. If anyone has spoken with applause, that is, in a louder sound than usual, six strokes. If the lamp is not signed, that is, when it has been lit by a younger brother and is not presented to the elder for signing, six strokes. If anyone has done any vain work, let him be corrected with six strokes. Whoever among the brethren to whom the care of cooking or of serving is committed has spilled even the least bit of anything, it is appointed that he be corrected by prayer in church after the office is completed, so that the brethren pray for him.

He who has forgotten the humiliation at the synaxis, that is, in the office (this is the humiliation in church after the end of each psalm), let him do penance in like manner; in like manner he who has lost crumbs, let him be corrected by prayer in church. Yet let this small penance be enjoined on him only if he has spilled some small thing; but if through negligence, or forgetfulness, or by violating his vigilance, he has lost more than usual, whether in liquids or in dry things, let him do penance with a long pardon in church, prostrate and moving no limb, while they chant twelve psalms at the twelfth hour.

Or assuredly, if it is a large amount that he has spilled — if, with negligence intervening, he has spilled and lost quarter-measures of beer or measures of any kind of things — then, after so many days have been reckoned during which he had been accustomed to receive that for the support of his own life, let him know that he has lost it for himself, so that instead of beer he drinks water. When something is poured out upon the table or falls off it, let a pardon while seated suffice. He who, going out of the house to ask for prayer, has not humbled himself, and after receiving the blessing has not signed himself nor approached the cross, is appointed to be corrected with twelve strokes. Likewise he who has forgotten prayer before work or after work, twelve strokes. And he who has eaten without a blessing, twelve strokes.

And he who, returning to the house and asking for prayer, has not bowed himself within the house, let him be corrected with twelve strokes. But the brother who has confessed all these things, and the rest, up to the imposition of a half-penance — that is, the half-penance — let him be moderate in things like these. Meanwhile, he who has not properly guarded against a cough at the beginning of a psalm is appointed to be corrected with six strokes; likewise he who has struck the chalice of salvation with his teeth, six strokes. He who has not kept the order of the sacrifice at the offering, six strokes. The priest offering, who has not pared his nails, and the deacon whose beard has not been trimmed: when receiving the sacrifice from the rack and approaching the chalice, six strokes.

And he who smiles at the synaxis, that is, in the office, six strokes; if he has burst into the sound of laughter, the half-penance — unless it happened pardonably. The priest offering and the deacon guarding the sacrifice must take care not to wander with roving eyes; but if they have neglected this, they are to be corrected with six strokes. He who has forgotten the chrism-case, while going far off to some work, twenty-five strokes. If he has left it on the ground in the field and finds it at once, fifty strokes; if he has raised it up onto wood, thirty; if it remains there through the night, the half-penance. He who receives the consecrated bread while unclean, twelve strokes; he who forgets to make the oblation, until he goes to offer, a hundred strokes.

He who utters idle tales to a stranger, if he at once reprehends himself, only a pardon; but if he does not reprehend himself, but excuses himself as to how he ought to excuse them, the imposition of silence, or fifty strokes. He who offers an excuse with simplicity, when he is taken to task about something, and does not at once, asking pardon, say: 'It is my fault, I repent,' fifty strokes. He who offers counsel against counsel, even with simplicity, fifty strokes. He who has shaken the altar, fifty strokes. He who utters speech aloud without lowering it, except where there is necessity, the imposition of silence, or fifty strokes;

he who excuses himself in order to gain pardon, fifty strokes. He who answers a brother who points something out: 'It is not so as you say' — except for elders who speak simply to juniors — the imposition of silence, or fifty strokes. Only this is permitted to a brother of equal rank: if something is more truly so than the other says, and he remembers, to say: 'If you recall rightly, brother'; and the other, hearing this, should not insist on his own statement, but humbly say: 'I trust that you remember better; I, through forgetfulness, erred in my word; I repent that I spoke amiss.' Behold the words of the sons of God: 'Nothing through contention,' as the Apostle says, 'nor through vainglory, but in humility of spirit each esteeming the other higher than himself' (Philippians

II, 3). But as for the rest, he who excuses himself is to be judged not a spiritual son of God, but a carnal Adam. And if such a one does not quickly flee to the harbor of the rest of the Lord's humility, but, opening to others the entrance to excessive contradictions, persists in pride, let him, for the sake of doing penance, be separated from the liberty of the holy Church in a cell, until his good will be recognized, and through humility he be again grafted into the holy congregation. He who utters speech, even a little, to find fault with the work of the doorkeeper, or the doorkeeper if he has not well kept the hours, the imposition of silence, or fifty strokes. He who offers correction against correction — that is, chastising the one chastising him — three impositions of silence.

And he who, seeing some fault in his brother, hides it until he is himself corrected for some other vice, or for that very one, and then brings it forth against the brother, three impositions of silence. He who finds fault with the works of other brethren, or disparages them, three impositions of silence. He who disparages any brother, or hears one disparaging and does not at once correct him, three impositions of silence. He who utters any contention with sadness, let him in like manner do penance with three impositions of silence. He who, finding fault with his superior in something, does not wish it to be reported, until he reports it to the abbot, three impositions of silence — unless all these things be done by a modest confession. If any brother is sad, let him, if it can be done, receive consolation;

if he is able to bear it, let him suppress his confession for the time, so that he may speak more modestly: when the sadness has ceased, let the brethren pray for him. If anyone says to a kinsman of his, urging him while he dwells in another place: 'It is better that you dwell with us, or with certain others,' three impositions of silence. And he who blames any brother who is rendering service, three impositions of silence. He who teaches a kinswoman who is reciting an art, or anything else imposed by the elders, so that she may better learn her lesson, three impositions of silence. He who dares to say to his superior: 'You shall not judge my case, but our abbot, or the other brethren'; or:

'We shall all go to the abbot,' he ought to be chastised in penance forty days on bread and water — unless he himself, prostrate before the brethren, says: 'I repent, for I spoke amiss.' Any brother detained in some work, though he be wearied, let him nevertheless say to the steward concerning his own affair: 'If it please you, I will speak to the abbot; but if not, I will not speak'; and concerning another's affair: 'If you repeat the request, let it not seem hard to you if perhaps I speak to the abbot, that obedience may be kept.' He who does not return what he has borrowed by the next day, if he himself returns it when reminded, six strokes; if he has forgotten it until it is sought, twelve.

If anyone has forgotten to ask for the penance due him until the next day, six strokes. He who murmurs, or says: 'I will not do it unless the abbot, or the second-in-command, says so,' three impositions of silence. An unnecessary running, or a leaping, twelve blows. It is forbidden for anyone to hold another's hand. Let the steward take care that hospitality be shown to those arriving, whether to pilgrims or to the other brethren; and let all the brethren be ready to minister with every service for God's sake. Although the steward has not directed it, or is not present, let the others diligently do what is necessary, and their utensils, until they hand them over, prepared, to the keeper.

But if they have neglected it, let penance for these things, as may seem fit, be applied at the judgment of the priest. He who, when corrected, does not ask for pardon, an imposition of silence. He who has visited other brethren in a separate cell without asking permission, let him do penance in like manner; or if he has gone into the kitchen after None without arrangement or command, an imposition of silence; or if he has gone outside the rampart, that is, outside the enclosure of the monastery, without asking, an imposition of silence. As for the youths upon whom a limit is set, that they may not address one another: if they have transgressed, three impositions of silence — they may only say this much: 'You know that we are not permitted to speak with you.' And if anyone commands them what is not permitted, let them say: 'You know that we are not permitted.'

And if that one commands further, let him himself be condemned to three impositions of silence; but let them say: 'We will do what you say, that the good of obedience may be preserved.' But this is more especially to be guarded against: that just as they do not speak with one another mutually, so neither should they speak through the mouth of another; and if, knowing this, they have transgressed, let them do penance in like manner as if they had spoken among themselves. He whose chrism-case has fallen, breaking nothing, twelve strokes. He who utters an idle word, let him be condemned to silence between the two following hours, or twelve strokes. Penitent brethren, although they do difficult and dirty works, should not wash their heads except on the Lord's Day, that is, the eighth day.

But otherwise on the fifteenth day, or assuredly on account of the growth of flowing hair, let each one use his own judgment in washing, at the discretion of the elder. A turning aside from the path without asking or a blessing, six strokes. If the superior performs minor penances beside the table, let him impose them at the table; and let not more than twenty-five strokes be given at one time. Penitent brethren, and those needing the penance of psalms — that is, he for whom it is necessary that he sing psalms in place of a penance because of a nocturnal vision: for, according to the diabolical illusion and the manner of the vision, some who need the penance ought to sing twenty-four psalms in order, others fifteen, others twelve.

Although, therefore, on the Lord's night and in the time of Pentecost the penitents do bend their knees. If the abbot or superior has enjoined one of the brethren to make a journey, it must thus be observed, that the junior obey the senior: yet provided that what is enjoined them be right, let him study to observe it. If the abbot or the chief steward has commanded something, and another, lower steward has repeated it, he ought to obey; nevertheless indicating in silence that another, higher one has commanded it. But within the monastery let no one command, however prevailing his authority over another, except him who presides. From the beginning of the day until night the change of clothing, and the other change in the night, let them be inquired into separately.

He who serves on the Lord's Day, or on another solemn day, for the washing or for any necessity whatever, needs one prayer before going out and coming in; let him inquire, however, whether, if he does not go far off, he needs the sign of the cross. Although while walking he should sign himself, it is not (perhaps however it is) necessary to turn toward the east. But anyone going out of the house in haste and signing himself does not need to turn toward the east. So too in walking let him do something suitable, if he is in haste while asking for prayer, and humbling himself in a house where a fitting genuflection cannot be made, let a mere bowing be appointed. If anyone wishes, on the day of the Sabbath let him prepare the Sunday oblation; when the washing is completed, let the priests be changed, if it be easy;

but the deacons, either before the command or after the command, shall perform the timely ministry. If anyone has seen an unclean dream, or has been defiled, or is doing penance, when the command is given, he is bidden to stand. But on great solemnities, when they hear the sound, to sit; in the daily command, when it is almost half over, he is bidden to sit. Then, all hearing the sound that summons to the synaxis the day's assembly, let them wash before the entrances of the oratory, unless they have washed before. Let it be appointed that the chief cantor chant first as principal, and the second; and let not the knee be bent, but only a bowing be made. Let those of the prior orders be in the middle of the oratory; let the rest stand on the right and the left, except the one offering and the one adhering to him.

And on every Lord's solemnity let the Lord's hymn be sung, and on the day that begins Easter. Or let him who has begun at the altar, about to receive amid the sacrifice, humble himself three times. And the newcomers, because untaught, and whoever may be such, should not approach the chalice; and when the oblation is offered, let no one be forced under compulsion to receive the sacrifice, except in case of necessity. And on every Lord's Day and solemnity, he who has not been in the assembly of the brethren pouring out prayers to the Lord, let him pray himself, some necessity compelling; and while it is being offered, let there not be much running about. A penitent too, occupied with the necessity of a journey, and walking with the others who are using lawful foods, if the third hour has come and they are setting out far,

let him too take some food in a certain measure, and let him receive what is lacking to him where he rests. But in common all the brethren, on all nights at the time of prayers, at the end of all the psalms, ought to bend their knees in prayer with an even mind, unless infirmity of body prevent it, saying under their breath: 'O God, come to my assistance; O Lord, make haste to help me' (Psalm LXIX, 2). And after they have chanted this little verse three times in prayer silently, let them rise together equally from the bowing of prayer, except on Lord's Days, and from the first day of holy Easter until the fiftieth day: on which, humbling themselves moderately during the time of psalmody, not bending the knees, let them earnestly pray to God.

If any brother is disobedient, two days one biscuit and water. If anyone says: 'I will not do it,' two days one biscuit and water. If anyone murmurs, two days one biscuit and water. If anyone does not ask pardon, or offers an excuse, two days one biscuit and water. If two brethren, contending about something and coming to fury, two days one biscuit and water. If anyone, contending, affirms a lie and a distinction, two days one biscuit and water. If anyone contradicts a brother, and does not ask his pardon, two days one biscuit and water. If anyone contradicts, breaks a command or rule, two days one biscuit.

If anyone enjoins on him a work, and he does it negligently, two days one biscuit. If anyone disparages his abbot, seven days one biscuit; if his brother, twenty-four psalms; if a layman, twelve psalms. If anyone forgets something outside, if a lesser matter, twelve psalms; if a greater, thirty psalms. If anyone loses or drops something, as is its value, so is his penance. If anyone holds conversation with a layman without command, twenty-four psalms. If anyone, when he has finished his work and does not seek another, does something without command, let him chant twenty-four psalms. If anyone is double-tongued and disturbs the brethren, two days one biscuit.

If anyone eats in another's house without command, and comes to his own house, one day a biscuit. If anyone recounts a past sin, one day a biscuit. Or he who has walked in the world and speaks of a worldly sin, one day on bread and water. And the lukewarm one who has heard someone murmuring and disparaging, or doing something against the rule, and has consented by refraining from confession, one day a biscuit. If anyone stirs up fury in his brother, and afterward makes satisfaction to him, but he himself does not forgive him, but refers it to his elder, twenty-four psalms, and that day on bread and water. If anyone wishes something, and the steward forbids it, but the abbot commands it, five days.

If anyone does not come to the prayer over the table and after the meal, let him chant twelve psalms. If anyone falls asleep while prayer is being made, if frequently, let him chant twelve psalms; if not frequently, six psalms. If anyone does not say 'Amen,' thirty lashes. If he has transgressed the hour, twelve psalms; if the canticle of degrees — unless it is a winter morning — twelve psalms. And he who has not heard the sound of prayer, twelve psalms. If anyone comes to the sacrifice with a night-girdle or garment about him, twelve psalms. If anyone eats before the ninth hour on the fourth and sixth weekdays, unless he is sick, let him live two days on bread and water. If anyone tells a lie unknowingly, fifty lashes; if knowingly and boldly, on bread and water.

If his lie is denied, and he contends, seven days on bread and water. If any monk sleeps in one house with a woman, three days on bread and water; if he did not know that he ought not, one day. If anyone does not close the church, twelve psalms. If anyone emits spittle, and it touches the altar, twenty-four psalms; if it touches the wall, six. If anyone forgets while chanting, or in the readings, four psalms. If anyone comes too late to prayer, fifty, or fifty blows; or carries out too sluggishly what is commanded him, fifty. If after the peace he has made a sound, fifty. If he has answered insolently, fifty. If he comes into the house with his head veiled, fifty lashes.

If he does not ask for prayer when he enters the house, fifty. If he eats without prayer, fifty. If he speaks anything in his mouth, fifty. If he makes a sound while prayer is being made, fifty lashes. If anyone holds anger, or sadness, or envy against his brother: as long a time as he has held it, so long shall his penance be on bread and water; but if he has confessed on the first day, twenty-four psalms. Whoever has lost the sacrifice and does not know where it is, let him do penance for a year. He who has been negligent toward the sacrifice, so that it dries up and is consumed by worms, so that it comes to nothing, let him do penance for half a year.

He who incurs negligence toward the sacrifice, so that a worm is found in it, and yet it is whole, let him burn it with fire beside the altar, and hide its ash within beneath the altar, and let him himself do penance forty days. He who neglects the sacrifice, and it has changed, and the bread has lost its savor: if it is of a red color, let him do penance twenty days; if of a hyacinth color, let him do penance fifteen days. But if it has not changed in color, but is congealed, let him do penance seven days. He who, however, has dropped the sacrifice into water, let him drink the water at once. He who has poured the sacrifice into the chrism-case, let him eat it. If it has fallen from a boat, or from a bridge, or from wood, and not through negligence but by some chance, let him do penance one day.

He who knows his brother to sin a sin unto death, and does not rebuke him, let him be marked as a transgressor of the law of the Gospel (John V, 16), until he rebukes the one whose evil he kept silent, and confesses it to the priest; so that as long as he kept silent with an evil conscience, so long let him do penance in affliction. He who kept silent a small sin, let him do penance with a similar reproof, but not with the same affliction, but with thirty blows, or let him chant fifteen psalms. If, despising the least things, he has neglected the rest, let him do penance on bread and water, so that the one sinning may be corrected according to the command of the Lord (Matthew XVIII, 15). But he who rebukes not gently, let him be marked, until he asks pardon of the brother he rebuked, and thirty blows, or fifteen psalms.

He who reproaches anyone with a shameful sin before he rebukes him between himself and him alone, as the Lord says (Matthew XVIII), let him be corrected until he makes satisfaction to the one reproached, and let him do penance three days on bread and water. He who transgresses the rule of a command or of the general discipline, let him remain expelled without food, that he may be received back on the morrow. He who, alone with a woman alone, talks familiarly without certain reliable witnesses, let him remain without food, or two days on bread and water, or two hundred blows. He who presumes to make an errand, without the permission of him who presides, by a free and unbridled going-out without necessity, let him be restrained with fifty blows. The presumption of private work, a hundred blows;

the possession of anything which necessity has not generally granted to the brethren, let it be punished by the loss of the same, and a hundred blows. But to confess, give, or receive anything necessary and lawful without command, twelve blows: unless some reason defend it, so that a suppliant satisfaction may remit it. He who speaks while eating, six blows. And he whose voice clamors from table to table, six blows. If a sound has gone from the house outward, or from outside into the house, twelve blows. To go out or to enter into the house, or to do work without prayer and the sign of the cross, twelve blows. If it has been otherwise, five blows. To have said 'mine' or 'yours,' six blows. A word against a word simply spoken, six strokes;

if out of contention, a hundred blows or the imposition of silence. If he has not kept the order of chanting, six strokes. If at the appointed time of silence he presumes to speak without necessity, seventeen blows. If anyone, through contempt, has lost or destroyed anything of the monastery's furnishings, let him restore it by his own sweat and the addition of work, or, according to its estimated value, at the priest's judgment, let him do penance with an imposition of silence, or one day on bread and water. If he has lost or broken it not through contempt but by some chance, let him cleanse his negligence in no other way than by a public penance; with all the brethren gathered together at the synaxis, let him, prostrate upon the ground, ask pardon for as long as it takes until the solemnity of prayers is completed;

and he is to obtain it when he is bidden by the abbot's judgment to rise from the ground alone. In the same manner let whoever, summoned to prayer or to some work, has come too late, make satisfaction. If, while chanting a psalm, he has stumbled; if he is excessively harsh; if he has answered with insolence, an imposition of silence. If he has fulfilled the enjoined services too negligently, an imposition of silence. If he has murmured even slightly, an imposition of silence. If, preferring reading to work or obedience, an imposition of silence. If he has carried out the appointed offices too sluggishly, an imposition of silence. If, the synaxis being dismissed, he has not at once returned to his cell, an imposition of silence. If he has lingered a little with someone, an imposition of silence. If for a little while he has withdrawn anywhere, an imposition of silence.

If he has presumed to chat ever so little with anyone who is not a co-dweller of his cell, an imposition of silence. If he has held another's hand, an imposition of silence. If he has prayed with one who is suspended from prayer, an imposition of silence. If he has seen any of his kindred or worldly friends, or has conversed with such a one without command; if he has received a letter from anyone, if he has presumed to give anything without his abbot, an imposition of silence. If he has hindered anyone from completing a necessary deed, an imposition of silence. If through the ardor of his mind he has exceeded the lawful measure of religious observance, an imposition of silence. If he has presumed to hold back another who is fervent from a lawful deed for the sake of his own time, an imposition of silence.

Up to this point, and in similar offenses, spiritual correction proceeds, so that the rebuke which is given by many may profit the sinner unto salvation, and that henceforth, more cautious and more diligent in the amendment of his ways, he may by God's favor exist as one saved. But he who has engaged in a brawl, let him do penance seven days. And he who has despised his superior, or has blasphemed the rule, must be cast out, unless he himself says: 'I repent that I spoke.' But if he has not humbled himself, let him do penance forty days, because he is held by the disease of pride. The wordy man is to be condemned with silence, the restless with meekness, the gluttonous with fasting, the somnolent with vigil, the proud with prison, the deserter with rejection.

Let each one feel things equal to what he deserves, that the just man may live justly. Amen. In every place and work the rule of silence is judged to be guarded with great care; so that in everything, as far as human frailty — prone to vices, whence it is wont to be cast down — shall avail, we may be cleansed from vice, and may rather utter with our mouth the edification of our neighbors, for whom our Saviour Jesus shed His holy blood, than the tearing-apart of the absent conceived in the heart, and idle words scattered everywhere, of which we shall render an account to the just Recompenser. These things we have appointed for those willing to seize the upward path, stretching toward the highest summits of the heights, having left behind the earth with its disgraces, and gladly desiring to cleave to the one God, sent down to this earth.

These shall indeed receive immortal rewards, with supreme joy that shall never fail, for ever.