Whoever has lost the sacrifice and does not know where it is, let him do penance for a year. He who has shown neglect to the sacrifice, so that it is dried up and eaten by worms, with the result that it is reduced to nothing, let him do penance for half a year. He who has been guilty of neglect to the sacrifice, so that a worm is found in it and yet it is entire, let him burn the worm with fire and hide its ashes in the earth near the altar, and himself do penance forty days. And he who neglects the sacrifice, and it has been changed and the bread has lost its savour, if it is coloured red, let him do penance twenty days, if deep purple, let him do penance fifteen days. But if it has not been changed in colour, but is congealed, let him do penance seven days. But he who has immersed the sacrifice, let him drink the water immediately which was in his chrismal; let him eat the sacrifice. If it has fallen from a boat or a bridge or a horse, and not by neglect but through some chance, let him do penance for one day; but if he has submerged it through disrespect, that is, has waded out of the water and not taken thought for the danger of the sacrifice, let him do penance forty days. But if he has vomited the Supper on a day of sacrifice, with the excuse of richer food than usual and not through the vice of gluttony but of indigestion, twenty days; if because of ill health, let him do penance ten days on bread and water.
He who knows that his brother is sinning a [mortal] sin’’
cf. 1 Ioann. 5. 16
and does not correct him, must be reckoned a transgressor of the Gospel law, until he corrects the man about whose evil he kept silence, and confesses to the priest, so that for as long as his evil conscience kept silence, so long he may do penance in affliction. Let him who has kept silence about a small sin do penance with a similar reproof but not the same affliction, but with thirty strokes, or else let him sing fifteen psalms. If in the future he despises this and neglects trifling faults, let him do penance on bread and water, so that the sinner may be reproved’’cf. Matt. 18. 15
according to the Lord's command. But let him who corrects ungently, be taken note of, until he asks pardon from the brother who has been reproved, with thirty strokes also or fifteen psalms. He who upbraids another with a shameful sin, before he corrects him alone between themselves,’’cf. Matt. 18. 15
let him be reproved as the Lord says, until he makes it up to the one who has been upbraided, and let him do penance for three days on bread and water.[lt ]He who breaks the rule of a particular command or of the general discipline, let him be expelled and remain without food, that he may be re-admitted on the morrow.
He who speaks freely to a woman quite alone without the presence of trusty persons, let him remain without food, or two days on bread and water, or two hundred strokes.
He who dares to make a journey without the permission of the superior, by going out free and unrestrained without any need, let him be chastised with fifty strokes. The taking up of private work,’’
cf. Cassian. Inst. iv. 16
with a hundred strokes, the possession’’cf. Cassian. Inst. iv. id. ib.
of anything, which need does not universally allow the brethren, must be restrained with the loss of the same and a hundred strokes. But to cause to give or receive something necessary and lawful without orders, with twelve strokes, unless some reason forbids it, so that a prayerful reparation should win pardon.He who speaks while eating, with six strokes. And the man whose voice carries from table to table, with six strokes; if he has sent a shout from the house out of doors or from outside into the house, with twelve strokes.
Leaving or entering the house or doing a task without prayer and the sign of the cross, with twelve strokes, if otherwise, with five strokes.
Saying mine or thine, with six strokes.
An affirmation honestly made against another, with six blows; if from argumentativeness, with a hundred strokes or an imposition of silence.
If he has not kept the order of chanting, with six blows.
If at the appointed time of silence he has dared to speak without necessity, with seventeen strokes.
If any has lost or wasted anything from the furniture of the monastery
cf. Cassian. Inst. iv. 16
If he has faltered in chanting a psalm, if he has replied needlessly, too harshly, or too proudly, with an imposition. If he has fulfilled the obedience enjoined too carelessly, with an imposition. If he has murmured even slightly, with an imposition. If preferring reading to work or obedience, with an imposition. If he has carried out his appointed duties too lazily, with an imposition. If at the dismissal of the synaxis he has not hastened back to his cell at once, with an imposition. If he has stood with another for a short time, with an imposition. If he has gone aside anywhere for a short space of time, with an imposition. If he has dared to converse at all with one who is not the partner of his cell, with an imposition. If he has held another's hand, with an imposition. If he has prayed with one who is excluded from prayer, with an imposition.’’
cf. Cassian. Inst. iv. 16
If he has seen any of his relatives or lay friends, or spoken to such unbidden, if he has received a letter from anyone, if he has dared to send one without asking his abbot, with an imposition. If he has hindered anyone from the fulfilment of a necessary deed, with an imposition. If through enthusiasm of mind he has gone beyond the lawful measure of devotion, with an imposition. If thanks to his own indifference he has dared to restrain another who is zealous from some lawful deed, with an imposition.’’
cf. Cassian. Inst. iv. 16
Thus far in like transactions also does spiritual censure proceed,’’
cf. Cassian. Inst. iv. 16
so that the reproof which is given by several’’2 Cor. 2. 6
may profit the sinner for salvation, and being more careful and diligent for the rest, through improvement of character he may be found saved by the goodness of God.But he who has occasioned a brawl, let him do penance for seven days. However, he who has despised his immediate superior or spoken evil of the rule, is to be cast out, unless he himself says, I am sorry for what I said. Yet if he has not humbled himself, let him do penance for forty days, since he is infected with the disease of pride.
The talkative is to be punished with silence, the restless with the
In every place and occupation the rule of silence is determined to be strictly kept, so that we may be cleansed from every vice as far as human weakness is able, which usually rushes into vices with a precipitate course of speech, and that we may utter with the mouth some edification for our neighbours, for whom our Saviour Jesus shed His holy blood, rather than abuse of the absent conceived in our heart, [and altogether] idle words, [for which] we shall render an account [to a just Avenger].’’
cf. Matt. 12. 36
These things have seemed good to be ordained for those who wish to take the high road to the topmost peaks of heaven,’’
Ovid Met. ii. 3
and who, while the sins of savage men surround them in the darkness, wish to cleave to the One God, sent upon this earth. They shall doubtless receive immortal rewards with the highest joy, which never declines for ever.