The good shepherd is compared to the pilot of a ship, 849. The light of the flock is the flame of the shepherd, 921. The shepherd is chosen as intercessor for the sins of the people, 507, 550. Let his life commend his teaching and instruction, 2, 15. In his breast let there be the rod and the manna, 23. Let him not impugn by his conduct what he preaches by words, 3. Let him be free of vices, 11. Let his eyes not be bleary, 12. Let him fix his eyes on the footsteps of the holy Fathers, 14, 508. Let him surpass others in integrity of conduct, 15. Let him meditate on the precepts of Sacred Scripture, 33. In doubts let him seek the pages of Sacred Scripture, 19, 512. Let him be like those living creatures of heaven that were full of eyes round about and within, 39. Let him be pre-eminent in action, 15, 508.
Why holy shepherds, when the greater vices have been conquered and overcome, are left subject to the least, 102. With what virtues the shepherd should shine, 6, 10, 15, 509, 510, 810. Let him walk with an upright gait, 11. Let him be strong in discretion, ibid. Let him bear gravity before him, 14, 508. Let him not be the physician of others who carries a wound on his own face, 10. Let him not approach God as intercessor, who displeases through his own fault, 10, 11. Let him be clean in thought who wipes away the stains of others' hearts, 508. Let him teach by word and example, 17, 511. Let him be so discreet in silence as to be useful in speech, 16, 510. Let him season his sermons with the salt of discretion and wisdom, 17, 511. Let him utter wicked things in no way, but not even right things excessively and inordinately, 18.
Let him surpass his subjects in virtue of conduct, 509, 511. Let him not desert the truth, 622. Let him be fervent in zeal, 31. Yet not immoderately, but circumspectly, 32. Humility is necessary for shepherds, 852. Good shepherds rejoice to be rebuked by their subjects, 28. Let all the shepherd's virtues be adorned with charity, 16. Let him exercise the pastoral office out of charity, 840. The devil assails the shepherds of the Lord's sheep, that he may more easily seize the flock, 611. The name of shepherd is undertaken not for rest but for labour, 586. Why shepherds are said to bear the vessels of the Lord, 508. Our Redeemer seeks not gold but souls, 816. In many, the pastoral care of souls is either slight or none, 834, 836.
If the shepherd's care be wanting, the flock wanders through pathless places and falls into the snares of the enemy, 550, 564. It is the shepherd's part to ascend against the foe and to stand in battle, 17, 510. It is the shepherd's part to gather the sheep, the wolf's to scatter them, 580. The shepherd must keep humility in his heart and discipline in his work, 22. That he may be able to pour in the interior things, the shepherd must also provide the exterior things, 26. Let solicitude be spent on subjects under a fixed measure, 27. Greater grace is acquired if the shepherd's solicitude offers to the Lord a gain from the sheep committed to him, 1074. Let the shepherd be near to each by compassion, 18, 511. Let him ascend to God by contemplation and descend to the weak by compassion, 18, 19, 511, 512.
Let him be, through humility, a companion to those who do well, and, through zeal for justice, upraised against wrongdoers, 20, 21, 22, 513. Let humility not hinder pastoral zeal, nor the reverse, 514. With what intention he should strive to be loved by his subjects, 28. Let him be the mother of his subjects, not their lord, 513. Let him dominate the vices rather than the brethren, 22, 513. In him let there be justly-counselling mercy and piously-striking discipline, 514. Let him provoke his subjects to love rather than to fear, 586. However right the things a shepherd proclaims, if he is not loved he is not gladly heard, 28. Let the people recognize that there is another life in the tongue of the shepherd, 586. Let the shepherd's teaching be to his subjects a welcome goad of correction, and his life an example for imitation, ibid.
Let his discourse make clear what subjects should love and what they should fear, ibid. Let the shepherd not apply one and the same exhortation to all, 33. The shepherd who enters that he may behold abominations, 30. What it is for a rampart to be raised by the shepherd and fortifications to be built, 31. What it is for him to set up a camp against Jerusalem and to place battering-rams round about, ibid. Let the shepherd teach which are the open battles of the vices and which the hidden ones to be feared, 31. What it is to set an iron pan and an iron wall between the shepherd and his subjects, 32. Let the shepherd carry out what he teaches, 38. Let him teach by deed before by voice, 100, 508. Let him neither slumber nor sleep, ibid. Let meek shepherds have a zeal for justice, and let the irascible add meekness to their zeal, 57.
Let the careful shepherd apply to each one's wounds their contrary remedies, 96. How he should admonish one who is subject to contrary vices, 97. His supreme discretion in instructing individuals, ibid. Let subjects find the pastures of divine exhortation in the tongue and conduct of the shepherd, 614. The shepherd is inexcusable if, while he is unaware, the wolf devours the sheep, 663. Whether it is lawful for shepherds to fulfil their duties by themselves or through substitutes, 694. Often, through the fault of those presiding, the life of subjects becomes worse, 835. Let the shepherd be a companion of subjects who live well, and toward the perverse let him fearlessly exercise the rights of rectitude, 20, 27. Let the humble shepherd know how to be upraised against faults, 21, 22, 31. He who is less inflamed against faults is himself held guilty of them, 31.
If the shepherd is silent, he deserves the wrath of God, 17, 511. Woe to the silent shepherds, 75. He who is negligent in rebuking wrongdoers kills them by his silence, 523. When sin is not corrected in the subject, the sentence recoils upon those who preside, 702. The iniquity of sinners is to be laid open by rebuke, 17. Let the shepherd pursue the faults but love the persons, 524. Let him so exercise the rights of discipline that he does not lose the bowels of piety, 23. In him gentleness is to be mixed with severity, 23. If there is the strictness of the rod that strikes, let there be the consolation of the staff that supports, 24. If he has gone too far in rebuking, let him have recourse to the laments of penance, 32. Some vices of subjects are prudently to be dissembled, 29. Some, even openly known, are to be tolerated, ibid.
And some, though hidden, are to be searched out, ibid. Let the shepherd learn from himself that the corrections of those who offend from ignorance or weakness are to be moderated, 30. What the shepherd should beware of, 1, 509. Lest the swelling of vanity extinguish his good works, 2. Let him not be blinded by pride, 12. Domination is forbidden to shepherds, 23. Let him beware, lest while he satisfies the need of his subjects, he slay himself with the sword of ambition, 26. Let him flee domination and arrogance, 594. The unskillfulness of shepherds is rebuked by the voice of truth, 3. Let him abstain from excessive subtlety of questions, 11. What it is for a shepherd to be with a broken foot or hand, 11. Let him not be darkened by carnal works, 12. Let him not labour under the wantonness of the flesh, ibid. Let him not delight in base thoughts, 13, 14.
Let him not labour under avarice, 12. Let him not be pressed down by the weight of earthly solicitude, 11. How harmful to the shepherd is solicitude for worldly things, 24. Let not worldly dust darken his eyes, 23. Secular affairs are to be tolerated out of compassion, never sought out of love, 26. Let the shepherd fear, lest while the exterior care is carried on by him, he be submerged away from the interior intention, 26, 27. The multiplicity of cares devastates the shepherd's mind, 172. So much is stolen from him in any one matter, as he is more widely occupied in many, ibid. With what caution he ought to attend to temporal things, 514, 849, 830. When the wolf comes, let the shepherd not flee by keeping silent, 16. Shepherds must fear elation and flattery, 21. Let the shepherd watch, lest the desire of pleasing men assail him, 27.
Let him so temper the care of governance that the subject may come forth into freedom of speech, yet so that the freedom does not break out into pride, 28. Let shepherds be ashamed, when they are consulted, to learn only then what they should answer, 34. Let the shepherd beware, lest by helping his subjects he desert himself, 99. Let hidden sins and temptations be disclosed to the shepherd, 19, 20, 512, 513. When the little ones endure the waves of temptations, let them run back to the mind of the shepherd as to the bosom of a mother, 19. Though the shepherd be struck when he hears them, he is not defiled or overturned, but rather freed from his own temptations, 20. When the head is faint, the members thrive in vain, 24. Subjects do not gladly receive the word of preaching from a shepherd by whom their outward need is not relieved, 26.
Let the mind of subjects come forth into freedom of speech in such a way that it does not break out into pride against the shepherd, 28. Let subjects not rashly judge the life of their shepherds, 39. If they see anything wicked in the shepherd, let them diminish nothing of the reverence and obedience due to him, ibid. David, in revering Saul, signifies the best of subjects, ibid. Sometimes it is useful to disclose the troubles inflicted, 54. Closed wounds torment more, ibid. The flock walks better by examples than by words, 508. Obedience is owed by subjects to the shepherd, 645. According to the merit of the peoples, the persons of shepherds are usually provided by the supernal judgment, ibid. The faults of subjects are attributed to the shepherd's unskillfulness and vices, 3. Often, according to the merit of the peoples, the life of the shepherds goes astray, 855.
Peoples are bound to pray for their shepherds, ibid. Bad shepherds are signified by Saul, 39. What it is for a shepherd to trouble the water with his feet, 4. Bad shepherds give mud instead of water to the sheep to drink, 4. Bad shepherds neither enter the kingdom themselves nor permit others to enter, 10. Let the shepherd beware, lest while he delights in the place of glory, he become to his subjects the author of ruin, 11. The bad shepherd sees false and foolish things for the flock, 17, 150. Mute and timid shepherds are censured, 16, 17, 510. The hypocritical shepherd, by a pretence of discipline, turns the ministry of governance into an instrument of domination, 25. Carnal shepherds flatter some, 27. Others they terrify by domination, 28. The perverse examples of shepherds — of how many deaths they are worthy, 38. More concerning shepherds.
See Bishop, Prelate, Rector. Pastoral. See Rule. Why the patens (communion plates) were larger in the first centuries, 897. Father. The priest ought unceasingly to gaze upon the examples of the Fathers, 14. Our ancient fathers were not kings of men, but shepherds of flocks, 20. The name 'Father' is divine, 1080. A fatherly address always adds something to good minds, 1025. Pateria, the aunt of St Gregory, whose need his generous almsgiving relieves, 528. Paterius, notary and 'secundicerius' of the Roman Church, produced a Book of Testimonies from Gregory's works, 106, 757. To suffer. We suffer less than we deserve, 1087. The patient man chooses to suffer evils rather than to have his hidden goods made known through ostentation, 43. How the patient man is better than the stormer of cities, 43.
With what counsels the patient are to be fortified, 44, 45. Let the patient strive to love those whom they endure, 44. To whom the patient are like, 45. Wherefore they ought to beware, ibid. Patience is the guardian of our estate, 43. That in patience we may possess our souls, ibid. By the trench of the altar the patience of the good is signified, 43. How worthy of a man is the victory of patience, 43. The companion of patience is kindness, 44. It is a virtue to endure adversaries before men, but a virtue before God to love them, 44. God constrains us to patience by suffering so many and such great things from His enemies, 51. Patience recalls those disturbed by anger to a saner mind, 57. Patience is to be set before miracles, 160. How great the necessity of patience for usefully enduring scourges, 383.
Patience knows how to lighten what is grievous, and constancy to overcome what rages, 913. Patience overcomes the adversities of the world, 1233. For those who reckon the heavenly homeland their own, labours are to be endured in this one as in a foreign land, 50. To him who sighs for the homeland, the place of pilgrimage is a torment, 1175. What order the patriarchs keep among themselves in the Church, 507. Honour is denied to all the patriarchs when the name of universal patriarch is usurped by one, 773. Patriarchs recently ordained used formerly to send to one another a synodical letter of their faith, 490, 515, 516, 844, 850, 962, 966. The patriciate, a supreme dignity which is dissolved by death alone, 492. Among the insignia of the patriciate are numbered the chlamys and the Roman shoes, 493, 520.
By whom the patricians were instituted, and what their origin was, 492, 493, 686. What the dignity of the patricians is, 493. The governors of provinces are also called patricians, ibid. The patricians were often called consuls, ibid. The patricians of the Gauls were prefects of the province and supreme commanders in war, 647. The patricians had their own 'strator' (marshal), 675. The patrimonies of the Roman Church were under diverse provinces, 487. There were two 'stations' of the patrimony of the same Church in Sicily, one at Palermo, the other at Syracuse, 593. To Peter the subdeacon is committed the care of the patrimony in Sicily, 486. Before the body of Blessed Peter he undertakes the care of the same patrimony, 558. The patrimony of St Peter in Gaul consisted chiefly of landed possessions, 758.
That patrimony entrusted to the kings of Gaul, 1102. St Gregory wishes the revenue of this patrimony to be spent on the purchase of English boys and of clothing for the poor, 796. Gregory requests that the revenue of the Gallican patrimony be sent to him, 648, 831, 832. That patrimony was profitably applied to the expenses of the poor, 794. The patrimony of the Church is called the property of the poor, 834, 835. The care of the patrimony sometimes committed to bishops, 979. The patrimony of the Church not to be committed to laymen, 982. Why the possession of the Church should not be leased to Gentius Scribo, 1088. The patrimony of the Church of Ravenna in Sicily, 1097. Rectors of the patrimony of St Peter: on the Appian [Way], Felix the subdeacon, 976, 1273. In Campania, Peter the subdeacon of Campania.
See the alphabetical Index of Letters. In Calabria, Sergius, 901, 960, 976, 1004. In Corsica, Bonifacius the notary, 976, 1234; see the alphabetical Index of Letters. In Dalmatia, Antoninus, 583, 632, 639. In Gaul, Candidus the presbyter, 796; see his entry. At Panormus (Palermo), Benenatus, 593; see his entry. Fantinus, 973, 976, 1263. Savinus, 1268. At Salona, Antonius the subdeacon, 647. In Sardinia, Vitalis, 926; see the alphabetical Index of Letters. In Sicily, Peter the subdeacon of Sicily; see the same index. Cyprian the deacon; see the same index. Romanus, 944, 956, 976; see the alphabetical Index of Letters. Sabinus, 976. Hadrianus the notary, 1055, 1231, 1232, 1242. In Tuscia, Eugenius the deacon, 1210.
For the rector's use certain things were reserved, which were to be received from the total of the pension, 534. Ecclesiastical patronage granted to laymen, 933. Let not clerics flee to their patronage against the discipline of the Church, 707. Through the patronage of the saints their relics are often understood, 276. Paula, a woman, 891. Paulinus bishop of Nola, captured not by the Vandals but by the Goths, 115, 277. How he came into the power of the Vandals, 115. His almsgiving rewarded, 218. He distributed everything to the needy, 277. And gave himself up to redeem a captive, 280. How he is freed, ibid., 281. Paulinus baptized by Delphinus at Bordeaux, ordained by Lampius at Barcelona, 566. Bound by his ordination to no Church, 763. By St...
Paulinus asks Augustine whether it profits anyone that his body be buried in the earth [near a saint], 457. Paulinus bishop of Tauriana, 962. Set over the monastery of St Theodore in Sicily, 528, 529. Set over the Church of Lipari by the bishop of Syracuse, 580. The visitation of the Church of Tauriana committed to him, 580. Paulinus a pilgrim in Sicily, 580. Paulinus bishop of Tegesta, raging against the clergy and selling holy orders, to be restrained, 1198ff., 1199, 1200ff. Bishop Paulinus does not communicate with Maximus, the invader of the see of Salona, 812, 813. Paulinus presbyter of the monastery of St Erasmus, 506. St Paul the apostle, a most excellent ruler of souls, 9. Why Paul was called by the Areopagites a 'sower of words' (spermologos), 18.
Paul was compassionately near to each individual, yet raised above all in contemplation, 18, 321, 511. By the bond of charity joined at once to the highest and the lowest, 19, 321, 512. Made to the Jews as a Jew, not by losing faith but by extending piety, 19, 512. How Paul studies to please all, and yet does not so study, 28. Paul debtor to the wise and to the foolish, teaching both, 40. How he confounds the insolent Corinthians, 41. How he raises up the fainthearted Thessalonians with praise, 42. Why he commends patience to Timothy, and zeal for emulation to Titus, 57. Paul the great husbandman of the Church he undertook, ibid. The power of Peter and Paul unequal in miracle, whose merit is not unequal in heaven, 205.
Paul asks God three times, yet does not obtain his request, 263. Paul's knowledge was Christ crucified, 321. Why the Lord did not immediately tell Paul, when prostrate and reproved, what he should do, 93. The monstrous persecutor had long to lie destroyed, that he might afterward rise the more solidly in good, 94. How many miracles followed from Paul's conversion, 321. Paul out of charity expressed in himself the person of unbelievers, 19, 512. Paul, not knowing himself set above the brethren who do well, counted himself the chief among sinners, 22, 513. Paul, by burning zeal, fried as it were in a frying-pan, 32. His provident solicitude, 57. His constancy, from the levity of his mind having been overcome, 61. In the shipwreck the ship of his heart stood whole, 1029.
Paul's prudence in moderating the preaching of the word according to the weakness of hearers, 99. Caught up into heaven, he yet fears lest he become a reprobate, 869. His indulgence toward the incestuous Corinthian, 503. He would not have the members of the Lord's body subjected partially to the apostles themselves, 742. How he was the good odour of Christ, 924. Why Paul said good things must be done, that the power of the world be not feared, 98. How he said the judgments of God are incomprehensible, 241, 244. Paul, oppressed by the Pharisees and Sadducees united, dissolved their evil concord, 71, 72. Why he said he was clean from the blood of all, 75, 523. Made stronger in good by temptation, 87. Why he secretly fled the persecution at Damascus, 220.
He is beaten with rods for Christ, whom he had persecuted with swords, 321. He would have called his coming to the peoples empty, had he not endured insults, 876. A certain man, wishing to lift bones which lay near St Paul's tomb, dies a sudden death, 709. The body of St Paul flashes with miracles and terrors in the Church, 708, 709. When the bodies of SS Peter and Paul were translated, 710. Filings struck from the chains of St Paul are sent in the manner of relics, 711. A wholly singular miracle sometimes wrought in their distribution, ibid. Paul of Samosata, a heretic, 1168. Paul, an African bishop, summoned to Rome by St Gregory, 715, 716. He is forbidden by the exarch of Africa to set out, 839.
Gregory wishes to examine his case, ibid. He suffered many things in defence of the Catholic faith, both from the Donatists and from the Catholics, 839. That he may clear himself, he is permitted to present himself to the emperor, 846. Paul commended by Gregory, 904. Paul bishop of Doclea, to be punished for his crimes, 1201ff., 1202ff. Paul bishop of Nepe, 1201. Sent to Naples to exercise the office of visitor, 575. The Neapolitans request him as their bishop, 574. Gregory judges that he should first be tested, 574, 575. Gregory exhorts him, as he meditates a return to his own Church, to persevere in the Neapolitan one, 579. But afterward the faculty of returning is granted him, 649. See the alphabetical Index of Letters.
Bishop Paul enclosed in a monastery for the sake of penance, 661. Paul, deacon of Corinth, deceived by a promise, desists from the accusation of his bishop, 779. Why Gregory spares him, 780. He is ordered to be given his accustomed stipend, ibid. Paul the Deacon, the writer of St Gregory's life, in what year he lived, 106. He attributes the Dialogues to Gregory in many places, ibid. Whether he could gather only those Letters of Gregory the Great which he sent to Abbot Adhelard, 963, 966. Paul, a Sardinian cleric caught in sorceries, is given over to penance, 707. Paul the scholastic, 1259. Gregory complains of him because he had congratulated him on the pontificate, 488. Which poor are to be admonished, 36. The poor to be consoled, ibid.
It often happens that the rich man is humble, but the poor man proud, ibid., 599. Whether alms should be given to a poor sinner, 65. Alms not to be made from the spoils of the poor, 68. The bishop has the goods of the poor to dispense, 1232. The goods of the Church are called the goods of the poor, 638, 640. To the honest and modest poor larger portions than to beggars should be distributed, 1117. The property of the poor to be disposed with gentleness, 672. Poverty the guardian of humility, 184. The security of poverty to be preferred to riches, 304. Those who simulate poverty are deluded, 305. Victor, bishop of Phausiana in Sardinia, 932. Peace. Whoever does not care to keep peace refuses to bear the fruit of the Spirit, 68. What admonitions are to be given to the cultivators of peace, 69.
Let the love of peace not bend zeal and constancy, 69. Peace is twofold: one which the Lord leaves, the other which he gives, ibid. How we ought to use present peace, 69. Transitory peace is a vestige of eternal peace, ibid. That Christ came not to send peace but a sword, 70. What great fault it is that peace be held with the wicked, 70. How peace can subsist in the correction of a neighbour, ibid., 772. The wickedness of the perverse joined in peace, their strength is increased by their evil acts, 71. The evil of feigned peace, 671. Why our Redeemer left peace to his disciples as a great gift, 1073. Peace, if it can be done, is to be had with all, 1093. The excellence of peace, 1246. Humility necessary for keeping peace, ibid. Cillanes promises peace, 1241.
The Pisans refuse, ibid. Peace with the Lombards. See Agilulf. To sin is to flee from God, 877. It is one thing that is committed by one erring, another that is perpetrated through knowledge, 501. Who is said to be a sinner exalting [himself], 88. No man in this world is without sin, 877. To keep peace with sinners by dissembling their vices, what great fault, 70. The wondrous mercy of God recalling the sinner to himself, 82. The present prosperity of the sinner compared to smoke and a wheel, 492. Those who sin overcome by sudden concupiscence, by what admonitions to be helped, 89. What is to be set before the eyes of those who sin deliberately, 91. Those who sin deliberately are often driven to despair, ibid. Not even to seek darkness for sinning, how great impudence, 89.
The Lord pursues not so much depraved deeds as the pursuits of depravity, 91. Those who have sinned in spirit and in flesh, always essentially living, shall die in spirit and flesh without end, 376. The conversion of a sinner is a greater miracle than the resurrection of the dead, 321. What is to be feared by those experienced in sin, 81. Let them recall to memory their past faults, that they may blush to be polluted in the future, 82. Sins of the heart, even if [hidden] from men, are not so hidden from God. Sins of the heart God washes away the sooner, the more he does not permit them to break out into deeds, 86. In what sins from weakness and sins from certain malice differ, 91. Sins of precipitation are lighter than sins done from deliberation, ibid.
The reproof of those who avoid small faults yet perpetrate greater ones, 92. By pride in a lesser righteousness a way is made to the pit of a graver fault, ibid. Sin is fulfilled in three ways: by suggestion, by delight, and by consent, 85, 1162, 1163. The first is perpetrated through the enemy, the second through the flesh, the third through the spirit, 86. How sins of thought are committed, and how deeds go unknown, 5. Of what those who have sinned by thought alone ought to be admonished, 85. They examine whether they have offended by delight or also by consent, ibid. It is not the fault of thought but of deed, when within the will has fulfilled it by the act of consent, ibid. Whoever by the desire of sin loses innocence before God, 52.
By suggestion we recognize sin, by delight we are conquered, by consent we are bound, 85, 86. Those who praise the unlawful things they do offend more by mouth than by deed, 88. What such ought to do, ibid. What sin with a voice and sin with a cry is, 89. How they differ, to sin in deeds and to sin in pursuits, 91. Consenting to the sins of others, one is guilty, 659. Original Sin. Through the first man the whole race of man was condemned to the penalty of death and corruption, 883. Through the second man we trust that we shall be freed, now from the death of the soul, and afterward from all corruption of the flesh, ibid. Before baptism every soul is bound by the chains of original sin, 970. Venial Sin.
Those liable to small but frequent faults, how to be admonished, 91, 92. From the multitude of light sins how great a danger hangs, 91. Whoever neglects to avoid the least sins falls from the state of righteousness not suddenly but wholly by parts, 92. Why we often sin worse in a small than in a greater fault, ibid. Small and least sins can be relaxed in the age to come, 444. Venial sins are signified by wood, hay, and stubble, ibid. Paschasius the deacon freed after death from the sin of ignorance, 445. The penalty of sin in hell is eternal, 449, 452. Why sin, which in itself is finite, is punished with eternal penalty, 449. Those who are guilty of the same sins are to be afflicted with the same punishments, 429.
In the punishments of sins God weighs the hearts of men, not the deeds, 449. Sins redeemed by alms are not to be repeated, 63. After penance one must not return to sins, 1131. Not only all together, but even individual sins are to be blotted out, 84, 85. Likewise the sins of thoughts, 85. It profits nothing to abandon sin unless it be cleansed by weeping, 87. What is to be said to those who confess sins but do not avoid them, 89. These, the better they see the evil they do, the worse they perish, ibid. They are to be condemned by their own testimony, ibid. That sin is loosed the more slowly which is also made solid through counsel, 91. Certain sins can be relaxed in the age to come, 441.
But not even the least sins will be remitted there, unless while still placed here he merits by good acts that he may obtain [remission] there, 444. See: Forgiven sins sometimes return, ibid. Sins, if not punished, provoke the wrath of God, 642. They ought not to be left unpunished, lest from this others take boldness, 1201. Manifest sins are not to be purged by secret correction, 1280. A man ought not to become secure concerning remitted sins, 869. Private property in a monk to be condemned, 1194, 1195. 'Peculium' is so called from 'pecunia,' as it were a little money, 800. What 'peculium' is and whose, ibid. What the peculium of servitude, or the lord's, is, ibid. 'Pecunia' is called whatever lords possess on earth, and of which they are lords, 1242.