But Dionysius was the pastor of souls; he dared not refuse to come to the assistance of one of his flock, albeit, that one was a child, a slave, and that the request for his interference came to him also from a slave. The true-hearted Merion was worthy of his highest love; long since would he have redeemed him, and associated him in his labors of love, but that the slave ever put him off, pointing out to him others on whom the material chain weighed more heavily, so that its wearers were fainting under the burden, while he walked erect. The truth had made him free [Footnote 63] in soul, and he was not willing to encroach on the limited means placed at the disposal of the bishop by the faithful, while so many of the weaker brethren needed help to sustain their fainting steps. Besides, as a slave, bearing his own burden, Merion possessed a greater influence among his own class than he would have done had he accepted the purchase of his liberty. "The poor and lowly," said he to Dionysius, "have many advantages which you in higher stations wot not of. Truth is not veiled from them by politeness, or by the conventionalism of society; they see things as they are, unmasked, and view themselves also by another light than that which is shed on the man to whom everybody bows. I have often thought, my lord, that they need an extraordinary degree of grace, who are thus placed above the multitude. Since our Lord has declared that it is the 'poor who are blessed,' and he himself asks, 'How can ye believe, ye who receive honor one of another?' [Footnote 64] Believe me, then, my kind friend, there is a greater blessing in a position to which no worldly honor is attached than to others; at least for poor souls like mine, who cannot claim the extraordinary graces needed to clear away the mists which obscure the light from the great ones of this world." Thus pleaded Merion against his own advancement, to which the bishop replied:
[Footnote 63: St. John viii. 32.]
[Footnote 64: St. John v. 44.]
"It is true, my Merion, we must all become 'poor in spirit,' giving all honor to God alone, for the good that is in us, since all that man has done is to pervert his gifts."
"And the more wonderful, the more exalted the gifts, the more they are perverted. Chione's beauty and talent are already turning her away from the religion she has professed."
"Nay, not so bad as that, my Merion. Neither is it the beauty or the talent that are in fault. These are God's gifts to Chione. It is the human self-love, the self-centralization which craves homage and admiration, that are to blame. It is the repetition of the primeval sin, the wilful separation of the soul from God, for the sake of inordinate gratification. But Chione has worshipped Christ. She will see her error and repent."
"Would I could think so," sighed the slave.
"Nay, now it is you who are wanting in confidence, my good friend. Chione is the child of your prayer. You begot her in the Lord, and He will preserve her for you. How, is not so plain. May be, she will fall. Gifts like hers too often lack humility, and humility, the foundation of the Christian character, sometimes needs a fall, in order to produce it. Faith you have already won for her, from God. Now set yourself to intercede for her again, to win other gifts which shall render her faith available to salvation. Ask for her, humility, at any price of suffering to yourself or her. God will grant your prayer, be assured of that, my friend. Now, as to what we can do for the exterior circumstance, let me know your wishes."
"Is it possible to remove her from the path of that Magas?"