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Rh natural, but ominous; however, the internal troubles of the Church were far more dangerous in reality. Unworthy men who had powerful Zoroastrian friends were making use of their influence, both to avoid discipline and to win promotion, even to the Episcopate; and dangerous quarrels and schisms were resulting.

This use of pagan patronage to gain Church power was at once a scandal and a problem, and one very likely to arise under melet conditions of life. The interference of a non-Christian noblenjan in the election of a bishop was, of course, the negation of all Church law; but it appeared perfectly natural, for instance, to the Zoroastrian seigneur to drop a hint to a village of his rayats that X. had done him good service more than once, and that, as they were choosing their religious headman, he thought that they might make a worse choice. The Shah-in-Shah nominated the Catholicos, why should not the Agha name the bishop? Supposing the man named to be not absolutely impossible, would the villagers neglect the seigneur's hint, and face the probability that double dues would be exacted next harvest? Similarly, discipline ought, of course, to be moved solely by the consideration of the law of the Church, and the guilt of the sinner. But supposing a bishop to have told a village of Christians that they ought not to tolerate a strange teacher in their midst, it would take some resolution to carry out the order in the face of a warning from the Agha over the hill, "if you dare to disturb my friend I will burn your village, as I did the seven others in your valley." Furthermore, though this use of pagan patronage was a very evil thing