Chapter 644 The New Reformation Center
The oatmeal on the table gradually became cold in the cold late autumn, but Mudiay almost forgot its existence and still read the newspaper again and again.
After recovering from the shock, Mudiay began to seriously ponder the theological views behind this.
This is not a simple discussion of whether people can be slaves voluntarily, but a challenge to the existing traditional theocentrism.
In his view, to trace the origin of this issue, what the Court of Truth needs to do is to redefine clearly “person” in theology.
In the new definition of the Court of Truth, "man" is the primate of all things appointed by the Holy Father, which includes the right to freedom. This is the reason why man is a man.
If a person does not even have the most basic rights of freedom, then he is no different from an animal. This is obviously against the original intention of the Holy Father and a blasphemy against the Holy Trinity.
The Church wants to maintain the Father's omniscient control over mankind, but it cannot explain why He gives mankind freedom, and this freedom often deviates from the will of the Father.
This contradiction is not new now, but has been covered up until now by the church using its extraordinary hegemony.
Whenever a priest raises a question, the immediate answer is "What is your purpose in questioning these? Who instructs you? What is your motive?"
This question has been buried in the hearts of countless clergymen for a long time, but they have never been able to get a suitable answer.
However, the explanation given by the Holy Doctrine in Pravda almost perfectly solves this problem.
Because according to the Holy Word sect in the newspaper, people are born with the right to freedom given by the Holy Father, and He also gives humans wisdom and reason to make free choices.
So what you love is your life. There is no need to feel fear or uneasiness. This is the will of the Holy Father.
There are sufficient reasons for human beings to pursue material life and worldly enjoyment.
But thinking about this, Mudiay immediately shuddered, because he vaguely discovered the incredible meaning behind it.
If we follow this argument and extend it further, wouldn’t it be a bit redundant for the church to serve as a “faith intermediary”?
Since everything I do is the will of the Holy Father, why do I need the church to convey the will of the Holy Father?
It's terrible, it's terrible. Mudiay quickly shook his head to shake this untouchable topic away from his head.
He read these contents over and over again. Although he was calm on the surface, the balance in his heart gradually tilted towards the monks of the Holy Path Sect.
This is not only because their claims are more theologically sound, but also because Mudiay has real-life experience on the matter.
Relying on the exclusive right to interpret the will of the Holy Father, the bishops do crazy evil in the name of the Holy Father.
As a low-level monk, he had seen how many times ordinary monks were treated as serfs working in the fields, while bishops and abbots could sit in gorgeous palaces, eat steaks and drink wine.
Those nobles and villains can rely on bribery and corruption to get to the top, but those who are truly talented and virtuous can only waste their lives in a small priesthood.
The chaos Juanno writes about may seem absurd, but it is what the low-level monks witnessed on a daily basis.
But they could do nothing but watch the bishops blaspheme.
Therefore, low-level monks and priests like Mudiay had an urgent desire for change, hoping to get rid of the corruption within the church and restore the purity of the faith through new ideological movements.
The most typical representatives among them are Juanno and Ludwick, and then the Juanoist theology was born.
Although Horn was criticized on the "Trinity" issue, the newspaper's criticism of the church was written deeply into Mudiay's heart.
Pushing away the cold porridge, Mudiay put the newspaper under his arm and fell into deep thought: "I'm afraid the next few days will not be peaceful."
After all, this is not digging the corner of the church, but digging the foundation of the church. If Horn digs it casually, the church will have no roots.
Just as Mudiay expected, when he went out hungry in the morning, the poems and jokes in the newspapers were still being discussed in the streets.
By the time he returned to the hotel in the evening after completing his day's classes, half of the hotel was discussing the debate in Pravda.
During the weekend break, even the citizens began to talk about this part of the theology.
Because after many monks explained, the citizens began to realize that if the conclusion about the right to freedom in "Pravda" was true, then they were trapped in the dilemma of faith and could use their wealth with peace of mind.
When Mudiay walked on the streets, he could hear shouts of "man is born free" and "man is the primate of all things" everywhere. The number of people supporting the Holy Doctrine is increasing, and a large number of non-sectarian monks or former Juanoist monks are gradually leaning towards the Doctrine of the Faith.
If this were in other regions, the ideas of the Holy Doctrine would have been suppressed by the church, and it might even trigger large-scale purges and heresy trials, completely killing the bud of this idea.
But in the Thousand River Valley area, Horn used force to wipe out the upper echelons of the church.
But those who survived were either low-level monks or Juanoist priests, or reformist monks who had no sect but despised corruption.
They are naturally inclined to criticize the church, and after Pravda opened this door, their desire to talk was almost as uncontrollable as a flood.
Various handwritten pamphlets are being circulated everywhere, especially since Rapid City is currently a training ground for monks from the Holy Father Order.
With Catherine's acquiescence, the monks took to the streets waving "Pravda" and began to preach to the citizens.
The frustrated traditionalist clergy and nobles will also stand up and continue to debate and rebut.
In just two weeks, the number of security cases in Rapid City increased several times compared to the original number. As the sheriff, Carl worked continuously for several days, and the dungeon was full of prisoners.
Not only Rapid City, this sub-trend began to slowly spread from Rapid City to Shelley City, Xiaoike City and Summer Green City.
The originally quiet and peaceful winter was almost overturned by this hot sound and trend.
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Some citizens and craftsmen who were keenly aware of the driving force and meaning behind it even took the initiative to hire scribes and even purchased movable type printing machines to reprint the theological pages of Pravda and make them into pamphlets.
In some radical areas, such pamphlets are even given away for free.
That kind of small one-page leaflet, the topic changes every day.
The monks were discussing, the citizens were discussing, and even the nobles were discussing.
When the nobles and traditional clergy found that they could not break the theory of freedom, they had to pinch their noses and continue to deduce the theory of freedom.
The debate question gradually changed from the original "Can a person be a slave?" to "If what a person does is the will of the Holy Father, then is it also the will of the Holy Father to kill people casually?"
On this issue, Pravda published a new article in November to explain.
This article is written by a two-wheeled weirdo who has not appeared for a long time. The title is "Thinking about Blue Blood-How to explain the omnipotence and omnipotence of the Holy Father?".
This time Mudiay couldn't even buy the latest issue of Pravda, which was snatched up by others.
He had to go to the Baihua Cathedral where he was training, and borrowed the latest "Pravda" from his colleagues to read.
Although there was a fireplace in the Cathedral of Flowers and it was as warm as spring, Mudiay's hands couldn't help but tremble as he watched.
Based on the criticism that "sin is the price of freedom" triggered by the "right to freedom", he originally thought that the two-wheeled weirdo would use "sin is a test of God" or to explain suffering and crime.
But he never expected that the two-wheeled weirdo would take the initiative to refute this statement and put forward a brand new concept.
Sin itself is a rebellion against God’s will, not a manifestation of it.
This seems to violate the omniscience of the Holy Father, but through the theodicy problem of the blue-blooded orphan, the two-wheeled weirdo proposes that omniscience does not mean total control, and allowing sin does not mean supporting sin.
Through free will, humans have the ability to make a true choice between sin and good, thereby demonstrating humanity's God-given divinity.
Although sin exists temporarily, the ultimate plan of the Father is to return humanity to goodness through free will, which is the greatest good.
In an instant, all the criticisms about "the contradiction between omniscience, omnipotence and omnibenevolence", "freedom harming morality" and "freedom causing evil" were easily solved.
But this is not the reason why Mudiay's hands are shaking. The real reason why his hands are shaking is that "man is born free" is only a refutation of the theodicy of the church, and the discussion of theodicy in the new issue of "Pravda" , is a solid argument——
It is reconstructing the worldview of the Messianic religion!
(End of chapter)