When the Saint comes, she does not collect food

Chapter 644: New Center of Reformation
The oatmeal porridge on the table gradually became cold in the cold late autumn, but Mudiay almost forgot its existence and continued to read the newspaper over and over again.

After recovering from the shock, Mudiay began to seriously ponder the theological viewpoint behind this.

This is not simply a discussion of whether people can voluntarily become slaves, but a challenge to the existing traditional theism.

In his opinion, to trace the origin of this issue, what the Court of Truth needs to do is to redefine "man" in theology.

In the new definition of the Court of Truth, "man" is the most intelligent creature appointed by the Holy Father, which includes the right to freedom, which is what makes man man.

If a person does not even have the most basic right to freedom, then he is no different from an animal. This obviously goes against the original intention of the Holy Father and is a blasphemy against the Holy Trinity.

The Church wants to maintain the Father's omniscience and control over humanity, but is unable to explain why He grants humanity freedom, and why this freedom often deviates from the Father's will.

This contradiction did not arise just now, but has been covered up until now by the church using its extraordinary hegemony.

Whenever a priest raised a question, the immediate response was "What is your purpose in questioning these things? Who instructed you? What is your motive?"

This question has been buried in the hearts of countless clergy for a long time, but no suitable answer has been found.

However, the explanation given by the Holy Word sect in Pravda almost perfectly solves this problem.

Because according to the Doctrine of the Mean in the newspaper, human beings are born with the right to freedom given by God the Father, and He also gives humans wisdom and reason to make free choices.

So what you love is your life, and there is no need to feel panic or anxiety. This is the will of the Holy Father.

Human beings have sufficient reasons to pursue material life and worldly enjoyment.

But when he thought about it, Mudiay immediately shuddered, because he vaguely discovered the extraordinary meaning behind it.

If we extend this argument further, then isn’t it a bit redundant for the church to act as a “faith intermediary”?
Since everything I do is the will of the Father, why do I need the church to convey the will of the Father?

This is terrible, this is terrible. Mudiay quickly shook his head to get rid of this topic that he couldn't even touch.

He read these contents over and over again. Although he remained calm on the surface, the balance in his heart gradually tilted towards the monks of the Holy Way Sect.

This is not only because their claims are more theologically sound, but also because Mudiay has real-life personal experience with the matter.

Relying on their exclusive authority to interpret the will of the Holy Father, the bishops committed evil deeds in the name of the Holy Father.

As a low-ranking monk, he had seen many times that ordinary monks were treated as serfs and worked in the fields, while bishops and abbots were able to sit in luxurious palaces and eat steaks and drink wine.

Those nobles and villains can rise to power through bribery and corruption, while truly talented and virtuous people can only waste their lives in a minor priesthood.

The chaos that Juanno writes about may seem absurd, but it is the daily life witnessed by the lower-ranking monks.

But they were powerless and could only watch the bishops blaspheme.

Therefore, low-level monks and priests like Mudie had an urgent desire for change, hoping to get rid of corruption within the church and restore the purity of faith through new ideological movements.

The most typical representatives among them are Juanno and Ludwig, from which the Juanita theological thought was born.

Although Horne was criticized on the issue of the Trinity, this newspaper's criticism of the church really touched Mudie's heart.

Pushing away the cold porridge, Mudiay tucked the newspaper under his armpit and fell into deep thought: "I'm afraid the next few days will not be peaceful."

After all, this is not digging into the church's walls, but digging into the church's foundation. If Horn were to dig it casually, the church would be rootless.

Just as Mudiay expected, when he went out hungry in the morning, people on the street were still talking about the poems and jokes in the newspapers.

When he finished his classes for the day and returned to the hostel in the evening, half of the hotel was discussing the debate in Pravda.

When it was time for the weekend, even the citizens started talking about this part of theology.

Because after many monks explained, the citizens began to realize that if the conclusions about the right to freedom in Pravda were true, then they were trapped in the dilemma of faith and could use their wealth with peace of mind.

When Mudiay walked in the streets, he could hear people shouting, "Man is born free" and "Man is the most intelligent creature in the world." More and more people supported the Holy Way, and a large number of non-denominational friars or former Juano friars gradually tended to support the Holy Way's views.

If this happened in other regions, the teachings of the Holy Word sect would have been suppressed by the church long ago, and might even have triggered large-scale purges and heresy trials, completely killing the buds of this idea.

But in the Thousand River Valley area, Horn used force to wipe out the upper echelons of the church.

Those who remained were either lower-ranking monks, Juano priests, or reformist friars who, although non-sectarian, despised corruption.

They were naturally inclined to criticize the church, and after Pravda opened this door, their desire to speak out was almost uncontrollable like a flood.

Various handwritten pamphlets were circulated everywhere, especially since Rapid City was currently a training ground for the friars of the Order of the Holy Fathers.

With Catherine's tacit approval, the monks took to the streets waving Pravda and began to preach to the citizens.

The frustrated traditional clergy and nobles would also stand up and continue to debate and refute.

In just two weeks, the number of public security cases in Rapid City increased several times compared to the original number. As the sheriff, Carl worked around the clock for several days in a row, and the dungeon was full of prisoners.

It's not just Rapids City. This trend has begun to spread slowly from Rapids City to Shelley City, Xiaochi City and Xialv City.

The originally quiet and peaceful winter was almost overturned by this bustling sound and trend.

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Some citizens and craftsmen who were keenly aware of the driving force and meaning behind it took the initiative to hire copyists and even bought movable type printing presses to reprint the theological pages of Pravda and make them into pamphlets.

In some radical areas, such pamphlets are even given away for free.

The topics of those one-page flyers change every day.

The monks were discussing it, the citizens were discussing it, and even the nobles were discussing it.

When the nobles and traditional clergy found that they could not break the theory of freedom, they had to hold their noses and continue to deduce based on freedom.

The topic of the debate gradually changed from the original "Can people be slaves?" to "If what people do is what the Father wants, then is killing people at will also what the Father wants?"

On this issue, a new article was published in the November issue of Pravda to explain.

This article was written by the two-wheeled weirdo who has not appeared for a long time. The title is "Thoughts on Blue Blood - How to Explain the Omnipotence and Goodness of the Holy Father?".

This time, Mudiay didn't even get to buy the latest issue of Pravda because it was snatched away by others.

He had to go to the Duomo Cathedral for training and borrow the latest copy of Pravda from his colleagues to read.

Although there was a fireplace inside the Cathedral of Fiore and it was warm as spring, Mudie's hands could not help but tremble as he watched.

Based on the criticism that "sin is the price of freedom" caused by the "right to freedom", he thought that the two-wheeled monster would use "sin is a test from God" 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 new concept.

Sin itself is a betrayal of God's will, not a manifestation of God's will.

This seems to violate the omniscience of the Holy Father, but through the theodicy issue 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 evil and good, thereby demonstrating the divinity given to humans by God.

Although sin exists temporarily, the ultimate plan of the Holy Father is to return mankind to goodness through free will, which is the greater good.

In an instant, all the criticisms about "the contradiction between omniscience, omnipotence and benevolence", "freedom damages morality" and "freedom causes sin" were resolved.

But this is not the reason why Mudie's hands are shaking. The real reason for his shaking hands is that "man is born free" is just a refutation of the church's theism, while the discussion of theodicy in the new issue of Pravda is a solid argument -

It is reconstructing the worldview of Messiahism!

(End of this chapter)