Since the Accounting: A Chronicle of the Roman Khanate

Chapter 379 I love Theodora, but I love Rome more
What Guo Kang must consider is whether the theory in this state is acceptable to Rome.And the result is obvious: not only the Serisians are not used to this kind of logic, but the people here are also unable to accept it.

When the Purple Horde Khanate entered the city, it announced amnesty for the whole world, and by the way, Brother Tian was pardoned.Since Patriarch Zhang presided over the compilation of classics, the Roman Church has not paid much attention to the concept of original sin for so many years.

According to Patriarch Zhang's understanding, the so-called original sin is a symbolic concept.

He believes that Adam and Eve are not specific people, but the "yang energy" and "yin energy" between heaven and earth.God created man, which meant that Yin and Yang were born out of the oneness.Yin and Yang, represented by Adam and Eve, combine with each other to derive all things.Over a long period of time, human beings also emerged from it.This is the meaning of the so-called ancestors.

Therefore, he corrected the order of creation in the handed down scriptures based on Taoist literature.

Regarding the original sin, Patriarch Zhang did not think the original analysis was correct.In his view, the snake and the fruit of wisdom represent the two sides of a person.

In human nature, there is both a beast side and a human side; there is both a good part and an evil part.These are like yin and yang, they are complementary and inseparable from each other.

Snakes represent life and reproduction, and human instinct as a part of everything.The fruit of wisdom represents people's thoughts and symbolizes people's unique thinking ability.

Patriarch Zhang believes that it is not a correct view to regard snakes as purely evil devils.

The will of the Father is very divine and contains true knowledge and the nature of the world.Therefore, although He hopes to educate mortals, ordinary people have not been trained and cannot directly contact and understand His words.

Therefore, myths are always full of all kinds of metaphors, in order to allow believers to understand the meaning of Heavenly Father more intuitively.At this time, the clergy must conduct a comprehensive and in-depth analysis of it from various angles, rather than simply characterization.Such blind simplification will obviously distort the true intention in the words of the Heavenly Father, which is very detrimental to learning knowledge and studying the Dao.

The intention of the snake is ubiquitous in all civilizations.Fuxi and Nuwa have the image of a snake.This obviously does not mean that these images are all evil, but that Fuxi and Nuwa represent the reproduction of human beings.This kind of behavior is like the instinct of animals, and it cannot be measured by good and evil.

The same is true for wisdom fruit. "Abandon the sage and abandon the wisdom" is to hope that the rulers will not pretend to be smart, and will not make great achievements for the sake of the reputation of the sage king, so as to oppress the people.

Lao Tzu said, if you abandon sage and wisdom, the people will benefit a hundred times; if you abandon benevolence and righteousness, the people will return to filial piety;Only by detaching from the pursuit of the achievements of the sage king can the people truly benefit; by detaching from the norms of benevolence and righteousness, the people can have true morality; by giving up the pursuit of small profits, people can understand where the big profits lie and put an end to the behavior of thieves.

Like instinct, human intelligence itself is neither good nor evil.The implication of the fruit of wisdom is also very clear: only by giving up this little clever "wisdom" can one obtain the great wisdom that is close to the great way.

Patriarch Zhang believes that the main problem here is that some theologians, whose ability to interpret the scriptures is really worrying, actually misunderstand such an obvious meaning, and really take it as "not to be wise, but to return to innocence"...

This level of theology, as the name suggests, just shows the necessity of the church to promote education.With such semi-literate people, how can we do missionary work well?

On the basis of this theory, original sin is also easy to understand.

Humans come from yin and yang, and yin and yang come from Dao, but in the process of forming a human being from yin and yang, not all of them exist in an orderly and harmonious way, and there will always be inconsistencies.This is the origin of "miscellaneous qi", which represents the part of human nature that does not conform to the Dao.

The so-called original sin is the image title of this "miscellaneous qi": it comes from the beginning of human beings, so it is called the original;The story of Adam and Eve is the visualization of this concept, written as a fable, which is convenient for everyone to remember and understand.

The snake and the fruit of wisdom are both related to original sin, because both instinct and wisdom are derived from yin and yang, so it is not surprising that such problems naturally arise.

For this phenomenon, people should calm down and straighten out the miscellaneous qi through practice and refine qi, so as to realize the harmony of yin and yang and approach the Dao.Therefore, what we need to do is not to "remove" the original sin, nor to find someone to atone for, but to practice self-cultivation in order to reach a higher spiritual realm.

Those who have the conditions not only need to practice by themselves, but can also actively guide others.Qi not only exists in the human heart, but also exists in the whole society.More people can reach a higher level, which is obviously good for everyone.Brother Tian's act of self-sacrifice is to set an example for everyone and call on more people to work hard in this direction.

Under this theory, practice is also to cultivate oneself first.To atone for others, there is no basis for existence.

In fact, Guo Kang has been in contact with a lot, and often doubts the feasibility of "travelers using the experience of later generations to guide the development at that time".Because he doubted whether his own era happened to be a special case.

But he was still thinking, but Guo Ponu couldn't help coming over.

"Why are you suddenly in a daze again?" She asked curiously, "Who do you miss?"

Guo Kang sighed and didn't know how to tell her, so he replied, "I'm thinking about how people's morality is formed."

"Hey?" Guo Ponu didn't seem to understand what he meant, but his tone seemed to be relieved: "I thought you missed Miss Niu. It turned out to be such a mysterious thing..."

"This is not mysterious." Guo Kang said: "Our morality seems subjective and gentle, but the logic behind it is simple and cold."

"I remember the "Historical Records" saying that the Xiongnu valued the young and the old and the weak, and their concepts were different from those of the Han people. In fact, the two sides were the same group of people in the earliest days. Then why did the morality change when the place was changed?"

"The living environment is different." Guo Ponu thought it was quite simple.

"Yes." Guo Kang nodded: "In a farming society, experienced old people are very important, because they can guide farming and production. This is not so obvious on the grassland. Moreover, the materials on the grassland are more scarce, and the competition is more intense. If the young and the strong cannot defeat the enemy, the old and the weak will not be able to survive. In this way, the morality is changed for the benefit of the entire ethnic group."

"In the same way, other moralities come from this way. Take care of young children because they are the future of the group; take care of women because they can produce population; take care of the weak because everyone has strengths and weaknesses. The weak may one day give up on themselves... All in all, morality is actually the rationality of the entire group."

"So, moral rules are not taken for granted, but will be constantly adjusted and changed." He said, "Do you think this is understandable?"

"I understand what this is for." Guo Ponu didn't think about the same thing as him at all: "I just want to know, do you really like Theodora?"

"I don't understand why you ask this." Guo Kang pointed out: "I'm thinking about the future of Rome."

"Then do you love Theodora or Rome?" Guo Ponu asked.

"I love Theodora, but I love Rome more." Guo Kang had no choice but to answer: "Is this the head office?"

Guo Ponu seemed a little depressed, but he recovered quickly.

"It's okay...well..." She scratched her head: "Then I will understand."

"What did you understand again?" Guo Kang didn't bother to argue with her, so he muttered, leaving her alone.

(End of this chapter)