Patriarch Zhang believes that the so-called three here means Sanqing. Westerners do not understand the meaning of the scriptures and cannot understand the words, which leads to contradictions in the originally good teachings. They are forced to make a trinity setting to make it perfect, and even fail to make it perfect. Nowadays, most of the heretics in the church are caused by this troublesome problem.
Originally, this was all avoidable, but as a result, a series of divisions occurred due to an inexplicable setting. This is definitely not the original intention of Heavenly Father. There must be problems in the recording and dissemination of the scriptures, so we need to go back to the source and find a solution.
Patriarch Zhang pointed out that when Laozi went west to convert the barbarians, the specific era is difficult to verify, but with Confucius as a reference, the approximate time can be determined-that was exactly the beginning of Rome's sudden rise from an unknown small city-state.
The ancients said that the Great Qin State is similar to the Central Plains. This similarity is not only in appearance, but more importantly in spirit. It is precisely because of Laozi's on-demand broadcast that Da Qin was able to stand out and reach the state closest to the Central Plains among Xirong.
Later, why was the church able to defeat a series of competitors and rise from among the people, from a small and unpopular sect to becoming the state religion of Rome?
Patriarch Zhang carefully studied the archives from that year and believed that the most critical aspect lay in organization.
Unlike many religious orders at that time, the church came from the grassroots of society and attached great importance to maintaining a close organization from the beginning. At that time, many gods' beliefs were still regional, but the church always insisted on "universality" and broke the barriers between different city-states. This makes it not only strong in action and organization, but also has very good adaptability, and the resulting strong communication ability.
This characteristic seemed familiar to Patriarch Zhang.
Because that era was also the time when early Taoism emerged. Whether it is establishing an organization, operating at the grassroots level, or having strong action capabilities and being able to take the initiative to fight against cult sacrifices, they are all quite similar. Even the essence of their faith is similar on both sides - they both have a supreme faith that transcends regions and unites their believers.
Later, some branches of Taoism reached higher levels. Replace Zhang Jiao's thirty-six squares with thirty-six dioceses, replace Fang's commander-in-chief with bishops, replace the armed believers with military orders, replace Huang Tian with Heavenly Father, and replace the yellow scarf warriors with angels. There won't be many violations. Harmony - The biggest difference is probably that Taipingdao's organizational capabilities are much higher, making even churches envious.
In fact, the two sides' concepts and relationships with the government are not much different.
Taiping Dao opposed the corruption of the Han Dynasty and believed that an earthly heaven should be established. This earthly heaven was actually an idealized Han Dynasty. Although it was severely suppressed and massacred by the Han Dynasty, Taoism has retained many Han Dynasty elements until now. Even the Heavenly Court and Talismans were borrowed from the Han Dynasty.
The church opposed the corruption of Rome and believed that a heaven on earth should be established, and this heaven on earth was actually an idealized Rome. Although it was severely suppressed and killed by Rome, until now, the church has retained many Roman elements. Even the kingdom of heaven and the church organization were borrowed from Rome.
Patriarch Zhang thought that he would not believe it if they were to have nothing to do with each other. The only possibility is that the early church was originally related to Taoism.
After Lao Tzu traveled to the west, there were also some outstanding disciples who studied with him in Xirong, and they were able to learn a lot of his wisdom. These people, passed down from generation to generation, are the deified prophets of the past generations. Brother Tian himself actually regarded himself as a disciple of Lao Tzu, but at that time, people did not distinguish between human disciples and sons, and the disciples of Daode Tianzun were passed down as the sons of the Emperor of Heaven.
Brother Tian and his disciples are sacred because they are most likely the intellectual successors of Lao Tzu left in the West.
With these understandings, Patriarch Zhang began to adapt and annotate the scriptures.
Although he has never announced his origins to the public, the Guo family's ancestral accounts believe that he actually came from a "serious" background and was not the wild person he claimed to be. Instead, he had received a high level of religious knowledge training. It was just because of his personality. , couldn't get along with other people, so he ran away in anger.
He organized the Tianfang Sect himself and had contacts with some Nestorian priests. He was also very good at reading and studying. Therefore, although there are no learned theologians here who can communicate and discuss with him, he still has many contacts and a deep understanding of many concepts.
He found a Greek version of "The Scriptures of Heavenly Father" and conducted textual research, revision, and polishing to remove attachments and those that were obviously not in line with Heavenly Father's teachings.
After thousands of years of circulation, many flaws and errors have obviously appeared in the scriptures. Some of them are even incorrect and it is unknown where they came from.
The scriptures say that Heavenly Father loves the world. As the highest divine being, the love of the Heavenly Father should be so loving as to be unkind and treat all peoples as stupid dogs. Because He loves the entire human race, and all people are treated equally by Him, without the slightest favoritism or personal feelings at all.
Therefore, even if his son Brother Tian wants to make sacrifices, the Heavenly Father will not stop him or provide him with protection, because this is the embodiment of "great love". When needed, even if the sufferer is a close relative, Heavenly Father will not hesitate at all.
But in some scripture passages, Heavenly Father is like a grumpy old man in the village, saying all day long that he favors certain people and chooses certain people, and does not allow believers to question fairness. For those who don't like it, they will let the believers kill them at every turn, or even kill them themselves.
These behaviors, even for an ordinary king, are very worthless. As the supreme and holy being, God who has great love for the world is too abrupt.
Patriarch Zhang believes that this must have been randomly added by some low-level people during the dissemination process after I left. Considering that the church has been active at the grassroots level for a long time, this possibility is not low.
Although it is excusable, there is no doubt that this behavior is not worth promoting and should be corrected and criticized in time to make the church members aware of its absurdity. Therefore, he eliminated similar plots from the scriptures to rectify the source. They also screened out particularly typical examples and denounced them as "Rong Diye's fallacies" and asked everyone to take warning.
Under the guidance of this concept, Patriarch Zhang finally compiled the first "Heavenly Father's True Sutra" of the Purple Zhang State Religion. Because the core of the doctrine is to worship the Emperor of Heaven, the official name is "God Worship Cult."
With his efforts, the Purple tent church was gradually established, and with the help of Guo Gai and others, a large number of priests were trained. The Purple Horde Khanate attaches great importance to culture and education, and has high organizational requirements. However, there is always a shortage of educated people, so these people often participate in daily work, replacing the original positions of rural priests.
(End of chapter)
