What Guo Kang must consider is whether the theory in this state is acceptable to Rome. And the result is obvious: not only the people in Seris are not used to this logic, but the people here can't accept it either.
When the Purple Horde Khanate entered the city, they announced a general amnesty for the whole world, and by the way, they also pardoned Brother Tian. Ever since Patriarch Zhang presided over the compilation of the classics, the Roman Church has not paid much attention to the concept of original sin over the 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. When God created man, he created yin and yang out of the oneness. The two qi of 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 ancestor.
Therefore, he corrected the order of creation in the handed down scriptures based on Taoist documents.
Regarding original sin, Patriarch Zhang did not believe that the original analysis was correct. In his opinion, snakes and wisdom fruit represent the two sides of human beings.
In human nature, there is both an animal side and a human side; there are both good parts and evil parts. These are like yin and yang, they all complement each other and cannot be separated from each other.
The snake represents life and reproduction, and represents the instinct of man as part of all things. The wisdom fruit represents people's thoughts and symbolizes people's unique thinking ability.
Patriarch Zhang believed that treating snakes as purely evil devils was not the correct view.
The will of the Father is very sacred and contains the true knowledge and nature of the world. Therefore, although He hopes to educate mortals, ordinary people without cultivation cannot directly contact and understand His words.
Therefore, myths are always full of various metaphors to allow believers to more intuitively understand the meaning of the Father. At this time, the clergy must conduct a comprehensive and in-depth analysis from all angles, rather than simply making a qualitative decision. Such blind simplification will obviously distort the true intention of Heavenly Father's words, which is very detrimental to learning knowledge and studying the Tao.
The symbol of snake is common in all civilizations. Fuxi and Nuwa have the image of a snake. This obviously does not mean that these images are 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 the fruit of wisdom. "To abandon the sage and abandon the wisdom" is to hope that the rulers will not be smart, and will not exploit the people just for the sake of the reputation of the sage king.
Lao Tzu said, if you abandon the sage and abandon wisdom, the people will benefit a hundred times; if you abandon the benevolent and righteous, the people will return to filial piety and kindness; if you abandon the skillful and profitable, there will be no thieves. Only by transcending the pursuit of the performance of the holy king can the people truly benefit; by transcending the norms of benevolence and righteousness can the people have true morality; by giving up the pursuit of small profits can people understand the great benefits and put an end to thieves.
Like instinct, human intelligence itself is neither good nor evil. The meaning of the wisdom fruit is also easy to determine: only by giving up this small and clever "wisdom" can we gain great wisdom that is close to the great road.
Patriarch Zhang believes that the main problem here is that some theologians, whose ability to interpret scripture is really worrying, actually misunderstood such obvious meanings, and really regarded it as "no need for wisdom, but return to innocence"...
This literal level of theology illustrates the need for the church to promote education. How can we carry out missionary work well with such semi-illiterates?
On this theoretical basis, original sin is also easy to understand.
People come from Yin and Yang, and Yin and Yang come from the Great Dao. However, in the process of forming people, the two Qi of Yin and Yang do not always exist in an orderly and harmonious manner. There will always be inconsistencies. This is the origin of "miscellaneous energy", which represents the part of human nature that is not in line with the Dao.
The so-called original sin is the image name of this "miscellaneous spirit": it comes from the beginning of man, so it is called original sin; it is not in line with the Dao, so it is metaphorically called sin. The story of Adam and Eve is the visualization of this concept, written as a fable to facilitate everyone's memory and understanding.
Snakes and wisdom fruit are both related to original sin, because both instinct and spiritual intelligence are derived from yin and yang. It is not surprising that such problems will naturally occur.
Regarding this phenomenon, people should practice Qi refining to calm down and straighten out the miscellaneous Qi, so as to achieve the harmony of Yin and Yang and get closer to the great road. Therefore, what we need to do is not to "remove" original sin, nor to find someone to atone for our sins, but to practice ourselves in order to reach a higher spiritual realm.
Those who have the conditions should not only practice it themselves, but also actively guide others. Qi exists not only in people's hearts, but also in the entire society. More people can reach higher realms, which is obviously good for everyone. Brother Tian's act of self-sacrifice is to provide an example to everyone and call on more people to work hard in this direction.
Under this theory, practice also involves cultivating oneself first. There is no basis for atonement for other people's sins.
In fact, Guo Kang has been exposed to many things and often doubts the feasibility of "travelers using the experience of later generations to guide the development at that time". Because he doubted whether it was his own time that happened to be a special case.
But while he was still thinking, Guo Ponu couldn't help but come closer.
"Why are you suddenly in a daze again?" She asked curiously: "Who are you thinking of?"
Guo Kang sighed and didn't know what to say to her, so he replied: "I'm thinking about how people's morality is formed."
"Huh?" Guo Ponu didn't seem to understand what he meant, but his tone seemed to be relieved: "I thought you missed Sister Niu. But it turned out to be this mysterious thing again..."
"This is not mysterious." Guo Kang said: "Our morality seems subjective and mild, but the logic behind it is simple and cold."
"I remember that the "Historical Records" said that the Xiongnu valued the young and the strong and despised the old and the weak, which was different from the Han people's concept. In fact, the two sides were the same group of people from the earliest times. So why did the morals change when the place 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, materials on the grassland are scarcer and more competitive. Fierce, if the young and the strong cannot defeat the enemy, the old and the weak will not be able to survive. In this way, morality will change for the benefit of the entire ethnic group."
"Similarly, other morals also come from this. Take care of children because they are the future of the ethnic group; take care of women because they can produce a population; take care of the weak because everyone has strengths and weaknesses. Give up The weak may give up on themselves one day... In short, morality is actually the rationality of the entire ethnic 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 had nothing to do with him: "I just want to know, do you really like Theodora?"
"I don't understand why you ask." Guo Kang pointed out: "I am thinking about the future of Rome."
"Then do you love Theodora or Rome?" Guo Ponu asked.
"I love Theodora, but I love Rome even more." Guo Kang had to reply: "Is that okay?"
Guo Ponu seemed a little depressed, but he quickly regained his energy.
"That's okay... well..." She scratched her head: "Then I understand."
"You know something again." Guo Kang didn't bother to argue with her, he muttered and ignored her.
(End of chapter)
