New Shun 1730

During his time in Macau, Jiang Youren was shocked by the three shocks he received, which can be said to be caused by the special characteristics of Dashun.

The fourth shock he received was not related to Dashun.

It was due to the Jesuits themselves.

Since Matteo Ricci, they have been trying to borrow the concept of God from ancient Chinese texts.

Even though it was banned by the Vatican later, the Jesuits have been trying to do so, and have been trying to debate with Confucianism, explaining the concepts of God, Tai Chi, Qi, and Li from the perspective of Christianity.

This certainly had an impact on Jiang Youren, who was originally a Jesuit and came to China specifically, and came to China after Dashun issued an order to ban religion, so he was quite familiar with this set of things.

After the first three ideological shocks, one night when he was reading "Shangshu", he read the article of Tang Shi, and when he read "I have heard your words that Xia Shi is guilty, I fear God and dare not be unjust", he suddenly realized it.

Then he flipped through the Old Testament..."

After flipping through the Book of History, he read the Old Testament. Combined with the Jesuit interpretation of the Chinese word "God", Jiang Youren's mind was confused.

What came to his mind subconsciously was the word in the Book of Changes: Heaven and earth changed, and the four seasons were formed. Tang and Wu made a revolution, following the will of heaven and responding to the people.

Since the time of Matteo Ricci, people have been vying for the word God. And once it is understood in this way by Matteo Ricci and subsequent Jesuit priests, then there is a problem.

Do the Exodus and the Tang and Wu Revolution mean the same thing?

It's just that different versions were produced after the Tower of Babel made the languages ​​of different places incommunicable?

And the spiritual core is actually the same?

The stories can be different, but as long as the spiritual core is the same.

The Bible itself, the Old Testament Are some of the stories in the book just a metaphor of real politics?

Xia Jie did not care about the people, abandoned farming, seized agricultural work, collected wealth and goods, and exhausted the people. So Shang Tang saw that Xia was guilty and obeyed God's will, and dared not be wrong.

This is compared with the Exodus.

Can its spiritual core be considered that the Tang Wu Revolution and the Exodus were both revolutions carried out by the oppressed according to God's command?

Being able to understand the Bible in this way based on the Book of History and the Book of Changes is no longer a simple heresy, but a heresy that can be directly put on the stake and then crushed to ashes.

It has gone crooked to the sky and flew out of the sky.

Jiang Youren was so scared by this idea that suddenly popped up that night that he couldn't sleep for several days.

But he really didn't dare to tell others what he was thinking. .

There is no way to say such things. This is not as simple as Jesuit God, ancestor worship and Confucius worship. It is a terrible idea that will make me collapse mentally and my faith collapse.

I tossed and turned and couldn't fall asleep. The more I thought about it, the more confused I became, so I read more books.

After reading a bunch of ancient books from the pre-Qin period, Jiang Youren strengthened many seeds that had already sprouted in his heart from the "universal love" of Mohism.

The universal love in the ancient books of the pre-Qin period is utilitarian and has a very clear purpose. It is to love each other and benefit each other. Through the love of each other, the purpose of mutual benefit is achieved.

On the one hand, these Jesuit members read a lot of Confucian classics, and on the other hand, they themselves opposed the kind of love of Mohism. Therefore, Jiang Youren looked for the similarities and differences between the love he understood and the love of the pre-Qin heretics.

After reading for a long time, I just felt that the love they understood in the Jesuits was different from the love of the pre-Qin heretics. The biggest difference between the love of the pre-Qin heretics is that their love is gratuitous and non-utilitarian.

Why is there such a difference in his understanding?

Jiang Youren feels that when reading the Bible, one can often see God's preference for the weak and the insulted.

The weak, the poor, and the insulted cannot benefit from them.

Because God favors the weak, the poor, and the insulted in this way, this preference creates the gratuitous and non-utilitarian nature of their love.

People should imitate God's goodness.

This is what he understands as the difference between their love and the love of the pre-Qin heretics - all human behaviors and emotions are constructed by God, and God favors the weak, the poor, and the insulted, so the love constructed by the human world is unbeneficial, gratuitous, and non-utilitarian.

Since the stereotype of love comes from God's preference for the weak, the poor, and the insulted, doesn't it further confirm the extremely terrible heretical idea that sprouted in his heart?

The interpretation of Exodus in this era is that the oppressed, the weak, the poor, and the insulted will carry out a revolution according to God's will? Because God's will runs through the book, and everything proves this point. He prefers these people...

Coupled with the influence of Leibniz, even the paradox of why He prefers these people, why does He let them suffer, is solved-.

This terrible thought constantly tortured him.

There are only two possibilities for self-mental torture.

Either mental breakdown.

Or sudden enlightenment.

Jiang Youren's ending is sudden enlightenment.

And the opportunity for sudden enlightenment is due to the military action of Dashun to Southeast Asia.

Before the military action to Southeast Asia, when Liu Yu passed through Bangka Island, he pulled away a lot of organizers from the tin miners who were about to riot there.

Among these organizers, several are also Catholics. And they are diehards.

At the beginning, Liu Yu arrested these organizers not because he sympathized with them. Liu Yu thought that the path they were going to take was pure nonsense.

But they were worried that they would fail to start the uprising. After the Dashun went to Southeast Asia, the excellent base, soldiers and population were slaughtered in advance because of their nonsense.

So they arrested all the leaders at that time, which directly disintegrated the miners' uprising in Bangka. Now that the Dashun went to Southeast Asia, Liu Yu learned the colonial methods of the British in the past and forced the miners to cooperate with him to work in the tin mines by forced buyout.

This immediately won the hearts of the miners in Bangka for the Dashun, making the Dashun have a very stable source of soldiers and base near Malacca.

If those people had been allowed to start the uprising, I'm afraid they would have been slaughtered long ago.

The stubborn leaders who were arrested at the time were called Xu Gui, whose Christian name was Paul, and were diehard Catholics. In order not to leave the church, he even gave up his status as a scholar. He was arrested by Liu Yu and put on a ship to do hard labor. He was taken to Europe for a tour, but his ideas did not change much.

After returning from Europe, Liu Yu threw him to Macau.

As a result, this throw caused a wonderful chemical reaction.

The leader named Xu Gui who was caught in Banga was originally a scholar and had some skills. He was also a stubborn person who refused to give up his religion, and was caught by Liu Yu to travel around Europe.

After returning, all the non-Christian miner leaders were released back to Banga by Liu Yu. However, Xu Gui could not be released to Banga by Liu Yu because of religious issues, so he could only be thrown in Macau.

There were not many scholars in Macau, and even fewer scholars who had traveled around Europe, just this one. Although he was deprived of his official title, he could not clear the knowledge in his mind.

After going back and forth, he met Jiang Youren, who was studying classics hard.

At that time, Jiang Youren was aware that he had gone astray and entered heresy, and the two talked a lot after meeting.

A former Catholic scholar who was deprived of his official title, although he still stubbornly spoke as a Christian, he was actually still a traditional person in his bones.

He worked in a mine, and felt that the world was unfair. He chanted for Christ, but his heart was still thinking about the Three Dynasties' rule of the world and the equal distribution of fields.

The other was a Jesuit missionary who was influenced by this strange spread of Eastern learning to the West and became obsessed.

The collision of these two ideas, coupled with the special national conditions of Dashun's land annexation and the private sale of land thousands of years ago, it is easy to guess what strange and weird things will come out.

However, the encounter and collision of ideas between Xu Gui and Jiang Youren also solved another very critical problem of their strange heresy.

Catholicism is concerned with saving people.

This is a problem that has not been solved in Jiang Youren's heretical ideas. He wants to create a heaven on earth, but this kind of behavior of saving people is not the same as the spiritual saving in their doctrines.

However, Xu Gui, with his special life experience and his twisted ideas that are still traditional in his bones without knowing it, solved this problem after discussing with Jiang Youren.

Xu Gui said: I have been a scholar, a miner, and have been to Europe, where I have seen a lot of things.

Is it God's will that people are poor, such as the tenants of Dashun, the slaves in the mines, and the handicraft factory workers in Europe? Or is there another reason, someone distorted God's will?

Jiang Youren actually didn't understand it himself, but he had secretly discussed with Xu Gui the heretical ideas in his mind that were influenced by the strange spread of Eastern learning to the West.

Xu Gui said: The tenants didn't want to be tenants, nor was it God's will for them to live like this. It was because someone distorted God's will that they had to accept the life of tenants. How was it distorted? The land was returned to private ownership to satisfy their own greed, which distorted the whole world.

Under this distortion, it was not that the tenants took the initiative to be tenants, nor that God forced them to be tenants, but that they could not live without being tenants, and had to choose this lifestyle.

So, is it the salvation of people in the Catholic sense to let them have their own choices and the right to choose to live according to God's will?

Jiang Youren was influenced by Leibniz's theodicy, the only best one selected by the universe, and the natural evolution with long-established rules.

Therefore, after listening to Xu Gui's explanation, he felt that it made a lot of sense.

Yes, tenants, miners, hired workers in European handicraft factories, slaves in Batavia Sugar Factory, and sinners created by British sheep eating people did not choose to be like this, but the world was distorted by the greed of some people, and they worshipped money and interests, which led to their forced choices without other choices.

If they can have choices, they will have the opportunity to truly choose to listen to God's will.

Thinking this way, of course, it is saving people in the religious sense.

So, the relationship between saving the world and saving people is solved in this way - saving the world is saving people.

Catholicism and Confucianism are both opposed to the emerging class in the new era. Fundamental Confucianism is also opposed to land annexation.

But their way of opposition is to go back.

Now there is no social basis or material conditions to go forward and oppose.

It is conceivable what these two people will come up with after a long conversation.

Most likely it will be abstinence, priests plus well fields, the church replacing the three elders, Zhou Dynasty official camps, labor exchange, and 10% return to the public.

It's nonsense and reactionary. But... it's very inflammatory.

Especially since Dashun only took the initiative to move its trade center northward to the Yangtze River estuary and had not yet introduced the factory system to impact the small peasant economy, it was at the dawn of a new era that affected the livelihoods of hundreds of thousands of people in Lingnan.