After experiencing this thrilling "fall from grace" turmoil, Zeng Hongyi secretly warned himself that he must overcome the contempt and slackness that has been formed for the current situation. He had to admit that even though he had traveled through time, and even though he had been immersed in the so-called three hundred years of modern concepts and knowledge in the next three hundred years, in the final analysis, his thinking as a "modern man" was still incompatible with this era.

Not to mention anything else, even the more than ten years of work experience of the later generation organs, which he has always been proud of, is insignificant in front of a young emperor who is less than twenty years old! The foresight and prudence that Fu Lin showed just now were at least beyond the reach of his own "deputy director".

Now, relying on Li Jiqi's "Jedi counterattack" and the emperor's "tacit understanding", and even Wu Liangfu's "sacrificing himself to feed the tiger", which he has always despised, has been able to continue to explain the strategy of using Zheng Zhilong, the king of Tong'an. This kind of opportunity can be lucky once, but if you don't know how to cherish and reflect, I'm afraid that you will not say that you will ascend the throne and become the emperor to change China and shijie, and even settle down will become a problem!

"Huang Ama, if the sons and daughters start with a few examples of King Tong'an, is it feasible?" Hongyi has changed his original domineering and self-sacrificing style, and has become humble and polite, good at business.

"Good! You can first tell me interesting stories that I and you Aiqing have not heard, and it can be regarded as filling in the gaps for us. Fu Lin was very pleased to see that his son, who had always been called "Heavenly Auspiciousness", was now very deferential and naturally agreed.

For this youngest son, Fulin has his own evaluation: his vision is unique and profound, so much so that he has surpassed him, the emperor, in many cases. His own Qing Dynasty is now in ruins. There are many things that Xuan Ye can say that are crucial, which is his indisputable strength, so he needs to use it well.

But as a prince, the royal blood is true, but after all, he is still a son. You are sharp and aggressive, better than Lao Tzu everywhere, given time, without Xuan Ye having two ambitions in his own heart, those people around him who see one and three will consciously surround him. Greet in every way, and sycophant in every way. In the long run, it is inevitable that the situation of not being able to measure oneself and moths to the fire will be inevitable. Watching the fire and taking precautions is the basic quality of an excellent emperor!

Hongyi didn't have the heart to speculate on Fulin's thoughts at this time, but organized his own ideas and materials.

"The retainers obey the Emperor's holy decree!" Hongyi first bowed deeply. and bowed to the ministers below. After the ceremony is thorough. Only then did he straighten up and begin the formal "debriefing".

"Xuan Ye thinks about the past of King Tong'an, many things are already well known, which are reflected. As I said, such as: knowledgeable and courteous and cherishing the homeland, good at sailing to chase heavy profits, left and right and relaxed, serving the strong but adhering to the bottom line, proficient in naval warfare and daring to face difficulties, and so on. All this, Xuan Ye thought that although King Tong'an was not a humble gentleman, he was still my Chinese son and a cadre of the Qing Dynasty, and he could also be of great use. ”

After saying a brief summary of the previous discussion, Hongyi paused knowingly, waiting for everyone to make an early judgment.

"Well, that makes sense." Fulin was the first to take a stand. This conclusion must be correct, if Zheng Zhilong is not even a courtier of the Qing Dynasty, and he, the emperor, has entered the family as the king of Tong'an with a different surname and hereditary replacement, isn't it boring to be self-deprecating?

"The old minister agrees too!" Hu Shi'an took the lead in expressing his position, and everyone seconded it.

"Thank you, Emperor Ama, thank you!" Hongyi, who is very polite, is now doing things by adhering to the principle of "courtesy, not blame".

"But why did Xuan Ye insist on being suspicious of King Tong'an? What is doubt? Where do you need to be suspicious? This should have to be carefully considered before the great use of King Tong'an. Hongyi tentatively threw out his own questions to see how it worked.

"My subordinates would like to hear about it." Liu Chang also learned from Hu Shi'an's approach, and took the lead in adding fuel to the fire, and by the way, he expressed his "admiration" to the little prince.

"Thank you, Lord Liu. The doubts that Xuan Ye said were not doubts about his talents, but his reserve and observation of his nature. If you have read poetry and books, you naturally know the truth that 'human nature is inherently good'. However, the king of Tong'an went abroad at a young age, and was mostly immersed in the people from the west for a long time. As far as Xuan Ye knows, Westerners have a different understanding of human nature from the Central Plains of China. ”

"Oh, Tomafar, is that so?" Fu Lin actually knew something about this kind of thing, otherwise wouldn't it be in vain to go to John Tong's south church several times to worship and pray? But at this time, he deliberately asked questions, in order to let the only "Westerner" present cooperate with Xuanye Education to educate other "old masters".

"If you go back to the emperor, what the second son of the emperor said is true." Tang Ruowang was overjoyed, hurriedly stood up to obey the order, and looked at the "Messenger of God" gratefully, who was simply an "angel"-like little Xuanye: Give me a great opportunity to proclaim my doctrine in front of important ministers, dear!

"It is true that the people of the West believe that the evils of human nature are spontaneous freedom. God has whispered in his heart that man has evil thoughts since childhood. And every human being has original sin and sinful nature, and the existence of original sin separates mortals from God, causing them to suffer all their lives without liberation. Regarding this will of God, Xunzi also abides by it, he once said: Human beings are inherently evil in their original nature. The emperor is the Son of God, and naturally shoulders the moral responsibility of educating all people, eliminating evil and promoting good. ”

Tang Ruowang preached "the head is the way", and did not forget the "combination of Chinese and Western", and took the emperor and Xunzi to talk about things. But Hongyi was a little lost: why didn't he mention the "Seven Deadly Sins"? ISN'T IT MORE VIVID TO SAY THE SEVEN SATANIC DEMONIC IMAGES OF PRIDE, ENVY, WRATH, SLOTH, GREED, GLUTTOWY, AND LUST?

After a little analysis, Hongyi realized that the so-called seven deadly sins actually began in the 13th century with the "Dominican" priest St. Thomas. Aquinas. And this "Dominican" is a like-minded "good friend" of the "Franciscans" who have long been at odds with the "Jesuits" to which John Tong belongs. Therefore, although they are all branches of Catholicism, based on the understanding that "the friend of the enemy is the enemy of oneself", John Tong has every reason to deliberately reject the "seven deadly sins" argument advocated by the Dominicans, but to generalize it.

In fact, the first sect to come into contact with China was precisely the Franciscans rather than the Jesuits. In China alone, the Franciscans and the Jesuits are also at odds:

It is said that the "Franciscans" of Francis. Xavier came to Asia in 1542, first in India and then in Japan. When he was preaching in Japan, he heard the Japanese ask: "If your religion is true, what if China, a country with a long history and culture, does not know your religion?" Therefore, Francis made up his mind to go to China to preach the Gospel at the risk of death. In 1551 Francis came to Shangchuan, a small island off the coast of Guangdong, waiting for an opportunity to enter China. Unfortunately, at that time, he encountered China's xenophobic policy, and Francis also fell ill and died on the island of Kamikawa on December 3, and at the time of his death, he had not yet completed his entry into China.

But Francis' desire to go to China inspired many missionaries to come to China. More than thirty years after his death, he was followed in his footsteps by Augustinian, Franciscan, and Dominican monastic monks, in addition to Jesuit missionaries. Therefore, the influence of Francis is indeed quite a lot.

By the time of the Ming and Qing dynasties, there had been a large influx of clergy from all factions into China. However, while the Jesuits, represented by John Tong, chose the "upper route" of embracing Chinese culture and starting with scholars and imperial relatives, the Franciscans did the opposite, adhered to their fundamentalist principles, and mainly preached and preached among the lower classes represented by the peasants, taking the so-called "lower route". The two factions separated the sun gods, and finally caused the famous "etiquette dispute" in the future.

Hongyi is actually quite looking forward to the ceremonial dispute between the Holy See "during his own tenure" in the future, so he is ready to use this to "stimulate" John Tong.

"Tang Lao Mafa, but in your scriptures[1], there is never any word for 'original sin' or 'sinful nature'. Therefore, the ancient texts and the modern test have different understandings. Let's not talk about your teachings, or do we go back to King Tong'an, okay? ”

Hiroi is right to say that the concept of original sin does not come from the teachings of the Bible, but from the fourth-century theologian Augustine, the author of the famous Confessions. Benefiting from the strong recommendation of the Prime Minister Jiabao at that time, Hongyi read it through.

Hongyi questioned John Tong's so-called "theory of original sin" from the perspective of "textualism", one was to show his Catholic doctrinal knowledge in front of John Tang, so that he could continue to maintain a strong "primitive worship" for himself, and the other was to let the scholars and doctors who were accustomed to "quoting scriptures" have some doubts about John Tong's remarks about disrespecting the classics and not be brainwashed.

Sure enough, Tang Ruowang was once again shocked by Xiao Xuanye, and after obediently obeying the sentence "The old minister is teachable", he sat down honestly. Originally, I would have asked you to corroborate my arguments, and your task was accomplished.

At the same time, hearing that John Tang's "Xuanzhi and Xuan" rhetoric was actually broken by Xuan Ye, all the ministers suddenly realized: It turns out that this set of arguments has no source at all, and it seems that Westerners are all unlearned and unskilled!

Because most Westerners advocate the inherent evil of human nature, and King Tong'an also entered Western religion and learned Spanish, he agrees with this argument. To this day, he not only rejects some 'sexual evil' things, but even upholds them! Among them, the most insistent is probably to blindly pursue profits and unscrupulous means! ”

Hongyi summarized in stages, and at the same time looked at the consternation and disdain in the eyes of everyone who believed in "goodness" from beginning to end. Of course, this expression was directed at Zheng Zhilong.

Politeness is politeness, and the magic weapon of "speaking amazingly" still can't be lost!

[1] The "scriptures" that Hongyi refers to here refer to the Bible. However, during the 130-year period when Western European Catholic missionaries re-entered China, no Chinese translation of the Bible was published, but only some scriptures were quoted in their Chinese writings and questions and answers for believers. It was not until the early years of the 19th century that Protestant missionaries began to translate the entire Bible into Chinese. The earliest Chinese translation of the Bible, as it was called, did not appear until 1822. (To be continued......)