Patriarch Zhang believes that the so-called three here are the meaning of Sanqing. Westerners don't understand the scriptures and meanings, and they can't understand the words, which leads to the contradiction of the originally good doctrines, and they are forced to make a trinity setting to make it round, and even can't be rounded. Now, most of the heresies in the church are caused by this troublesome problem.

Originally, this could have been avoided, but as a result, a series of divisions were caused by an inexplicable setting. This is certainly not the original intention of the Heavenly Father, it must be that there is a problem in the recording and dissemination of the scriptures, so it is necessary to trace back to the source and seek a solution.

Patriarch Zhang proposed that when Lao Tzu traveled westward to turn into Hu, it is difficult to verify the specific era, but with Confucius as a reference, the approximate time can be determined - that is the beginning of the sudden rise of Rome from an obscure small city-state.

The ancients said that the Great Qin Kingdom was similar to the Central Plains, and this resemblance was not only in appearance, but more importantly in spirit. It is precisely because of Lao Tzu's on-demand broadcast that Daqin was able to stand out and reach the realm of Xirong and the Central Plains.

Later, how did the Church overcome a series of competitors and emerge from the people, from a small sect that did not enter the stream, to become the state religion of Rome?

Patriarch Zhang carefully studied the archives of that year and believed that the most critical place was the organization.

Unlike many of the deity orders of the time, the church came from the grassroots of society and placed great emphasis on maintaining a tight-knit organization from the outset. At that time, the beliefs of many gods were still regional, but the church has always insisted on "universality", breaking down the barriers between different city-states. This makes it not only strong in action and organization, but also very adaptable, and therefore strong in communication.

This kind of characteristic, Patriarch Zhang felt very familiar.

Because in that era, it was also the time when early Taoism arose. Whether it is the establishment of organizations, activities at the grassroots level, or the ability to act strongly, and the ability to take the initiative to crack down on cult sacrifices, they are all quite godlike. Even the essence of faith is similar on both sides – they both have a transcendental, supreme faith that unites the congregation.

Later, some branches of Taoism reached a higher level. If Zhang Jiao's 36 squares are replaced by 36 dioceses, Fang's Qu Shuai is replaced by bishops, armed believers are replaced by military orders, Huang Tian is replaced by Heavenly Father, and Yellow Turban wrestlers are replaced by angels, there will not be much sense of disobedience-the biggest difference is probably that the organizational ability of Taiping Dao is much higher, which makes the church envious.

Even, the concepts of the two sides, and the relationship with the government, are not too similar.

Taiping Dao opposed the corruption of the Han Dynasty and believed that an earthly heavenly kingdom should be established, and this earthly heavenly kingdom was actually an idealized Han dynasty. Although it was suppressed and killed by the Han Dynasty, until now, Taoism has retained many elements of the Han Dynasty, and even the Heavenly Court and Fu Gong were borrowed from the Han Dynasty.

The Church opposed the corruption of Rome and believed that an earthly kingdom should be established, and that this earthly kingdom should actually be an idealized Rome. Although it was suppressed and killed by Rome, until now, the Church has retained many Roman elements, and even the Kingdom of Heaven and the organization of the Church are borrowed from Rome.

Patriarch Zhang thinks that it is okay to say that the two of them have nothing to do with each other, and he doesn't believe it anyway. The only possibility is that the early church was originally related to Taoism.

After Lao Tzu traveled west, the disciples who studied with him in Xirong also had better results and could learn a lot of his wisdom. These people have been passed down from generation to generation, and they are the deified prophets of the ages. And Brother Tian himself, in fact, regarded himself as a disciple of Lao Tzu, but at that time, there was no distinction between disciples and sons, and the disciples of the moral Tianzun were passed on to the sons of the Emperor of Heaven.

Brother Tian and his disciples are sacred because they are very likely to be the heirs of Lao Tzu's learning left in the West.

With these realizations, Patriarch Zhang began to adapt and annotate the scriptures.

Although he has never announced his origins to the public, the Guo family's ancestral statement believes that he is actually from a very "serious" background, not the kind of wild road he claims to be, but has received a high level of religious knowledge training, and it is only because of personality problems that he can't get along with other people, so he ran away in a fit of anger.

He organized the Tianfang sect by himself, and also corresponded with some Nestorian priests, and he was also very strong in his reading and study. Therefore, although there are no learned theologians here who can communicate and discuss with him, he still has a lot of contact with and a deep understanding of many concepts.

He found a copy of the Father's Canon in Greek, examined it, revised it, and sharpened it in order to remove the appendices and those that were clearly out of line with the Father's righteousness.

After thousands of years of circulation, it is obvious that there are many errors and errors in the scriptures, and some of them are even incorrect, and I don't know where they came from.

According to the books, the Father loves the world. As the highest divine being, the Father's love should be the most loving and unkind, and the people as dogs. Because He loves the whole human race, all the nations are treated equally by Him, without the slightest favoritism or selfishness.

Therefore, even if the son's heavenly brother wants to make a sacrifice, the heavenly Father will not stop or protect him, because this is the embodiment of "great love". When the need arises, even if it is a loved one, Heavenly Father will not hesitate.

But in some passages, the Father is like a grumpy village man, saying all day long that he favors certain people, chooses certain people, and does not allow believers to question fairness. For those who don't like it, they let the believers kill at every turn, or even kill themselves.

These acts, even for an ordinary king, are very cheap. As the supreme and holy being, the God who retains great love for the world is too abrupt.

Patriarch Zhang believes that this must have been added by some people with low level in the process of transmission after Lao Tzu left. Considering the church's long-term grassroots activities, this is not unlikely.

Although excusable, there is no doubt that such behavior is not worth promoting, and it should be corrected and criticized in a timely manner to make the congregation aware of its absurdity. So, he removed all similar episodes from the scriptures and cleared them up. He also screened out particularly typical examples and denounced them as "the fallacy of Rong Diye's elders", asking everyone to take them as a warning.

Under the guidance of this concept, Patriarch Zhang finally compiled the first book of the Purple Horde State Religion, the Heavenly Father Sutra. Because the core of the doctrine was to revere the Emperor, the official name was "God Worship".

With his efforts, the Purple Horde Church was gradually established, and with the help of Guo Gai and others, a large number of priests were trained. The Purple Horde attached great importance to culture and education, and the requirements for organization were also high, but there was always a shortage of literate people, so these people often participated in the daily work, taking the place of the village clergy.

(End of chapter)