The Fox of France - Chapter 315: God's Tabernacle

In the Roman court of heresy.

This stands as the highest religious court in the Catholic world, established by Pope Paul III in 1542. It holds the highest authority in religious judgment within the Catholic world, overseeing religious trials across the Catholic realm.

Differing from the Spanish Inquisition established in 1478 under Queen Isabella’s direct authority, primarily aimed at handling heretics, the Roman court of heresy is managed directly by the Pope. In a sense, this court showcases the power struggle between the church and secular authority. After all, the power to determine heresy should never rest in the hands of kings, even the most devout ones.

Pope Paul III appointed six cardinals to form a central court known as the Sacred Roman Congregation of the Universal Inquisition. This institution demanded public penance from accused individuals, including self-flagellation, pilgrimage to holy sites, fines, and wearing identifying clothing. For severe cases, it could result in property confiscation, imprisonment, or even execution by fire.

However, those were practices long past. Though the Roman court of heresy still exists, its authority has significantly waned. Nonetheless, it still holds a crucial power—to judge whether a doctrine falls under heresy.

“Your Eminence, a new form of heresy has emerged. It was discovered in Spain,” a priest dressed in black handed a document to Cardinal Dominico, in charge of the Roman court of heresy.

Truth be told, heresies have become quite common in recent years. Ever since Martin Luther initiated religious reforms, advocating “solely by the Bible,” nearly half of Europe has turned heretical. The insistence on biblical interpretation has led to numerous absurd heresies, coupled with various ambitious individuals and fraudsters participating. If a day passes without a new sect suspected of heresy, it would be abnormal.

“Rentini, refrain from swift judgments. We need further research to determine if this is heretical,” the Cardinal smiled, shaking his head gently. In this era, dealing gently with those suspected of heresy is necessary. Thorough study is required to ascertain if redemption is possible, then persuasion can be attempted. Previously, they would have been swiftly arrested, interrogated, and if unrepentant, dealt with warmly and without bloodshed.

However, today, the stakes are higher. The days of public executions are gone, and even labeling someone a heretic isn’t done casually. If labeled, and if they acknowledge it, they might renounce Catholicism, turning to Protestantism, leading a flock away. Where would the Papacy be left to shepherd then?

Look at the French church; they’ve made such a mess. As long as they claim to be Catholic, the Papacy hesitates to call them heretics. Honestly, the majority of heretics in the past were far less troublesome than the French church’s heresy.

As Rentini nodded, the Cardinal opened the document he had received. Upon seeing the prominent words “Revolutionary Theology” on the cover, the Cardinal frowned, almost dropping it. Those words sparked a notion—was this theology related to the French Revolution? Was it concocted by the same group that even the French church, initially agreeing not to proselytize across districts, could possibly have spawned? How could they betray their promise, their fundamental trust?

However, even if they had, what could be done? Could they declare them heretical? Such actions could easily turn the Papacy into the heretical one!

Suppressing his disgust, the Cardinal continued reading. But as he progressed, his hands trembled uncontrollably, causing the papers to rustle loudly. It became impossible to continue. Placing the documents on the desk, he clasped his hands, praying to God, “Oh Lord, this is truly, terribly blasphemous…”

After a while, the Cardinal regained composure and continued reading. Grim-faced, he finished and set the document down. Turning to Rentini, who stood nearby, he squinted and asked, “Rentini, have you seen this document?”

“Yes, Your Eminence,” Rentini replied, bowing his head.

“What are your thoughts on the contents?” the Cardinal inquired.

“I believe it’s heresy, the most evil kind in history!” Rentini promptly replied.

“You’re right. But God remains forgiving. I’ll discuss this matter with the Pontiff and other cardinals. Until then, absolute secrecy is crucial. Understood?”

“I understand, Your Eminence.”

The Cardinal nodded, took the document, and left, heading straight to the Papal Palace to meet Pope Pius VI.

In history, Pope Pius VI faced imprisonment and died in 1799 due to his vacillations. But in this timeline, due to France’s decisive victory, he avoided immediate conflicts, surviving to this period.

After meeting the Pope and explaining the situation, the Cardinal handed over the document. After reviewing it, Pope Pius VI remarked, “This is undoubtedly a cursed heresy! Do you suspect this relates to the French region?”

“Yes, Your Holiness. I’m concerned this might have ties to France. Shall we reach out and inquire?” Cardinal Dominico asked.

“No need. This document surely has connections to the French, but not from their jurisdiction. At least, the individuals in the French territory won’t acknowledge this doctrine as their own. Do you understand our implication?” the Pope responded.

After a brief contemplation, Cardinal Dominico understood the Pope’s implication. The “Revolutionary Theology” contained extremely radical statements, exuding a Jacobin flavor, or even the radical faction within the Jacobins. If these teachings were followed, nearly every elite in France today would face the guillotine. Though on a global scale, their turn on the guillotine might come later.

“Your Holiness, do you imply that remnants of the radicals are behind this?”

“It’s possible, but not certain,” Pope Pius VI said. “It might be French mischief aimed at causing trouble elsewhere. Those wretched French excel at that! Let’s copy this document and send it to the French, informing them of our discovery, observing their response.”

Soon, the Vatican’s missive reached the French Church, then quickly landed in the hands of Minister Fouché.

Fouché knew that this version of “Revolutionary Theology” circulating in France would be detrimental to the country’s stability. While the revolutionary spirit stemmed from France, some views echoed his own. Yet, he was not keen on witnessing another revolution. In this regard, Fouché was an anti-revolutionary now. He understood that none from the Bonaparte family supported revolutions.

However, he also knew this wouldn’t pose a significant threat to France at present. The French had encountered similar theories before, enduring through those times. Life then was incomparable to today. Thus, Fouché wasn’t concerned about the spread within France. It would more likely spread outside France, which, at least for now, wasn’t detrimental to the French.

As for Lucien, he was privy to more information. He knew a group, including remnants of French radicals, had purchased vast lands in Louisiana, intending to establish a “God’s Tabernacle” there—a region embracing democracy and communal ownership.

The Bonaparte brothers believed this organization could restrain America and pose a serious threat to Spain. Hence, it was worth supporting. While Spain was France’s ally, it didn

‘t imply a lack of conflicts between them. Besides, isn’t undermining an allied nation quite normal?

France had long eyed Spain’s vast American territories. With the “God’s Tabernacle” and “Revolutionary Theology,” Spain’s territories in America would be in turmoil, offering various opportunities for France.

For instance, war would boost arms sales. France could sell weapons to Spain while allowing the American liberators through Louisiana’s “God’s Tabernacle” to purchase civilian weaponry—after all, the “God’s Tabernacle” citizens were legitimate French citizens.

Moreover, France could infiltrate the Americas, especially South America. South America’s economic structure was severely distorted. They lacked an independent economy, entirely subservient to Europe’s economy. Even the so-called “liberators” couldn’t change this. Hence, France had a chance to turn the entirety of South America from Spanish territory to nominally independent but practically French territory.