The Fox of France - Chapter 317: The Theological Revolution

Before dawn, Father Miguel Idalgo Castilla, as usual, rose to prepare for his sermon. Idalgo was a Mexican-born Caucasian in a society divided by hierarchies. At the top were the “Peninsulares,” authentic Spaniards born on the Iberian Peninsula. They held sway in Mexico, controlling the upper echelons of the church and the government, and owning vast lands and interests.

The second tier, the “Creoles,” born in the Spanish colonies, were also considered “white.” However, they didn’t enjoy the same status as the Peninsulares. Spanish rule in Mexico included the killing of many indigenous people and the migration of poor individuals from the Iberian Peninsula to the Americas. Women among the poor who managed the journey overseas were rare, causing a scarcity of women in Mexico.

This issue needed resolution for the stability of the colony. The solution was grim: killing indigenous men and taking their women. Consequently, the indigenous population declined while the number of white people increased. However, these whites often had an indigenous mother or grandmother, seen as tarnishing their purity by the “Peninsulares.”

Although legally recognized as Spanish and white, the Creoles were marginalized from high positions in the church and state. They were barred from economic activities in competition with the motherland, like textile workshops, vineyards, olive groves, or money lending.

The third tier comprised the fewer indigenous people, many of whom were slaves. Additionally, they bore higher taxes compared to other classes.

This led the Creoles to feel oppressed, believing they had fled from one form of mistreatment in the Old World to encounter it anew in the New World.

This class system, in Joseph’s words, showcased the astounding extent of human stupidity. Discussing colonial plans in North America, Joseph addressed his brothers:

“Politically, the basic principle should be to unite more people against our enemies. Pull everyone who can support us closer, reduce our enemies. But the Spanish fools? The Creoles, natural political allies, are forced into a lower class. No wonder they resent Spain! Their rule’s asking for trouble!”

Since Spanish rule faltered in the Americas, the Bonaparte brothers felt it fairer to favor France over Spain. Despite their alliance, they believed it unwise not to take advantage of Spain’s foolish stance.

Simultaneously, as France’s situation improved, burgeoning production outpaced market capacity. To ease tensions, disquieting elements within France and across Europe were exiled. Lucien devised a plan named “Ideal Country,” aiming to entice troublemakers to Louisiana to pursue their ideals, effectively stirring the pot.

This plan later included using indigenous people to disrupt the “Mountain-Top City.” To evade attention, it was renamed “God’s Tabernacle.”

Under the deliberate guidance of the “Ministry of Truth,” dissenters in northern Louisiana bought considerable land, establishing their “God’s Tabernacle.” Like all Abraham-based religions, the “Revolutionary Theology” sect fervently preached, interpreting Saint Paul’s missionary journey to Rome:

“To carry the cross is to make the redemption and liberation of all humanity our goal. Establishing a land of equality and freedom in the New World is a start, but it’s not enough. True liberation means ensuring every brother worldwide is redeemed and liberated. A genuine Christian is only liberated when all humanity is freed. This is why Saint Paul risked spreading the gospel to Rome.”

So, the priests of “Revolutionary Theology,” based in Louisiana, propagated their doctrine. They even established a “Liberation Theological Institute” in Hope City, Nebraska, showcasing their zealous missionary spirit.

Idalgo received his theological training at the Baladrés Theological Institute in Baeza, Spain, earning a master’s degree. Returning to Mexico, he prepared to continue his priesthood. On his journey back, he debated with a “Revolutionary Theology” priest named Benjamin on theological matters. Idalgo, agitated, launched vitriolic attacks on Benjamin.

To Idalgo’s surprise, Benjamin laughed heartily. He said, “Father Idalgo, I understand your fervor. You’re not opposing me; you’re fighting your inner voice. I won’t debate you further; it’s late, and I’m not one for staying up late. If you’re interested in theological discussions in the future, knock on my door. I’m in the adjacent cabin.”

Benjamin retired to his cabin, leaving Idalgo restless in bed, mentally continuing their argument.

Idalgo was thoroughly defeated in their debate. He found himself silenced by his inner Benjamin, even harboring thoughts of harming this “Satan.”

For several days, Idalgo secluded himself in his cabin, avoiding interaction. After a week, nearing the Americas, he emerged and knocked on Benjamin’s cabin door.

Originally set to disembark at Altamira Port, Idalgo joined Benjamin and disembarked at New Orleans, continuing up the Mississippi River towards the Liberation Theological Institute in Hope City.

His two-month stay at the institute was transformational. He claimed to have truly discovered God and truth there. The fog that clouded his vision dissipated, revealing a clear understanding of the world.

Returning to Mexico armed with his master’s degree, Idalgo obtained the position of parish priest in the entire Catholic Dolores Parish, the highest position a Creole could attain within the Church.

The Dolores Parish had many indigenous converts and some Creoles with indigenous heritage. Yet, life was harsh for both pure-blooded indigenous and mixed-race Creoles. The land’s fertility for crops like maize was poor, and the taxes imposed by the Spanish were burdensome.

The region’s climate was suitable for vineyards and olive groves, but to safeguard Spain’s high-priced wine and olive oil markets, planting grapes and olives was forbidden across Mexico.

Utilizing his status, Idalgo aided indigenous and Creole individuals to acquire grapes and olives, assisting in winemaking and oil production, which they sold clandestinely.

These actions earned Idalgo admiration and a growing congregation. During his sermons, he subtly integrated elements of “Revolutionary Theology,” resonating deeply with indigenous and impoverished Creoles. Now, a growing number rallied around him.

Forming a cooperative, comprising grape and olive cultivators, they stockpiled weapons under the guise of opposing smuggling patrols.

Today was another preaching day, and Idalgo was ready early, expecting his congregation. However, urgent hoofbeats disrupted the silence outside the church.