Ahuizote lived in a post-god age, as men had lived most of their existence in a pre-scientific, pre-mathematical, pre-historic world. Ahuizote ran to the Academy of God for protection after the death of his father. He hoped to find succor and enough truth to guide his steps. At the very least, he believed he would not be rejected.
In his pre-scientific, pre-historic, pre-mathematical days, man explained all new ideas in religious terms. He did not know the mechanics of rain, so he assigned rain to a god. He could not see the earth spin on its axis or rotate around a giant star, so he called the Sun a god and prayed it would return to save him from the darkness. Man had a god for everything, so he made many gods, because he was always prying into something new.
Gods necessitated religion. Man was always trying to institutionalize god(s), so he could help make god(s) reliable. The best way man knew to make god(s) reliable was to make god(s) rely on man for his/her very existence. Pliable religion tended toward populism, for whenever god(s) proved stubborn, fallible or tedious, popular opinion abandoned that god and moved on to another.
Altars, temples, idols; all were constructed to house god(s) in order to make him/her apparent and then reasonably portable. A stone's skip across the pond from portability was personhood; god became personal. Mythologically, god became a glorious erring human-type creature with special powers. He was really more of a super-hero, with the brooding persona of the Dark Knight and fits of temper like Mr.Hyde.
When God did personally enter the world, He was not welcomed as one might hope. Man knows his need of God. He just hates himself for his need and God for trying to meet it.
Personhood is much more than personality. Personhood, in particular as it relates to a the most misunderstood Person in the cosmos, implies existence apart from that cosmos. Before anything else was, then, God is and if (or when) everything else should cease to be, God still is. Personhood implies God acts in/on the cosmos, for beyond that action man could have no comprehension of the Person of God.
In fact, the presence of God in the cosmos but active living apart from the cosmos implies God is the root of history (the beginning) and the goal of history (the end).
When men made god(s) portable, then personal, God became resolutely fixed in the shallow-scratched personality of man. In this way, God again became god(s), taking on the personality of the culture in which God found Godself incarnated for the moment. In this tight priesthood, god(s) could be made to do the most despicable things man could devise.
Ahuizote entered a world determined on self-direction. In this post-god world, the priesthood of believers regressed to the priesthood of the believer. Every man made his own god(s).
Ahuizote came to believe in the value of religion as a civilizing agent but regarded it as dangerous when invested with a god and more perilous still when left with an untrained populous; someone might become a true believer. Man substitued religion for god(s) and then studied sorcery. He let sorcery morph into science, for both relied on anecdotal evidence, based on reliably repetitive patterns of behavior, intent on finding singular performance paths man might harness for power.
Ahuizote had adopted a strange path for the man who would one day come to prove the existence of God. He started by believing God must die in the minds of men.