By Diana Butler Bass
For too lengthy, the historical past of Christianity has been informed because the triumph of orthodox doctrine imposed via energy and hierarchy. In A People's historical past of Christianity, historian and faith professional Diana Butler Bass finds another background that features a deep social ethic and far-reaching inclusivity: "the different part of the story" isn't really a latest phenomenon, yet has constantly been practiced in the church. Butler Bass persuasively argues that corrective — even subversive — ideals and practices have regularly been hallmarks of Christianity and are essential to nourish groups of faith.
In a similar spirit as Howard Zinn's groundbreaking paintings The People's heritage of the USA, Butler Bass's A People's historical past of Christianity brings to existence the activities, personalities, and non secular disciplines that experience consistently expert and ignited Christian worship and social activism.
A People's heritage of Christianity authenticates the very important, rising Christian events of our time, offering the ancient proof that celebrates those pursuits as completely Christian and trustworthy to the challenge and message of Jesus.
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Extra info for A People's History of Christianity: The Other Side of the Story
Myths claim that it was founded during Portuguese times and it was definitely of some importance in the latter years of Dutch rule. After the British took over the Maritime Provinces, Talawila grew rapidly in importance. 34 Well into the present century Talawila was the most popular shrine in Sri Lanka. A slightly less ancient history is claimed for Madhu. The most popular origin myth tells of a statue of Our Lady being taken from Mantota, a town on the coast north of Mannar, into the jungle to escape destruction by the Dutch.
Caste boundaries hardened and caste competition intensified. The result was a tight, hierarchical organisation. The family was only the smallest unit in the totality of the Church, a totality which ultimately focused on Rome. It was an organisation which could and did exercise rigorous control over its members. Contact between Catholics and nonCatholics was actively discouraged. Attendance at Buddhist rituals was banned. Marriages between Catholics and non-Catholics were frowned upon and non-Catholics had to convert.
SLNA 42/47) 26 Power and religiosity Such performances were common throughout the coastal belt from Colombo to Mannar. Even where there were no dramas, as for instance in Vahacotte, a version of the Passion written by Jacob Goncalvez was often read by parishioners during Easter. Elements such as the 'harrowing of hell' on Easter Saturday became minor pantomimes, small boys dressed up as demons running through the streets, stealing from shops and insulting their elders. By the 1930s and 1940s the dramas were beginning to die out.
A People's History of Christianity: The Other Side of the Story by Diana Butler Bass
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