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Theological markers for the use of collective memory in homiletics
The debate about memory in contemporary theological disciplines has yet to reach the level of intensity evident within history and sociology and their associated applied studies, but there is nevertheless evidence of a growing interest in the topic. Scholars well known for their work on social approaches to memory are increasingly cited by theologians, or are themselves offering ways into a theological extension of their works. In biblical studies, for example, the American Sociologist, Barry Schartz, presented a keynote address at the Annual Meeting of the Society of Biblical Literature in 2003 (published in Kirk and Thatcher, 2005); and from this side of the Atlantic, Jan Assmann's work on cultural memory provides a way into mnemonic devices in a ground-breaking study of Mark's Gospel from the perspective of the performative oral culture in which it arose (Horsley, Draper and Foley, 2006). Such publications are the beginnings of what is likely to become a major area of interest and debate in theology and biblical studies. As exciting as that prospect is, this chapter concerns itself with one small and closely delineated area where social memory theory and theology in practice are, it is argued, closely related, namely collective memory and preaching.
St. Thomas was born toward the end of 1226 and was born in Italy. St. Thomas was an Italian scholar and the most influential theologian in the Catholic Church. In 1243 he joined the Dominican order which was not like by his parents and they put him in jail for two years.
St. Thomas wrote many works philosophy and theology but his most famous is Summa Theological. In it he gives proof of God and his existence. In another section he talks about ethics and how it roots in Aristole. In a chain of acts of will man strives for the highest end. The third part is about Christ. Thomas teaches that Christ is to be regarded as redeemer after his human nature.
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