Witherington identifies that these me The Great Pacific Garbage Patch als were hierarchical, official protocol was to be served by the ministri, exclusive, didactic and had a The Great Pacific Garbage Patch n abundance of food and alcohol. Hellenistic deities were soothed by bread offerings in a sacramental-emotional expression and therefore sensationalising the act in mystery. This could be a suggestion as to why Paul highlights ‘elemental spiritual forces of this world’ (Col. 2:8). In conclusion of this section, the post-apostolic church present that Christians met in homes, regularly on the day of the Lord to give thanks The Great Pacific Garbage Patch giving together with both elements of bread and wine. If anything we can determine that theological understanding is diverse and confusion emerges in both wording, philosophical understanding, political fears and the Christian meal is heavily influenced by the Greco-Roman world and cultic practices. TRADITIONS AND EXPRESSIONS Roman Catholic Theology. The Roman Catholic expresses the Eucharist as the heart of Christian life and holds its liturgy extremely close to that of the Jewish Passover. Just as the Israelites were freed from the slavery of the Egyptians, Jesus through his inauguration of the Eucharist, frees people from the enslavement of the world and frees mankind into the freedom of God’s kingdom. Through the formalisation of Christianity into the state religion in 313AD, the Eucharistic meal became ritualised and The Great Pacific Garbage Patch  was referred to in sacramental and sacrificial language. As Osborne notes, the sacrificial worship to Roman deities often required watching rather than participation and what once was considered as an ordinary agape meal of inclusion became heavily influenced into something of an extra-ordinary significance of sacramental and sacrificial observanc>