The Miners Strike 1984 Essay - 501 Words

Throughout the century British coal had become increasingly costly and difficult to mine. Nationalization in 1948 had not altered this. Indeed, there was a case for saying that lack of government investment since that date had added to the problem. For some time Britain had been importing coal from abroad. With the exception of few pits producing particular types of coal, British mines by the 1970s were running at loss. When Margaret Thatcher became Prime Minister the first thing she wanted to do was limit union power. She felt that union power applied to nationalized industrial monopolies resulted in poor service at exorbitant cost to the taxpayers. She pointed to inefficient work practices, over employment and restrictive employment†¦show more content†¦Thatcher reduced trade union power. She was helped also by rapidly rising unemployment which acted as a major disincentive to many going on strike or pressing to hard for higher wages. The trigger for Britains most bitter industrial dispute of recent times was the announcement that one Yorkshire pit, Cortonwood near Barnsley, was to close, all over Yorkshire walked out, not realising that it would be a year before they returned. Whereas previous coal strikes had been over in a matter of weeks, this time both union and government dug in for a lengthy battle. In the end, the biggest losers were ordinary miners. However there was a strong counter argument advanced by the miners union and the other analysts. They suggested that with a proper investment programme backed by a genuine government commitment to coal as a long term power source, large parts of the British coal industry still had a profitable future. The social consequences of widespread pit closures would be catastrophic. The impact of the strike was much wider than just in the mining industry and the regions: the scenes of violence between strikes and police regularly seen on television shocked the nation and divided public opinion. Polls suggested that 65% of the people supported the government and the police 35% of the miners. social commentators suggested that the violent clashes that frequently accompanied the strike stimulated a general strikeShow MoreRelatedMaking Difficult Decisions1108 Words   |  5 Pagesfilms where the characters have hard decisions to make. Billy Elliot is a film about Billy, an 11-year-old boy who lives with his father, brother and Nan (grandmother). The film takes place in â€Å"Everington† in the UK, from 1984 to 1985 which was in the middle of the UK miners strike. The main conflict of the film is that Billy wants to be a ballet dancer. His father on the other hand, would rather have his son doing what every other boy at the age of 11, which is boxing. However, Billy ´s father comesRead MoreAnalysing Gender Roles in Billy Elliot1306 Words   |  6 PagesAnalyzing Gender roles in Billy Elliot Billy Elliot, directed by Stephen Daldry, is a film taken place in England during the mining workers riot. Set against the background of the 1984 Miner s Strike, Billy Elliot is an eleven year old boy who stumbles out of the boxing ring and onto the ballet floor. He faces many trials and triumphs as he strives to conquer his family s set ways, inner conflict, and standing on his toes!. Between Billy and his family the relationship is Read MoreEssay on The Concept of Citizenship1014 Words   |  5 Pagesnumber of acts such as the Catholic Emancipation Act of 1829. Slavery was abolished in 1839. Sex Discrimination Acts were passed in 1975 and 1987. The first Race Relations act was passed in 1976. The Data Protection Act was passed in 1984. 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Philo’s argument was that the ‘hegemonic operation of power and authority was able to manipulate the publics understanding of the strike’ (Stevenson 2002:86). He demonstrated thi s by asking people to create a news bulletin from the pictures given, finding a strong correlation with the miners and a picture of a gun. Even those sympathetic to the miners associated the gun with the miners. Philo and Morley’s studies ‘are unableRead MoreQueen Victori The Longest Serving Monarch Of The United Kingdom1212 Words   |  5 Pageselected the leader of the Conservative Party in 1975. During her time as prime minster, Thatcher put the Falkland Islands under British rule, after defeated Argentina. She also forced miners back to work with no pay during the Miners’ Strike of 1984 and signed a treaty about the future of Hong Kong with the Chinese in 1984. Thatcher was given the nickname â€Å"Iron Lady† because of her leadership style. She left office in 1992. Margaret Thatcher died on April 8, 2013 at the Ritz Hotel in London because ofRead MoreEssay On Margaret Thatcher1700 Words   |  7 Pagesdecision to hold for a year, between March of 19 84 and March of 1985, a strike of the mining that put the country in check. It ended up defeating the unions that lost all their power, this movement was a political strike, that resulted in an importance that transcended in the economic sphere of the country. From 1972 to 1985 Britain was governed only with the consent of the trade unions. No government could really survive a major strike, especially a strike from the mining union, let alone emerge victoriousRead MoreEffects Of Mrs. Thatcher s Policies On The Coal Mining Communities Of South Wales2726 Words   |  11 Pagesaccommodate the needs of the whole community for their economic and emotional survival, as all were in a similar position and even more so, they knew the associated risks with mining coal. In this sometimes, life and death working environment, the miners and their families would go on to create a community that was ‘solidly bonded’ by a single cause. This bond for all intents and purposes was viewe d as, being a place where all were in harmony, a place which had learnt to look after itself and wasRead MorePolitical Economy and the Propaganda Model of Noam Chomsky2792 Words   |  12 Pages1979 - the leftist  Frente Sandinista de Liberacion Nacional  (FSLN/Sandinistas) rolled into Managua, Nicaragua leader of the insurrection that had finally succeeded in overthrowing the dictator Anastasio Somoza Debayle.  Then there was the election in 1984. The American coverage for the elections in Nicaragua and el Salvador are a key aspect which Chomsky and Herman cover in Manufacturing Consent, and one which Chomsky spoke of on many occasions. The media covered both elections in both countries simultaneouslyRead MoreDue 11Th January.To What Extent Are We Influenced By The1537 Words   |  7 Pageswomen. Further influence from the media can be seen in the 1984 miners’ strike, renamed the ‘battle of Orgreave’. Sympathisers who rejected the ideological message, that the minors were violent, had no support from media out lets as it was those in power, i.e. the police, who were responsible for the brutality. This relates back to vertical and horizontal integration, as the media had been controlled. Those who had not experienced the strike first hand described it as violent, as that was all that

Charter School Issues In America Case Study - 1548 Words

54 A. SAULTZ $700,000 total was spent opposing the measure (Rosenthal, 2012). Ballot measure 1240 passed by a narrow margin of 50.69% to 49.31%, or approximately 40,000 votes statewide (Connelly, 2015). Why did the measure pass this time? Previous work has used network analyses to show that wealthy elites wielded disproportionate influence over the outcome of the charter school initiative in Washington (Au Ferrare, 2014). This work adds to the literature by interviewing policymakers in Washington, and exploring the charter school issue through the lens of Race to the Top and educational federalism. This paper explores these issues in Washington by specifically asking: 1. Why did a statewide charter initiative pass after failing on†¦show more content†¦This work extends the current literature on federalism within education by exploring whether, and to what degree, Washington policymakers borrowed strength in the form of license to help pass charter school legislation. The charter issue is of particular interest in the context of federalism, given that it is a policy area that has been rejected so many times in the past by voters and state legislators. The literature on the role of the economic elite and philanthropies in educational policy is increasing and is mainly focused on the city level in large urban districts. For example, Reckhow (2013) found that foundations have increased both the amount and scope of their donations to the education arena in recent years. Additionally, new and old foundations have converged to direct more money to the same organizations over time (Snyder, 2015). For example, foundations are increasingly funding organizations that compete with traditional public sector institutions and supporting grantees to engage in policy debates (Reckhow Snyder, 2014). This suggests a more unified strategy from large philanthropies. Further research finds that foundations and philanthropies have increased their role in knowledge production, interpretation, and utilization (Scott, Jabbar, Lubienski, DeBray, 2013). Other work has explored case studies, mainly at the FOURTH TIME ISShow MoreRelatedCharter School Analysis Essay1703 Words   |  7 Pagesof Issue: Since the first charter school opened in Minnesota in 1992 (Minnesota Dept. of Education Website), America has seen charter schools move from a fringe educational alternative to an accepted and useful tool in public education. It is clear that charter schools are continuing to grow in popularity and student population, even with conflicting evidence about their effectiveness. This review will evaluate the necessity for strong educational leadership, a clear educational charter withRead MoreCharter Schools Vs. School Schools1261 Words   |  6 Pagesthe charters providing an avenue of escape for some, it hasn’t been for the majority,† (Zernike 4). 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However, there is one place American children lead the world; Confidence. Guggenheim saysRead MoreThe Literacy Rate Of The United States1361 Words   |  6 PagesStates depend on how education in public and private schools providing to students and how it is affecting them to build bright futures. American literacy rate has not been changed since ten years, that’s sounds really sad that we are not continuing with our American dream. Who should we blame for this downfall in nation s education system? Our president, or department of education. Nobody will have better answers f or our question. According to the study, which conduct by the National Institute of literacyRead MoreMillennials Drive For School Choice1894 Words   |  8 PagesMillennials’ Drive for School Choice It is notable that the school system has major flaws where variation in methods has caused success and failure to come from different students; this is partially due to the way types of schools function. The flaws in the school system are highlighted in the chapter â€Å"Better Schools: Investing in our future,† from the book, When Millennials Rule: The Reshaping of America, written by David Jack Cahn. They are trying to bring the millennials’ future actions andRead MoreIntroduction. A Resounding â€Å"Thank You† Is Directed Toward1514 Words   |  7 Pagesstudents across America, regardless of social class, race, or disability by requiring all students to meet the same standards of quality education. Statement of the Problem The popularity of the CCSS falls onto a spectrum. One end favors the CCSS and is a part of the population that resides in underperforming school districts, or are parents of â€Å"over-achievers whose children are often in gifted and talented in classrooms† (Rees, 2015). The other end rests the opposition, a mix of public school parents andRead MoreHigh School Sports Be A Drastic Decision Essay1165 Words   |  5 PagesPublic high schools in the United States are responsible for predominantly educating children in the classroom. However, an education should be well rounded and teach students about multiple different aspects of life. Fitness education, physical education, and high school athletics are competitive. Public high schools hold the responsibility to offer as many sports as possible and to support as many students to succeed. Terminating high school sports would be a drastic decision. â€Å"One 2010 study by BetseyRead MoreRacial Diversity And The School System1769 Words   |  8 Pagesintegration in schools have multiple forces that continue to be examined today by race and class. Stratification in today’s school systems are segregation in residential neighborhoods. Most attendance in public schools are determined largely by where students live. Predominantly white suburbs and poor minority neighborhoods both are grouped by income and race. This particular grouping can create school districts to be separated by race. Segregation in urban areas of North Carolina schools could be aRead MoreThe Education System Has Been Failing Students As Time Progresses885 Words   |  4 Pagesnecessary equipment in high schools, teachers fail to make students engaged and feel passionate about education. Every morning, it is the same routine, forty minutes here or an hour there just to sit in a classroom and learn nothing because students do not find the lectures interesting. In The past year, the school reformed commission decided to close 23 public schools to reduce the citywide debt and in May the final decision was reached And they decided to lay off school faculties, teachers, principalsRead MoreScience Teachers and Professors Should Not Teach Creationism 1231 Words   |  5 Pageschoose what to believe; so the actual question, which remains unsolved, is the following: what should public schools teach to their students? The answer to this query is extraordinarily obvious and uncomplicated: although it is true that as former President George Bush once said â€Å"Both sides ought to be properly taught so people can understand what the debate is about,† it is up to the school to teach evolution, while families or other educators should inform their children and students about creationism

Confucianism And Taoism Essay Example For Students

Confucianism And Taoism Essay The Chinese people have three main traditions in their history- Confucianism, Taoism, and Buddhism. I am going to be talking about Confucianism and Taoism. Both of these date back to the Sixth Century B.C. The traditional founder of Taoism is Confucius and Laozi. On top of many other things Confucius was a very influential speaker. Throughout time, his teachings, and preaching developed into a religion. He spoke to a wide variety of people. Daoist tend to look back to Laozi as their founder. Over centuries, Taoism was transformed from a small religion, very conservative, into a loosely organized religion. During the Second Century B. C., a ruler named Han had the most part in it. A large number of religious groups rose from this because of the social and political disorder. One of these groups named the Yellow Turbans in eastern China., fought Han in 184 B.C. Han lost authority and power, and his generals became warlords. Then, in Western China, a group known as the Way of the Celestial Masters came into power. From the Second Century B.C., Taoists and others believed it was possible to find an elixir which would make them immortal. An elixir is a sweetened alcoholic medicinal preparation, but back in ancient philosophy it was thought to be for changing base metals into gold, or for prolonging life. Research flourished because of this belief. But the chief ingredient, cinnabar, was found to be poisonous. Many imperial deaths ensued from this. But this was not the only way to achieve immortality back in ancient times. Another belief said that a man would have to acquire 108 women to get granted 10,000 years of life. For more than 2,000 years, Chinese, Japananese, and Korean people have lived in cultures that were greatly influenced by the thoughts of Confucius. Confucius saw himself as an ordinary man doing a good deed for a diverse group of cultures. He taught his fellow human beings moral behavior and good family relationships. He thought that they are the keys to a well-ordered society. People valued his opinions and teachings very much and followed them in every day life. Confucius himself avoided talking about religion, but at the same time recognized the importance of worshipping his ancestors. He believed that he was not guided by religion, but by a higher power called heaven. Confucius lived at a time when China was changing. A lot of the traditions that everyone had lived by were long gone and they had moved on to new things, but not Confucius, he still believed in the traditions of old and still preached them. Most of the traditions had been written down and would later be the center of Confuciuss teachings. Proceeding Confuciuss death his followers preserved his thoughts and ideas for the next three centuries to come. Confucius had some followers that preached his works, too. Among these, were Mencius and Xunzi. They spread Confuciuss ideas while at the same time elaborating on them. Mencius studied Confucians understanding of mortality. He believes that seeds of goodness were in everyone, but at the same time there had to be developed properly. On the other hand, Xunzi believe that everyone was not good and that everyone didnt practice good behavior. He believed that they needed Confucius to guide them with his teachings. Confucianism and Taoism were a very big and important part of the ancient world and there traditions. Bibliography: .

The Jewish Roots of Christian Liturgy Essay Example

The Jewish Roots of Christian Liturgy Essay I Introduction First Christian communities appeared in Jewish Palestine and Diaspora after the death of Jesus of Nazareth, called the Christ, around 30 CE. Not only Jesus himself was a Jew, but also his followers and very first members of the new growing community were mainly Jews. They all shared the Jewish belief, the Sacred Scripture that Christians later started to call the Old Testament (OT), and were not aware of founding a new religion. A closer examination of Jewish worship will let us understand how it influenced the new Christian worship. We will have a closer look at places of worship, liturgical sources and customs which were common at that time. A last task will be to ask whether there are any significant Jewish elements missing in the later Christian Eucharistic liturgy. II Early Christian roots in Judaism A. There were three major places of Jewish worship (Foley: 4-9) – the Temple, the synagogues, and home. The Jerusalem Temple was the religious centre. It served as the only place for sacrifices until its destruction in 70 CE. Synagogues were gathering places for local communities where they prayed, read and studied the Scripture on the Sabbath, feast days, and some weekdays. In the first decades of the first century Jewish Christians continued to attend synagogue services until they gradually separated from them after 80 CE (6). Besides, everyone’s home was the main place of daily blessings and prayers. Meals were celebrated as sacred acts. They were a sign of the covenant that God has made with Israel. We will write a custom essay sample on The Jewish Roots of Christian Liturgy specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on The Jewish Roots of Christian Liturgy specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on The Jewish Roots of Christian Liturgy specifically for you FOR ONLY $16.38 $13.9/page Hire Writer Foley stresses that the home was especially important as familial and social institution for new Christian communities (8). Thus the question is not about the emergence of Christian liturgy out of Jewish sources; it is about the absorbed specific elements of the Jewish worship in the Temple, synagogues and homes into Christian liturgy. B. The main difficulty is the reconstruction of first-century Jewish worship due to the absence of Jewish liturgical sources from the time of Jesus. Apart from the OT, the earliest sources date from the fourth century CE on (Kavanagh: 618). Bradshaw, extensively focusing on this task, comes to the conclusion not to consider the influence of the Temple liturgy, but, besides the influence of Passover feast, to examine these ‘four areas: possible elements of synagogue liturgy; the practice of daily prayer; forms of prayer themselves; and grace at meals’ (Bradshaw: 35). Although we don’t have enough evidence about the Temple cult, its sacrificial element, especially in the context of Passover feast, was put by Christians in a direct connection with the death of Jesus. The Christ himself was believed to be the true Passover lamb, the Lamb of God, who was sacrificed according the God’s salvation plan of the OT (Kavanagh: 620; Wegman: 31; Jn 1, 29. 36; 1Cor 5,7). Thus the Jewish Passover and the OT got a new significance for Christians, and, as Deiss emphasizes, the references to the OT are basic elements of both the Jewish and Christian worship (3). There is another element of Temple cult to be mentioned, the times of Temple sacrifice (morning, evening and midday) influenced the times of synagogue worship and thus the early Christian prayer and the later liturgy of the hours (Kavanagh: 619). C. The next area of influence is the synagogue liturgy in the first century. Bradshaw expresses doubts about the traditional scholarly understanding of a regular Sabbath liturgy, prayers and use of psalms in the synagogues at that time and refers to the latest researches based on archaeological and literary evidence. It seems that 1 synagogues were primarily established for reading and studying the Torah and later also the Prophets (Bradshaw: 36-38). Obviously, Christian Liturgy of the Word, the elements of reading and understanding the Scripture, is rooted in the synagogic practice. Moving on to the practices of daily prayer; Bradshaw argues that compared to the synagogue liturgy there is more evidence. At the times of Jesus the Shema was widely recited individually twice a day (39f). Opinions differ, whether another oldest prayer Tefillah, which consisted of series of prayers, was recited already three times daily. However, later it formed a main part of the synagogue liturgy. It was said loudly only by the leader, while the assembly responded to each prayer with Amen. The prayer seems to be retained in the Christian form of intercessional prayer (Wegman: 22). Undoubtedly, we know from the gospels (Mk 1,35; 6,46; Lk 10,27) that morning and evening prayers were offered, and it could also have influenced the later Christian liturgy of the hours (Wegman: 23). Talking generally about the Jewish prayer and its influence, there is more to say about some prayer forms. The most significant prayer form for Christian worship was berakah (from Hebrew barak, â€Å"to bless†). It could appear in different forms and lengths, from a very short ones like ‘Blessed is the Lord for ever’ to extended forms with remembrance and thanksgiving clauses about the God’s deeds of creation and covenant and with confessional and petitionary elements as well (Bradshaw: 43). For the Christians berakah became trinitarian, where the main God’s deed was seen in Jesus Christ, the Son of God, and the ongoing God’s faithful care in the Holy Spirit. Such trinitarian doxologies are often used at the end of Christian prayers. Also the 2 famous Christian songs of Zechariah (Lk 1,68-79) and of Mary (Lk 1,46-55) are typical berakah prayers (Wegaman: 21f). A similar form of prayer to say praise was hodayah. The difference with berakah is that it is expressed through thanksgiving and it primarily meant acknowledgement and sometimes also confession of sins rather than gratitude (Bradshaw: 43f). There are some references to this pattern in the gospels (e. g. Lk 2,38; Mt 11,25-30; Jn 11,41-42). Further we will see how some of these prayers in connection with the domestic Jewish worship were essential for the Christian liturgy of the Eucharist. D. The third main place of Jewish worship was home, especially during the time of meal. In the OT the communion of meal and feast was understood as a sign of covenant (eg. Gen 26,30). The Sabbath as a day was a special sign of covenant with God (Ex 31, 13-15) and so was the meal. The main meal of the year was the Passover meal, as a memorial day for the Lord’s passover in Egypt and deliverance from slavery (Ex 12). The weekly Sabbath meal on Friday evenings and the yearly Passover meal thus became quite elaborate. Bradshaw reminds that there is unfortunately no detailed evidence about meal-prayers in the first century, but according to the later evidence many assume that every meal started with berakot (plural of berakah) and ended with them. The opening berakot were pronounced over wine and bread, while the berakot at the end of the meal, called Birkat ha-mazon, consisted of a berakah for food, a hodayah for revelation and a tefillah for redemption (Bradshaw: 44f; Kavanagh: 621). For Christians the Last Supper with Jesus, which was a Passover meal, assumed a new meaning (Eucharist) – as a thanksgiving and remembrance of Christ’s sacrifice and of the new covenant with God. We do not know the prayers Jesus used during the meal when he â€Å"gave thanks† or â€Å"blessed† the 3 bread and cup of wine, since the common practice of that time is not preserved in writing and the gospels pay attention just to the new meaning (Mk 14,17-26; Mt 26,26-30; Lk 22,14-20). Despite that, in the very early Christian description of a Eucharist in the Didache are clearly recognizable forms of berakah over the cup and bread and of Birkat ha-mazon (Martimort: 25; Kavanagh: 622f). Also in the earliest Eucharistic Prayer from the Apostolic Tradition of Hippolytus the main body of prayer consists of clauses of remembrance, thanksgiving and petition and is encircled by opening and closing (doxology) berakah. The prayer is intended to be answered with Amen (Martimort: 28f). Not only the Jewish meal, but also the domestic vessels for holding the bread and wine gained a role in the Christian Eucharist (Foley: 19). Deiss also points at the Kiddush, the prayer for the Sabbath before meal, ‘which has provided the Roman Missal with its prayers for the presentation of the bread and wine’ and at the Kaddish, a prayer that shows some similarity to the first part of the Christian Our Father. (Deiss: 4,16f). Thus we can see that the Jewish prayer patterns were passed on and at least partly shaped the Christian prayer. E. Finally, it would be necessary to draw attention to the influence of the Jewish liturgical year. The Christian liturgical year kept the Jewish seven ay week, where the Christian day of resurrection (Sunday) replaced the Sabbath (Saturday). The Easter (Greek Pascha from Aramaic Pasha) replaced the Passover, but Pentecost got new meaning and replaced the Jewish Feast of Weeks (Kavanagh: 618). There is a hypothesis that rabbinic tradition influenced also the computation of Jesus’ and John’s days of conception and birth. According to the tradition it was believed that the birth and death of patriarchs occurs on the same day, either at Passover or Tabernacles. Both feasts in the solar calendar were associated with the Spring and Autumn equinox 4 of the Northern Hemisphere. Jesus’ death was believed to be his conception date and associated with the Spring equinox, but John the Baptist’s conception was associated with the Autumn equinox. Following these calculations, Jesus’ birth was set to the Winter Solstice and John’s birth set to the Summer Solstice (619). III A lost Jewish liturgical element? Without doubts the main Christian liturgical event is the celebration of the Eucharist, the remembrance of Jesus’ Last Supper. The celebration of the Eucharist in it’s form changed throughout the first centuries. In this part of my work I will briefly examine, if there are any important liturgical elements or notions lost. Although we know very few details about the original Last Supper, it is clear that it was a meal. We saw also that the meal, especially the Sabbath meal and Passover meal, one of which was the Last Supper, had a prominent place in Jewish liturgical practices. The earliest mention of the early Christian Eucharist we find in Paul’s letter to Corinthians (1Cor 11,17-33). Paul’s concern is division and disrespectful behaviour in the community during the meal time. Apart from that, the Gospels, especially Luke, show the meal as a place where Jesus acts and teaches. Feeding the multitudes is the only narrative of a miracle which is included in all four Gospels (Mt 14,13-21; Mk 6,31-44; Lk 9, 10-17; Jn 6,5-15). Also after the resurrection of Jesus there are two Gospel narratives where Jesus acts and reveal himself. Luke points to the supper at Emmaus where Jesus is being recognized by blessing and breaking the bread (Lk 24,30f). Similarly, John tells about the breakfast on the beach during which the apostles met the Lord (Jn 21,12f). There is another already mentioned document 5 among the earliest Christian writings, the Didache, which includes the first detailed description of the Eucharistic liturgy. What notions can we find in this document? Dirk Lange in his article ‘The Didache: Liturgy Redefining Life’ examines the dynamics of the used symbols of the text in order to understand the ethical notions of an early Christian community. He points up that the description of the Eucharist mentions neither the passion of Christ nor the later common words of institution over the bread and the wine. There is no mention of ‘the body’ and ‘the blood’ of Christ. Instead, the Didache’s Eucharist says thanks over the wine to Father ‘for the holy vine of David your servant which you have revealed to us through Jesus your servant’ (9,2) and over the bread ‘for the life and knowledge, which you have revealed to us through Jesus your servant’ (9,3). The bread is further used as an image of gathering the ecclesia in God’s kingdom. Lange convincingly argues that all images express communion. The ‘vine of David’ shows the realization of community as ‘true’ Israel which through Jesus is represented in the cup (Lange: 220). The bread is associated with the life, knowledge and gathering. Thus, as Lange puts, Eucharist ‘encompasses life: (.. ) It is Christ’s life, Christ’s way, Christ’s truth, Christ’s knowledge which is being given to the people as life’ (221). Lange draws attention that the first part of Didache, the so called ‘two-ways tractate’, seems describing the right and the wrong way of living. However, in light of the Eucharistic prayer the ‘ethical’ part can not be longer understood as a pattern for individualistic ethics. Rather, it leads into a communitarian way of life and calls ‘to live a sign of that unity which Jesus sought in the meal tradition’ (212). Lange comes 6 to the conclusion that Didache reveals Eucharist primarily as a meal of thanksgiving and as a celebration of discipleship and communion with the Lord (224f). My question is, whether the celebration of the Eucharist has not lost the communitarian dimension with a particular awareness of meeting the Lord in the community during a meal? The Jewish tradition of the communitarian meal liturgy is echoed in the early Christian documents and is set in a direct connection with Jesus in both pre and post-resurrection periods. For example, the Eucharistic liturgy in the current Roman rite still has something to do with formal eating and drinking, but lost any practical notion of a meal. The understanding of meeting the Lord has shifted from sitting at a meal in a community to receiving Christ’s body and blood in a very formal, even individualistic way. The true meal times, however, have lost particular Eucharistic character. I notice here a danger for the local Church not to live and to realize itself fully as a community of Christ’s disciples. That leads to further question if such incomplete community does not partly lose the ethical qualities which were characteristic to the first Christian communities? IV Conclusion In main points, the examination of Jewish worship elements of the first century showed that, firstly, Christian liturgy inherited from Judaism the synagogic use of OT as a revelation of God’s salvational plan and also the ways of its use in terms of reading, studying and referring to it in prayers. Secondly, the Jewish concepts of God’s covenant, sacrifice, Passover and Passover meal, and Sabbath were retained, but acquired a completely new dimension through belief in Jesus, the sacrificed and resurrected Christ. That caused a shift in the perception of the new covenant, Lamb of 7 God, Easter and Eucharist, and Sunday. Thirdly, the Jewish prayer practice and patterns, especially the blessing and thanksgiving at meals, were absorbed in the main Christian liturgical act, the Eucharist. The communitarian element of a real meal, which was very important for the first Christians and was the core part in their way of life as Christ’s disciples, however, lost it’s significance in later Eucharistic liturgy. 8 Bibliography [Bradshaw, P. F. , The Search for the Origins of Christian Worship: sources and methods for the study of early liturgy, 2nd ed. , SPCK, London, 2002] [Deiss, L. , Springtime of the Liturgy: liturgical texts of the first four centuries, The Liturgical Press, Collegeville, Minn, 1979] [Foley, E. From Age to Age: how Christians celebrated the Eucharist, Liturgy Training Publications, Chicago, IL, 1992] [Kavanagh, A. , ‘Jewish Roots of Christian Worship’, in Fink, P. (ed. ), New Dictionary of Sacramental Worship, Gill Macmillan, Dublin, 1990, pp. 617-623. ] [Lange, D. G. , ‘The Didache: liturgy redefining life’, Worship 78 no 3 (2004), pp. 203-225] [Martimort, A. G. (ed. ), The Church at Prayer: an introduction to th e liturgy. Vol. 2, The Eucharist, Geoffrey Chapman, London, 1986] [Wegman, H. A. J. , Christian Worship in East and West: a study guide to liturgical history, Liturgical Press, Collegeville, Minn, 1993] 9