In a very real way, the solution in dealing with the MACHINE of the American New World Order System and the church that supports that system is the same whether one resides WITHIN the borders of the United States, or OUTSIDE its borders with the single proviso that the BASIC CHURCH COMMUNITIES that are formed in opposition to the American System within the United States MUST have ALIYA as a guiding principle in everything it does. [Please see Part 2 of Chapter V in this book, "The 'Eternal Gospel" Necessitates a Different Approach as to How the Gospel of the Kingdom Is Preached in the U.S. as Opposed to How It Is Preached Outside the U.S."]

THE CHURCH IS MORE THAN A MEETING;
IT IS A COMMUNITY OF BELIEVERS

One of the great errors - and one that greatly limits our concept of the church-life - is our understanding that the meeting-life of the church consists mostly of our FORMAL coming together; for example, our coming together on Sunday mornings for a "worship service," or our coming together on Wednesday nights for a "prayer service," etc. But the Bible speaks of the church coming together - either as a whole or in smaller units - almost on a continual basis. Indeed, Acts 6 speaks of a DAILY ministration that took place in the church in Jerusalem (most likely of food), and one gets the decided impression that this daily ministration (of whatever) takes place where there are a lot of people (relatively speaking) who HABITUALLY gather together as a COMMUNITY OF BELIEVERS much as a very small community would gather together at the only restaurant / general store in town.

Moreover, one gets the idea of a very busy place. It's a busy place full of comradeship; there are a lot of tables set up and much talking around the tables; perhaps there are some gathered for prayer off in a quiet corner, etc. - indeed, there is so much continual "hustle and bustle" (and activity of one sort or another) that in order to keep a semblance of decorum, the Apostles see fit to choose out seven disciples whose job is to make sure that EQUITY is maintained between and among the various groups - in the case of Acts 6, the equitable distribution of food to the Grecians as well as to the Jews - and at least an appearance of order is preserved.

IT IS OUR "COMMUNITY"
THAT IS OUR TESTIMONY

One gets a picture of manageable chaos, and what a beautiful manifestation of it, it is - and so much so that unbelieving on-lookers are impressed by this new community in their midst, and "the word of God increases; and the number of disciples are multiplied ... greatly ..." (Acts 6:7)

Now note carefully here: It is the TESTIMONY OF THE COMMUNITY AS A COMMUNITY (and not just of a single meeting, for example, the Sunday morning "worship service") that impresses the unbelieving on-lookers.

It's also important to note the duties of the "deacons" - Stephen, Prochorus, Parmenas and Nicolas, a proselyte from Antioch (all Greeks), and Philip, Nicanor and Timon (Jews): Their job is to prevent the development of FACTIONALISM in the midst of this beautiful and wondrous "chaos," while the Apostles (who at this early date are functioning also as elders of the church) give themselves over to "the Word of God." In Ephesians 4:29-32 Paul gives us some idea of the "oneness" that the deacons were called upon to implement:

"Let no ... communication proceeds out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.

"And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

"Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:

"And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you." (Ephesians 4:29-32)

THE MEETING OF THE CHURCH:
COMING TOGETHER AS THE CHURCH

With all this said, we can now take up the matter of the FORMAL meeting-life of the church; concerning this kind of meeting- and we speak here particularly of the Sunday morning meeting [the meeting held on the "first day of the week" (Acts 20:7 and 1 Cor. 16:2)] - we turn to 1 Cor. 14:23, 26-33:

"If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad [crazy] ..?

"How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.

"If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.

"But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

"Let the prophets speak two or three, and let the other judge.

"If any thing be revealed to another that sitteth by, let the first hold his peace.

"For ye may all prophesy one by one, that all may learn, and all may be comforted.

"And the spirits of the prophets are subject to the prophets.

"For God is not the author of confusion, but of peace, as in all churches of the saints." (I Cor. 14:23, 26-33)

This is one of the few instances in the Bible where the FORMAL meeting-life of the early church is discussed, and while the circumstances which surround Paul's mentioning of this series of particular meetings were admonitory, much can be gleaned from this passage which sheds a great deal of light on the meetings of the so-called "Apostolic Church."

One of the first things that comes to mind in examining these meetings is that these meetings are not "one-man performance." The meetings referenced were not a "one-man show," but meetings in which everyone was expected to participate - either by calling out a song (that is, after all, what the psalms were all about), by teaching, by testifying to God's goodness, etc. - and there is nothing to indicate from this passage (either by inference or direct statement) that Paul found anything amiss in any of this. True, he speaks against the confusion of the meeting, but he evidently does not attribute this to the fact that the meeting is not a "one-man performance;" instead he attributes it to the unbridled use of tongues in the meeting. And this is substantiated by the method that he suggests to end the confusion:

"When ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.

"If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.

"But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

"Let the prophets speak two or three, and let the other judge.

"If any thing be revealed to another that sitteth by, let the first hold his peace.

"For ye may all prophesy one by one, that all may learn, and all may be comforted." (1 Corinthians 14:26-31)

Where is there here any evidence of a "one-man show?" There is none! The meetings of the early church were characterized by mutuality and cooperation under the authority of  the elders acting under the guidance of the Holy Spirit. How different this is from the "one-man shows" of today's Christianity.

EVERYONE IS CALLED TO PARTICIPATE

The meeting of the church should seek to emulate this form of meeting (the kind described in 1 Corinthians 14:26-31); it should be based upon the twin principles of mutual help and mutual edification. But this is impossible when the "success" of the meeting is contingent upon just one "gifted" member (or even a few "gifted" members). Under such circumstances, how can there be any mutuality? - and how can the other members ever gain any experience in ministering the Word of God? We repeat, the meeting of the church should be conducted by the church - the whole church - under the guidance of the church's elders.

The dependence of the church on one man for the success of its meetings - meetings in which church members are encouraged to become passive and indolent, always expecting to be helped, rather than seeking, in dependence upon the Holy Spirit, to be helpful to the other members - should be discouraged.

True, "one-man shows" often have a "better flow" and "polish" to them - but more often than not, it is the same kind of "flow" and "elegance" (refinement, dignity, grace) that one can expect to see in a performance on Broadway or in a Hollywood movie. Stagecraft and "special effects" are what count there; but stagecraft and "special effects" are "pretendings" (i.e., pretenses). They're not real. They don't produce life. What they produce are good performances. But they certainly don't build up the saints. What they create in the saints is an "audience mentality" - i.e., passivity and listlessness; they don't (indeed, they can't) create living, active, vigorous members of the body of Christ anymore than a performance at the theater can be expected to create actors from the audience. The fact is, a "good" audience in the theater or at the movies is one that will remain silent and listen, not one whose members jump up from their seats and join the actors on stage.

Once a church's meetings are reduced to a "performance" and dependence on stagecraft and "special effects," it's only natural that an atmosphere will develop in the church where only the most "gifted" saints will dare to function. Those who are not so "gifted" (i.e., eloquent, articulate, persuasive, charismatic) will be encouraged to remain silent; after all, when such saints minister, they detract from the "show's" "professionalism" and flow (elegance). Indeed, the meetings of the church become "performances" and "productions" in which only the most "qualified" can hope to participate. The fact is, when such an atmosphere is generated, the "normal" saints become too embarrassed to even open their mouths, let alone "try out" or "audition" for "better parts" in light of the "professionalism" of the more gifted "actors" - kind of like an actor at a local theater in some small mid-western town trying to share the stage with Madonna or Tom Cruise.

"Functioning" for the normal Christian in this kind of a situation means working as a "stage-handler" - i.e., moving the stage sets around, helping the actors with their makeup, taking tickets at the box office, cleaning up after the performance, etc., and this is precisely why so many in today's evangelical church are weak and passive. They have no opportunity to exercise themselves spiritually in the meeting-life of the church. Each member's responsibility for the success of the meeting has been lost sight of, and passivity has hindered the spiritual development of the individual members. We must get away from the idea of the Sunday meeting of the church being a "performance." Such thinking is carnal in the worst sense of that word - everything for the "outward man;" nothing for the "inner man." God deliver us from this kind of church-life, from this kind of meeting-life.

AUTHORITY IN THE MEETINGS

Ultimately, the authority in all the meetings rests with the Holy Spirit; that authority is administered through the elders of the local assembly or house-church who are, of course - and by definition - best equipped to discern the leading of the Spirit. Concerning the elders, Peter writes:

"Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according unto God; nor yet for filthy lucre (money), but of a ready mind; neither as lording it over the charge allotted to you, but making yourselves examples to the flock." (I Peter 5:2-3)

NOTE: Now this does not mean that it is unscriptural to financially support some workers in the church or in the "ministry;" (Paul's letter to the Ephesians makes it very plain that he expected to be supported by the churches); it only means that those who receive that support should never be exercising their office merely for the sake of money. [More about this later.]

And Paul writes,

"Let the elders that rule well be counted of double honor, especially those who labor in the word and in teaching." (I Tim. 5:17)

Now in this context, it is important to note how the Word of God uses the term "rule" in connection with the elders. It does not mean to "lord over." Jesus said,

"You know that the rulers of the Gentiles lord it over them, and [their] great men exercise authority over them.

"It is not [to be] so among you, but whoever wishes to become great among you shall be your servant,

"and whoever wishes to be first among you shall be your slave;

"just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many. " (Matt. 20:25-28)

Again, we must remember that a scriptural church does not consist of an active and a passive group of brothers and sisters, the former controlling the latter, and the latter simply submitting to their control, or the former bearing all the burden while the latter settles down in ease to enjoy the benefit of the elders' labors. "That the members ... should care for one another" is God's purpose for His church (I Cor. 12:24).

Now the question might fairly be asked, what exactly is an example? It is a pattern for others to follow. Since elders are to be a pattern to the brethren, then obviously it is neither God's thought for them to do all the work and the brethren none; nor for the brethren to do all the work while the elders simply stand by and command. For the elders to be a pattern to the brethren implies that the brethren work and the elders work as well; and it implies that the elders work with special diligence and care so that the brethren should have a good example to follow. The elders are overseers of their brethren, but they are not "lords," standing aloof and commanding. Such is the scriptural conception of the rule of the elders - not only with regard to the church in general, but also with regard to their participation in the meeting-life of the church. Again, we must always bear in mind what ALL authority in the church is aiming at; it aims specifically at -

"... the perfecting of the saints ... for the edifying of the body of Christ:

"Till WE ALL come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ:

"That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;

"But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:

"From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. (Eph. 4:12-16)

THE PERFECTING OF THE SAINTS

The perfecting of the saints! - this is what real authority in the church is aiming at. Could there be any question regarding this matter in light of the above passage? Isn't this what the themes of this passage clearly indicate? - "the perfecting of the saints" (plural, not singular); "the edifying (building up) of the body of Christ" (that means everyone); "we ALL" (again, everyone); "the whole body fitly joined TOGETHER" (again, speaking about everyone); "edifying (building up) itself in love." It is the duty, then, of the elders to encourage (but not necessarily to command) the participation of all the members in the meeting-life of the church.

To this end, the elders should not be aiming at a "good performance," but full participation. This is not to say that the meetings should not have direction; they should - and it is the duty of the elders to set that direction and "flow;" but as much leeway as possible should be granted to the saints - even to the point of letting them make mistakes; after all, how is it possible to learn without making mistakes? We repeat, the meeting of the church is not a performance; if anything, it should resemble a family coming to the dinner table and conversing with one another while they eat.

As in all families, there are some who are older, and some who are younger. There are grandpas and grandmas, and there are infants. There are children and teenagers. There are mothers and dads. There are aunts and uncles. There is everyone. All are invited to come and eat, and to participate in the conversation.

In such a context is there any mother and/or father so "proper" and "correct" that they do not want to hear from all the members of the family - even the youngest and most immature? Certainly not! Sometimes the happiest moments at a family dinner - the most memorable - are when the children have something to say. How the father and mother rejoice to hear their children; to listen to them share their joys and sorrows. But how can the parents know what those joys and sorrows are unless the children speak out. Remember, dinner time is not a performance where only the grandpas and grandmas, and the mothers and dads speak? That's not what God wants! To be sure, there should not be chaos at the table. No one wants to sit at a table where there is disorder and confusion. Let everyone speak in turn. Let everyone listen in turn.

HOW TO BEGIN A FORMAL MEETING OF THE CHURCH:
SPECIFICALLY, THE SUNDAY MORNING MEETING

The following is some practical advice to help you get started. It should be remembered that this is only advice. These suggestions are not commandments set in stone. You may want to go a different way once you get started by changing things here and there. This is the prerogative of each local assemble, so long as the ways chosen do not abrogate the Scriptures.

Who Should Participate

All the members should participate - from the youngest to the oldest.

Some might object, saying that the children should be excused from this meeting of the church for a special "children's meeting." But one hears of no such meetings in the Bible or in the early church - or for that matter anywhere until the late 1800s with the advent of the Sunday School Movement in England and later on in the United States. Prior to this, neither the Scriptures nor history speak of such meetings. While this may come as a big surprise to most, this is, nonetheless, the fact of the matter. And one shouldn't be so shocked! Think about it for a minute, and think about it in connection with what we have already discussed - could anyone conceive of having dinner with all the children consigned to a separate table in the kitchen with only the adults allowed in the dining room? While this might be proper for some of the meetings of the church (for example, during special teaching meetings, conferences specifically set aside for special training, prayer meetings, etc.), it certainly should not be a part of the regular meeting. The main meeting of the church belongs to ALL the church - from the youngest to the oldest.

This doesn't have to mean that the exhortation and teaching that are a part of this meeting should be "dumbed down" for the children, it only means that when one speaks, he should bear in mind that children are present. Think about it. The conversation around the dinner table is not necessarily "dumbed down" for the kids; why, then, should it be "dumbed down" at a meeting of the church? Indeed, where this practice (i.e., the practice of having dinner together as a family around a common table and not the TV set) is still carried on in American families, some of the most intense and profound conversations are had - life-changing discussions which the children will take with them for the rest of their lives, even when they did not - at least at the time - fully comprehend everything that was being said.

When people say that such discussions will go over the heads of the children, I am afraid they are exhibiting an extreme naiveté with regard to their offspring (and I speak here as a father and a grandfather with over FORTY-SIX years of experience in these matters). They understand much more than what most older people give them credit for - and, as a result, much more is getting into them than some people think. Of course, all this doesn't mean that there shouldn't be "children meetings" from time to time; but it does mean that children are much more capable of understanding the deeper things of God than they are often given credit for.

Time Frame of the Meeting

Normally, a FORMAL meeting of the church should not go beyond an hour and a half. The reason is because this is a meeting for all the saints, except perhaps for the very young (i.e., infants and pre-schoolers); and going beyond an hour and a half in such circumstances would probably be too much for the children and even for many of the older brothers and sisters.

Arrangement of the chairs

We believe that setting the chairs up in a circle or some such arrangement (i.e., a square or a rectangle) is best. A circular arrangement of the chairs takes the focus off of any one person and emphasizes the fact that this is a meeting in which all the saints are expected to participate. Care should be taken not to set the chairs up as one would do for a "performance" - i.e., with all the chairs facing forward towards a rostrum or stage. We should do everything possible to diminish and even, if possible, abate such thinking.

Prayer

It's good thing to start the meeting off with prayer and a time of quiet meditation. The object of such prayer and meditation should not be for the individual saints to bring their personal supplications before the Lord, but to give opportunity to the saints to enter into His presence by setting their minds on Christ. As each saint sets his mind on Christ, he is prepared in spirit for the meeting. And what exactly does that mean? - it means that as the saints "behold and reflect the Lord" (2 Cor. 3:18), they will begin to take on the form of a servant. That's what ministry means. Real ministry means serving Christ and the other saints as a servant. The Bible says:

"Let this mind be in you, which was also in Christ Jesus:

"Who, being in the form of God, thought it not robbery to be equal with God:

"But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

"And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." (Phil. 2:5-8)

There can be no service in the church unless each and every saint is brought into this "mindset" - unless he is willing to "make of himself no reputation and take upon himself the form of a servant." This is the beginning of all service to God, not only in the broadest meaning of that word, but also in the meeting-life of the church. This is where prayer comes in.

Prayer - in the first instance - is not necessarily bringing our needs before the Lord, but it is "a coming into" the presence of God. Now we are ready for the meeting. Self has been set aside; humility has taken the place of pride. There is no longer any thought of exalting oneself above his fellow servants in the meeting; every fiber of one's being is set on exalting Christ and the other members of the body.

Singing

Singing continues where prayer leaves off. The Bible speaks of -

"Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;

"Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ ..." (Eph. 5:19-20)

And it goes on in the same passage to link singing to a willingness to submit oneself to others. Indeed, Ephesians 5:21 - the very next verse - says:

"Submitting yourselves one to another in the fear of God." (Ephesians 5:21)

And Ephesians 5:25 continues by saying,

"Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

"That he might sanctify and cleanse it with the washing of water by the word,

"That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.

"For we are members of his body, of his flesh, and of his bones.

"This is a great mystery: but I speak concerning Christ and the church. (Eph. 5:25-32)

Strange, but all this is connected to corporate singing. Have you seen this? Ephesians 5:19-20 and 25-32 are all linked together. There is something about the corporate singing of the church that brings the church into love and oneness - "Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ, submitting yourselves one to another in the fear of God ..."

Indeed, while all this might sound peculiar and somewhat inexplicable to the "natural mind," there it is - as plain as Scripture can make it. Singing and "making melody in our hearts" as the church leads us into that kind of corporate expression that is conducive to a meeting of the church - a corporate expression that puts Christ and one's brothers and sisters ahead of one's self; and it's this kind of expression of the church, this kind of "mindset," so to speak, which leads to a successful meeting. Song books for such occasions can be bought at any good Bible book store.

Establishing a Theme

The elders are responsible for establishing a theme for the meetings of the church. For example, you could read through a given book of the Bible chapter by chapter. One chapter per meeting - or two chapters if the one chapter is too short, or half a chapter if the chapter is too long. You accomplish two things: first, the matter of choosing a theme for the meeting is accomplished in one easy stroke; and second, the saints get used to having the Bible speak for itself. In allowing the Bible to speak for itself, the saints gain confidence in "handling the Word of God;" and as they do, they begin to discover that the Bible is not some "mystery wrapped in an enigma" which can be explained only by "professionals," but a book which is genuinely understandable and open to them - all of them. Indeed, in conjunction with this, the Bible promises that -

"... the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." (John 14:26)

It is this confidence which the elders should want to instill into all the saints: confidence in the Bible (i.e., the written Word of God) and confidence in the ministry of the Holy Spirit insofar as interpreting that Word is concerned.

Ending the Meeting

The elders should take the lead in ending the meeting, sometimes by calling a song, sometimes by a prayer. Unless the Holy Spirit leads otherwise, it should be ended promptly and without delay at the time appointed.

SPIRITUAL MATTERS WHICH
PERTAIN TO THIS MEETING

On that "last night," the Bible says that Jesus,

"... took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.

"And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it;

"For this is my blood of the new testament, which is shed for many for the remission of sins.

"But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.

"And when they had sung an hymn, they went out into the mount of Olives." (Matt. 26:20-30)

Then they sang a hymn and went out to the Mount of Olives. In remarking on this, Paul says,

"For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:

"And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.

"After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

"For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come." (1 Cor. 11:23-26)

The first point to be noticed here is that in a breaking of bread meeting, we come to remember the Lord (I Cor. 11:25) and the fact that it cost God dearly - beyond what we can possibly think or even imagine - to ransom us from our sins.

We stand today justified before God not because God overlooked our sins (He could never do that and remain a "holy" God - a God of ABSOLUTE righteousness), but because He paid the price for our sins by sending His own Son to die in our stead (place).

He who was absolutely perfect and absolutely righteous - was sacrificed on the cross for our sins - not His, but ours. In the breaking of bread meeting, we come to remember this, and, therefore, everything must be centered upon Him. We ought to know that prayer in the form of asking and interceding both for our personal needs and even for the needs of others are not suitable at such a time. Through our prayers we should praise and thank the Lord and not, at this time, remember our personal needs. Let it be pure praise and thanksgiving.

Before the bread is broken, what we see is the Lord Jesus as the only begotten Son because He alone is the Son. But after the bread is broken, we see the Lord Jesus as the firstborn Son, for we now have a part in the Son as the many sons - though we must always bear in mind that WE ARE SONS BY ADOPTION and not because we share the Lord's divinity intrinsically.

Before the bread is broken, the Lord Jesus is the grain of wheat; after the bread is broken, this grain of wheat has fallen into the ground and died and has thus born many grains. In discerning the body of Christ, we see the Lord as the Firstborn who will lead many sons in praises in the midst of the congregation. This is not, however, a law which must be implemented in every meeting. Yet if we are willing to learn to be led of the Spirit, we will understand how in such a corporate spiritual exercise we will be led step by step to the Father.

The so-called "songs of degrees" or "songs of ascents" is that collection of the 150 Old Testament Psalms which were sung after the children of Israel had kept the Passover and eaten the Passover feast. As they walked up the fifteen steps to the temple, they sang these psalms. Similarly, upon our having eaten the bread, we too should go up to praise God. Let the Lord Himself lead us to approach the Father. Our hymns are all "songs of ascents" - that is to say, a rising of our spirits higher and higher after the bread is broken. This is true not only according to the teaching of the book of Hebrews, the example of our Lord, and the instruction of these psalms; it is also according to our personal spiritual experience. After we were saved, did we not thank and praise the Lord first, and then worship God?

The second point to be noticed in the breaking of bread meeting is to learn to follow the lead which has already been established. Though such a time is devoted to remembering the Lord, the meeting can begin on a variety of diverse notes. Sometimes the sufferings of the Lord are what is emphasized; at other times the stress is laid on the glory of the Lord in what He has gone through during His earthly life. We need to recognize the start already made in the meeting and learn to follow the lead. Whether singing or praying, it is best to proceed along that line than to make a new start. Do not try to squeeze into the meeting the meaningful Scripture passage which you may have read that very morning in your private devotions or the favorite song which you usually love to sing. Sometimes the meeting is already ended - with the praises and thanks having been adequately offered; but then, suddenly, a brother will stand up to suggest a hymn or offer a prayer. All this is too personal. We must instead keep the unity of the meeting, for that is what is precious in the sight of the Lord. In the breaking of break meeting, it really puts to the test just who is a mature brother: whether one is concerned with only what is his or with the movement of the meeting!

In a meeting, we must close all our personal activities and follow the corporate movement. If it is but one person in a room, he may sing or pray as he pleases. In a meeting, though, there are more people than merely oneself. Therefore, let us not inject too much of our own personal feeling into it. Of course, our thanks and praise are to be personal, for unless they are personal they are false. Nonetheless, though the personal element is always in a meeting, special attention must be paid to that which is corporate. We need to proceed together on one line of thought.

Concerning any word given at the breaking of bread meeting, let us keep in mind that the Lord must be the center. If the Scriptures are read, such must lead people to Him. If a word is given, it too must lead people to focus on the Lord. There is no meeting more important than that of the breaking of bread. In a ministry meeting, people listen concerning the Lord for their own benefit, but in the breaking of bread gathering, we go forth to meet the Lord and to remember Him. It is for the Lord Himself.

PRACTICAL MATTERS WHICH
PERTAIN TO THIS MEETING

There are certain practical considerations which pertain specifically to this meeting: they are as follows:

The purchase of the bread and wine.

We recommend that the bread be unleavened. Why? - because the bread which Jesus broke at the Passover feast was unleavened. Unleavened bread may be purchased in almost any super market. Ask the grocer to show you where it's located. If he doesn't know what you are talking about, ask him for "Passover bread." If the super market doesn't have any, a Jewish delicatessen will. If some insist on passing leavened bread (which in many churches is the custom and is the kind of bread depicted in Leonardo DeVinci's Last Supper), then that's fine. It's not worth quibbling about. Everyone's conscience should be taken into consideration, and the strong should always accede to the weak. (I Cor. 8:7-13)

When it comes to the wine, even more care should be taken. Many Christians have grown up with the sincere belief that the drink which the Lord passed at the Last Supper was grape juice (a belief which no one held prior to the Temperance Movement of the late nineteenth and early twentieth centuries). While we believe that such thinking is incorrect [grape juice can only exist where there is refrigeration - and, obviously, there was no such thing in the ancient world (grape juice in the absence of refrigeration begins to ferment immediately after it has been placed in a flask or bottle)], still this is not something which is worth arguing over. The elders need to take into account the sensibilities of all the brothers and sisters, and when some might object, then for the sake of their consciences, grape juice should be used (again, the strong should accede to the weak; please see I Cor. 8:7-13).

How often should the breaking of bread meeting be held?

We know of no biblical precedent with regard to this matter other than the injunction, "...this do ye, as oft as ye drink it, in remembrance of me ..." which allows for a certain vagueness. One thing, however, can be gleaned from this statement and that is that it should not be neglected over any length of time. We believe that the Lord's Table should be held at least once a month; but, obviously, it could be held many times more a month - even once a week. There is no specific commandment with regard to this matter.

When should the meeting be held?

Again, we know of no specific command with regard to this matter.

When should the bread and the wine be passed?

This is up to the sensitivity of the elders - when they sense that the time is right, the bread and wine should be passed. There is no hard and fast rule attached to this matter. It is a matter of sensitivity, not necessarily a matter of objective forethought. When one of the elders senses that the time is right, he should stand up and go to the table with another brother (not necessarily another elder), break the bread and pass it. Shortly thereafter, the wine should be passed in like manner. Again, this is a matter of sensitivity which comes only with a certain maturity and growth in life.