From the beginning of the Church, the believers shared in 'the breaking of bread' or the Meal (Acts 2:42, 46) which recalled the last supper Jesus had had with his disciples before his death.

During this last supper he inaugurated the new Covenant which God was making with people and which Jesus was sealing with his own blood. Jesus had commanded his followers to continue to share in a commemorative Meal, in memory of him (Luke 22: 19, 1 Corinthians 11:25). This was not t mere commemoration but continuing participation in the fellowship the new Covenant, looking forward to the coming of Jesus again glory (1 Corinthians 11:26). Most Christian churches and communities celebrate 'the Lord's Supper' as their central act of worship  whatever differences there may be about its exact meaning and whatever titles are used for it.

Paul found it necessary to reprimand the Corinthians for the care and irreverent way they were behaving during the Meal (1 Corinthians 11: 17-29). He instructs them as to how they ought to regard the Lo Supper. 'For if he does not recognize the meaning of the Lord's body when he eats the bread and drinks from the cup, he brings judgment himself as he eats and drinks.' We should notice that the first written account of the Lord's Supper is in this passage from 1 Corinthian there is general agreement among scholars that this letter was writ by Paul from Ephesus, between A.D. 55 and 57, some twenty five ye after the death of Jesus. 'For I received from the Lord the teaching that I passed on to you; that the Lord Jesus on the night he was betray took a piece' of bread, gave thanks to God, broke it, and said, "This is my body, which is for you. Do this in memory of me." In the same way after the supper he took the Cup, and said, "This cup is God's new covenant, sealed with my blood. Whenever you drink it, do so in memory me." This means that every time you eat this bread and drink from the cup, you proclaim the Lord's death until he comes' (1 Corinthians 23-26).

We should notice four other points relating to the ministry of the worshipping community; the practice of the laying-on of hands, the continued use of the Jewish Scriptures as the Word of God, the extraordinary sharing of possessions and wealth which is recorded in Acts for the support of the Church, and the beginning of organization in the community.

Acts 8: 14-17 records that the first Samaritans to be baptized did not receive the power of the Holy Spirit until Peter and John placed their hands on them, the first Biblical reference to confirmation. Acts 6:6 records that seven Greek-speaking Jewish converts were chosen to look after the widows and poor of their community, being authorized by the apostles to do this work after the apostles laid their hands on them.

Throughout the writings of the New Testament, there are frequent references to the writings of the Old Testament, which remained the Word of God to the believers.

The way in which the community of believers supported itself by quite extraordinary sharing of possessions, wealth and food, is described in Acts 2:44-46 and 4:32-35, and also indicated in 6:1-4. The foundation of this new lifestyle must have been in the teaching of Jesus, such as that recorded in Mark 10:21, 'Go and sell all that you have and give the money to the poor, and you will have riches in heaven; then come and follow me.' Even the poorest person was made welcome and supported.

From the beginning, the apostles were the leaders of the new community and were responsible for important decisions, such as the decision which had to be made after some time about the conditions on which Gentiles were accepted as fellow believers (Acts 15). But it became impossible for the apostles to handle all the day-to-day matters of the new community and seven men were appointed (6:1-6) who may be called deacons or assistants. Acts 13: 1 refers to prophets and teachers, and Acts 15:4 to elders, indicating specific tasks or responsibilities.

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