Structure of our liturgy
Our people have been unjustly accused of having abolished the Mass. But it is obvious, without boasting, that the Mass is celebrated among us with greater devotion and earnestness than among our opponents.  The people are instructed more regularly and with the greatest diligence concerning the holy sacrament, to what purpose it was instituted, and how it is to be used, namely, as a comfort to terrified consciences.
On the day which is the Day of the Lord gather together for the breaking of the loaf and giving thanks. However, you should first confess your sins so that your sacrifice may be a pure one; and do not let anyone who is having a dispute with a neighbour join until they are reconciled so that your sacrifice may not be impure.
Nothing bonds us as human beings like sharing a meal: we are the only animals who cook our food—and this indicates that eating is always something more significant
This meal not only echoes with the new vision of God and his relationship to his people that Jesus preached, but it demonstrated in the intimacy of sharing a cup and loaf the new structures of humanity: poor eating with rich, slaves with slave owners, men with women, gentiles with Jews. The breaching of the boundaries of Graeco-Roman society at this Christian meal is one of the miracles of the early Church
The most striking feature is that the Eucharist is part of a real meal. This was a continuation of the meal practice of Jesus: the disciples become the assembly around the table and there bless the Father in the way that they believed Jesus did. We are given no details about who brought the food, where the meal took place, whether it was an evening meal or at some other time. We are given simply a set of sample prayers for blessing the Father, that offer thanks in the midst of celebrating his goodness, and we can assume, thereby, the fact that the new community gathered for this meal.