Ah, I don't think I'd lean on this assumption any too hard. In fact, the breaking of bread is to be an occasion of remembrance, one of removing it from the ordinary meal of replenishing one's body of nutrients. Jesus exemplified setting it apart from the meal:
"Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you" (Lk. 22:20 AV).
This is the first, and greatest ordinance delivered to the gathered assembly of disciples, and is in my opinion the signal observance by which they are identified as the Gospel-bearers:
"For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come" (1 Co 11:26 AV).
It is the first and most important way of proclaiming the Gospel, and it therefore is to be done often. It is the privilege for which they were slaughtered, and were eaten by wild beasts, and yielded up their lives reaching out to the aborigines of far lands, that they might receive eternal rewards, glorifying the Lord of their sure hope.
Since there is no worship without an integral sacrifice, the weekly honoring of the day of His resurrection and of the outpouring of the Holy Ghost needs to be recognized by the Bride for which He poured out His life, His Spirit, His Blood, and His Love. And that often.
"And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight" (Act 20:7 AV).
Now, what do you make of that, dear FRiend and Brother in the Lord?
What i expounded was not a denial of this perhaps being the LS, but a denial of the Cath Eucharist, for the context of the quote you choose, what i said was
considering the centrality and fundamental critical importance of the Cath Eucharist, then surely the practice and doctrine of the Catholic Eucharist with its NT priests would be clearly and often described in the life of the NT church, from Acts to Revelation, especially in the light of the many descriptions, teachings and exhortations and commendations and criticisms and solutions for problems which are given it. And with its descriptions of pastoral work. But in the entire record of acts and life of the NT church, which are interpretive of the gospels, we have no manifest description of the Catholic Eucharist, the sober formal ritual administered by a sacerdotal class of clergy distinctively titled "priests.".
The clear contrast is btwn the breaking of bread ("with gladness and singleness of heart'), and a central "source and summit of our faith" formal ritual sacrifice at the hands of a special class of believers distinctively titled "priests," for they presume to offer Christ as a sacrifice for sins to the Father under the appearances of bread and wine, either of which they imagine is the "real" body and blood of Christ, and which is to be eaten in order to obtain spiritual life.
Consider how the Eucharist is described according to RC teaching:
• "the source and summit of the Christian life," around which all else revolves, as all the "other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it;" (CCC 1324
• "the cause of that communion in the divine life," (CCC 1325) and the work of our redemption is carried out;" (CCC 1364)
• "through it Christ becomes present whole and entire, God and man;" (MYSTERIUM FIDEI, 39)
• "the same sacrifice with that of the cross...a sacrifice of propitiation, by which God is appeased and rendered propitious;” (The Catechism of the Council of Trent)
• and that the active duty priest is "most of all to offer the Eucharistic Sacrifice;" (Pastoral Reflections on the Holy Sacrifice of the Mass, Cardinal John J. O'Conner)
Canon law states that it is the duty of parents that children who have attained the age of reason "are nourished by this divine food as soon as possible" after their first sacramental confession.(Can. 914)
Obviously if the NT church held or was to hold to this belief with its critical centrality and nature then this central critical ritual sacrifice by priests would be often described in the life of the church, this being interpretive of the gospels, and exhorted as a central means of grace, and with its theology explained someplace therein, at least in Hebrews with its teachings on the grace of the "better" covenant. But in contrast we see it as described. Which is not opposed to your description that "the breaking of bread is to be an occasion of remembrance, one of removing it from the ordinary meal of replenishing one's body of nutrients...the weekly honoring of the day of His resurrection and of the outpouring of the Holy Ghost needs to be recognized by the Bride for which He poured out His life, His Spirit, His Blood, and His Love." But the sacrifice is that of oneself in service to others, effectually remembering Christ's sacrifice for us. To the glory of God.