Yoder writes, “What the NT is talking about wherever the theme is “breaking bread” is that people actually were sharing with one another their ordinary day-to-day material sustenance.
“It is not enough to say merely that .. God or the church would have said,” Let us say that ‘bread’ stands for daily sustenance.” It is not even merely that, as any historian of culture or anthropologist will tell us, in many settings eating together “stands for” values of hospitality and community-formation, said values being distinguishable from the signs that refer to them. It is that bread IS daily sustenance. Bread eaten together IS economic sharing. Not merely symbolically, but also in fact, eating together extends to a wider circle the economic solidarity normally obtained in the family. When in most his post-resurrection appearances Jesus took up again his wonted role of the family head distributing bread (and fish) around his table, he projected into the post-Passion world the common table of the pre-Passion wandering disciple band, whose members had left their economic bases to join his movement.
“Luke summarizes his account in Acts 4:34: “There was not a needy person among them.” He probably meant that as an echo and fulfilment of Deuteronomy 12:4: “There will be … no one in need among you.” That basic needs are met is a mark of the messianic age.
“In short, the Eucharist is an economic act. To do rightly the practice of breaking bread is a matter of economic ethics.”
Body Politics, 20-21.