Editing Open Brethren (section)

==Characteristics==
In Open Brethren meetings, each local assembly is independent and autonomous, so the characteristics of each may differ to a greater or lesser degree, which makes it difficult to generalise when describing distinctive characteristics. They have no central [[hierarchy]] to dictate a statement of faith, and even local assemblies have traditionally been reluctant to adhere to any of the historic "Creeds" and "Confessions of Faith" found in many Protestant denominations. This is not because they are opposed to the central sentiments and doctrines expressed in such formulations, but rather because they hold the Bible as their sole authority in regard to matters of doctrine and practice. In the last two decades, however, some Brethren assemblies have adopted statements of faith, generally emphasising [[fundamentalist]] doctrines. Like many non-conformist churches, Brethren observe only the two [[Ordinance (Christian)|ordinances]] of Baptism and Communion.

In many countries, the terms ''conservative'' and ''progressive'' are informally used to describe the character of particular Brethren assemblies. Congregations calling themselves "Gospel Chapels", and even more so "Gospel Halls", are often described as "conservative" and tend to put more emphasis on distinctive Brethren doctrines and features. Congregations calling themselves "Community Churches" or "Evangelical Churches" are often described as "progressive"; these tend to put less emphasis (and in some cases, no emphasis) on Brethren distinctives. When assemblies known as "Bible Chapels" first became common in the 1950s, they were considered very progressive compared to other assemblies of that time; today, some of them are still considered progressive, but others are now considered to be somewhat conservative by today's standards. Congregations calling themselves "churches" are almost invariably at the progressive end of the Brethren spectrum. The "conservative" and "progressive" labels, in general, refer to differences in style, not doctrine: few assemblies, if any, have moved away from Evangelical theology.

The most notable differences between Brethren and other Christian groups lie in a number of doctrinal beliefs that affect the practice of their gatherings and behaviour. These beliefs and practices can be summarised as follows:<ref name=mackay1981>{{Cite book |first=Harold |last=Mackay |title=Assembly Distinctives |publisher=Everyday Publications |location=[[Scarborough, Toronto|Scarborough]], [[Ontario]] |year=1981 |isbn=978-0-88873-049-7 |oclc=15948378 |url-access=registration |url=https://archive.org/details/assemblydistinct0000mack }}{{Page needed|date=September 2010}}</ref>

===Theology===
The Open Brethren are generally [[Dispensationalism|dispensational]], [[Rapture|pre-tribulational]], and [[Premillennialism|premillennial]] in their theology (although there are many variations) and they have much in common with other conservative evangelical Christian groups. Most of them teach the "[[eternal security]]" of the true Christian, with each believer being subject to "[[Divine grace|grace]]" and not "[[Biblical law in Christianity|law]]".<ref>{{cite web|url=http://www.gracebeliever.com/articles/articles/stronger.htm|title=Which Is Stronger: Law Or Grace?|access-date=2009-07-18|archive-date=4 March 2016|archive-url=https://web.archive.org/web/20160304114318/http://www.gracebeliever.com/articles/articles/stronger.htm|url-status=dead}}</ref>

==== Justification by faith ====
Justification by [[faith]] alone (''[[sola fide]]'') states that it is by grace through faith alone that Christians receive salvation and not through any works of their own (see Ephesians 2:8, Romans 3:23). Open Brethren have a strong emphasis on the concept of [[salvation]]. The brethren teach that the consequence of human sin is condemnation to eternal death in hell. [[Jesus|Christ]]'s death on the cross paid sin's penalty and his resurrection is evidence that eternal life is available to any who will have it. The only requirements are that each individual accepts the substitutionary payment of his own sin by faith in Christ's death.

==== Believer's baptism ====
The Open Brethren teach that [[Believer's baptism|baptism]] plays no role in salvation, and is properly performed only after a person professes [[Jesus Christ]] as Saviour. Baptism is an outward expression that symbolises the inward cleansing or remission of a person's sins which has already taken place at salvation. Baptism is also a public identification of that person with Jesus Christ. In many assemblies, an individual is considered a member of that assembly once he or she is baptised.

In other assemblies, however, an individual (after baptism) must show a commitment to a particular assembly by faithful attendance to as many assembly meetings as possible. In such assemblies, it is usually the recently baptised individual who will request fellowship, but not always, as any concerned assembly member may contact the individual to determine their intentions with regard to assembly fellowship. Once it is shown that the individual desires acceptance into assembly fellowship, that desire is then communicated to the gathered assembly so that all members may have opportunity to express any concerns regarding the applicant. Once the applicant meets with the approval of the assembly members, an announcement is made to the gathered assembly that the applicant will be received into full assembly fellowship, which would be the first Sunday (Lord's Day) following the announcement.

Open Brethren emphasise baptism by full immersion. This mode is preferred for its parallel imagery to the death, burial and resurrection of Christ. Immersion baptism is also seen as a practice established by the baptism of Jesus Christ by John the Baptist and is therefore Biblically based. Baptism may occur in any body of water that will allow full immersion, though many Brethren assembly halls will have a baptistry. Baptismal services are celebratory and are often linked to an evangelistic meeting.
[[File:Cregagh St Gospel Hall.JPG|thumb|200px|right|Cregagh Street Gospel Hall, [[Belfast]]]]

====Dispensationalism====
Most Brethren have always considered what many call [[Dispensationalism]] to be the proper interpretation of what the apostles taught. Many of them believe that Brethren pioneer [[John Nelson Darby]] was the first in modern times to "rediscover" this "forgotten" teaching of the apostles. A number of influential non-Brethren Evangelical leaders were influenced by Darby's teaching, men such as [[D. L. Moody]] and, indirectly, [[C. I. Scofield]], who popularized this view through his [[Scofield Reference Bible]]. In essence, Dispensationalism as taught by the Brethren sees a clear distinction between "law" and "grace", Israel and the Church. It also holds that the Church, consisting of all genuine NT believers, will be [[rapture]]d when the Lord returns '''in the clouds''', not to the earth, with the spirits of the NT believers who had previously died. At this time the bodies of the living believers will be transformed and the bodies of the NT believers who had previously died will be resurrected and united with their spirits. This will be followed by a seven-year [[Great Tribulation]] during which God will turn his attention back to the Jews, who will ultimately recognize The Lord Jesus Christ as their [[Messiah]], thus triggering his return '''to the earth''' to save them from annihilation. This period will be followed by a thousand-year [[Millennium]] during which The Lord Jesus Christ will reign as King of Kings and Lord of Lords.

Although generally held by most Brethren, both historical and contemporary, there have always been some Brethren who rejected Dispensationalism. [[George Müller]] and [[G. H. Lang]] were among the prominent Brethren leaders who never accepted this doctrine, and non-Dispensationalism has always been followed by a significant minority of Open Brethren in the United Kingdom. Until much more recently, however, Dispensationalism was much more universally held among Brethren outside of the United Kingdom.

====Eternal security====
Most of the Brethren pioneers such as Groves, Darby and Muller were convinced [[Calvinism|Calvinists]]. By the 1930s, however, a strong [[Arminian]] strain developed in many parts of the Brethren movement, especially in North America.<ref>{{cite web|last1=Stevenson|first1=Mark R.|title=Early Brethren Leaders and the Question of Calvinism|url=http://www.brethrenhistory.org/qwicsitePro/php/docsview.php?docid=1563|website=Brethrenhistory.org|publisher=The Brethren Archivists and Historians Network|access-date=4 August 2015|archive-date=23 September 2015|archive-url=https://web.archive.org/web/20150923194449/http://www.brethrenhistory.org/qwicsitePro/php/docsview.php?docid=1563|url-status=dead}}</ref> Today, it is common to find Brethren advocates for both theological systems, with the caveat that even those who embrace Arminianism in the main will still generally hold to the fifth point of Calvinism, which Brethren call the [[eternal security]] of the believer<ref>{{cite web|last1=Abigail|first1=Shawn|title="Plymouth Brethren" FAQ|url=http://www.brethrenonline.org/faqs/Brethren.htm|website=BrethrenOnline|access-date=1 June 2015|url-status=dead|archive-url=http://arquivo.pt/wayback/20160518150855/http://brethrenonline.org/faqs/Brethren.htm|archive-date=18 May 2016}}</ref>—the doctrine that it is impossible for a true Christian to lose his or her salvation. Even today, it is rare to find a Brethren preacher or an official Brethren publication questioning this doctrine.

====Gifts of the Holy Spirit====
Although some of the early Brethren pioneers were initially interested in the miraculous gifts of the Holy Spirit such as [[miracles]], [[healing]] and [[speaking in tongues]] that were being practised by the [[Catholic Apostolic Church]] of [[Edward Irving]], with whom many of the early Brethren were acquainted, they soon adopted a [[Cessationist]] position, which was to remain the prevailing Brethren view for the best part of two centuries. Cessationism holds that the sign gifts were given to the early Church only, for the specific purpose of authenticating the [[Apostles in the New Testament|Apostles]], and "ceased" with the death of the last Apostle, usually believed to be [[John the Apostle|John]], around the end of the first century.

Until very recent times, this doctrine was the nearly unanimous view of Brethren preachers and Brethren institutions (publications, Bible colleges, and missions agencies). A few prominent Brethren did question it: G. H. Lang expressed doubts about it in the 1920s,<ref>{{cite web|last1=Randall|first1=Ian|title='OUTSIDE THE CAMP': BRETHREN SPIRITUALITY AND WIDER EVANGELICALISM IN THE 1920s|url=http://brethrenhistory.org/qwicsitePro/php/docsview.php?docid=408|website=brethrenhistory.org|access-date=10 December 2015|pages=31|archive-date=11 December 2015|archive-url=https://web.archive.org/web/20151211050123/http://brethrenhistory.org/qwicsitePro/php/docsview.php?docid=408|url-status=dead}}</ref> and [[Harry Ironside]], perhaps the most influential Brethren preacher who ever lived, rejected it in principle in 1938. Although he condemned [[Pentecostalism]],<ref>{{cite book|url= https://books.google.com/books?id=Q-npoRWoZuUC&q=%22Ironside%22+%2B+%22Pentecostal%22+%2B+%22Madhouse%22&pg=PA146|title=The Holiness-Pentecostal Tradition: Charismatic Movements in the Twentieth Century|isbn=9780802841032|access-date=2015-05-09|last1=Synan|first1=Vinson|date=25 August 1997|publisher=Wm. B. Eerdmans }}</ref> the "package" in which the sign gifts were most often seen, he nevertheless said that he did not believe that the age of miracles had ceased.<ref>{{cite web |url=https://bible.prayerrequest.com/4934-harry-ironside-collection-28-files/4/63/ |title=Harry Ironside Collection: Ironside, Harry A. – Addresses on the First Epistle to the Corinthians: 12-Christ's Gracious Provision |access-date=2015-05-09}}</ref> Most Brethren preachers, however, remained unwilling to compromise on this stance. Although Brethren theologian [[Ernest Tatham]] published a book, ''Let the tide come in!'' in 1976, saying that he had been mistaken in his previous support for Cessationism,<ref>{{cite book|last1=Tatham|first1=C. Ernest|title=Let the Tide come in!|date=1976|publisher=Creation House|isbn=9780884190059|pages=150}}</ref><ref>{{cite web|title=Greetings in Christ's HOLY Name|url=http://www.lydiaofpurple.com/Let%20the%20Tide%20Come%20In.htm|website=Lydia of Purple|access-date=1 June 2015}}</ref> most Brethren remained opposed to the [[Charismatic movement]]. A handful of Brethren assemblies around the world did begin to embrace the Charismatic movement in the late 1970s and early 1980s, but it remained very much a fringe element among Brethren until the early 2000s.

Today, Brethren attitudes to the "sign gifts" are much more diverse than in the past. In the early 2000s, [[Netherlands|Dutch]] theologian Willem Ouweneel became one of the first high-profile Brethren leaders to publicly endorse the charismatic movement without leaving the Brethren.<ref>{{cite web|url= http://www.fishpond.co.nz/Books/TBJoshua-Willem-Ouweneel/9781852403546|title=T. B. Joshua by Willem Ouweneel|access-date=2015-05-17}}</ref> A significant minority of Open Brethren assemblies in New Zealand, along with some in Australia, Canada and the United Kingdom, have embraced the Charismatic movement over the past fifteen years, and many more now describe themselves as cautiously receptive to it. Other assemblies, however, have responded by formalising their commitment to Cessationism. Despite the traditional Brethren aversion to having written statements of faith, some assemblies have recently adopted a statement of faith denying the continuity of the sign gifts. In India, too, some Brethren assemblies have embraced the Charismatic movement, but most prominent [[Indian Brethren]] preachers, such as [[Johnson Philip]], principal of '''Brethren Theological College''' in [[Kerala]],<ref>{{cite web|url=http://www.gospelmi.org/page_to_print.cfm/bible-schools|title=Bible Schools|publisher=Gospel Missions of India|access-date=2015-05-25|archive-date=25 May 2015|archive-url=https://web.archive.org/web/20150525095854/http://www.gospelmi.org/page_to_print.cfm/bible-schools|url-status=dead}}</ref> remain opposed.<ref>{{cite web|url= http://www.biblebeliever.co.za/Brethren%20Assemblys/Brethren%20Information/Brethren%20Movement%20in%20Indiar.htm#Doctrinal|title=The Brethren Movement in India|author=Dr Johnson C. Philip|access-date=2015-05-25}}</ref>

===Simplicity in worship and symbolism===
Brethren churches have traditionally avoided crosses displayed inside or outside their place of worship. As the focus is on [[Christ]] and the Word of God.<ref>{{cite web|url=http://www.assemblycare.org/library/books/WHTFOUND.pdf|title=What I Have Found|publisher=Assembly Care|access-date=2009-07-18 |archive-url=https://web.archive.org/web/20080410120917/http://www.assemblycare.org/library/books/WHTFOUND.pdf |archive-date=2008-04-10}}</ref> they typically view an unembellished room as more effective.<ref>{{cite web|url=http://www.pembrokebiblechapel.com/pdf/TheBrethrenAndrewMiller.pdf |archive-url=https://web.archive.org/web/20071128052813/http://www.pembrokebiblechapel.com/pdf/TheBrethrenAndrewMiller.pdf |url-status=usurped |archive-date=28 November 2007 |title=The Brethren|last=Miller|first=Andrew|page=10|access-date=2009-07-18}}</ref><ref>{{cite web|url=http://cnview.com/churches_today/what_i_have_found.htm |title=What I have Found|access-date=2009-07-18}}</ref> Similarly, crosses are not typically placed inside homes or worn around the neck by these believers. Other symbols such as stained glass windows for their normal meeting hall have also been traditionally discouraged. In the past two decades, however, some of the more "progressive" assemblies have abandoned this traditional stance.

Meetings do not usually follow a set [[liturgy]]. Liturgical calendars of "High Church" groups, such as the [[Anglican]] or [[Lutheran]] churches, are almost universally avoided. Traditionally, many Brethren groups did not celebrate [[Christmas]] or [[Easter]], arguing that there is no Biblical command to do so. There are still some assemblies that take this stance, but many Brethren churches today do celebrate these festivals, and sometimes use them as an occasion to evangelise in the community.

===Naming conventions===
Until recently, Brethren churches have rarely used the word "Church" as part of their name. Open Brethren groups usually called their places of worship "Gospel Halls" or "Gospel Chapels", with the latter generally being somewhat less sectarian (i.e., more open to cooperating with non-Brethren Christians) than the former. A third group, called "Bible Chapels", became widespread in North America and Oceania from the 1950s onwards. Bible Chapels are often more willing to use musical accompaniment in worship and are generally very willing to cooperate with other Christians who share their Evangelical beliefs. In recent years, many of the more progressive assemblies have moved away from their previous aversion to the word "church" and may now be called "Community Church" (especially in Canada, Australia, or New Zealand), or "Evangelical Church" (in the United Kingdom). It is important to note that these distinctions are purely descriptive; they (generally) denote differences in worship and administrative style, not affiliation.

Some Brethren churches have Bible names, e.g., "Ebenezer Gospel Hall", "Hebron Chapel", "Shiloh Bible Chapel" and "Bethel Assembly"; sometimes they are named after the street on which they are found, e.g. Curzon Street Gospel Hall, [[Derby]]; sometimes after the locality, e.g. [[Ballynagarrick]] Gospel Hall. Some assemblies at the progressive end of the Brethren spectrum have names like "Life Church, [[Manurewa]]", or "Street City Church, [[Wellington]]".

In most parts of the world, the "Brethren" label is rarely used as part of the name of a local congregation. A notable exception is India, many of whose local assemblies do use it as part of their name, e.g. '''Ebenezer Brethren Assembly'''.<ref>{{cite web|title=Ebenezer Brethren Assembly (Church) (Gospel Hall), Bangalore (Bengaluru), India. Welcome!|url=http://www.ebrethrenassembly.com/|website=ebrethrenassembly.com|access-date=1 June 2015|url-status=dead|archive-url=https://web.archive.org/web/20150502113642/http://www.ebrethrenassembly.com/|archive-date=2 May 2015}}</ref>

===Fellowship, not membership===
Open Brethren assemblies have traditionally rejected the concept of anyone "joining" as a member of a particular local gathering of believers and the maintenance of any list of such members.<ref>{{cite web|url=http://www.believershome.com/html/who_are_the_brethren.html|title=Who are the Brethren?|access-date=2009-07-18|archive-url=https://web.archive.org/web/20080312213734/http://www.believershome.com/html/who_are_the_brethren.html|archive-date=2008-03-12|url-status=dead}}</ref> Brethren emphasise the Christian doctrine of the one "Church" made up of all true believers and enumerated in [[Heaven]] in "Lamb's Book of Life",<ref>{{cite web|url=http://www.biblegateway.com/passage/?search=Revelation+13:8&version=NASB |title=Revelation 13:8 |access-date=2009-12-28}}</ref> rather than by humans. However, as a practical matter, in the late twentieth century many American assemblies began maintaining lists of those in regular attendance at meetings. This was often to comply with secular governance issues or to offer a directory of attendees for internal use. The Open Brethren emphasise that meeting attendance for the nonbeliever has no direct spiritual benefit (though it is hoped the individual may be influenced to convert). Nonbelievers are not to partake of the "Breaking of Bread", though this proves generally difficult to enforce in larger assemblies. Regardless, regular attendance for believers is felt to be an act of obedience to the New Testament command that they should not neglect the assembling of themselves together.<ref>{{cite web|url=http://www.biblegateway.com/passage/?search=Hebrews+10:23-25&version=NASB |title=Hebrews 10:25 |access-date=2009-10-25}}</ref> Despite the Brethren's rejection of the term 'member', many observers use the term to refer to those who attend meetings. Visiting brethren have traditionally been expected to bring a "letter of commendation" from their "home assembly", assuring the group they are visiting that they are in fellowship and not under any form of discipline. This practice is somewhat less common today than in years past, however.

=== Leadership ===
While much of typical Brethren theology closely parallels non-[[Calvinism|Calvinist]] English and American [[Baptist]] traditions on many points, the view on clergy is much closer to the [[Quakers]] in rejecting the idea of [[clergy]]. Many Protestant denominations claim adherence to the New Testament doctrine of the priesthood of all believers<ref>{{bibleverse|1Pet|2:9–10}}</ref> to varying extents. One of the most defining elements of the Brethren is the rejection of the concept of clergy. Rather, in keeping with the doctrine of the [[Priesthood of all believers]], they view all Christians as being ordained by God to serve and are therefore ministers. The Brethren embrace the most extensive form of that idea in that there is no ordained or unordained person or group employed to function as [[Minister (Christianity)|minister]](s) or [[pastor]](s).

====Pastors and itinerant preachers====
Brethren assemblies are led by the local church elders within any fellowship and historically there is no office of "senior pastor" in most Brethren churches, because they believe such an office does not exist in the New Testament. The English word in its plural form, "pastors", is found only once in many English versions of the New Testament, being a translation of the original [[Koine Greek]] word ''poimenas'' as found in Ephesians 4:11. Therefore, there is no formal ordination process for those who preach, teach, or lead, within their meetings. In place of an ordained ministry, an itinerant preacher often receives a "commendation" to the work of preaching and/or teaching that demonstrates the blessing and support of the assembly of origin. In most English-speaking countries, such preachers have traditionally been called "full time workers", "labouring brothers", or "on the Lord's work"; in India, they are usually called [[Evangelism|Evangelist]]s and very often are identified with '''Evg.''' in front of their name. A given assembly may have any number of full-time workers, or none at all.

In the last twenty years, many assemblies in Australia and New Zealand, and some elsewhere, have broken with tradition and have begun calling their full-time workers "Pastors", but this is not seen as ordaining clergy and does not connote a transfer of any special spiritual authority. In such assemblies, the Pastor is simply one of several elders, and differs from his fellow-elders only in being salaried to serve full-time. Depending on the assembly, he may, or may not, take a larger share of the responsibility for preaching than his fellow-elders.

====Elders====
The Open Brethren believe in a [[Plurality (church governance)|plurality of elders]] (Acts 14:23; 15:6,23; 20:17; Philippians 1:1)—men meeting the Biblical qualifications found in 1 Timothy 3:1–7 and Titus 1:6–9. This position is also taken in some [[Baptist]] churches, especially [[Reformed Baptist]]s, by the [[Churches of Christ]], and increasingly by independent non-denominational evangelical churches. It is understood that [[church elder|elders]] are appointed by the Holy Spirit ([[Acts 20:28]]) and are recognised as meeting the qualifications by the assembly and by previously existing elders, whereas some believe in the time of the establishment of the first New Testament assemblies it was either an apostle's duty or his directly appointed delegate's responsibility to ordain elders (for example, Timothy or Titus), this original order being consistent with the Christian concept that authority comes from above and does not arise from men.

Men who become elders, or those who become deacons and overseers within the fellowship, are ones who have been recognised by others within the individual assemblies and have been given the blessing of performing leadership tasks by the elders.<ref>{{cite web|url=http://www.icrf.com/articles/casino.htm|title=Defining Religion In American Law|access-date=2009-07-18|url-status=dead|archive-url=https://web.archive.org/web/20060514092022/http://www.icrf.com/articles/casino.htm|archive-date=2006-05-14}}</ref> An elder should be able and ready to ''teach'' when his assembly sees the "call of God" on his life to assume the office of elder (1 Timothy 3:2). Brethren elders conduct many other duties that would be typically performed by "the clergy" in other Christian groups, including: counselling those who have decided to be baptised, performing baptisms, visiting the sick and giving spiritual counsel in general. Normally, sermons are given by either the elders or men who regularly attend the Sunday meetings; but, again, only men whom the elders recognise have the "call of God" on their lives. Visiting speakers, however, are usually paid their travel costs and provided for with Sunday meals following the meetings.

====Deacons====
The main role of the "[[deacon]]" is to assist the elders with members' needs. Deacons are usually chosen from members who have demonstrated exceptional Christian piety. (see 1 Timothy 3:8–12). However, in many meetings there is no official list of deacons, diaconal work being shared by anyone willing to give a helping hand in a particular task.

Brethren groups generally recognise from the teachings of the [[Apostle Paul]]'s [[epistle]]s that not all the believers in any one fellowship are suited to give public ministry such as teaching and preaching.<ref>{{cite web|url=http://www.blueletterbible.org/Bible.cfm?b=Eph&c=4&v=11&t=NKJV#s=1101011 |title=Ephesians IV, 11|access-date=2013-10-12}}</ref>

===Weekly "Remembrance" meeting===
[[File:Former Brethren Chapel, Lower Church Road, Burgess Hill.jpg|thumb|Former Brethren Meeting House, [[Burgess Hill]]]]
A distinctive practice of the Brethren is a separate weekly Communion meeting, referred to as the "Breaking of Bread" or "The Lord's Supper". Although specific practices will vary from meeting to meeting, there are general similarities.
* The "Remembrance Meeting" is usually held each Sunday morning (though some assemblies hold it in the evening).<ref name="Muller, G. 1860 pp. 279">Muller, G. (1860) A Narrative of some of the Lords dealings with George Muller, pp. 279–281</ref>
* Where a meeting hall allows for the adjustment of furniture, the table bearing the communion "emblems" (bread and wine or grape juice) is sometimes placed in the centre of the room. Chairs may be arranged around the table in four radiating sections, all facing the table, although this is not a recognised standard.
* There is no order or plan for the meeting: rather the meeting is extempore; men (see [[#Separate_roles_of_men_and_women|Separate roles of men and women]]) will (as "led by the Spirit") rise and read or quote Scripture, pray, request a hymn to be sung or give a Christ-centred thought.
* Many of the more conservative assemblies do not have instrumental accompaniment to hymns and songs sung during the "Remembrance Meeting" but instead have men who "start the hymns" (choosing a tune, tempo, pitch and key and singing the first few words, with the rest joining in shortly thereafter).<ref>{{cite web|url=http://shipoffools.com/Mystery/2004/827.html|title=The Mystery Worshipper: Downshire Road Hall, Holywood, County Down, Northern Ireland|access-date=2009-07-18|archive-date=11 June 2018|archive-url=https://web.archive.org/web/20180611074446/http://shipoffools.com/mystery/2004/827.html|url-status=dead}}</ref> In some groups, musical accompaniment may be used at the other meetings (i.e., gatherings). Here is an [https://soundcloud.com/lumbee-1/worship Acapella example] sung from [[Little Flock hymnbook|Hymns of the Little Flock]] at [[Prospect, North Carolina#Churches in Prospect|Preston Gospel Chapel]] recorded in 2017. Assemblies calling themselves "Bible Chapels", on the other hand, are much more likely to have musical accompaniment than those calling themselves "Gospel Halls". One notable feature of this time of worship is the use of a select few collections of hymns. Some examples of this are [[Little Flock hymnbook|Hymns of the Little Flock]] and [https://emmausinternational.com/products/hymns-of-worship-and-remembrance Hymns of Worship and Remembrance] {{Webarchive|url=https://web.archive.org/web/20181215123022/https://emmausinternational.com/products/hymns-of-worship-and-remembrance |date=15 December 2018 }} (affectionately known as "The Black Book").
* Either at the beginning or toward the end of the "Remembrance Meeting" gathering, a prayer is said in reference to the bread concerning its portrayal as "the body of Christ", perhaps by an individual so appointed or (in a meeting where no one is appointed) by a man who has taken it upon himself.<ref name="Muller, G. 1860 pp. 279"/><ref>{{cite web|url=http://www.bruederbewegung.de/pdf/embleydissertation.pdf|title=Embley|access-date=2009-07-18}}</ref><ref>Bradshaw, P.F. The new SCM dictionary of liturgy and worship, p.375</ref>
* Generally a loaf of leavened bread is used as an emblem of Christ's body – though many assemblies use unleavened bread or matzos. After giving thanks for the loaf, it is broken and circulated to the quiet, seated congregation. Congregants will break off small pieces, or take small pieces of broken unleavened bread, as it is passed, and eat them individually (i.e. not waiting for a group invitation to consume it together). At this time, the worshiper usually engages in silent prayerful worship of the Lord Jesus Christ.
* As with common Christian practice, wine has been traditionally used at Brethren Remembrance Meetings as the emblem of Christ's blood. Some individual meetings use grape juice, especially if someone in fellowship has had an alcohol problem in the past. The emblem of the blood is served after the bread has been circulated to the congregation and after it has been prayed over. In a similar fashion as each worshiper takes the "cup", so to speak, that individual again usually engages in silent prayerful worship of the Lord Jesus Christ.
* Most assemblies do not take an offering during the time their Sunday sermons are preached; but some, not all, do take an offering at the Breaking of Bread meetings. Only those in fellowship are expected to give. Many assemblies see [[tithe|tithing]] (the giving of 10 percent of one's income) as a commandment for Israel from the [[Old Testament]] law and not binding on Christians, although some assemblies do encourage tithing. Instead, the amount given is normally left to the giver and is a private matter between the individual and the Lord.<ref>{{cite web|url=http://www.preciousseed.org/search_articles.php?search_phrase=church+finance|archive-url=https://web.archive.org/web/20081208081815/http://www.preciousseed.org/search_articles.php?search_phrase=church+finance|url-status=dead|archive-date=8 December 2008|title=Precious Seed|access-date=2009-07-18}}</ref>

One reason for not taking up an offering at all meetings is to avoid causing any unbelievers who may be present to think that they might gain a spiritual benefit by making a donation. Some assemblies never send an offering bag round the congregation, even at the Breaking of Bread meeting. They prefer to simply have a box or two located at the back of the meeting hall, thus avoiding even the appearance of solicitation for funds. Many assemblies operate a "back seat" or "guest row" during the Breaking of Bread so that neither the offering bag nor the emblems of bread and wine will pass down the row of those not in fellowship. An offering bag, basket or box may be sent around after these two "emblems" have been passed, collecting money given voluntarily for use in maintaining the building, hall or room, to remunerate full-time or labouring members, or for distribution to the needy. In some cases an offering box may be placed at the door and not circulated.

* Because some assemblies do not encourage strangers to take Communion, it is common for those who are travelling to take with them a "letter of introduction" so they might be permitted to take Communion away from their home assemblies. These letters are typically read aloud to those present at the "Remembrance Meeting" and serve the purpose of introducing visitors to the meetings so that they can be made welcome and benefit from fellowship. These Open Brethren meetings operate what is termed a "Closed Table Policy". Any stranger arriving at such a meeting without a letter is allowed only to observe the meeting.

On the other hand, many of the more progressive assemblies welcome any who profess Jesus Christ as the Saviour and who give evidence of such after simple questioning by either one or more of the assembly elders or one or more of those ushering at that particular meeting. At some assemblies, a pamphlet explaining the Scriptural basis and purpose of the Lord's Supper is handed to visitors before they enter the main meeting room where the assembly is gathered preparing themselves for worship. This pamphlet explains to the visitor what they are about to witness and perhaps, if they so choose, be a participant in.

===Other Sunday meetings===
Following the Remembrance meeting there may be one other Sunday meeting, or perhaps more. Whereas the purpose of the Lord's Supper is predominantly for worship, recalling the person and work of Christ, other meetings involve Bible teaching, evangelism and gospel preaching (among young and old). Sunday Schools and Bible classes are common. In ministry and Gospel meetings the congregation, seated in rows facing a pulpit or platform, sing hymns and choruses and listen to Scripture readings and a sermon preached by one of the brethren called to "preach". Bible teaching may be given either in the form of a ministry meeting in which a sermon is delivered or in a "Bible reading" or "Bible study" in which the men discuss a portion of Scripture.

===Separate roles of men and women===
No distinction is made in Brethren teaching between men and women in their individual relation to Christ and his "vicarious [[Atonement in Christianity|atonement]]" for them on the cross, or their individual position before God as believers. However, in most Brethren meetings the principle of "male headship" is applied in accordance with teaching found in several passages in the Bible, including 1 Corinthians 11:3, which says:

<blockquote>But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.</blockquote>

<blockquote>1 The Head of every man is Christ—no equality. 2 The head of the woman is the man—equality and subjection. 3 The Head of Christ is God—equality, yet subjection.<ref name="Crawford, N. 2003 p.76">Crawford, N. (October 2003). Gathering Unto His Name. Gospel Tract Publications. {{ISBN|0-948417-07-2}}, p.76</ref></blockquote>

Thus most Brethren meetings reserve public leadership and teaching roles to men, based on 1 Timothy 2:11,12 ... :

<blockquote>A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent.</blockquote>

Also, 1 Corinthians 14:34,35 states,

<blockquote>Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. (The reason for this has to do with acknowledging Headship: Headship and the head covering are seen by many as inseparable since the head covering is intended to teach the meaning of headship. See below for information on the head covering).</blockquote>

From this, Brethren teaching traditionally (though with regional exceptions) outlines a system in which the men take the "vocal" and leadership roles and the women take supportive and "silent" roles. Traditionally, women have not usually been permitted to participate in individual speech during the "Breaking of Bread" meeting. In most Brethren groups women would be heard to sing the hymns along with the group, but their voices would not otherwise be heard during the meeting. Often the men are, practically speaking, the only ones involved fully and vocally in all discussions leading up to administrative decision making as well. There were some local exceptions in the past, with some women preaching in Brethren circles in the United Kingdom in the 1860s and 1870s, but these events were isolated and short-lived. A number of assemblies in the south of England, under the influence of [[G. H. Lang]], permitted women to participate audibly in worship (but not to preach) as far back as the 1930s, and a large network of assemblies in India, connected with the ministry of [[Bakht Singh]], did the same from the 1950s onward. But these innovations had little impact beyond their immediate geographical areas. In the last two decades, however, a large number of assemblies in the United Kingdom, Australia, and New Zealand, as well as some in North America, have modified or abandoned this rule. Other assemblies, however, have reacted by placing more emphasis on this traditional teaching and by formalising what was previously an unwritten rule.

====The head covering====
As to the reason behind [[Christian head covering|women covering their heads]] at meetings in traditional Open Brethren services, {{Bibleverse|1 Corinthians|11:5-6|RSV}} says:

<blockquote>But every woman that prays or prophesies with her head uncovered dishonours her head: for that is even all one as if she were shaven. For if the woman is not covered, let her also be shorn: but if it is a shame for a woman to be shorn or shaven, let her be covered.</blockquote>

Open Brethren traditionally interpret this verse to mean that during prayer, a Christian women is supposed to have her head covered; this has been the historic practice in all of Christendom.<ref name="Gordon2015">{{cite web |last1=Gordon |first1=Greg |title=Are Head Coverings Really for Today? |url=https://evangelicalfocus.com/yourblog/929/Are-Head-Coverings-Really-for-Today- |publisher=Evangelical Focus |access-date=2 May 2022 |language=English |date=31 August 2015 |quote=Hippolytus an early Church Father wrote, “Let all the women have their heads covered.” Others who taught this practice in the Church were, John Calvin [father of the Reformed tradition], Martin Luther [father of the Lutheran tradition], Early Church Fathers, John Wesley [father of the Methodist tradition], Matthew Henry [Presbyterian theologian] to name just a few. We must remind ourselves that until the twentieth century, virtually all Christian women wore head coverings.}}</ref> For this reason, Brethren meetings will be characterised by the women wearing head coverings ("loaners" in some assemblies are available at the back for women who have come without a covering). Head coverings typically take the form of a [[hanging veil]], [[mantilla]], [[shawl]], [[Tam cap|tam]], [[beret]] or other headcovering.<ref name="Loop2020">{{cite web |last1=Loop |first1=Jennifer |title=Why I Keep My Headcovering |url=https://www.ntwrightonline.org/why-i-keep-my-headcovering/ |publisher=[[N. T. Wright]] |access-date=9 April 2022 |language=English |date=12 May 2020}}</ref>

While that is an overly simplified view of the head covering, the traditional Brethren understanding of the purpose for the head covering comes from their interpretation of 1 Corinthians 11:3&4, which says:

<blockquote><sup>3</sup>But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. <sup>4</sup> Every man praying or prophesying, having his head covered, dishonours his head.</blockquote>

Here is the "picture" that the head covering is understood to display: the Head of the man is Christ, so the man's physical head needs to be uncovered to honour his Head, Christ. The head of the woman is the man, so the woman's physical head must be covered, men are not on display in the church. The woman's head covering and silence in the church shows that the men participating are not on display but rather that Christ is on display.<ref name="Crawford, N. 2003 p.76"/>

This practice is not as widely held by Brethren as it once was. Many assemblies throughout the world have developed to leave questions of head coverings, levels of female participation and responsibility to the discretion of the individual. But there are still some Brethren assemblies that seek to be completely untouched by changing attitudes within society regarding the role of women. They view the abandonment of the traditionally practised doctrine of [[Headship]] as evidence of an overall [[apostasy]] (or moral deterioration) within Christendom and as leading to disorder and eventual anarchy within their fellowships.