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These feasts were usually celebrated in connection with the Lord's supper; but not as a necessary part of it. From their connection with this ordinance, the following account of them is inserted as compiled by Riddle from Augusti and Siege!.
The history of the common meals or feasts in the church, called agapae (* more frequently than in the singular *), is in many respects obscure. It appears that they were not independent rites, but always connected with some act or office of public worship. When they were celebrated in connection with the Lord's supper, they seem to have taken place before the administration of that sacrament, in conformity with the circumstances of the original institution, which took place" after supper," 1 Cor. 11:25. This arrangement is supposed to have led to the disorders which St. Paul so sharply reproved in the Corinthian church; and the inconvenience of it becoming generally manifest, it was soon made the practice of the church to celebrate the Lord's supper first, and even to dispense with attendence at the feast which followed, although all Christians were required to contribute provisions for it, according to their ability.
But, even under these altered circumstances, the love-feasts were frequently attended with intemperance, and other serious disorders, which form subjects of grave complaint in the writings of the Fathers. This may perhaps be reckoned among the causes of the change in the time of celebrating the Lord's supper, already mentioned, from the evening to the early part of the morning. And hence it was, that afterwards the holding of agapae within the churches was forbidden. And by this regulation the agapae became entirely distinct from the eucharist, which continued to be publicly celebrated in the church.
It cannot be exactly determined at what period the agapae were entirely abolished.
It is certain that the feast of charity was celebrated in the earliest period of the christian church; see Acts 2:46, 6:2, 1 Cor. 11:16–34. Some writers suppose that this custom had its remote origin in the practice of the heathen; while others regard it as derived from the Jewish synagogue. But it is perhaps still more probable that it originated simply in the circumstances of our Lord's last supper with his disciples; or that, at all events, it is to be attributed entirely to the genius of a religion which is eminently a bond of brotherly union and concord among its sincere professors.
As the number of Christians increased, various deviations from the original practice of celebration occurred; which called for the censure of the governors of the church. In consequence of these irregularities, it was appointed that the president should deliver to each guest his portion separately, and that the larger portions should be distributed among the presbyters, deacons, and other officers of the church.
While the church was exposed to persecution, these feasts were not only conducted with regularity and good order, but were made subservient to christian edification, and to the promotion of brotherly love and of that kind of concord and union which was specially demanded by the circumstances of the times. None but full members of the church were allowed to be present; catechumens, penitents, Jews, and heathens, being carefully excluded. A custom of admitting baptized children, which was introduced at an early period, was afterwards abandoned as inconvenient.
The following description of christian intercourse in their lovefeasts is also from Tertullian, Apol. 39. "They sit not down at table till prayers have been offered to God. They eat as much as the hunger of each one requires, and drink only so much as is necessary to health and cheerfulness. Being thus satisfied, they are mindful that the evening is to be spent in prayer. They enter into conversation with the continued reflection that God is hearing them. After their hands are washed and lights are brought in, each one is invited to sing something before the company to the praise of God, whether it be borrowed from the holy Scripture, or as his own heart may dictate to him. Then it is seen how much he has drunken. With prayer the interview is closed."
According to the account of Pliny in his letter to Trajan, it would seem that in his time (in Bithynia, at least) these feasts were held in the day-time.
On the whole, it may be concluded that the nature of the case did not permit the uniform observance of any fixed hour or time of day in the celebration of this feast, during the earliest period of the church, while it was exposed to persecution.
Day of the week. These feasts were ordinarily held on the first day of the week, or Sunday; but the celebration does not appear to have been exclusively confined to that day.
Place of meeting. At first, the agapae were celebrated in private houses, or in other retired places, in which the Christians met for the purpose of religious worship. After the erection of churches, these feasts were held within their walls; until, abuses having occurred which rendered the observance inconsistent with the sanctity of such places, this practice was forbidden. In the middle of the fourth century, the Council of Laodicea enacted "that agapae should not be celebrated in churches;" a prohibition which was repeated by the Council of Carthage, in the year 391; and was afterwards strictly enjoined during the sixth and seventh centuries. By the efforts of Gregory of Neocaesarea, Chrysostom, and others, a custom was generally established of holding the agapae only under trees, or some other shelter, in the neighborhood of the churches; and from that time the clergy and other principal members of the church were recommended to withdraw from them altogether.
In the early church, it was usual to celebrate agapae on the festivals of martyrs, agapae nataliiiae, at their tombs; a practice to which reference is made in the epistle of the church of Smyrna, concerning the martyrdom of Polycarp.
These feasts were sometimes celebrated on a smaller scale, at marriages, agapae connubiales, and funerals, agapae funerales.
Justin Martyr, Apol. 1. c. 67: Hieronym. Comment, in 1 Cor. 11. Chrysost. Horn. 27 in 1. Cor.
Clem. Alex. Paed. lib. ii. c. I: Augustln. Ep. 64: contr. Faust. lib. XX. c. 21: Confess, lib. vi. c. 2: Chrysost. Horn. 27 in 1 Cor. 11: Greg. Naz. Praecept. ad Virgin.
Augustin. Ep. 64. ad Aurel.: Cone. Laod. cir. A. D. 364, c. 28: Cone. Carthag. A. D. 397: Cone. Aurel. ii. c. 12: Cone. Trullan. c. 74.
Justin 3Iartyr, Apol. ii: see also 1 Cor. 12.
Cyprian. Ep. de Spectac.: Tertull. DeCoron. c. 3: Socrat. Hist. Eccl. lib. v. c. 22.
Justin Mart. Apol. ii: Origen. in Ep. ad Rom. 16:16.
Clem. Alex. Paedagog. ii. 1, 2.
Tertull. Apol. c. 39.
Justin 3Iart. Apol. ii. c. 97.
Cyprian. De Lapsis.
Chrysostom, Ad 1 Cor. 11. Horn. 54, and Horn. 22 on the text Oportet haereses esse.
Acts 20:7: Tertull. Ad Uxor. lib. ii: Cyprian. De Orat. Domini.
Cone. Aurelian. ii. A. D. 535: Cone. Trullan. A. D. 692.
Theodoret. Hist. Eccl. lib. iii. c. 15: Evang. Verit. viii. p. 633–4, ed. Schultz.
(* denotes Greek text in Rev. Lyman Coleman's translation.)
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