Baptism and the agape took their rise in Palestine, and in their origin certainly owed little or nothing to outside influences.
The custom which most resembles the eucharist and agape was that known as charistia described by Valerius Maximus ii.
It is clear that at an earlier date the agape preceded the eucharist.
The earliest Armenian rituals contain ample services for the conduct of an agape or love feast held in the church off sacrificial meat.
In the age of Chrysostom and Augustine the agape was frequent.
Of the Greek Euchologion contain numerous prayers to be offered over animals sacrificed; and in the form of agape such sacrifices were common in Italy and Gaul on the natalis dies of a saint, and Paulinus of Nola, the friend of Augustine, in his Latin poems, describes them (c. 400) in detail.
The Eucharist formed part of an agape or love feast until the end of the 2nd century, and in parts of Christendom continued to be so much later.
In all parts the Christians assembled on the anniversary of the martyrs' death at their graves, to celebrate the Agape and the Eucharist at this spot.
The association in the synoptics of the earliest eucharist with the paschal sacrifice provided a model, and long after the eucharist was separated with the agape on other days of the year, we still find celebrated on the evening of Maundy Thursday the sacrifice of the [[Paschal (disambiguation)|paschal ]], immediately followed by an eucharist.
Come and communicate with us in this Eucharist which we perform in thy name and in the love (agape) in which we are met at thy calling.
But when the Agape on one side and paganism on the other receded into a dim past, owing to the enhanced sacrosanctity of the Eucharist and because of the severe edicts of the emperor Theodosius and his successors, the psychological background fell away, and the Eucharist was left isolated and hanging in the air.
Her mouth was agape again, as it had been when he told her he was expelled.
The early Christian agape admitted of adaptation to the older funeral and sacrificial feasts, and was so adapted.
Viii.) wrote that it is not lawful to baptize or hold an agape (Lord's Supper) without the bishop. So Tertullian (de Bapt.
In the east Syrian, the Armenian and the Georgian churches, respectively Nestorian, Monophysite and Greek Orthodox in their tenets, the agape was from the first a survival, under Christian and Jewish forms, of the old sacrificial systems of a pre-Christian age.
Toby's mouth was agape, Katie's face blanching.
The history of the agape coincides, until the end of the 2nd century, with that of the eucharist, and it is doubtful whether the following detailed account of the agape given in Tertullian's Apology (c. 39) is to be regarded as exclusive of an accompanying eucharist: "It is the banquet (triclinium) alone of the Christians that is criticised.
The red matter proves to be the remains of wine, not of blood; and the conclusion of the ablest archaeologists is that the vessels were placed where they are found, after the eucharistic celebration or agape on 'the day of the funeral or its anniversary, and contained remains of the consecrated elements as a kind of religious charm.
In his capacity as head of the church, " and president of the Christian agape," as St Ignatius of Antioch would have said, the pope was considered to be the supreme president and moderator of the oecumenical assemblies.
11-12), the agape (ii.
Jessi's mouth was agape at the erotic poses Laurencio called for them to do.
In the old Egyptian church order, known as the Canons of Hippolytus, there are numerous directions for the service of the agape, held on Sundays, saints' days or at commemorations of the dead.
In Armenia the Greek word agape has been used ever since the 4th century to indicate these sacrificial meals, which either began or ended with a eucharistic celebration.
That catechumens could not participate in the agape or love-feast (of which in this epoch the Eucharist was merely an episode) does not give to those feasts the character of a Greek mystery.
Is agape and eucharist in one, and it is held in a private house and not in church, and the celebrants are holy women!
Ermoni, L' Agape (Paris, 1904); G.
It may represent the agape or Lord's Supper as a whole, of which the one loaf and cup formed an episode.
Keating, The Agape and the Eucharist (London, 1901); F.
He introduced in his church the primitive custom of the "osculum pacis" and the "agape" celebrated as a common meal with broth.