AGAPAE, feasts of friendship, love, or kindness, in use among the primitive Christians. It is very probable that they were instituted in memory of the last supper of Jesus Christ with his disciples, which supper was concluded before he instituted the Eucharist.

These festivals were kept in the assembly, or church, towards evening, after prayers and worship were over. Upon these occasions, the faithful ate together, with great simplicity and union, what each had brought ; so that rich and poor were in no way distinguished. After a supper, marked by much frugality and modesty, they partook of the sacramental signs of the Lord's body and blood, and gave each other the kiss of peace.

The Agapae are placed before the Eucharist, (1 Cor. xi. 21.) and if they did refer to our Lord's supper before he instituted the Eucharist, this seems to be their natural order. But it is probable that, at least in some places, or on some occasions, the holy Eucharist preceded the Agapae ; perhaps when persecution rendered extreme caution necessary ; for it seems very likely that Pliny speaks of these Agapae in his famous letter to Trajan: "After their service to Christ, (quasi Deo,) they departed, and returned to take a harmless repast in common."

The history of the Agapae among the primitive Christians is so closely connected with the manners, customs, and opinions of times and places, that to treat it satisfactorily would lead us too far; we may, therefore, only offer a few remarks. There seems reason to conclude, that the social intercourse of early believers might enable them to discover many excellences in each other, which might contribute to justify and to promote the observations of heathen strangers, "See how these Christians love one another!"

These Agapae were not only very powerful means, among the primitive Christians, of cultivating mutual affection throughout their body, and of gaining the good-will of those who observed their conduct ; but, in all probability, they contributed to promote the Christian cause, by leading to conversions, and by supporting the minds of young converts under the difficulties attending their situation. Tertullian (Apol. cap. 39.) speaks of them thus: "Nothing low or unseemly is committed in them ; nor is it till after having prayed to God, that they sit down to table. Food is taken in moderation, as wanted; and no more is drank that it becomes discreet persons to drink. Each takes such refreshment as is suitable, in connection with the recollection that he is to be engaged, in the course of the night, in adorations to God! ; and the conversation is conducted as becomes those who know that the Lord hears them. After water has been brought for the hands, and fresh lights, every one is invited to sing, and to glorify God, whether by passages from the sacred Scriptures, or of his own composition. This discovers whether proper moderation has been observed at the table. In short, the repast concludes as it began ; that is to say, with prayer."

These institutions, however, even in the time of the apostles, appear to have degenerated, and be come abused. Paul (1 Cor. xi. 20, 21.) complains, that the rich despised the poor in these assemblies, and would not condescend to eat with them : " When ye come together," says he, "in one place — this coming together, merely, is not eating the Lord's supper ; one taking before another his own supper ; one being hungry, another over full. What ! have ye not houses to eat and to drink in ? or despise ye the church of God, and shame them that have not ?" In this discordant state of its members, a church could not but be unfit to celebrate the great commemoration of divine love. (Jude 12. " Spots in your feasts of charity — Agape — feasting themselves, &c")

It certainly seems to us extraordinary, that on any occasion, much more on occasion of a Christian institution recently attended to, and a solemn Christian ordinance about to be attended to, the Corinthians should, any of them, indulge to excess of any kind: but when we consider that public suppers and other meals were customary among the Greeks, (to which they might assimilate these Agapae,) and besides, that the sacrifices at which these Corinthians had been accustomed to attend, were followed (and some accompanied) by merriment, we shall see less reason to wonder at their falling into intemperance of behavior so very different from the genius of the gospel. Certainly the Eucharist itself is, as the name implies, a feast for joy; but for joy of a much more serious kind. However, we must, in justice, vindicate the Corinthians from that gross profanation of the Eucharist itself, with which, from our translation, or rather from the common acceptation of the phrase " Lord's supper," they have been reproached.

The Agape were abolished by the Council of Laodicea, Con. 28. Synod of Trullo, Can. 74. and the Council of Carthage, Can. 42.

The Jews had certain devotional entertainments, in some degree related to the Agape. On their great festival days, they made feasts for their family, for the priests, the poor, and orphans; or they sent portions to them. These repasts were made in Jerusalem, before the Lord. There were also certain sacrifices and first-fruits appointed by the low, to be set apart for that purpose, Deut xxvi. 10—12 ; Neh. viii. 10, 12 ; Esth. ix. 19. A similar custom obtained among the heathen: at least, so far as to partake convivially of what had been offered in sacrifice ; and perhaps, also, sending portions to such as were absent. The Essenes also had their repasts in common ; and probably many other confraternities or sects. To this fellowship, the institution of the Sodales or brotherhoods, which had become popular since the days of Augustus, might greatly contribute.