in Ecclesiastical History, the love-feast, or feast of charity, in use among the primitive Christians, when a liberal contribution was made by the rich to feed the poor. The word is Greek, and signifies love. St Chrysostom gives the following account of this feast, which he derives from the apostolical practice. He says, "The first Christians had all things in common, as we read in the Acts of the Apostles; but when that equality of possessions ceased, as it did even in the apostles' time, the agape or love-feast was substituted in the room of it. Upon certain days, after partaking of the Lord's Supper, they met at a common feast; the rich bringing provisions, and the poor who had nothing being invited. It was always attended with receiving the holy sacrament; but there is some difference between the ancient and modern interpreters as to the circumstance of time, viz. whether this feast was held before or after the communion. St Chrysostom is of the latter opinion; the learned Dr Cave of the former. These love-feasts, during the first three centuries, were held in the church without scandal or offence; but in aftertimes the heathens began to tax them with impiety. This gave occasion to a reformation of these agapae. The kiss of charity, with which the ceremony used to end, was no longer given between different sexes; and it was expressly forbidden to have any beds or couches for the convenience of those who should be disposed to eat more at their ease. Notwithstanding these precautions, the abuses committed in them became so notorious, that the holding of them (in churches at least) was solemnly condemned, at the council of Carthage, in the year 307.

AGAPETÆ, in Ecclesiastical History, a name given to certain virgins and widows, who, in the ancient church, associated themselves with and attended on ecclesiastics, out of a motive of piety and charity.

In the primitive days there were women instituted deaconesses, who, devoting themselves to the service of the church, took up their abode with the ministers, and assisted them in their functions. In the fervour of the primitive piety, there was nothing scandalous in these societies; but they afterwards degenerated into libertinism; insomuch that St Jerome asks, with indignation, unde agapetarum pestis in ecclesias introit? This gave occasion for councils to suppress them. St Athanasius mentions a priest, named Leontius, who, to remove all occasion of suspicion, offered to mutilate himself, to preserve his beloved companion.