4. For the distinction between “blessing” and “exorcism” of objects, compare [21. 6]-7. The Arabic and Ethiopic substitute “blessed bread”, even for the catechumens. Whether the catechumens also broke their “own” bread is left uncertain. “Offer” is here a mere synonym for “give thanks”, a usage not found in the other versions.
5. Perhaps the catechumens stood during the agape; perhaps they ate at a separate table.
6. Each blessing at an agape must include a prayer for the host, who is thus repaid for his bounty. For “offer” the other versions substitute “eat”, spoiling the force.
7. From 1 Corinthians 11. 21 to the final abolition of the agapes in Christianity (in the eighth century?) there were constant complaints of disorderly conduct at these meals; Clement of Alexandria (l.c.) for this reason objects to their name. Hippolytus cites Matthew 5. 13.
8. ἀποφόρητον is simply “that which is carried away” and is used in its etymological sense; other meanings, such as the associated “a gift given to dinner guests”, are immaterial here. The “apoforetum” began like the regular agape with the distribution of the blessed bread and (presumably) with public benedictions over bread and wine, but the rest of the meal was eaten at each one’s home.
9. The Gospel accounts of the miraculous feedings lay similar stress on gathering up the fragments.
10. The complete dominance of the meal by the bishop would seem to make the above warnings against disorder needless; as Hippolytus pictures it an agape would have been the reverse of hilarious.
11-12. Compare Ignatius, Smyrnaeans 8. 1: “Let that be counted a genuine[220] eucharist that is held by the bishop or by someone to whom he gives permission”; for the last clause as regards the agapes Hippolytus simply substitutes “or one of the clergy”. In later theory only a priest can “bless”, and any formula that can be pronounced validly by a deacon can be pronounced just as “validly”, although perhaps not “licitly”, by a layman. But this distinction between “valid” and “licit” would not have been drawn by Ignatius or Hippolytus; what a Christian cannot do licitly he cannot do at all. Evidently Hippolytus regards the blessed bread as of the essence of the agape.
The Testament agrees in general with Hippolytus. In the Canons the agape becomes a memorial feast (ἀνάλημψις) for the dead. It is forbidden on Sunday. The participants first make their communions and then meet for the meal. The bread distributed is “exorcised”;[221] explained as signed with the cross. The presence of a cleric—normally a presbyter—while desirable does not seem to be quite essential.