Agape is a Greek word translated in the New Testament of the Bible as "love" or "charity."愛德是一個希臘詞翻譯，在新約聖經的聖經，因為"愛"或"施捨" 。 Agape is ranked by Christian moral theologians with faith and hope as a basic virtue, and Saint Paul called it the greatest of the virtues.愛德排名由基督教道德神學與信仰，並希望作為一項基本美德，和聖保羅，稱這是最大的美德。
The name agape was given, also, to an early Christian love feast, an evening communal meal held in connection with the Lord's Supper.名稱愛德獲得，同時，為了早日基督的愛宴，晚上公用餐舉行涉嫌與主的晚餐。 Its origin is found in the chaburah, a fellowship meal of late Judaism.它的起源被發現在該chaburah ，一項獎學金一頓晚猶太教。 If, as is probable, the chaburah was observed by Jesus and his disciples, its adoption by the young Christian church was entirely natural.如果象是可能的， chaburah觀察耶穌和他的弟子，其通過由基督教青年教會，是完全自然的事。 At the agape, food brought by the people was solemnly blessed in advance of the repast.在愛德，食品帶來的是由人民隆重有福提前在repast 。 The Eucharist (consecration of bread and wine) either preceded or followed the agape.聖體聖事（ consecration的麵包和酒） ，無論之前或之後的Agape 。 About the beginning of the 2nd century the Eucharist was detached from the communal meal and transferred to the early morning.大約年初二世紀的聖體聖事是脫離公用餐並轉移至清晨。 The agape lingered in some Christian communities until the 3rd century.該愛德徘徊在一些基督教社區，直到3世紀。
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Asked which is the greatest commandment, Jesus replied, "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and prophets" (Matt. 22:37-40; cf. Mark 12:2-31; Luke 10:26-27).問哪個是最大的誡命，耶穌回答說， "你會愛主你的上帝與你的心，以及與所有你的心靈，並與所有你的心，這是偉大而第一誡和第二個是喜歡，你應愛人如己。這兩條誡命，取決於所有法律和先知" 。 （ 22:37-40 ;比照馬克12:2-31 ;路加福音10:26-27 ） 。 According to Mark 12:31 Jesus stated that there is no other command greater than these two commands.據馬克12:31耶穌說，有沒有其他的指揮大於這兩項指令。 Hence, love is of preeminent importance in the Bible.因此，愛情是超前的重要性，在聖經。
(1) Love within the Godhead. （ 1 ）愛與神的源頭。 For man to understand love, he must perceive its activity within the Godhead.人類以了解愛情，他一定要看到它的活動在神的源頭。 Many verses speak of the Father's love for the Son; however, only John 14:31 explicitly states that Jesus loved the Father.許多小詩講父親的愛子，但惟有約翰14時31明確指出耶穌愛父親。 Certainly other passages imply Jesus' love for the Father.當然，其他的段落暗示耶穌的愛給父親。 Love is demonstrated by the keeping of commandments (John 14:31; cf. vss. 15, 21, 23).愛情是表現在飼養的誡命（約翰14時31分;比照VSS的。 15 ， 21 ， 23 ） 。 Christ alone has seen the Father (John 3:11, 32; 6:46) and known him (Matt. 11:27; Luke 10:22; John 7:29; 8:55; 10:15).基督僅看到了父親（約翰3點11分， 32 ; 6時46分） ，並認識他。 （ 11:27 ;路加福音10:22 ;約翰7時29分; 8時55分; 10:15 ） 。 They are united to one another (John 10:30, 38; 14:10-11, 20; 17:21-23).他們是美國對另外一個人（約翰10:30 ， 38 ; 14:10-11 ， 20 ; 17:21-23 ） 。 Although there are no verses that speak explicitly of the Holy Spirit's love for the other two persons of the Trinity, it is implied in John 16:13-15, where Jesus says that the Spirit will not speak from himself, as Jesus did not speak from himself (John 12:49; 14:10), but will speak and disclose what he hears from Christ and the Father.雖然沒有小詩講明確的聖靈的熱愛，另外兩個人的三位一體，這是隱含在約翰16:13-15 ，耶穌說，這一精神是不會說出自己的，因為耶穌沒有發言由本人（約翰12:49 ; 14:10 ） ，但會說話，並透露他聽到從基督和父親。 There is, therefore, a demonstration of love within the Godhead.故此，有示範的愛與神的源頭。
(2) Love toward man. （ 2 ）對愛情的男子。 In the OT the expression of God's love for man is indicated in four ways.在城市旅遊局的表達神的愛，為男子表示，在四種方式。 First, the simple statement of God's love for man is given in a few places (eg, Deut. 10:18; 33:3; I Kings 10:9; Isa. 43:4; 63:9; Jer. 31:3; Hos. 14:4; Zeph. 3:17).首先，簡單的陳述天主的愛為男子，是由於在少數地方（如deut 。 10時18分; 33:3 ，我的國王10時09分;伊薩。 43:4 ; 63:9 ;哲。 31:3 ;居者有其屋。 14時04分; zeph 。 3時17分） 。 Second, there is God's electing love for the nation of Israel (eg, Deut. 4:37; 7:6-8; 10:15; Hos. 3:1; 11:1, 4; Mal. 1:2).第二，我們有上帝的愛選，為民族的以色列（例如， deut 。 4時37分; 7:6-8 ; 10:15 ;居者有其屋。 3:1 ; 11時01分， 4條。 1:2 ） 。 Third, there is the covenant love, which is a loyal or steadfast love (hesed; eg, Exod. 20:6; Deut. 5:10; 7:9, 12; I Kings 8:23; II Chr. 6:14; Neh. 1:5; 9:32; Ps. 89:28; Dan. 9:4).第三，是有愛的盟約，這是一個忠誠的或堅定的愛（ hesed ;例如， exod 。 20時06分; deut 。 5:10 ; 7時09分， 12歲;列王8時23分;二，人權委員會。 6時14分; neh 。 1:5 ; 9時32分;聚苯乙烯。 89:28 ;丹。 9時04分） 。 This love is readily seen in Ps.這愛是很容易看到的PS 。 106:45: "And he remembered his covenant for their sake, and relented according to the greatness of his loving kindness." 106:45說： "他還記得他的盟約為了他們，並放鬆據偉大的，他的慈愛" 。 God's covenant with Israel gives assurance of his love toward them (Isa. 54:10).上帝的盟約與以色列已保證他的愛，對他們（以賽亞書54:10 ） 。 Finally, there are a few references that speak specifically of God's love toward individuals (eg, Solomon in II Sam. 12:24 and Neh. 13:26; Ezra in Ezra 7:28; Cyrus [?] in Isa. 48:14).最後，有幾個參考講具體的神的愛，對個人（例如，索羅門，在二，三。 12時24分和neh 。 13時26分;以斯拉在以斯拉7時28分;居魯士[ ？ ]在ISA的。 48:14 ） 。 Although the OT references to God's love toward man are not many, there are a sufficient number from various portions of the OT to adequately confirm it.雖然城市旅遊局參考，以天主的愛，對人不是很多，有足夠數量，從各部分的職能治療，以充分證實。
The NT is replete with references of God's love for man.新台幣充斥參考上帝的愛的人。 A central passage demonstrating this is I John 4:10: "In this is love, not that we loved God, but that he loved us and sent his Son to be the propitiation for our sins."中央通過演示，這是約翰4:10說： "這是愛，不是因為我們熱愛上帝，但他愛我們，並派他的兒子成為propitiation ，為我們的罪" 。 The demonstration of God's love for man is seen in each of the persons of the Trinity.演示神的愛，男子是在看到每個人的三位一體。 Those who keep Christ's commandments evidence their love for him and they are loved by the Father (John 14:21, 23; 16:27).那些保持基督的誡命證據，他們熱愛他，他們都是學生喜聞樂見的父親（約翰14時21分， 23歲; 16時27分） 。 As the Father loves Christ, so also he loves the believer (John 17:23).由於父親熱愛基督，所以也愛他的信徒（約翰17時23分） 。 The love of the Father for the believer is assured (Eph. 6:23; II Thess. 2:16; I John 3:1).愛父親，為信奉者，是保證（以弗所書6時23分;第二帖2時16分;約翰3:1 ） 。 When God is mentioned, it almost invariably refers to the Father.當上帝所說，它幾乎無一例外地是指以父親。 This is emphasized when some gift or blessing given to the believer is also mentioned, because the gift is usually his Son (eg, John 3:16; Rom. 5:8; I John 4:9-10, 16) or the Holy Spirit (Rom. 5:5).這是強調，當一些禮物或祝福給信徒也提到，因為禮物通常是他的兒子（例如，約翰3:16 ;光碟。 5時08分;約翰4:9-10 ， 16 ）或聖地精神（羅馬書5:5 ） 。 There are many references to Christ's love for man.有很多參考資料，以基督的愛的人。 While on earth Christ loved Lazarus, Mary, and Martha (John 11:3, 5, 36).而地球上基督愛拉撒路，瑪麗和Martha （約翰11時03分， 5 ， 36 ） 。 There is his love for John the apostle (John 13:23; 19:26; 20:2; 21:7, 20) and for the disciples as a group (John 13:34; 14:21; 15:9, 12).有他的愛約翰傳道者（約翰13時23分; 19時26分; 20時02分; 21時07分， 20 ） ，並為弟子作為一個集團（約翰13時34分; 14時21分; 15時09分， 12 ） 。 Christ's death is the evidence of his love for the believer (II Cor. 5:14; Gal. 2:20; Eph. 5:2; I Tim. 1:14-15; I John 3:16).基督的死是證明他的愛的信徒（二肺心病。 5時14分;加爾。 2時20分;以弗所書5時02分，我添。 2:14-15 ;約翰3:16 ） 。 In his ascension there is an assurance of his love for believers individually (Rom. 8:35, 37; Eph. 6:23) as well as the church as a body (Eph. 5:25).在他的阿森松有保證，他的愛情，供信徒個人（羅馬書8時35分， 37歲的弗。 6時23分） ，以及教會作為一個機構（以弗所書5時25分） 。 Finally, the Holy Spirit's love for the believer is mentioned in Rom.最後，聖靈的愛，為信徒所提到的ROM 。 15:30. 15:30 。
In conclusion, the love of God toward man is seen throughout the Bible.最後，上帝的愛，對人是看到整個聖經。 It is a love that is unselfish and unmerited.這是一個愛的是無私和unmerited 。 The epitome of this is seen in God's love for sinners who were his enemies and deserved nothing except his wrath, but instead he sent Christ to die for them in order that they might become the sons of God (Rom. 5:6-11; II Cor. 5:14-21).縮影普遍認為這是上帝的愛的罪人，誰是他的敵人，並當之無愧地無關，除非他的憤怒，但他只基督死他們，使他們有可能成為神的兒子（羅馬書5:6-11 ;二，肺心病。 5:14-21 ） 。 It is God's love that serves as a basis for man's love.這是上帝的愛，那為依據，對人的愛。
(1) Love for neighbor. （ 1 ）愛的鄰邦。 The command to love one's neighbor is stated often, first in Lev.指揮去愛一個人的鄰居，是經常，首先在列弗。 19:18, which is then quoted several times in the NT (Matt. 5:43; 19:19; 22:39; Mark 12:31, 33; Rom. 13:9; Gal. 5:14; James 2:8). 19:18 ，這是當時引述多次在新台幣。 （ 5時43分; 19時19分; 22時39分;大關12:31 ， 33條;光碟。 13時09分;加爾。 5時14分;詹姆斯2 ： 8 ） 。 Paul states that love for the neighbor is the fulfillment of the law (Rom. 13:8, 10).保羅說，愛鄰居，是履行該法（羅馬書13時08分， 10 ） 。 In giving the command to love one's neighbor, Jesus made it clear in the parable of the good Samaritan that one's neighbors are more than those who are acquaintances or of the same nationality (Luke 10:27-37).在給予指揮相愛的近鄰，耶穌明確提出在寓言好撒瑪利亞人說，一個人的鄰居都超過那些熟人或同一國籍（路加福音10:27-37 ） 。 This is in keeping with the OT for Moses enjoined the Israelites to love the stranger or alien (Deut. 10:19).這是符合城市旅遊局為摩西受命於以色列人愛陌生人或外國人（申命記10時19分） 。 Man is to be concerned with other men as God is concerned with man.男子是關注與別的男人，因為神是關注人為因素。 The command is to love the neighbor to the degree that one loves himself.指揮是愛鄰居在某種程度上，一個愛自己。 Since man is basically selfish and is concerned about himself, he should have that same degree of concern for his neighbor.既然人是自私的，基本上是關心自己，他應該有同樣的關注程度，為他的鄰居。
(2) Love for one's fellow believer. （ 2 ）熱愛自己的同胞信奉者。 In Gal.在加爾。 6:10 Paul exhorts the believers to do good to all men and especially to those who are of the household of faith. 6時10分保羅勸告信徒要切實做好所有男人，特別是那些對家庭的信心。 The believer should love his neighbor, whoever that might be, but he must have a real and deep concern and love for those who are fellow believers.信徒要熱愛他的鄰居，誰可能，但他必須有一個真實而深刻的關懷與厚愛，對於那些對教友。 In the OT this is seen in Lev.在城市旅遊局認為這是在列弗。 19:17-18, where the neighbor is the fellow countryman of the covenanted nation Israel or one who was of the same faith. 19:17-18 ，那裡的鄰居是同胞的covenanted民族以色列或其中一人的同樣的信念。 In the NT, there is to be a definite love between believers.在新台幣，將來有一個明確的愛情之間的信徒。 Jesus gave a new commandment: that the believers were to love one another as he had loved them (John 13:34-35; 15:12, 17; cf. I John 3:23; 5:2; II John 5).耶穌了新的戒律：信教的人要彼此相愛，因為他愛他們（約翰13:34-35 ; 15時12分， 17名;比照約翰3點23分; 5時02分;二，約翰5 ） 。 The command to love one another was not new, but to love one another as Christ had loved them was a new command.指揮彼此相愛，是不是一個新問題，但彼此相愛，因為基督愛他們，是一個新的司令部。 This is further elaborated in I John.這是進一步闡述了在約翰。 One who loves his brother abides in light (2:10) and God abides in him (4:12).是一個喜歡他的弟弟習性輕（ 2時10分）與神的習性他（指4時12分） 。 In fact, one who does not love his brother cannot love God (4:20).事實上，一個人不愛他的哥哥不能愛上帝（ 4時20分） 。 The source of love is God (4:7), and because of God's love one should love his brother (3:11; 4:11).源頭的愛是神（ 4時07分） ，而且因為神的愛，應該愛他的弟弟（ 3時11分; 4時11分） 。
Outside the Johannine literature there is the same command to love the brother in the faith (Eph. 5:2; I Thess. 4:9; 5:13; I Tim. 4:12; Heb. 10:24; 13:1; I Pet. 2:17).外johannine文學有同樣的命令，愛哥哥，在信仰（以弗所書5時02分，我帖前4時09分; 5時13分，我添。 4時12分;以弗所書10:24 ;十三我的寵物。 2:17 ） 。 This was to be done fervently (Rom. 12:10; I Pet. 1:22; 4:8) and with forbearance (Eph. 4:2), serving one another (Gal. 5:13).這是必須做的熱切（羅馬書12:10 ，我的寵物。 1:22 ; 4時08分） ，並與忍（以弗所書4時02分） ，服務互相（ gal. 5時13分） 。 Paul loved the believers (I Cor. 16:24; II Cor. 2:4; 11:11; 12:15) and was happy when he heard of the saints' love for one another (Eph. 1:15; Col. 1:4; II Thess. 1:3; Philem. 5; cf. Heb. 6:10).保羅愛信徒（林前。 16時24分;二，肺心病。 2時04分; 11:11 ; 12:15 ）懷有敬意並感到高興的時候，他聽到的聖人'彼此相愛（以弗所書1:15 ;上校1:4 ;第二帖1:3 ; philem 5款;比照以弗所書6時10分） 。 Hence one sees that love for the brother was a dominant theme in the early church.因此，一看到愛，為哥哥是一個最突出的主題，在早期教會。 It was evidence to the world that they were truly the disciples of Christ (John 13:35).這是證據向世界表明，他們都是真正的門徒的基督（約翰福音13:35 ） 。
(3) Love for family. （三）熱愛家庭。 The Scriptures have a few commands and ample illustrations of love within the family.聖經中有一些命令和充裕的插圖愛的家庭內部。 Husbands are commanded to love their wives (Col. 3:19) as Christ loves the church (Eph. 5:25-33; cf. Eccles. 9:9; Hos. 3:1).丈夫是指揮者，以愛自己的妻子（歌3:19 ） ，正如基督愛教會（以弗所書5:25-33 ;比照埃克勒斯（ Eccles 。 9時09分;居者有其屋。 3:1 ） 。 The love of the husband for the wife is seen in several accounts (Gen. 24:67; 29:18, 20, 30; II Chr. 11:21; Song of S. 4:10; 7:6).愛丈夫為妻子看到，在幾個帳戶（創24:67 ; 29:18 ， 20 ， 30 ;二，人權委員會。 11:21宋脊髓肌肉萎縮4:10 ;比賽） 。 Only one time are wives commanded to love their husbands (Titus 2:4) and in only Song of S. is it mentioned (1:7; 3:1-4; 7:12).只有一次，是妻子的指揮下，以愛自己的丈夫（提2:4 ） ，並僅在宋脊髓肌肉萎縮的是它提到了（ 1點07分;私願放棄一旁; 7時12分） 。 Certainly the wife's submission to the husband is evidence of her love for him (Eph. 5:22-24; I Pet. 3:1-6).當然，妻子的，提交給丈夫是證據的，她愛他（以弗所書5:22-24 ，我的寵物。 3:1-6 ） 。 Also, only once is there a command for parents to love their children, specifically for young wives to love their children (Titus 2:4), but there are several illustrations of such love in the OT (Gen. 22:2; 25:28; 37:3; 44:20; Exod. 21:5).此外，只有一次，是有一個指揮，讓家長愛自己的孩子，尤其是為年輕的妻子愛自己的子女（提2:4 ） ，但也有幾個插圖這種愛在催產素（上將22時02分; 25日： 28 ; 37:3 ; 44:20 ; exod 。 21時05分） 。 Interestingly, there is no command or example of children loving their parents.有趣的是，沒有任何指揮或例子，兒童愛他們的父母。 However, there is the oft-repeated command for children to honor and obey their parents, which would be evidence of their love for their parents (eg, Exod. 20:12; Deut. 5:16; Prov. 1:8; Matt. 19:19; Mark 10:19; Luke 18:20; Eph. 6:1; Col. 3:20).但是，有一個經常重複的指揮，為孩子們的榮譽和服從他們的父母，這將是證明其有愛心，為他們的父母（如exod 。 20時12分; deut 。 5:16 ;省1:8 ;馬特。 19時19分;馬克十;盧克18時20分;以弗所書6:1 ;上校默3:20 ） 。 In conclusion, although not much is spoken about love within the natural family, it can be assumed that this love would be expected; anyone who does not take care of his family is considered a denier of the faith and worse than an unbeliever (I Tim. 5:8).總之，雖然沒有太多發言的是關於愛情與自然家庭，我們可以假設，這愛，將是意料中誰不照顧他的家人被認為是一種細旦的信心及遜於一個異教徒（我添。 5時08分） 。
(4) Love for enemies. （ 4 ）愛的敵人。 Jesus commanded his followers to love their enemies (Matt. 5:43-48; Luke 6:27-35).耶穌的指揮下他的追隨者和愛自己的敵人。 （ 5:43-48 ;路加福音6:27-35 ） 。 This love is demonstrated by blessing those who curse them, praying for those who mistreat them, and giving generously to them.這種愛體現在祝福那些詛咒他們，祈禱，為那些虐待他們，並給予慷慨地給他們。 This shows that love is more than friendship based on mutual admiration; it is an act of charity toward one who is hostile and has shown no lovableness.這說明，愛是多於友誼建立在相互欽佩，它是一種慈善行為，對一個人是敵視，並表現出不lovableness 。 Jesus reminded the disciples that it is natural to love those who love them, but to love their enemies is a real act of charity; it is to be a mark of his disciples as opposed to those who are sinners or Gentiles.耶穌提醒門徒們說，這是很自然的愛那些愛他們，但要愛自己的敵人，是一個真正的慈善行為，它是一個標誌，他的弟子們為反對那些罪人或外邦人。 An example of this love is seen in God's love and kindness toward evil men by sending them sun and rain as he does for those who love him.這方面的一個例子愛情是看到上帝的愛和善良對邪惡的人，派他們的陽光和雨，就要像他那樣，為那些愛他。 The NT epistles reiterate that rather than seeking revenge, believers are to love those who hate and persecute them (Rom. 12:14, 17-21; I Thess. 5:15; I Pet. 3:9).新台幣書信重申，而不是尋求報復，信徒們都愛那些仇恨和迫害他們（羅馬書12:14 ， 17日至21日，我帖前十五分，我的寵物。 3時09分） 。
HW
Hoehner華文hoehner
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
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Gunther, and H.-G.長布朗，小。 Gunther ， h.-g. Link, NIDNTT, II, 538-51; MC D'Arcy,
The Mind and Heart of Love; VP Furnish, The Love Command in the NT; VR Good,
IDB, III, 164-68; W. Harrelson, "The Idea of Agape in the NT," JR 31:169-82; G.
Johnston, IDB, III, 168-78; W. Klassen, IDB Supplement, 557-58; H. Montefiore,
"Thou Shalt Love Thy Neighbor as Thyself," NovT 5:157-70; L. Morris, Testaments
of Love; A. Nygren, Agape and Eros; G. Outka, Agape: An Ethical Analysis; FH
Palmer, NBC, 752-54; J. Piper, Love Your Enemies; G. Quell and E. Stauffer,
TDNT, I, 21-55; OJF Seitz, "Love Your Enemies," NTS 16: 39-54; MH Shepherd, Jr.,
IDB, I, 53-54; NH Snaith, The Distinctive Ideas of the OT; C. Spicq, Agape in
the NT, 3 vols.; G. Stahlin, TDNT, IX, 113-71; BB Warfield, "The Terminology of
Love in the NT," PTR 16:1-45, 153-203; DD Williams, The Spirit and the Forms of
Love.環線， nidntt ，二， 538-51 ;管委會-a rcy，心和心的愛情;副總裁提供，愛指揮，在新台幣;輪好，美洲開發銀行，第三，
1 64-68;總統h arrelson， "我們的構想的愛德在新台幣， "兩人31:169-82 ; g.約翰斯頓，美洲開發銀行，第三， 168-78
;總統klassen ，美洲開發銀行補充， 557-58 ;每小時montefiore ， "你愛你的鄰居作為預言者， " novt 5:157-70
;莫里斯的影響，證明了愛情;甲尼格倫，愛德和愛; g. outka ，愛德：倫理分析;跳頻帕爾默，全國廣播公司， 752-54的J.伯爾的，要愛你們的敵人;
g.平息和E 。忙著做tdnt來說，我和21-55 ; ojf塞茨， "我愛你的敵人" ，國稅廳16 ： 39-54
;晚上牧羊人前些日子，美洲開發銀行，我和53-54 ;信息snaith ，與眾不同的想法職能治療;丙spicq ，愛德在新台幣， 3卷; g.斯塔林， tdnt
，第九， 113-71 ; BB心跳沃菲爾德， "術語的愛情新台幣， " ptr 16:1 - 45 ， 153-203
;食環署副署長威廉姆斯，精神和形式的愛。
In Acts 2:42-47 there is an account of the early form of "communism" practiced by the believers, which includes breaking bread from house to house and eating their meat (Gr. trophe) with gladness and singleness of heart.在行為2:42-47有一個帳戶的早期形式的"共產主義"的實行，由信徒，其中包括打破麵包挨家挨戶和食用其肉（ gr. trophe ）與歡喜和單一的心。 The first phrase may refer to the administration of the Lord's Supper, but the second obviously indicates a full meal.第一句可能是指行政主的晚飯，但第二次，顯然是全餐。 Similar "communistic" behavior is mentioned in Acts 4:32.類似的"共產"的行為，是中提到的行為， 4時32分。 By the time of Acts 6:1ff.經過一段時期的行為6:1法郎。 the increase of disciples in the Jerusalem church led to the appointment of the seven to serve tables, which presumably refers to the responsibility for arranging the common meals.增加的弟子在耶路撒冷教會導致任命了7名服務表，想必是指以負責安排共同的飯菜。 RL Cole (Love-Feasts, A History of the Christian Agape) suggests that this number was selected in order that each one might be responsible for a different day of the week.研究部主管科爾（愛宴，一個歷史的基督教愛德）表明，這個數目是選定為了使每一個可能負責不同的一周的哪一天。 This arrangement arose from the complaint of the hellenists that their windows were being neglected, and so would indicate that already these common meals were being held for charitable purposes, as was indeed the custom later.這種安排引起投訴的hellenists他們的窗戶也都被忽略，因此會表示，已經這些共同吃飯被關押作慈善用途的，因為確實是習俗。
When Paul was at Troas (Acts 20:6-12) there took place on the first day of the week both a "breaking of bread" and a full meal (which idea is contained in the verb geusamenos, used here for eating, cf. Acts 10:10).當保羅在troas （行為20:6-12 ） ，有事件發生後的第一天，一周兩"破麵包" ，並全面餐（其中的想法是包含在動詞geusamenos ，用在這裡吃的，比照。行為10:10 ） 。 Both here and in 2:42 it is difficult to determine whether the phrase "breaking of bread" denotes a common meal or is a more restricted reference to the Lord's Supper: whenever these words occur together in the Gospels they describe the action of Jesus (Matt. 26:26; Mark 14:22; Luke 22:19; 24:30, 35).在這裡，並在2時42分，這是難以確定是否"破麵包" ，是指一個共同用膳或是一個更受限制的參考，以主的晚餐：每當這些字眼出現在一道福音，他們形容行動的耶穌（馬特。 26:26 ;馬克來自;盧克22時19分; 24:30 ， 35 ） 。 Certainly by the time of Paul's writing to the Corinthians (ca. AD 55) it is evident that that church observed the practice of meeting together for a common meal before partaking of the Lord's Supper (I Cor. 11:17-34).可以肯定的時候，保羅的以書面方式向哥林多前書（約公元55 ）很顯然，該教堂觀察會晤的做法一起為共同的餐之前partaking的主的晚餐（我肺心病。 11:17-34 ） 。 This custom, however, does not appear to have been observed always in the spirit of agape, for the apostle complains that some make it an excuse for gluttony, while others go without: in vs. 21 to idion deipnon may refer to the fact that they refused to pool their food, or that from such a pool each took as much as possible for himself.這一習俗，不過，似乎並沒有得到遵守，始終在精神愛德，為傳道者抱怨說，一些使之成為藉口，吃喝玩樂，而另去無：在主場迎戰21至idion deipnon可參考的事實他們拒絕池他們的食物，或由這種集合每個上台，盡可能多地給自己。 At all events the situation described here is possible only in the context of a meal more substantial than, and preceding, the bread and wine of the Lord's Supper.在所有比賽中所述的情況，在這裡是有可能的，只有在一個吃飯更充實比，和前面的，麵包和酒的主的晚餐。
Various theories have been put forward suggesting that the agape was a development from pagan guilds or Jewish common meals, or that it was necessitated by the common desire to avoid meats offered to idols.各種理論已提出建議說，愛德是一個發展從異教同業公會或猶太人共同吃飯，或者說它是必要的共同心願，以避免肉類提供給偶像。 From the fact that most early Christian paintings found in the catacombs depicting the agape show seven persons partaking, Cole argues that the custom developed from the incident on the shore of Tiberias, where Jesus shared the breakfast meal with seven of his disciples (John 21), and that the conversation with Peter on that occasion supplied the title of agape for this meal.從事實，即最早期基督教繪畫，發現在地窟描繪愛德顯示，有7人partaking ，科爾認為定制開發，從這一事件上岸邊的太巴列，如耶穌一樣，早餐膳食與七個他的弟子（約翰福音21 ） ，並認為與彼得在那次供應標題愛德這一餐。 It is equally possible that the meal may have arisen from a desire to perpetuate the table fellowship which the apostles had enjoyed during their Lord's earthly life, and that later, as the church grew and communal living became impossible, the common meal was continued before the Lord's Supper in an effort to place the receiving of that sacrament in its historical context.這同樣是有可能的膳食可能出現的一個願望，要維持表獎學金，其中傳道者享有在其主的俗世生活，而且後來，隨著教會的成長和社區生活成為不可能的，共同為吃飽肚子而續前主的晚餐，是為了把接收的這聖餐，在其歷史背景。 The fact that the Johannine account points to the giving of the new commandment of mutual agape at that meal (John 13:34) would be sufficient reason for the application of that name to the rite.這一事實，即johannine帳戶點，以提供新的誡命的相互愛德在那個餐（約翰13時34分） ，將有足夠的理由為適用該名稱，將數百人受傷。
During the fourth century the agape became increasingly the object of disfavor, apparently because of disorders at the celebration and also because problems were raised by the expanding membership of the church, and an increasing emphasis was being placed on the Eucharist.在第四世紀的Agape成為越來越多的對象disfavor ，這顯然是因為疾病在慶祝，還因為人的問題所提出擴大成員的教會，並日益重點放在聖體聖事。 Augustine mentions its disuse (Ep. ad Aurelium xxii.4; see also Confessions vi.2), and Canons 27 and 28 of the Council of Laodicea (363) restricted the abuses.奧古斯丁提到其廢棄（ ep.專案aurelium xxii.4 ;又見自白107 ） ，和大砲27日和28日的理事會勞迪西亞（ 363 ） ，限制濫用的情況。 The Third Council of Carthage (393) and the Second Council of Orleans (541) reiterated this legislation, which prohibited feasting in churches, and the Trullan Council of 692 decreed that honey and milk were not to be offered on the altar (Canon 57), and that those who held love feasts in churches should be excommunicated (Canon 74).第三屆理事會迦太基（ 393 ）和第二屆理事會的新奧爾良（ 541 ）重申了這一立法，禁止在酒綠燈紅，在教堂，並trullan會的692命令蜂蜜和牛奶不提供對走下神壇（佳能57 ） ，而那些人舉行愛宴和在教會應該驅逐（佳能74 ） 。
There is evidence that bread and wine (Didache), vegetables and salt (Acts of Paul and Thecla xxv), fish (catacomb paintings), meat, poultry, cheese, milk, and honey (Augustine, contra Faustum xx.20), and pultes, "a pottage" (Augustine), were consumed on different occasions at the agape.有證據表明，麵包和酒（ didache ） ，蔬菜和鹽（使徒保羅和thecla二十五） ，魚類（ catacomb畫） ，肉類，家禽，奶酪，牛奶和蜂蜜（奧古斯丁，矛盾faustum xx.20 ） ，並pultes " pottage " （奧古斯丁） ，被消耗在不同的場合，在愛德。
DH
Wheaton衛生署威敦
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
See also LORD'S SUPPER.也見主的晚餐。
Bibliography
參考書目
D. Leclerq in
Dictionnaire d'archelogie Chretienne; JF Keating, The Agape and the Eucharist in
the Early Church; P. Battifol, Etudes d'histoire et de theologie positive; JC
Lambert, Sacraments in the NT.四leclerq在詞典-a rchelogiec
hretienne;怡富基廷，神父和聖體聖事，在早期教會;頁b attifol，練習曲-歷史和德t h
eologie陽性;時三十分朗伯，聖禮在新台幣。
The translation of the Hebrew word hesed in the AV and ASV.翻譯希伯萊詞hesed在AV與功的。 The AV also followed the equivalent given in the Latin translation (misericordia), which is preceded by the usage of the LXX ("mercy").殺毒也跟著等效於拉丁語翻譯（任憑） ，其中偏偏要使用該lxx （ "慈悲" ） 。 Modern versions render hesed by "steadfast love," "unfailing love," "lovingkindness," and "love" (cf. RSV, NIV).現代版本，使hesed "堅定的愛" ， "始終如一地熱愛" ， " lovingkindness " ， "愛" （參見呼吸道合胞病毒，為證） 。 The word hesed is found approximately 250 times in the Hebrew OT, and of these there are 125 instances in the Psalms.這個詞hesed是發現了大約250倍，在希伯來語職能治療，其中有125個實例中的詩篇。
The nature of the God of Israel is love.性質的神，以色列的是愛。 Even when Israel has sinned, they are assured that Yahweh is full of lovingkindness (Exod. 34:6; Num. 14:18; Joel 2:13; Ps. 86:5, 15), on which basis he can and does forgive the sin of his repentant people.甚至當以色列罪，他們是保證雅威是充滿lovingkindness （ exod. 34:6 ;序號。 14時18分;的Joel 2時13分;聚苯乙烯。 86:5 ， 15歲） ，對其中的基礎上，他可以，而且確實原諒的罪，他的懺悔的人。 The assurance of lovingkindness is given in the legal framework of the covenant.保證lovingkindness是由於在法律框架公約的。 God's love is a distinctive love.上帝的愛是一種與眾不同的愛。 Yahweh has promised to be loyal to Abraham and his descendants (Deut. 7:12).雅威已承諾忠於亞伯拉罕和他的後代（申命記7時12分） 。 The relation between lovingkindness as an expression of commitment (loyalty) and truth ('emet) expressing faithfullness is so close that the words occur next to each other some sixteen times: hesed we'emet (Pss. 25:10; 89:14; cf. vs. 25 with 'emuna, "faithfulness").關係lovingkindness ，以此體現承諾（忠誠）和真理（ '埃梅特）表示faithfullness非常密切的字眼出現在明年向對方一些十六時報： hesed we'emet （ pss. 25:10 ; 89:14 ;比照與25 ' emuna ， "信" ） 。 The God of the covenant shows his convenantal faithfulness by his loving commitment to his people, regardless of their responsiveness or righteousness (Deut. 7: 7-8).上帝的盟約，足見其convenantal忠於他的愛的承諾，他的人，不論他們的反應能力或義（申命記7 ： 7-8 ） 。 As such, lovingkindness can be a synonym for covenant (Deut. 7:9, 12).因此， lovingkindness可以是一個別名為盟約（申命記7時09分， 12 ） 。 The blessings are generally described as the divine benefits (Deut. 7:13-16).祝福，通常被描述為神聖的利益（申命記7:13-16 ） 。 Hence, lovingkindness is not a mere relational term; it is active.因此， lovingkindness不是一個單純的關係來說，它是活躍。 The God who loves showers his benefits on his covenant people.神愛驟雨，他的好處，他的盟約的人。 He is active ('asa) in his love (Ps. 18:50; Deut. 5:10).他活躍（ ASA ）的，在他的愛（詩篇18時50分; deut 。 17:10 ） 。 His lovingkindness also finds expression in righteousness.他lovingkindness還表現在義。 Righteousness as a correlative to lovingkindness guarantees the ultimate triumph and reward of God's people, and also contains a warning that Yahweh does not tolerate sin, even though he may forbear for a long time.正義作為一個相互關聯的lovingkindness保證了最終的勝利，並懸賞上帝的人，還載有一項警告說，雅威不容許單，儘管他可能會忍無可忍相當長的時間。 The quality of lovingkindness is also assured by its durability.質量lovingkindness ，也是保證，其耐用性。 It is from generation to generation (Exod. 34:7).它是由一代又一代（ exod. 34:7 ） 。 Twenty-six times we are told that "his lovingkindness is forever" (cf. Pss. 106:1; 107:1; 118: 1-4; 136). 26倍，有人告訴我們， "他lovingkindness是永遠" （見PSS的。 106:1 ; 107:1 ; 118 ： 1-4 ; 136條） 。 He remembers his love, even when he for a period has withdrawn it in order to discipline (Ps. 98:3).據他的記憶，他的愛，甚至當他一個時期以來已撤回它以紀律（詩篇98:3 ） 。
On the other hand, the God who is love also expects his people to be sanctified by demonstrating lovingkindness to their covenant God and to their fellow men.在另一方面，上帝就是愛，也期待他的人被神聖化示範lovingkindness他們盟約上帝和他們的男同胞。 The call for a commitment of love to God finds expression in Deut.呼籲以承諾的愛，以神表現在deut 。 6:5, and was repeated by our Lord (Matt. 22:37). 6時05分，並多次通過我們的主。 （ 22時37分） 。 Man's response to God's lovingkindness is love.人的回應上帝的lovingkindness是愛。 On a horizontal plane the believer is called upon to show both lovingkindness (as David did, II Sam. 9:1, 3, 7) and love (Lev. 19:18, cf. Matt. 22:39).就水平面的信徒，是呼籲以示雙方lovingkindness （大衛那樣，二山姆。 9:1 ， 3日， 7日）和愛情（ lev. 19:18比照馬特。 22時39分） 。 In man's response to lovingkindness and all that it entails, he shows that he belongs to the Heavenly Father (Matt. 5:44-48).在男子的回應lovingkindness和所有這意味著，他表明，他屬於天父。 （ 5:44-48 ） 。
WA Van
Gemeren華客貨車gemeren
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
NH Snaith, The
Distinctive Ideas of the OT; LJ Kuyper, "Grace and Truth," RR 16:1-16; N.
Glueck, Hesed in the Bible; KD Sakenfeld, The Meaning of Hesed in the Hebrew
Bible.信息snaith ，與眾不同的想法職能治療; LJ ， kuyper ， "恩典與真理" ，為16:1-16 ;
12月31日glueck ， hesed在聖經;川崎病sakenfeld ，意思hesed在希伯來語聖經。
Lovingkindness is the translation of the Hebrew word hesed in the AV and ASV. lovingkindness是翻譯的希伯來文詞hesed在AV與功的。 The AV also followed the equivalent given in the Latin translation (misericordia), which is preceded by the usage of the LXX ("mercy").殺毒也跟著等效於拉丁語翻譯（任憑） ，其中偏偏要使用該lxx （ "慈悲" ） 。 Modern versions render hesed by "steadfast love," "unfailing love," "lovingkindness," and "love" (cf. RSV, NIV).現代版本，使hesed "堅定的愛" ， "始終如一地熱愛" ， " lovingkindness " ， "愛" （參見呼吸道合胞病毒，為證） 。 The word hesed is found approximately 250 times in the Hebrew OT, and of these there are 125 instances in the Psalms.這個詞hesed是發現了大約250倍，在希伯來語職能治療，其中有125個實例中的詩篇。
The nature of the God of Israel is love.性質的神，以色列的是愛。 Even when Israel has sinned, they are assured that Yahweh is full of lovingkindness (Exod. 34:6; Num. 14:18; Joel 2:13; Ps. 86:5, 15), on which basis he can and does forgive the sin of his repentant people.甚至當以色列罪，他們是保證雅威是充滿lovingkindness （ exod. 34:6 ;序號。 14時18分;的Joel 2時13分;聚苯乙烯。 86:5 ， 15歲） ，對其中的基礎上，他可以，而且確實原諒的罪，他的懺悔的人。 The assurance of lovingkindness is given in the legal framework of the covenant.保證lovingkindness是由於在法律框架公約的。 God's love is a distinctive love.上帝的愛是一種與眾不同的愛。 Yahweh has promised to be loyal to Abraham and his descendants (Deut. 7:12).雅威已承諾忠於亞伯拉罕和他的後代（申命記7時12分） 。 The relation between lovingkindness as an expression of commitment (loyalty) and truth ('emet) expressing faithfullness is so close that the words occur next to each other some sixteen times: hesed we'emet (Pss. 25:10; 89:14; cf. vs. 25 with 'emuna, "faithfulness").關係lovingkindness ，以此體現承諾（忠誠）和真理（ '埃梅特）表示faithfullness非常密切的字眼出現在明年向對方一些十六時報： hesed we'emet （ pss. 25:10 ; 89:14 ;比照與25 ' emuna ， "信" ） 。 The God of the covenant shows his convenantal faithfulness by his loving commitment to his people, regardless of their responsiveness or righteousness (Deut. 7: 7-8).上帝的盟約，足見其convenantal忠於他的愛的承諾，他的人，不論他們的反應能力或義（申命記7 ： 7-8 ） 。 As such, lovingkindness can be a synonym for covenant (Deut. 7:9, 12).因此， lovingkindness可以是一個別名為盟約（申命記7時09分， 12 ） 。 The blessings are generally described as the divine benefits (Deut. 7:13-16).祝福，通常被描述為神聖的利益（申命記7:13-16 ） 。 Hence, lovingkindness is not a mere relational term; it is active.因此， lovingkindness不是一個單純的關係來說，它是活躍。 The God who loves showers his benefits on his covenant people.神愛驟雨，他的好處，他的盟約的人。 He is active ('asa) in his love (Ps. 18:50; Deut. 5:10).他活躍（ ASA ）的，在他的愛（詩篇18時50分; deut 。 17:10 ） 。 His lovingkindness also finds expression in righteousness.他lovingkindness還表現在義。 Righteousness as a correlative to lovingkindness guarantees the ultimate triumph and reward of God's people, and also contains a warning that Yahweh does not tolerate sin, even though he may forbear for a long time.正義作為一個相互關聯的lovingkindness保證了最終的勝利，並懸賞上帝的人，還載有一項警告說，雅威不容許單，儘管他可能會忍無可忍相當長的時間。 The quality of lovingkindness is also assured by its durability.質量lovingkindness ，也是保證，其耐用性。 It is from generation to generation (Exod. 34:7).它是由一代又一代（ exod. 34:7 ） 。 Twenty-six times we are told that "his lovingkindness is forever" (cf. Pss. 106:1; 107:1; 118: 1-4; 136). 26倍，有人告訴我們， "他lovingkindness是永遠" （見PSS的。 106:1 ; 107:1 ; 118 ： 1-4 ; 136條） 。 He remembers his love, even when he for a period has withdrawn it in order to discipline (Ps. 98:3).據他的記憶，他的愛，甚至當他一個時期以來已撤回它以紀律（詩篇98:3 ） 。
On the other hand, the God who is love also expects his people to be sanctified by demonstrating lovingkindness to their covenant God and to their fellow men.在另一方面，上帝就是愛，也期待他的人被神聖化示範lovingkindness他們盟約上帝和他們的男同胞。 The call for a commitment of love to God finds expression in Deut.呼籲以承諾的愛，以神表現在deut 。 6:5, and was repeated by our Lord (Matt. 22:37). 6時05分，並多次通過我們的主。 （ 22時37分） 。 Man's response to God's lovingkindness is love.人的回應上帝的lovingkindness是愛。 On a horizontal plane the believer is called upon to show both lovingkindness (as David did, II Sam. 9:1, 3, 7) and love (Lev. 19:18, cf. Matt. 22:39).就水平面的信徒，是呼籲以示雙方lovingkindness （大衛那樣，二山姆。 9:1 ， 3日， 7日）和愛情（ lev. 19:18比照馬特。 22時39分） 。 In man's response to lovingkindness and all that it entails, he shows that he belongs to the Heavenly Father (Matt. 5:44-48).在男子的回應lovingkindness和所有這意味著，他表明，他屬於天父。 （ 5:44-48 ） 。
WA Van
Gemeren華客貨車gemeren
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
NH Snaith, The
Distinctive Ideas of the OT; LJ Kuyper, "Grace and Truth," RR 16:1-16; N.
Glueck, Hesed in the Bible; KD Sakenfeld, The Meaning of Hesed in the Hebrew
Bible.信息snaith ，與眾不同的想法職能治療; LJ ， kuyper ， "恩典與真理" ，為16:1-16 ;
12月31日glueck ， hesed在聖經;川崎病sakenfeld ，意思hesed在希伯來語聖經。
The celebration of funeral feasts in honour of the dead dates back almost to the beginnings of the worship of the departed - that is, to the very earliest times.慶祝葬禮宴紀念死者追溯到幾乎開始崇拜後離去，那就是-向非常最早的時候。 The dead, in the region beyond the tomb, were thought to derive both pleasure and advantage from these offerings.死人，在該地區以外的陵墓，被認為是源於這兩個感到非常高興和優勢，從這些產品。 The same conviction explains the existence of funeral furniture for the use of the dead.同樣的信念解釋存在的葬禮家具使用的死者。 Arms, vessels, and clothes, as things not subject to decay, did not need to be renewed, but food did; hence feasts at stated seasons.武器，艦艇，和衣服的，因為事情並不受衰變，沒有必要延長，但沒有食物，因此在餐宴聲明季節。 But the body of the departed gained no relief from offerings made to his shade unless these were accompanied fly the obligatory rites.但該機構的安排離開他沒有獲得救濟，從產品作出了他的綠蔭，除非這些人的陪同下飛往強制儀式。 Yet the funeral feast was not merely a commemoration; it was a true communion, and the food brought by the guests was really meant for the use of the departed.但是葬禮盛宴不僅是一個紀念，它是一個真正的共融，所攜帶的食品所帶來的客人是真的意思為使用後離去。 The milk and wine were poured out on the earth around the tomb, while the solid food has passed in to the corpse through a hole in the tomb.牛奶和酒澆出對地球周圍的墓室，而固體食物已經過去了，在給屍體通過一個大洞墓。 The use of the funeral feast was almost universal in the Græco-Roman world.使用葬禮宴是幾乎所有人都在græco -羅馬世界。 Many ancient authors may be cited as witnesses to the practice in classical lands.古今中外許多作者引用時可作為證人，到實踐中，在古典的土地上。 Among the Jews, averse by taste and reason to all foreign customs, we find what amounts to a funeral banquet, if not the rite itself; the Jewish colonies of the Dispersion, less impervious to surrounding influences, adopted the practice of fraternal banquets.其中猶太人反感，由品味和理由向所有外國海關，我們找到什麼相當於一個葬禮宴會，如果不是成年禮本身;猶太殖民地的分散性，減少不透水對周邊影響的，採用的做法是兄弟般的飲宴。 If we study the texts relative to the Supper, the last solemn meal taken by Our Lord with His disciples, we shall find that it was the Passover Supper, with the changes wrought by time on the primitive ritual, since it took place in the evening, and the guests reclined at the table.如果我們研究的文本相對到晚飯，最後莊嚴餐採取我們的主與他的弟子們，我們會發現這是逾越節的晚餐，與變化所造成的時間對原始祭祀的，因為它發生在傍晚，和來賓傾斜上就座。 As the liturgical mea1 draws to a close, the Host introduces a new rite, and bids those present repeat it when He shall have ceased to be with them.作為禮儀mea1已接近尾聲，主持人介紹了一種新的成年禮，並出價者重複，目前它的時候，他應已不再是他們的。 This done, they sing the customary hymn and withdraw.這一做，他們唱聖歌的習慣，並撤回。 Such is the meal that Our Lord would have renewed, but it is plain that He did not command the repetition of the Passover Supper during the year, since it could have no meaning except on the Feast itself.這就是餐我們的主會續約，但它清楚表明，他並沒有指揮的重複逾越節晚餐在這一年裡，因為它可能已沒有任何意義，除非對這個節日本身。 Now the first chapters of the Acts of the Apostles state that the repast of the Breaking of Bread took place very often, perhaps daily.現在第一章的行為，使徒保羅也指出， repast的破麵包發生的，很多時候，也許每天。 That which was repeated was, therefore, not the liturgical feast of the Jewish ritual, but the event introduced by Our Lord into this feast when, after the drinking of the fourth cup, He instituted the Breaking of Bread, the Eucharist.它曾多次被，因此，不是禮儀盛宴的猶太教儀式，但這項活動介紹了我們的主到這個盛宴時，後喝的四杯，他提起打破了麵包，聖體聖事。 To what degree this new rite, repeated by the faithful, departed from the rite and formulæ of the Passover Supper, we have no means, at the present time, of determining.到什麼程度，這個新的成年禮，重複的信徒，也背離了成年禮和formulæ的逾越節晚餐，我們都沒有辦法，在目前這個時間，確定。 It is probable, however, that, in repeating the Eucharist, it was deemed fit to preserve certain portions of the Passover Supper, as much out of respect for what had taken place in the Cœnaculum as from the impossibility of breaking roughly with the Jewish Passover rite, so intimately linked by the circumstances with the Eucharistic one.這是可能的，然而，在重複聖體聖事的，它被認為是合適的保存某些部分的逾越節晚餐，雖然出於尊重了什麼發生在cœnaculum從不可能打破大致與猶太逾越節成年禮，使密切聯繫在一起的，由的情況下，與聖體聖事的一個。
This, at its origin, is clearly marked as funerary in its intention, a fact attested by the most ancient testimonies that have come down to us.這一點，在其原產地，是有明顯標記作為陪葬，在其意圖如何，事實證明，由最古老的證詞表示，已回落到我們。 Our Lord, in instituting the Eucharist, used these words: "As often as you shall eat this Bread and drink this chalice, you shall show forth the Lord's Death".我們的主，在建立聖體聖事的，用這句話： "作為通常你會吃這種麵包，喝這chalice ，你應查看了主的死亡" 。 Nothing could be clearer.沒有什麼能夠再清楚不過了。 Our Lord chose the means generally used in His time, namely: the funeral banquet, to bind together those who remained faithful to the memory of Him who had gone.我們的主選方式一般用於在他的時候，即：葬禮宴會，在一起的那些仍然忠實於記憶的他，曾經歷了。 We must, however, be on our guard against associating the thought of sadness with the Eucharistic Supper, regarded in this light.但是，我們必須對我們的防範締思想的悲傷與聖體聖事的晚餐，算是這一角度加以審視。 If the memory of the Master's Passion made the commemoration of these last hours in any measure sad, the glorious thought of the Resurrection gave this meeting of the brethren its joyous aspect.如果記憶大師的激情作了紀念這最後的時間，在任何措施傷心，光輝思想的復活了本次會議的弟兄，其喜慶歡騰的方面。 The Christian assembly was held in the evening, and was continued far into the night.基督教大會召開的當天晚上，並持續至今到深夜。 The supper, preaching, common prayer, the breaking of the bread, took up several hours; the meeting began on Saturday and ended on Sunday, thus passing from the commemoration of the sad hours to that of the triumphant moment of the Resurrection and the Eucharistic feast in very truth "showed forth the Lord's Death", as it will until He come". Our Lord's command was understood and obeyed.該晚飯，傳道，共同祈禱，打破了麵包，討論了幾個小時，會議剛開始就週六結束週日，因此，通過從紀念悲哀時，可說是勝利的時刻復活和聖體聖事盛宴在非常真實"表明了上帝的死亡" ，因為這將是直到他來" ，我們的主指揮的是理解和服從。
Certain texts refer to the meetings of the faithful in early times.某些文本是指以會議的信徒在早期時代。 Two, from the Epistle of St. Paul to the Corinthians (1 Corinthians 11:18, 20-22, 33, 34), allow us to draw the following conclusions: The brethren were at liberty to eat before going to the meeting; all present must be in a fit condition to celebrate the Supper of the Lord, though they must not eat of the funeral supper until all were present.二，從墳墓的聖保羅向哥林多前書（ 1哥林多前書11:18 ， 20-22 ， 33 ， 34 ） ，使我們得出以下結論：兄弟被隨意吃才去了會議;所有當前，必須在一個合適的條件，以慶祝晚飯的主，但他們絕不能吃的葬禮晚飯，直到所有在場。 We know, from two texts of the first century, that these meetings did not long remain within becoming bounds.我們知道，從兩個文本的第一個世紀裡，這些會議沒有長期保持在成為迫切需要。 The agape, as we shall see, was destined, during the few centuries that it lasted, to fall, from time to time, into abuses.該愛德，我們將看到，是注定，在幾個世紀中，它持續了，塌下來了，從時間，以時間，到濫用的情況。 The faithful, united in bodies, guilds, corporations or "collegia", admitted coarse, intemperate men among them, who degraded the character of the assemblies.信徒們，在機構，行業協會，企業或" collegia " ，承認粗， intemperate男人當中，他們已退化的特點集會。 These Christian "collegia" seem to have differed but little from those of the pagans, in respect, at all events, of the obligations imposed by the rules of incorporation.這些基督徒" collegia "似乎有分歧，但卻很少從那些異教徒，在尊重，在所有比賽中，對所承擔的義務所規定的成立時間。 There is no evidence available to show that the collegia from the first undertook the burial of deceased members; but it seems probable that they did so at an early period.目前沒有證據顯示可用以證明該collegia從第一次答應埋葬死者成員，但它似乎很可能認為他們這樣做，在早期時期。 The establishment of such colleges gave the Christians an opportunity of meeting in much the same way as the pagans did - subject always to the many obstacles which the law imposed.建立這樣的高校了基督教徒的機會，會晤了很多相同的方式是異教徒也沒有-無論何時許多障礙，其中法律強加的。 Little feasts were held, to which each of the guests contributed his share, and the supper with which the meeting ended might very well be allowed by the authorities as a funerary one.小宴舉行了，這是每一個客人，他的貢獻份額，以及晚飯與該會議結束時很可能被允許，由主管部門作為陪葬。 In reality, however, for all faithful worthy of the name, it was a liturgical assembly.但在實際中，對於所有忠實名副其實的，這是一種禮儀集會。 The texts, which it would take too long to quote, do not allow us to assert that all these meetings ended with a celebration of the Eucharist.文本的，它需要花費的時間太長，以競標，不容許我們斷言，所有這些會議結束慶祝聖體聖事。 In such matters sweeping generalizations should be avoided.在這類問題上一概而論，應加以避免。 At the outset it must be stated that no text affirms that the funeral supper of the Christian colleges must always and everywhere be identified with the agape, nor does any text tell us that the agape was always and everywhere connected with the celebration of the Eucharist.在開始的，它必須指出，沒有任何文字申明葬禮晚飯的基督教學院必須始終和到處確定與愛德，也沒有任何文字告訴我們說，愛德總是處處與慶祝聖體聖事。 But subject to these reservations, we may gather that under certain circumstances the agape and the Eucharist appear to form parts of a single liturgical function.但必須符合這些保留意見，我們可能會聚集在某些情況下，愛德和聖體聖事的出現，形成零件的一個單一的禮儀功能。 The meal, as understood by the Christians, was a real supper, which followed the Communion; and an important monument, a fresco of the second century preserved in the cemetery of St. Priscilla, at Rome, shows us a company of the faithful supping and communicating.飯後，所理解的基督徒，是一個真正的晚飯，之後共融;一項重要的紀念碑，壁畫的第二個世紀保存在公墓和聖priscilla ，在羅馬，向我們表明，一間公司的忠實supping與溝通。 The guests recline on a couch which serves as a seat, but, if they are in the attitude of those who are at supper, the meal appears as finished.客人傾斜幅度就躺在沙發上，其中提供了一個席位，但是，如果他們是在態度，那些在晚飯，飯後出現的成品。 They have reached the moment of the Eucharistic communion, symbolized in the fresco by the mystical fish and the chalice.在他們到達的時刻了聖體，其標誌是在壁畫由神秘魚和chalice 。 (See FISH; EUCHARIST; SYMBOLISM.) （見魚;聖體聖事;象徵） 。
Tertullian has described at length (Apolog., vii-ix) these Christian suppers, the mystery of which puzzled the Pagans, and has given a detailed account of the agape, which had been the subject of so much calumny; an account which affords us an insight into the ritual of the agape in Africa in the second century.戴爾都良形容，在長度（ apolog. ，第七至第九） ，這些基督徒suppers ，神秘而疑惑是異教徒，並已作出了詳細交代了愛德，一直受到這麼多的誹謗;帳戶，讓我們洞察祭祀的愛德在非洲的第二個世紀。
The introductory prayer.引言禱告。
The guests take their places on the couches.客人帶地方上沙發。
A meal, during which they talk on pious subjects.吃一頓飯，在此期間他們談虔誠的科目。
The washing of hands.清洗雙手。
The hall is lit up.大廳點燃了。
Singing of psalms and improvised hymns.唱聖歌和即興的讚美詩。
Final prayer and departure.最後的祈禱和離境。
The hour of meeting is not specified, but the use made of torches shows clearly enough that it must have been in the evening or at night.一小時的會議沒有具體說明，但使用了電筒說明不夠清楚，它必須已在傍晚或晚上進行。