The agape and the eucharist, consequently, were closely associated; in 1 John 6 the feeding of the multitudes leads into the elaborate eucharistic discourse. So Ignatius uses “eucharist” and “agape” as synonyms,[216] while “The Lord’s Supper”, the term employed by St Paul[217] and later writers generally for the eucharist, is Hippolytus’s title here for the agape. The confusion was due to the fact that in the first century the eucharist was generally celebrated in conjunction with an agape; indeed, in 1 Corinthians 11 it is clear that the Corinthians were stressing the banquet elements of their common meals so strongly that their eucharistic aspect had been forgotten.[218] Hence in Jude 12 the “love-feasts” are most naturally understood to be the combined agape-eucharists. During the second century the rites were separated, the eucharist being transferred to the morning, while the agape normally remained as an evening meal, although it could of course be held at any hour. But Hippolytus preserves remnants of the old association; as regards the eucharist the oil, cheese and olives of chapters 5-6, as regards the agape the title “Lord’s Supper” and details of the ceremonial. According to Hippolytus’s description the agapes are meals given by individuals in their own homes; the host provides the food and invites the guests, who in return are expected to pray for him. Each person breaks his own bread and “offers” his own cup; this is in accord with the rule in Berakhoth vi. 6 for the less solemn meals among the Jews: “If men sit for a meal, each shall pronounce the blessing for himself; but if they recline, one shall pronounce the blessing for them all”. This procedure, moreover, appears to throw light on the account in 1 Corinthians 11, where the church is blamed because “each taketh before other his own supper” (verse 21) and the remedy prescribed is “wait for one another” (verse 33); it is difficult to see how the Corinthian disorders could have arisen if there were a single officiant. In Hippolytus orderliness is procured by the presence of a cleric—preferably the bishop, although a deacon will suffice—who presides over the supper and begins it by blessing and distributing a loaf specially named; this ceremony is superadded to a ritual otherwise complete in itself, and appears to be a local Roman custom. 1-2. In the earliest Christianity “blessing” and “thanksgiving” were indistinguishable,[219] but to Hippolytus they are no longer always synonyms; perhaps the “blessing” was accomplished by signing with the cross, as in the Canons.