<P> Augustine of Hippo also objected to the continuance in his native North Africa of the custom of such meals, in which some indulged to the point of drunkenness, and he distinguished them from proper celebration of the Eucharist: "Let us take the body of Christ in communion with those with whom we are forbidden to eat even the bread which sustains our bodies ." He reports that even before the time of his stay in Milan, the custom had already been forbidden there . Canons 27 and 28 of the Council of Laodicea (364) restricted the abuses . </P> <P> The Didache gives in chapter 9 prayers for use in celebrating what it calls the Eucharist, involving a cup and broken bread, and in chapter 10 another prayer for use "after you are filled". Scholars disagree on whether these texts concern a Eucharist in the proper sense . </P> <P> Between 150 and 155 AD, Justin Martyr describes the liturgy of his day in chapters 65 and 66 of his First Apology . The liturgy describes thanksgivings before the Anaphora . The consecration of the Eucharistic species is done with the words of 1 Cor. 11: "For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, "This do ye in remembrance of Me, this is My body;" and that, after the same manner, having taken the cup and given thanks, He said, "This is My blood;" and gave it to them alone . "</P> <P> No full liturgies are known before the 3rd century . The earliest extant texts of an anaphora (the central part of the Eucharistic liturgy, known also as the Eucharistic Prayer) include the Anaphora of Addai and Mari, the Anaphora of the Apostolic Tradition and the Egyptian form of the Liturgy of Saint Basil . The earliest text that is similar to the Roman Canon is that quoted in De Sacramentis of Ambrose (see History of the Roman Canon). </P>

Who wrote a description of the early church’s celebration of the sunday eucharist around ad 150