There are other mentions of agape feasts in Tertullian (early third century), who notably is a Latin speaker. Clement of Alexandria (late second/early third century) mentions agape feasts of luxurious character.
Augustine of Hippo (late 4th-early 5th century)
reports abuses of the feasts, which he describes as possible to do without abuse, but away from “the houses of prayer”:
*3. Of these three, then, chambering and wantonness are regarded as crimes so great, that any one stained with these sins is deemed unworthy not merely of holding office in the Church, but also of participation in the sacraments; and rightly so. But why restrict such censure to this form of sin alone? For rioting and drunkenness are so tolerated and allowed by public opinion, that even in services designed to honour the memory of the blessed martyrs, and this not only on the annual festivals (which itself must be regarded as deplorable by every one who looks with a spiritual eye upon these things), but every day, they are openly practised. Were this corrupt practice objectionable only because of its being disgraceful, and not on the ground of impiety, we might consider it as a scandal to be tolerated with such amount of forbearance as is within our power. And yet, even in that case, what are we to make of the fact that, when the same apostle * had given a long list of vices, among which he mentioned drunkenness, he concluded with the warning that we should not even eat bread with those who are guilty of such things? **But let us, if it must be so, bear with these things in the luxury and disorder of families, and of those convivial meetings which are held within the walls of private houses; and 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; but at least let this outrageous insult be kept far away from the tombs of the sainted dead, from the scenes of sacramental privilege, and from the houses of prayer. ***For who may venture to forbid in private life excesses which, when they are practised by crowds in holy places, are called an honouring of the martyrs?"
Agape feasts were finally curtailed at the Council of Laodicea (364), which prevented people from taking home the Blessed Sacrament for private use, and restricting the meals to churches. Citing
Wikipedia:
"Canons 27 and 28 of the Council of Laodicea (364) restricted the abuses of taking home part of the provisions and of holding the meals in churches.[19] The Third Council of Carthage (393) and the Second Council of Orléans (541)* reiterated the prohibition of 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)."
So it appears that while agape feasts were the first liturgical form of communion, over hundreds of years it was learned that Christians were abusing the feasts and turning them into raucous parties. Between the mid-4th century and late 6th, a series of councils reiterated the ban on taking home the Sacrament and feasting in churches, suggesting that it took a long time to change the practice.
While much of the evidence of agape feasts in early years was in the east, both Tertullian and Augustine were members of the Latin west. In combination with the images in the Roman catacombs, this suggests to me that agape feasts were the earliest form of the Eucharist in the west as well. Notably, the restrictions on celebrations in homes seems to coincide with the post-Edict of Milan era, when monumental churches became the norm in the west. As the church became more and more officially accepted, it also became more centralized. Liturgies became standardized. Latin became the official liturgical language in the west under Damasus I (366-384), and the Vulgate became the standard Biblical text for the next thousand or so years. It is in this standardization that it seems to me that the rites in masses became more formalized.*
