A CHANGE IN DOCTRINE THROUGH CHANGE OF DOXOLOGY
GREEK
TEXT: “...Ὅτι [3.13] φησὶ τὸν Ἀντιοχείας
Φλαβιανόν, πλῆθος μοναχῶν
συναγείραντα, πρῶτον
ἀναβοῆσαι· «δόξα πατρὶ καὶ υἱῷ καὶ
ἁγίῳ πνεύματι». τῶν γὰρ πρὸ αὐτοῦ
τοὺς μὲν «δόξα πατρὶ δι'
υἱοῦ ἐν ἁγίῳ
πνεύματι» λέγειν, καὶ ταύτην μᾶλλον
τὴν ἐκφώνησιν ἐπιπολάζειν·
τοὺς δὲ «δόξα πατρὶ καὶ υἱῷ
ἐν ἁγίῳ πνεύματι.»...” - (3.13, 14;
Historia ecclesiastica (fragmenta ap. Photium) ΕΚ ΤΩΝ
ΕΚΚΛΗΣΙΑΣΤΙΚΩΝ ΙΣΤΟΡΙΩΝ ΦΙΛΟΣΤΟΡΓΙΟΥ
ΕΠΙΤΟΜΗ ΑΠΟ
ΦΩΝΗΣ
ΦΩΤΙΟΥ ΠΑΤΡΙΑΡΧΟΥ.)
PHILOSTORGIUS
(circa. 368-439 C.E.): “...He says that Flavian of Antioch ---
( WAS [Gk., ( πρῶτον )] THE FIRST ) --- who collected together a large band of monks,
and uttered aloud the doxology: “Glory be ( to ) the Father, and (
to ) the Son, and to the Holy Ghost.”{58} For among those
who had gone before him, some had been accustomed to say: “Glory
be ( to
) the Father ( through
) the Son ( in
) the Holy Ghost,” and that this latter form of doxology was
[Gk., ( ἐπιπολάζειν )] the
one more customarily received. He says that others
again used a different form, saying: “Glory be ( to ) the Father, (
in ) the Son, and ( in ) the Holy Ghost...” - (Book 3, Chapter 13,
EPITOME OF THE ECCLESIASTICAL HISTORY OF PHILOSTORGIUS, COMPILED BY
PHOTIUS, PATRIARCH OF CONSTANTINOPLE. TRANSLATED
BY EDWARD WALFORD, M. A. LATE SCHOLAR OF BALLIOL
COLLEGE, OXFORD. London: Henry G. Bohn, York Street, Covent Garden.
MDCCCLV.)
[FOOTNOTE 58]: p. 454 n. 2 Compare Theodoret, Eccl. Hist. b. ii. ch. 24.
[FOOTNOTE 58]: p. 454 n. 2 Compare Theodoret, Eccl. Hist. b. ii. ch. 24.
PHILOSTORGIUS
(circa. 368-439 C.E.): “... He says that Flavian of Antioch,
having gathered together a crowd of monks, --- ( WAS [Gk.,
( πρῶτον )] THE FIRST ) --- TO CRY: “Glory be ( to )
the Father and ( to ) the Son and ( to ) the Holy Spirit!” For some
of those before him had said: “Glory be ( to ) the Father ( through
) the Son ( in ) the Holy Spirit,” this [Gk., ( ἐπιπολάζειν
)] being the more popular acclamation, while others had said: “Glory
be ( to ) the Father and ( to ) the Son ( in ) the Holy
Spirit{50}...” - (Book 3, Chapter 13, WRITINGS OF THE
GRECO-ROMAN WORLD, “Philostorgius: Church History,” Translated
with an Introduction and Notes by Philip R. Amidon, S.J. 2007.)
[FOOTNOTE
50]: On different forms of the doxology heard in Antioch at the
time, see Theodoret, Hist. Eccl. 2.24.3; Sozomen 3.20.8. Bishop
Leontius used to suffer from convenient fits of coughing during the
doxology, and the lay ascetics Flavian and Diodore, Nicene partisans
who opposed the patronage of Aetius, taught the people the enormously
popular antiphonal singing of Psalma, to which, one may guess, the
doxology was attatched (see Theodoret, Hist. Eccl. 2.24.7-11).
ἐπιπολάζειν
=
| ἐπιπολάζειν | verb pres inf act attic epic contr |
to
be uppermost, to be prevalant,
prevailing, promenent, common,
conspicuous, popular, most-fashionable +
( upper or most ) etc. as
opposed to deep down, or buried, out
of sight;
2.
to be uppermost, to be prevalent, id=Xen.
3.
to be forward; c. dat. pers. to behave insolently to, Luc.
II.
to be engaged upon a thing, c. dat., id=Luc.
"...[ἐπιπολῆς]
is the genitive of a substantive ἐπιπολή ‘a surface’,
only used by later and non-Attic writers; ‘veteribus
illis...ἐπιπολῆς adverbii vicem fuit, Herod. I 187, Arist.
Plut. 1207, Eccles. 1108, Thucyd. VI 96, et compluries Xenophon.
Neque eius substantivi alius tum casus in usu fuit’. Lobeck ad
Phryn. p. 126—7. It
is an adverb of place or position, after the analogy of
Ἀθηνῶν ‘at Athens’, λαιας χειρός (Aesch. P. V.
720) ‘on the left hand’, &c.; see Matth. Gr. Gr. § 377:
(this seems to be omitted in Jelf's Grammar, though there are
articles on the ‘genitive of position’; §§ 524—528, which
however is illustrated only by the genitive of relative position, not
that which expresses place itself. The genitive, it is to be
presumed, is in both cases partitive, denoting a point in space;) it
is also after the analogy of the local adverbs, οὗ, ὅπου,
ὁμοῦ, οὐδαμοῦ, ποῦ and πού, ἀγχου, τηλοῦ,
πανταχοῦ. ἐπιπολή itself not being in use, the
substantive ‘surface, superficies’ is formed by the addition of
the definite article, as Plat. Phileb. 46 D, (ὁπόταν)
τὸ...ἐπιπολῆς μόνον διαχέῃ. Ar. περὶ
ἐνυπνίων 2. 8, τὸ ἐπιπολῆς τοῦ ἐνοπτροῦ,
‘the surface of the mirror’. Its
derivatives ἐπιπολαῖος and ἐπιπολάζειν (to be
on the surface), have three different senses all arising from the
properties attributable to things on the surface; either (1)
‘popular’,
‘prevalent’, ‘fashionable’, ‘current’, like things that
come to the top, come uppermost, and so ‘prevail’ over the rest,
as δόξαι μάλιστα ἐπιπολάζουσαι,
Arist. Eth. N. I 2, 1096 a 30, ἐπιπολάζοντος τοῦ
γελοίου, ib. IV. 14, 1128 a 13, Hist. Anim. IV 1. 26, τὸ
μάλιστα ἐπιπόλαζον ‘the
most abundant kind’, VI 37. 2, de Gen. Anim. I 20.
11, οὐ μὴν ἐπιπολάζουσί γε αἱ καθάρσεις
ὥσπερ ἀνθρώποις: or
(2)
(if indeed there be any difference between this and the preceding)
‘conspicuous’,
‘prominent’, compared with such as are deep down, or buried, out
of sight; Rhet. bis, Hist. Anim. quoted above on
ἐπιπολῆς: and (3)
‘superficial’, opposed to βαθύς; either literally, de
Insomn. (περὶ ἐνυπνίων) 2. 12, οὐχ ὁμοίως
εἰσδύεται ἡ κηλὶς ἀλλ᾽ ἐπιπολαιότερον,
or metaph., as Rhet. III 11. 10, ἀληθὲς καὶ μὴ
ἐπιπόλαιον. II 23. 30, above referred to. III 10. 4, τὰ
ἐπιπόλαια τῶν ἐνθυμημάτων, followed by the
explanation, ἐπιπόλαια γὰρ λέγομεν τὰ παντὶ
δῆλα, καὶ α<*> μηδὲν δεῖ ζητῆσαι,
is doubtful; for an enthymeme may be too easy to follow and therefore
unacceptable, either because it is intellectually ‘superficial’
(this I think is the more probable meaning, because more applicable
to an intellectual process) or
because it is ‘prominent and conspicuous’, saute
aux yeux, and therefore is δῆλον πᾶσιν, Top. A 1, 100 b
27. Similarly in Pol. III 3, 1276 a 19, ἡ μὲν οὖν
ἐπιπολαιοτάτη τῆς ἀπορίας ζήτησις
(the
most obvious and apparent, the clearest and plainest)
περὶ τὸν τόπον καὶ τοὺς ἀνθρώπους
ἐστίν, and again, ib. c. 12, 1282 b 30, ἢ τοῦτο
ἐπιπόλαιον τὸ ψεῦδος; (evident on the surface).
In these
two last instances the literal sense of the word is uppermost.
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