Thursday, March 28, 2013


Recently I discovered a second witness other than Philostorgius below, to the fact that Flavian of Antioch was the first to invent the doxology: “...Glory be ( to ) the Father ( and to ) the Son ( and to ) the holy spirit...”

LATIN TEXT: “...Atque ut Theodorus Mopsuestenus scribit, illam psalmodiae speciem, quas antiphonas dicimus, illi ex Syrorum lingua in Graecam transtulerunt, et omnium prope soli admirandi hujus operis omnibus orbis christiani hominibus Auctores apparuerunt. Heterousiastae quidem certe, hoc est, Ariani, diversa Filium a Patre substantia esse dicentes, ita canere solebant : Gloria Patri ( per ) Filium ( in ) Spiritu sancto. Flavianus autem primus cecinisse fertur : Gloria Patri ( et ) Filo ( et ) Spiritui sancto...” - (Page 673, Book 5, Chapter 30, “THESAURI ORTHODOXAE FIDEI, Liber Quintus, Adversus Arianos, Eunomianos, Etc,” By Nicetas Choniatae, Column 1390, MPG.)

THEODORE OF MOPSUESTIA{*} (circa. 350-428 C.E.): “...That you may [know], as Theodore of Mopsuestia writes: “...that the beauty of Psalm singing, the antiphons as we call [them], those out of the Syrian tounge translated into Greek, and those of all, almost alone [are] to be admired, [by] all Christian men of the world, [at least] as it appears to the authors of [this] present work. The Heterousiastae, that is, the Arians, indeed, at all events, saying that the Son is of a different substance from the Father, [and] so they were accustomed to sing: “...Glory be ( to ) the Father ( through ) the Son ( in ) the Holy Spirit.” FLAVIAN, HOWEVER, WAS THE FIRST TO HAVE SUNG, IT IS SAID: “...GLORY BE ( TO ) THE FATHER ( AND TO ) THE SON ( AND TO ) THE HOLY SPIRIT...” - (Page 673, Book 5, Chapter 30, [Column 1390, MPG] “THE TREASURES OF THE ORTHODOX FAITH,” Fifth book, “Against the Arians, the Eunomians, Etc.” By Choniatae Nicetas, Translated by Matt13weedhacker 29/03/2013.)
[FOOTNOTE *]: Also known as: “Theodore of Antioch.”

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.» [3.14] Ὅτι, φησίν, εἰ καὶ διεφέροντο κατὰ τὰς δόξας τοῖς τὸ ὁμοούσιον πρεσβεύουσιν οἱ ἐξ Ἀρείου, ὅμως καὶ εὐχῶν καὶ ὕμνων καὶ βουλευμάτων καὶ τῶν ἄλλων σχεδὸν ἁπάντων πλὴν τῆς μυστικῆς ἐκοινώνουν θυσίας. ἐπιγενομένου δὲ τοῦ Ἀετίου καὶ τῆς ἐν τούτοις διαστάσεως ἄρξαντος, τὴν ὁμόδοξον συναγωγήν, πάντας δεσμοὺς καὶ φιλίας καὶ συνηθείας οἷς τοῖς ἑτεροδόξοις συνήπτοντο διαρρήξαντας, εἰς ἀντίπαλον τούτοις μάλιστα παρασκευάσαι καταστῆναι μοῖραν...” - (3.13, 14; Historia ecclesiastica (fragmenta ap. Photium) ΕΚ ΤΩΝ ΕΚΚΛΗΣΙΑΣΤΙΚΩΝ ΙΣΤΟΡΙΩΝ ΦΙΛΟΣΤΟΡΓΙΟΥ ΕΠΙΤΟΜΗ ΑΠΟ

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, 1875.)
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;

ἐπιπολάζω 1 ἐπιπολή
I. to come to the surface, float, Xen.
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.
1 fut. σω

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.
Commentary on the Rhetoric of Aristotle. Edward Meredith Cope. Cambridge. Cambridge University Press. 1877.