1 Clement 65:2 reads as follows:
The
grace of our Lord Jesus Christ be with you, and with all everywhere that are
the called of God through Him, by whom be to Him glory, honor, power, majesty,
and eternal dominion, from everlasting to everlasting. Amen.
Commenting
on this passage, one commentator on patristic Christology wrote:
In these passages the “glory, dominion,” etc.,
are expressly ascribed to God, either absolutely and without reference to
Christ, as in the first and second instances, or through Jesus Christ, as in the last two. In one of the remaining
instances we have simply, “Chosen by God, through Jesus Christ our Lord, to
whom be glory forever and ever”; and in the other a similar construction. If
the ascription here is to be referred to the nearer, and not, as is possible,
to the remoter antecedent by a negligence of syntax of which there are known
examples in the New Testament and in the writings of Christian antiquity, there
is no difficulty in reconciling it with the supremacy of the Father, so
strongly asserted, or necessarily implied, in the current language of the
Epistle. The Scriptures ascribe glory and dominion to Christ, but a derived
glory and dominion. God having “made
him both Lord and Christ,” and “given
him a name above every name.” With this the language of the Epistle is
throughout consistent. (Alvan Lamson, The
Church of the First Three Centuries: or, Notices of the Lives and Opinions of
the Early Fathers, With Special Reference to the Doctrine of the Trinity;
Illustrating Its Late origin and Gradual Formation, p. 8)
