Doxologies
The passage in 20.11c-12 contains a doxology addressed to
Jesus Christ “δια του κυριου ημων ‘Ιησου Χριστου, ω η
δοξα και η μεγαλωσυνη,” which is significant in a Jewish context where
doxologies are typically directed towards God, as commanded in Psalm 29:2, “Give
to the LORD the glory of his Name הָבוּ לַיהוָה כְּבוֹד שְׁמוֹ.” The use of
language such as “forever and ever σις
τους αιωνας των αιωνων” highlights the eternal nature of God.
Therefore, directing a doxology to Jesus Christ implies that he is considered a
part of the divine identity of the one God, indicating a high Christological
view.
A second doxology appears in First Clement, which echoes
the assertion that Jesus is part of the divine identity of the one God: “God
through Jesus Christ our Lord, to whom be the glory forever and ever. Amen”
(50.7). This doxology calls Jesus the Lord and attributes to him the glory that
is traditionally reserved for the true God for all eternity. This implies that
Jesus is not only a revealer of God for all eternity. This implies that Jesus is
not only a revealer of God, but also a mediator of God’s presence and activity
in the world. By including Jesus in these doxologies, First Clement reiterates the
assertion that Jesus is part of the divine identity of the one God, who alone deserves
our praise and devotion. (Mina Fouad Tawfike and Emad Atef Ezzat Hanna, Trinitarian
Perspectives in the Apostolic Fathers: An Investigation [Eugene, Oreg.: Resource
Publications, 2023], 35-36)
