Sunday, May 5, 2024

Mina Fouad Tawfike and Emad Atef Ezzat Hanna on Doxologies Addressed to Jesus in 1 Clement

  

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)