If I was to suggest that John 17:5 had its roots in primitive Christology I am sure many would dismiss it without consideration. However, I think we should give it a go. John 17:5 (ESV) states:
And now, Father, glorify me in your own presence with the glory that I had with you before the world existed.We see a number of unique features here. Firstly, Jesus is clearly an exalted character. Secondly, Jesus shared in the glory of God. Thirdly, Jesus shared in the Father's glory in the realm of his human pre-existence.
I am going to go out on a limb and assert that these three features of an exalted Jesus who shared glory with God in a state of pre-existence is found within the Gospel of Mark. In fact, in a single few verse pericope of Mark 12:35-37 (ESV) which reads:
35 And as Jesus taught in the temple, he said, “How can the scribes say that the Christ is the son of David? 36 David himself, in the Holy Spirit, declared,
“ ‘The Lord said to my Lord, Sit at my right hand, until I put your enemies under your feet.’
37 David himself calls him Lord. So how is he his son?” And the great throng heard him gladly.
So, just to set the scene here. Jesus is at the temple and we receive an exert of the sermon (or even a provocative opening?). Here, we find an open challenge to the Messianic expectations of the scribes. Namely, you say that the Messiah is the son of David? Jesus is setting out to demonstrate that the Messiah is to be so much more, so he moves to the scripture. He cites David under the influence of the Holy Spirit declaring: "YHWH said to my Adoni, Sit at my right hand until I put your enemies under your feet."
That's all good, but Jesus goes to identify the Messiah with the lord of the text. David himself calls the Messiah lord. So, to the three points from before. Firstly, the Messiah is identified as an exalted figure - he is even recognised as lord by David. Secondly, Adonai is in the glory and presence of YHWH during this discourse and was to be at His right hand. Thirdly, this all took place in a context of pre-existence.
Evidently, we find a very high Christology in these few verses of Mark. Just like the obviously high Christology of John 17:5, we find this short pericople espousing the same features in terms that appear to be just as strong - if not stronger.