Bernard does NOT teach the Son is someone other than God nor that He became God
Consider these statements by Bernard and others
From David Bernard, the Oneness of the Godhead, chapter 5 "The Son of God"
He has two natures.
"From the Bible we see that Jesus Christ had two distinct natures in a way that no other human being has ever had"
"Son of God may refer solely to the human nature or it may refer to God manifested in flesh - that is, deity in the human nature."
"Man could not see the invisible God, so God made an exact likeness of Himself in flesh, impressed His very nature in flesh, came Himself in flesh, so that man could see and know Him."
"As stated above, "Son" does not always refer to the humanity alone but to the deity and humanity together as they exist in the one person of Christ"
"What is the significance of the title "Son of God"? It emphasizes the divine nature of Jesus"
"When Peter confessed that Jesus was "the Christ, the Son of the living God," he recognized the Messianic role and deity of Jesus (
Matthew 16:16). The Jews understood what Jesus meant when He called Himself the Son of God and when He called God His Father, for they tried to kill Him for claiming to be God (
John 5:18; 10:33). In short, the title "Son of God" recognizes the humanity while calling attention to the deity of Jesus. It means God has manifested Himself in flesh."
"These verses describe the eternal Spirit that was in the Son - the deity that was later incarnated as the Son - as the Creator."
Talmadge French "The Oneness"
Page 2 "Jesus, the Son, was 'the Great God' come as man. He did not reveal a tri-personal, shared Godhead or use the new words "Trinity" or "Persons". As perfect man Jesus was the visible, exact expression of God's person-- the supreme reaffirmation of the Oneness of God.
page 3 "The Manifestation of God as Father,Son and Spirit
God is the self-existent, indivisible One (here he quotes hebrew text, as Qal derivative, "The absolute One"). He has manifested Himself simultaneously, not successively, as Father in the Old Testament, Son in the New Testament (as both God and man) and Spirit in the indwelling of believers. The One God is revealed as Creator, Redeemer, and Regenerater. One and the same God is manifest, revealed, or made known, in Creation, in Incarnation, and in Pentecost.
Page 4 "Jesus was God in the form of man, possessing all the attributes of the One God (
Gen 1:1; 1cor 8:6;
Gen 1:
27;
Jn 1:4; 3:15; Is 43:25;
Mk 2:5-7)
Ross Drysdale
http://mikeblume.com/drysd8a.htm
The Father has omnipresence, the Son does also (
John 3:13).
The Father has life in Himself, the Son does also (
John 5:26).
The Father knows all things, the Son does also (
John 21:17).
The Father has all power, the Son does also (
Matthew 28:18).
The Father has divine nature, the Son does also (
Titus 2:13).
Every aspect of His deity is the result of the incarnation of the Father in his flesh
From "UPCI Positional Papers"
http://www.evidentialfaith.com/paper...20-%20UPCI.pdf
“Manifest in the flesh” means much more than “inhabiting flesh.” The use of the word
“bodily” in
Colossians 2:9 eliminates the idea of God merely dwelling in a fleshly container.
Rather, all the fullness dwelt “in him” and “in him ... bodily.”
“In him” is a reference to Christ in all the scriptural significance of the title and person. For this reason we should avoid terminology that does not fit scriptural usage or reflect the full meaning.
For example, it is erroneous to say that God dwells in flesh like water in a glass. The glass is merely a container, but when God came in flesh, deity and humanity were joined together in the one person of Jesus Christ.
Christ was the Word become flesh (
John 1:14). He was “conceived” by a virgin (
Luke 1:31; 2:21),gestated in her womb (
Luke 2:5-6), and born of her (
Luke 1:35; 2:7;
Matthew 1:16-25).
Talmadge French
"The very essence of Oneness Pentecostal theology and experience is, in fact, "God in Christ," or God as man. To know Christ is to know God." ~Talmadge French. M.A. (Our God Is One, pg. 183)
Jason Dulle
The Bible is clear that Jesus, the Son of God, prayed to the Father. By portraying the Son as praying to the Father the Bible is making a distinction between the Father and Son The Bible makes a distinction between the Father and Son hundreds of times, so this should be no surprise. We cannot and should not deny these distinctions. To recognize and affirm them in not an affirmation of Trinitarianism, for both Trinitarians and Oneness believers alike confess these distinctions, but understand their nature and origin differently. ~Jason Dulle
Robert Sabin
Robert Sabin...
That is God's envisaging of what He Himself would be. God made the world, but He did not make it without a thought in His mind that someday He would come into the world, take up humanity, be born of a woman, be made of a woman and be made under the law. God determined that.
The God that made Adam was born, underwent generation and came into this world becoming a part of the creation. The uncreated one became a creature so that we created ones, could become eternal. Jesus came forth from the tomb alive! The angel said, Why seek ye the living among the dead? He is not here, but is risen
Luke 24:5. The Lord said, "I am alive forevermore" (
Revelation 1:18).
http://www.whoisjesus.com/creator.html
He is simply God, the God of the Bible, who manifest himself to creation as a man.
God is a person, an individual, an identity, a unique being. Scripture does not support the statement that within God's being are three persons. God is one individual, one person who was imaged forth on earth as Jesus Christ.
Hebrews 1:3 speaks of God and man, a visible image of an invisible God. It does not put forth the idea of a plurality of persons in the Godhead, nor does any other scripture.
http://www.whoisjesus.com/manJesus.html
So that God could have blood, so that God could have a brow, so that God could have a tongue that would thirst, so that God could become identified with human sorrow, so that God could come into the arena, so that God could take part in the salvation of mankind, God became flesh.
There is a reason why we know that God will not tire of this world. God became part of this world. God became part of this creation.
God came forth from a virgin. He joined the human race. It was not just temporary. It was not in some way that He could someday cast aside the robes of humanity. No, our Lord lived here. He became fused to humanity. God became a man, and He will be a man forevermore.
http://www.whoisjesus.com/deputy.html
Oneness view of God:
Some of the passages that speak of Jesus as the Creator
also refer to Him as the Son. (See
Colossians 1:13;
Hebrews 1:8.) Consequently, trinitarians maintain that an
eternal Son co-created the world alongside a distinct person
called the Father. But these passages can be understood
as simply stating that the One who later became
the Son created the world. For example, when we say,
“President Lincoln was born in Kentucky,” we do not
mean that he was president at that time.
Daniel Segraves
http://danielsegraves.blogspot.com/2...1_archive.html
Since, according to the grammar of
Matthew 28:19, there is but one name of the Father, and of the Son, and of the Holy Spirit, that means there is but one person – one God – who is the Father, and the Son, and the Holy Spirit. The God that we know as the Son is the same God that we know as the Father and the same God that we know as the Holy Spirit. Sharp’s rule does not require a fragmentation of God into three radically distinct persons.
The Son is and will always be subject to God the Father.
http://danielsegraves.blogspot.com/2...1_archive.html
Human nature is, by definition, ontologically subordinate to God. Christ is one integrated person who is both divine and human. In order for His humanity to be meaningful, it was necessary for Christ to voluntarily limit Himself within the parameters of that which is essentially human. All references to the subjection of Christ to God, whether past, present, or future, depend upon Christ’s solidarity with the human race.
The use of “Christ” emphasizes the Incarnation. In verse 28 Christ is referred to as the “Son.” The identification of the Son as “Lord” calls attention to His deity as Yahweh. To identify the Son as Christ emphasizes His humanity and the fact that He is the anointed One. Paul’s primary Christological focus in I Corinthians is on the Son as Messiah. Except for four references (
I Corinthians 5:5; 6:11; 11:23; 12:3), Paul identifies the Son as Christ. In I Corinthians the Son is identified as “Christ” forty-four times, as “Lord Jesus Christ” ten times, as “Jesus Christ” four times, as “Christ Jesus” four times, as “Jesus Christ our Lord” three times, and as “Christ Jesus our Lord” once.
Daniel Segraves “Reading Between the Lines” pg 24
Jesus is Yahweh
The final example of intertextuality relating to
Genesis 1:1 underscores this idea. In
Hebrews 1:10, we find these words: “And: You LORD, in the beginning laid the foundation of the earth, and the heavens are the work of Your hands.” As we examine the context, the first thing we notice about this Scripture is that these words are spoken to the Son, our Lord Jesus Christ.
Hebrews 1:8-9 read, “But to the Son He says: ‘Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of Your kingdom. You have loved righteousness and hated lawlessness; therefore God, Your God, has anointed You with the oil of gladness more than Your companions.’”
Hebrews 1:10 begins with the word “and,” connecting the words to follow with the previous words, continuing with that which was spoken to the Son.
Hebrews 1:8, which identifies the Son as God by means of a quote from
Psalm 45:6, indicates the deity of Jesus;
Hebrews 1:9, which identifies the Son as the Messiah by virtue of His anointing, indicates the humanity of Jesus. It is only in His humanity that Jesus has “companions,” or peers. But then, in
Hebrews 1:10, the Son is identified as Yahweh, the covenant name by which God revealed Himself to Moses in
Exodus 6:3.
Since it is Yahweh who is addressed in
Psalm 102, as indicated in verse 1, the Septuagint translates verse 25 as, “In the beginning thou, O Lord, didst lay the foundation of the earth; and the heavens are the works of thine hands.” Thus, the writer of Hebrews identifies the Son as Yahweh, the Creator. By its connection with
Psalm 102, and by the connection of
Psalm 102 with
Genesis 1:1, the Book of Hebrews, like the Gospel of John and the letter of I John, informs us that the singular God who created the heavens and the earth is none other than Jesus Christ. He is the Word, the Word of Life, the very life of the Father, manifested in genuine, authentic human existence.
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