Wow this pagan concept goes back far!!!
You failed to address the rebuttal to the claim of your book
that Christ became God in 300 a.d.
He is Lord of all the world, to whom God said at the foundation of the world, “Let us make man after our image, and after our likeness.” Barnabas (c. 70–130, E), 1.139.
Let us reverence the Lord Jesus Christ, whose blood was given for us. Clement of Rome (c. 96, W), 1.11.
God Himself was manifested in human form for the renewal of eternal life. Ignatius (c. 105, E), 1.58.
Continue in intimate union with Jesus Christ, our God. Ignatius (c. 105, E), 1.68.
I pray for your happiness forever in our God, Jesus Christ. Ignatius (c. 105, E), 1.96.
The Christians trace the beginning of their religion to Jesus the Messiah. He is called the Son of the Most High God. It is said that God came down from heaven. He assumed flesh and clothed Himself with it from a Hebrew virgin. And the Son of God lived in a daughter of man. Aristides (c. 125, E), 9.265.
Truly God Himself, who is Almighty, the Creator of all things, and invisible, has sent from heaven, and placed among men, the One who is the truth, and the holy and incomprehensible Word.… God did not, as one might have imagined, send to men any servant, angel, or ruler.… Rather, He sent the very Creator and Fashioner of all things—by whom He made the heavens.… As a king sends his son, who is also a king, so God sent Him. He sent Him as God. Letter to Diognetus (c. 125–200), 1.27.
Brethren, it is fitting that you should think of Jesus Christ as of God—as the Judge of the living and the dead. Second Clement (c. 150), 7.517.
We reasonably worship Him, having learned that He is the Son of the true God Himself, and holding Him in the second place. Justin Martyr (c. 160, E), 1.166.
The Word, … He is Divine. Justin Martyr (c. 160, E), 1.166.
The Father of the universe has a Son. And He, being the First-Begotten Word of God, is even God. Justin Martyr (c. 160, E), 1.184.
Next to God, we worship and love the Word who is from the unbeggoten and ineffable God. Justin Martyr (c. 160, E), 1.193.
For Christ is King, Priest, God, Lord, Angel, and Man. Justin Martyr (c. 160, E), 1.211.
[TRYPHO, A JEW:] You utter many blasphemies, in that you seek to persuade us that this crucified man was with Moses and Aaron, and spoke to them in the pillar of the cloud. Justin Martyr (c. 160, E), 1.213.
Moses … declares that He who appeared to Abraham under the oak in Mamre is God. He was sent with the two angels in His company to judge Sodom by another One, who remains ever in the supercelestial places, invisible to all men, holding personal contact with no one. We believe this other One to be the Maker and Father of all things.… Yet, there is said to be another God and Lord subject to the Maker of all things. And He is also called an Angel, because he announces to men whatsoever the Maker of all things—above whom there is no other God—wishes to announce to them. Justin Martyr (c. 160, E), 1.223.
He deserves to be worshipped as God and as Christ. Justin Martyr (c. 160, E), 1.229.
David predicted that He would be born from the womb before the sun and moon, according to the Father’s will. He made Him known, being Christ, as God, strong and to be worshipped. Justin Martyr (c. 160, E), 1.237.
The Son ministered to the will of the Father. Yet, nevertheless, He is God, in that He is the First-Begotten of all creatures. Justin Martyr (c. 160, E), 1.262.
If you had understood what has been written by the prophets, you would not have denied that He was God, Son of the Only, Unbegotten, Unutterable God. Justin Martyr (c. 160, E), 1.263.
“Rejoice, O you heavens, with him, and let all the angels of God worship Him” [Deut. 32:43]. Justin Martyr (c. 160, E), 1.264.
He is forever the first in power. For Christ, being the First-Born of every creature, became again the chief of another race regenerated by Himself through water, faith, and wood. Justin Martyr (c. 160, E), 1.268.
Then did the whole creation see clearly that for man’s sake the Judge was condemned, and the Invisible was seen, and the Illimitable was circumscribed, and the Impassible suffered, and the Immortal died, and the Celestial was laid in the grave. Melito (c. 170, E), 8.756.
God was put to death, the King of Israel slain! Melito (c. 170, E), 8.758.
There is the one God and the Logos proceeding from Him, the Son. We understand that the Son is inseparable from Him. Athenagoras (c. 175, E), 2.137.
God by His own Word and Wisdom made all things. Theophilus (c. 180, E), 2.91.
“Thy throne, O God, is forever and ever; the scepter of Your kingdom is a right scepter. You have loved righteousness and hated iniquity. Therefore, God, Your God, has anointed You.” For the Spirit designates by the name of God—both Him who is anointed as Son, and He who anoints, that is, the Father. And again, “God stood in the congregation of the gods; He judges among the gods.” Here he refers to the Father and the Son, and those who have received the adoption. Irenaeus (c. 180, E/W), 1.419.
For He fulfills the bountiful and comprehensive will of His Father, inasmuch as He is Himself the Savior of those who are saved, and the Lord of those who are under authority, and the God of all those things that have been formed, the Only-Begotten of the Father. Irenaeus (c. 180, E/W), 1.443.
I have shown from the Scriptures that none of the sons of Adam are, absolutely and as to everything, called God, or named Lord. But Jesus is Himself in His own right, beyond all men who ever lived, God, Lord, King Eternal, and the Incarnate Word.… He is the Holy Lord, the Wonderful, the Counselor, the Beautiful in appearance, and the Mighty God. Irenaeus (c. 180, E/W), 1.449.
Thus He indicates in clear terms that He is God, and that His advent was in Bethlehem.… God, then, was made man, and the Lord did Himself save us. Irenaeus (c. 180, E/W), 1.451.
He is God, for the name Emmanuel indicates this. Irenaeus (c. 180, E/W), 1.452.
Christ Himself, therefore, together with the Father, is the God of the living, who spoke to Moses, and who was also manifested to the fathers. Irenaeus (c. 180, E/W), 1.467.
Now the father of the human race is the Word of God. Irenaeus (c. 180, E/W), 1.505.
How can they be saved unless it was God who worked out their salvation upon earth? Or how shall man pass into God, unless God has first passed into man? Irenaeus (c. 180, E/W), 1.507.
It is plain that He was Himself the Word of God, who was made the son of man. He received from the Father the power of remission of sins. He was man, and He was God. This was so that since as man He suffered for us, so as God He might have compassion on us. Irenaeus (c. 180, E/W), 1.545.
He is God in the form of man, stainless, the minister of His Father’s will, the Word who is God, who is in the Father, who is at the Father’s right hand. And with the form of God, He is God. Clement of Alexandria (c. 195, E), 2.210.
There is a suggestion of the divinity of the Lord in [Isaac’s] not being slain. Jesus rose again after His burial, having suffered no harm—just like Isaac was released from being sacrificed. Clement of Alexandria (c. 195, E), 2.215.
O the great God! O the perfect child! The Son in the Father and the Father in the Son.… God the Word, who became man for our sakes. Clement of Alexandria (c. 195, E), 2.215.
The Father of all is alone perfect, for the Son is in Him and the Father is in the Son. Clement of Alexandria (c. 195, E), 2.222.
Our Instructor is the holy God Jesus, the Word. Clement of Alexandria (c. 195, E), 2.223.
Nothing, then, is hated by God, nor yet by the Word. For both are one—that is, God. For He has said, “In the beginning the Word was in God, and the Word was God.” Clement of Alexandria (c. 195, E), 2.225.
He who has the Almighty God, the Word, is in want of nothing. Clement of Alexandria (c. 195, E), 2.281.
Pointing to the First-Begotten Son, Peter writes, accurately comprehending the statement, “In the beginning God made the heaven and the earth.” And He is called Wisdom by all the prophets. This is He who is the Teacher of all created beings. Clement of Alexandria (c. 195, E), 2.493.
David W. Bercot, ed., “Christ, Divinity Of,” A Dictionary of Early Christian Beliefs: A Reference Guide to More than 700 Topics Discussed by the Early Church Fathers (Peabody, MA: Hendrickson Publishers, 1998), 93–95.
