I don't really see a trend that addresses what is in the Bible.
I still think of the Lord Jesus Christ as being the Son of God. Just as we are Sons of God. We are also "gods" in Psalm 82. You might say that Christ is a human reflection of the Logos. The same messiah spirit existed before Abraham, before the creation of the world, and was working in the creation of the world.
And likewise, the Holy Spirit is actually the Spirit of God.
Except the Bible, rather explicitly, states that Jesus is the Logos made flesh. Jesus is the Logos Ensarkos, the Incarnate Word. Not a "human reflection of the Logos", but
is the Logos. And throughout the Pauline literature there is a high Christology that identifies Jesus with God. Take, for example, the Christological hymn of Philippians 2 which asserts that Christ though being "the form of God" became a human servant, not clinging to His equality with God.
"Who, being in the form of God, thought it not robbery to be equal with God:" (Philippians 2:6),
or in Greek, ὃς
ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ
εἶναι ἴσα θεῷ,
This high language continues in the literature of the ancient Fathers, for example, St. Ignatius writes (c. 107 AD),
"
For our God, Jesus Christ, was, according to the appointment of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. He was born and baptized, that by His passion He might purify the water." - Ignatius to the Ephesians, 18
"
And there was agitation felt as to whence this new spectacle came, so unlike to everything else. Hence every kind of magic was destroyed, and every bond of wickedness disappeared, ignorance was removed, and the old kingdom abolished, God Himself being manifested in human form for the renewal of eternal life. And now that took a beginning which had been prepared by God. Henceforth all things were in a state of tumult, because He mediated the abolition of death." - ibid, 19
Tatian the Syrian writing around 170,
"
We do not act as fools, O Greeks, nor utter idle tales, when we announce that God was born in the form of a man. I call on you who reproach us to compare your mythical accounts with our narrations." - Address to the Greeks, ch. 21
St. Clement of Alexandria, writing about 190,
"
Well, inasmuch as the Word was from the first, He was and is the divine source of all things; but inasmuch as He has now assumed the name Christ, consecrated of old, and worthy of power, he has been called by me the New Song. This Word, then, the Christ, the cause of both our being at first (for He was in God) and of our well-being, this very Word has now appeared as man, He alone being both, both God and man— the Author of all blessings to us; by whom we, being taught to live well, are sent on our way to life eternal. For, according to that inspired apostle of the Lord, 'the grace of God which brings salvation has appeared to all men, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for the blessed hope, and appearing of the glory of the great God and our Saviour Jesus Christ.'" - Exhortation to the Greeks, 1
The issue, ultimately, isn't whether or not Christians understood Christ to be divine--even God--from early on; as they very obviously did. What was the issue, ultimately, was what did it mean to say that Christ was God, that's where the controversies surrounding Sabellius, Praxeas, and Noetus in the 3rd century and Arius and Apollonius in the 4th. It's this which came to a head and which was then addressed at the Council of Nicea and which the council fathers put down in their symbol of faith, that He is "God of God", "begotten, not made", and "of one being with the Father".
That is to say, Christ was not a secondary God, a different God, than the Father, He was the same God as the Father. And at the same time Christ is not the Father, He is the Son of the Father.
That He is Son of the Father, not the Father, is against Sabellius, Praxeas, and Noetus who taught Modalistic Monarchanism (or Sabellianism after Sabellius); and that He, as Son, is God of God and the same God as the Father from the Father and with the Father is against Arius and the Arians who asserted Christ was "of a different substance" or heteroousios, that the Son or Logos was the divine demiurge created by the Father as the agency to make all worlds (borrowed almost in total from Platonic thought).
-CryptoLutheran