Jedi -
You reject the false teaching that Christ pre-existed before his birth?
That's right. Trinitarians are little more than glorified JWs.
Well, whatever will you do with verses like John 8:58 (Before Abraham was born, I am)
I don't see any pre-existence here. Do you?
I don't see Jesus mentioned in either of those two verse. Do you?
If youll also notice, Christ is called Wonderful counselor
How does this make him God?
So what? Moses was also called God (along with quite a number of other people, including the rulers of Israel.)
How does this make him God?
Prince of Peace (Isaiah 9:6)
How does this make him God?
the author of life (Acts3:15) and our only Sovereign (or Master) and Lord (Jude1:4).
None of these titles convey the idea that Jesus is God. What's your point?
Seems to me he really is God in the flesh (Colossians 2:9).
Nope.
Colossians 2:9 doesn't say that he's God in the flesh; it says that he possesses divine nature. Which is exactly what you'd expect of a resurrected man who received immortality.
Were not the ones twisting scripture and trying to cut words out and put words in
Well, history itself testifies to the fact that Trinitarians have been guilty of this for centuries.
(Like non-Trinitarians tried with Hebrews 1:8).
I'm perfectly happy with
Hebrews 1:8. I don't see any reason to change it (unlike one Trinitarian scholar, who attempted to rewrite it to suit himself.) The reference is actually borrowed from
Psalm 45 (a Messianic psalm), where a Jewish king (for whom the psalm was originally written) was called "God."
Thus, from the footnotes of the New English Translation:
O God. The king is clearly the addressee here, as in vv. 2-5 and 7-9. Rather than taking the statement at face value, many prefer to emend the text because the concept of deifying the earthly king is foreign to ancient Israelite thinking (cf. NEB your throne is like Gods throne, eternal). However, it is preferable to retain the text and take this statement as another instance of the royal hyperbole that permeates the royal psalms. Because the Davidic king is Gods vice-regent on earth, the psalmist addresses him as if he were God incarnate. God energizes the king for battle and accomplishes justice through him. A similar use of hyperbole appears in Isa 9:6, where the ideal Davidic king of the eschaton is given the title Mighty God (see the note on this phrase there).
Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique (see M. Lichtheim, Ancient Egyptian Literature, 2:67). Ps 45:6 and Isa. 9:6 probably envision a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the kings enemies oppose him on the battlefield, they are, as it were, fighting against God himself.
See also the footnotes in the New American Bible:
O god: the king, in courtly language, is called god, i.e., more than human, representing God to the people. Hebrews 1:8-9 applies Psalm 45:7-8 to Christ.
Looks pretty simple to me.
No you don't. You trust the Council of Nicaea.
Oh, I'm the one who trusts the Bible and worships the God of Israel.