Claim. Jesus is one with God and bears God’s divine nature, but he is not God Himself. He is God’s “second self” — the substantial-object incarnation through union, analogous to body-as-second-self of mind.
Elaboration. Per dp-2-jesus-and-the-person-who-has-realized-the-purpose-of-creation §2.3: “The relationship between God and Jesus may be thought of as analogous to the relationship between the mind and body… the body may be understood to be the mind’s second self; but it is not the mind itself. By analogy, since Jesus is one with God and the incarnation of God, he may be understood to be God’s second self; but he is not God.”
DP rereads the canonical deity-of-Christ proof-texts. 9 (“he who has seen me has seen the Father”) affirms see-through union, not identity. 14 (Word made flesh) — Jesus is the incarnation of the Word, “a man in whom the Word comes alive,” not the Creator. 58 (“Before Abraham was, I am”) — Jesus is Abraham’s ancestor providentially as True Parent giving rebirth, not eternal-Godhead self-disclosure.
Four arguments seal the deflation: Jesus intercedes before God (“how could he intercede for us before Himself?”); Jesus calls God “Father”; Jesus is tempted by Satan; and the cry from the cross — “My God, my God, why hast thou forsaken me?” (46) — “We can conclude with finality that Jesus was not God Himself.”
The atomic engages Nicene homoousios and Chalcedonian hypostatic-union directly: DP rejects both as misreadings of a perfected-man-united-with-God reality.
See also. dp-jesus-value-equals-any-perfected-person-not-uniquely-divine