Finis Dake’s Teaching on Men as Miniature Gods

Introduction: The Dangerous Doctrine of Human Divinity

Finis Jennings Dake (1902-1987) was a Pentecostal minister and author whose most famous work, the Dake Annotated Reference Bible, has influenced millions of Christians worldwide. While Dake made some contributions to biblical study through his extensive note-taking and cross-referencing system, his theology contained several serious errors that have led many astray. Among the most troubling of these errors is his teaching that human beings are essentially “miniature gods” – beings who possess the same essence and nature as God Himself, only in a limited, finite form.

This teaching, which appears throughout Dake’s writings but is especially prominent in his massive work “God’s Plan for Man” (GPFM) and his study Bible notes, represents a fundamental misunderstanding of both the nature of God and the nature of humanity. It blurs the Creator-creature distinction that is foundational to biblical Christianity and opens the door to numerous theological errors and practical heresies.

In this comprehensive analysis, we will examine Dake’s actual teachings from his own writings, demonstrate how he redefined traditional Christian terminology to support his views, and show why this doctrine is both biblically indefensible and spiritually dangerous. We will draw extensively from Dake’s own words to ensure accuracy and avoid misrepresentation, while providing theological critique based on orthodox Christian doctrine as it has been understood throughout church history.

Part I: Dake’s Tritheistic Foundation

The Three Separate Gods Doctrine

To understand Dake’s teaching about men being miniature gods, we must first examine his radical redefinition of the Trinity. Unlike orthodox Christianity, which teaches that God is one Being in three Persons, Dake taught that the Father, Son, and Holy Spirit are three completely separate beings who happen to work together in unity.

In his definition of terms used in God’s Plan for Man, Dake makes several revealing statements:

“GOD. This word simply means deity or divinity and is a general term used of false gods as well as of the true. How many persons there are in the true deity cannot be determined by the word itself. Plain Scriptures on the subject must settle this question.”

Notice how Dake immediately begins to separate the concept of “God” from any inherent unity. He continues:

“GODHEAD. This term simply means that which is divine. It is used of Jesus in Col. 2:9, as having all the qualities of divinity in His manifestation of God to men. It is also used of all three persons in the deity in Rom. 1:20.”

Most tellingly, when defining “ONE,” Dake writes:

“ONE. The Hebrew word for one in such Scriptures as ‘one Lord’ (Deut. 6:4-6) and ‘one God’ (Mal. 2:10) is echad, to unify, collect, be united in one, one.”

But then Dake makes a crucial interpretive move that reveals his tritheism:

“Dake’s Definition of ‘One’ continues onto the next page. ‘One’ does not mean one in number when talking about God, but ‘One’ in unity (Just like 3 different humans working together to accomplish a task. There is no shared ‘substance’ or ‘essence’ but three completely separate gods.”

This redefinition of fundamental theological terms allows Dake to maintain the appearance of orthodoxy while teaching something radically different. When he speaks of the “Trinity,” he doesn’t mean what Christians have meant by that term for nearly two thousand years. He means three separate divine beings who cooperate perfectly – more like a divine committee than the one God in three Persons of orthodox Christianity.

Each Member of the “Trinity” Has a Separate Body

According to Dake’s teaching, not only are the three members of what he calls the Trinity separate beings, but each has His own distinct physical body. From God’s Plan for Man, page 51:

“INCARNATION means a person assuming a body which he takes as his very own, dwelling inside that body and never existing in any other place outside the body while he has taken to dwell in (Ps. 40:6-10; Heb. 10:5-10).”

Dake further elaborates:

“FATHER AND SON. A father is one who has begotten or brought into existence a child. A son is the one who is begotten by a father. It requires two separate beings for there to be a father and a son… They could in no sense be one person. Any two persons can be one in unity, as any two persons can be.”

This teaching that each member of the Trinity has a separate body that exists in a specific location at a specific time fundamentally contradicts the biblical teaching of God’s omnipresence and spirituality. Jesus Himself declared, “God is spirit” (John 4:24), not “God has a spirit in a body.”

Part II: Man Created as Miniature Gods

The Divine Nature of Man in Dake’s Teaching

Building on his tritheistic foundation, Dake teaches that human beings were created as miniature versions of these three separate gods. According to Dake, humans possess the same essential nature and attributes as God, only in a limited, finite form. This teaching appears throughout God’s Plan for Man, particularly on pages 372-373 and 385.

From GPFM page 385, Dake writes about the creation of man:

“They were created miniatures of God in attributes and powers and could exercise their powers and attributes like God, but only in a limited and finite way. He had to learn by experience and receive the free exercise of their faculties as to right and wrong, walk in the ways of God and be content with their own creative limitations in strict obedience and submission.”

This is a staggering claim. Dake is asserting that humans are essentially the same type of being as God – we have the same attributes and powers, just in a smaller package. This teaching fundamentally erases the Creator-creature distinction that is foundational to biblical theology.

The Body, Soul, and Spirit Doctrine

Central to Dake’s teaching about man’s divine nature is his doctrine that both God and humans are composed of body, soul, and spirit as three separate, distinct parts. From GPFM page 51:

“TRINITY. This means the union of three persons, the Father, the Son, and the Holy Spirit in one (united) Godhead or God in the sense of divine persons or personalities to be one in unity and eternal substance, but three separate and distinct persons as to individuality (1 John 5:7-8; 2 Cor. 13:14; Matt. 3:16-17; 28:19; John 14:16-17; 26).”

He continues:

“BODY, SOUL, AND SPIRIT. God the Father, God the Son, God the Holy Spirit, all angels, all men, and every separate person in the universe has a personal body, soul, and spirit, which are separate and distinct from all others…”

According to Dake, this tri-part nature is what makes humans like God. We are miniature versions of the divine beings because we share this same basic structure. From GPFM page 372:

“With this in mind one can see that the soul and spirit faculties that were born in Jesus Christ by a divine Father and a human mother were exactly the same as in any other being like God; so when Christ acted and used any one attribute or power as a man it was like the exercise of God in the same aspects, only His faculties were perfectly untainted with the fall and its effects.”

The “Exercise of Faculties” Doctrine

One of the most revealing aspects of Dake’s teaching is his concept that both God and humans operate through the “exercise of faculties.” According to this teaching, what makes someone godlike is not their essence or nature, but their ability to exercise certain faculties or powers. From GPFM page 372:

“We may express it this way: man in his unfallen state acted exactly like God in the exercise of his faculties, only his attributes and powers were limited. He was capable of the same powers and acts only on a finite scale. What is finite in man is infinite in God. Holy men when he is energized and used upon and endued with supernatural powers can exercise his natural attributes and faculties in a supernatural degree or measure, depending upon what extent he is yielded to and energized by the Spirit of God.”

This teaching reduces the distinction between God and man to a mere matter of degree rather than kind. In Dake’s system, the difference between God and humans is quantitative (God has more power) rather than qualitative (God is fundamentally different in His very being).

The Implications of Being “Miniature Gods”

The implications of Dake’s teaching are profound and disturbing. If humans are truly miniature gods with the same essential nature as God, then:

1. The incarnation becomes meaningless – If humans already possess divine nature, why did Christ need to take on human nature?
2. Sin becomes a minor problem – If we are essentially divine, sin is merely a malfunction rather than rebellion against our Creator.
3. Salvation is reduced to restoration of power – Rather than reconciliation with God, salvation becomes merely the restoration of our divine faculties.
4. Worship becomes problematic – Why should miniature gods worship other gods who are essentially the same type of being, only bigger?
5. The Creator-creature distinction is erased – There is no fundamental difference between God and humanity.

Part III: Dake’s Misuse of Scripture

The Psalm 82:6 Controversy

One of the key passages Dake uses to support his teaching that humans are gods is Psalm 82:6, which states, “I said, ‘You are gods, And all of you are sons of the Most High.'” Dake interprets this passage, along with Jesus’s reference to it in John 10:34-35, as proof that humans possess divine nature.

From Dake’s Bible notes on Psalm 82:

“Unity of God (v.4)… The unity of oneness of Jehovah and God—Jehovah our Elohim is not united Jehovah. The trinity of God. There are more than one person in Elohim or the supreme God as individuals, but they are one in purpose and concord in unity, thus expressing the truth of 3 separate and distinct persons, utterly of the same powers and attributes of divinity—the Trinity, P. 280 of N.T.”

However, Dake’s interpretation of this passage completely ignores its context and the way Jesus used it. In context, Psalm 82 is a judgment oracle against unjust judges who are called “gods” (elohim) sarcastically because they held positions of authority as God’s representatives. The very next verse (Psalm 82:7) declares, “Nevertheless you will die like men and fall like any one of the princes,” clearly indicating these “gods” are merely mortal humans who have failed in their responsibilities.

When Jesus quotes this passage in John 10:34-35, He is making an argument from the lesser to the greater. If Scripture can call mere human judges “gods” in a limited, representative sense, how much more appropriate is it for Jesus, who is truly divine, to call Himself the Son of God? Jesus is not teaching that humans are divine; He is defending His own unique divinity.

The Image of God Misunderstood

Another key biblical concept that Dake misinterprets is the teaching that humans are made “in the image of God” (Genesis 1:26-27). Orthodox Christianity has always understood this to mean that humans reflect certain communicable attributes of God (such as rationality, morality, creativity, and relationality) while remaining fundamentally different from God in our being.

Dake, however, interprets the image of God to mean that humans are the same type of being as God. From GPFM page 385:

“They were created miniatures of God in attributes and powers and could exercise their powers and attributes like God, but only in a limited and finite way.”

This interpretation contradicts the clear biblical teaching about the uniqueness and transcendence of God. Scripture repeatedly emphasizes that God is fundamentally different from His creation:

• “To whom then will you liken God? Or what likeness will you compare with Him?” (Isaiah 40:18)
• “‘For My thoughts are not your thoughts, nor are your ways My ways,’ declares the LORD. ‘For as the heavens are higher than the earth, so are My ways higher than your ways and My thoughts than your thoughts.'” (Isaiah 55:8-9)
• “I am God, and there is no other; I am God, and there is no one like Me” (Isaiah 46:9)

The image of God in humanity does not mean we share God’s essence or nature; it means we reflect certain aspects of God’s character in a creaturely way. We are God’s representatives on earth, not miniature versions of God Himself.

The Deification Passages Misapplied

Dake also misapplies New Testament passages that speak of believers becoming “partakers of the divine nature” (2 Peter 1:4) or being “conformed to the image of His Son” (Romans 8:29). He interprets these passages to support his teaching that humans can literally become divine or god-like in essence.

However, the biblical context makes clear that these passages are speaking of moral and spiritual transformation, not ontological change. When Peter writes about becoming “partakers of the divine nature,” he immediately explains what he means: “having escaped the corruption that is in the world by lust” (2 Peter 1:4). The divine nature we partake of is moral and spiritual – holiness, love, righteousness – not the essential being of God.

Similarly, being conformed to Christ’s image doesn’t mean becoming miniature gods; it means being transformed in character to reflect Christ’s holiness, love, and obedience to the Father. The goal of salvation is not to make us into gods but to restore us to proper creaturely relationship with God.

Part IV: The Redefinition of Christian Terms

Dake’s Systematic Redefinition

One of the most insidious aspects of Dake’s teaching is his systematic redefinition of traditional Christian theological terms. By maintaining the traditional vocabulary while changing the meanings, Dake was able to present his teachings as orthodox while actually promoting significant heresies.

We have already seen how he redefines:

• Trinity – From one God in three Persons to three separate gods working in unity
• God – From the one eternal, infinite Being to a type of being that can have multiple members
• One – From numerical singularity to mere cooperation or unity of purpose
• Image of God – From reflecting God’s communicable attributes to being the same type of being as God

The Redefinition of Human Nature

Dake also fundamentally redefines what it means to be human. In orthodox Christianity, humans are understood to be created beings, fundamentally different from God in our nature, though bearing His image. We are finite, dependent, and creaturely by our very essence.

In Dake’s system, however, humans are essentially divine beings who happen to be limited in their expression of divinity. From GPFM page 372:

“Man when born again becomes partakers of the divine nature and to the extent to which that nature controls and works in and through their created faculties they live divine lives and do divine works. In such men the created faculties are liberated from evil acts and evil powers and become acts of divine energy through the Holy Spirit. Just as Christ was perfectly helpless in Himself and acted, spoke, worked, lived, and did all things through the anointing of the Holy Spirit, the believer to the extent that he becomes like Christ becomes God-inspired and God-energized and God-operated.”

Notice how Dake describes the Christian life not as creatures depending on their Creator, but as divine beings activating their divine potential through the Holy Spirit. This is a fundamentally different understanding of human nature and the Christian life.

The Redefinition of Christ’s Nature

Perhaps most seriously, Dake’s teaching requires a complete redefinition of Christ’s nature and work. In orthodox Christianity, the incarnation is understood as the eternal Son of God, the second Person of the Trinity, taking on human nature while remaining fully divine. This is the mystery of the hypostatic union – one Person with two natures.

In Dake’s system, however, Christ is one of three separate gods who took on a human body. From his book “The Truth about Baptism in the Holy Spirit,” Dake writes:

“Christ laid aside His God-form, including the natural and all-powerful attributes of God and all the glory He had with the Father before the world was created, and limited Himself by taking human-form and all its limitations during the days of His flesh.”

He continues:

“Jesus was born with no more power, wisdom, knowledge, or divine power than any other newborn baby.”

This teaching, known as kenotic theology in its extreme form, suggests that Christ ceased to be divine during His earthly ministry. Combined with Dake’s teaching that humans are miniature gods, this creates a Christ who is not fundamentally different from other humans except in His sinlessness and anointing.

Part V: The Philosophical Problems with Dake’s Teaching

The Problem of Infinite Regress

If humans are miniature gods created by God, and if being a god means having the same essential nature and attributes (just in different degrees), then several philosophical problems arise. First is the problem of infinite regress. If gods can create other gods (even miniature ones), then who created God? And who created the God who created God?

Orthodox Christianity avoids this problem by maintaining that God is the necessary, self-existent Being who is fundamentally different from all creation. God is not a type of being that can have multiple instances; He is Being itself, the ground of all existence. Creatures, on the other hand, are contingent beings who depend on God for their existence.

Dake’s system, by making God and humans the same type of being (just different in degree), loses this crucial distinction and creates logical paradoxes that cannot be resolved.

The Problem of Worship

If humans are miniature gods, why should we worship God? In biblical theology, worship is the proper response of creatures to their Creator, of the finite to the Infinite, of the dependent to the Self-Existent One. Worship acknowledges the fundamental otherness and supremacy of God.

But if we are essentially the same type of being as God, just smaller, then worship becomes problematic. Why should one god worship another god? Is it merely because one is more powerful? This reduces worship to might-makes-right rather than the proper response to the One who is worthy of worship by His very nature.

Furthermore, if humans are gods, why does Scripture so strongly condemn idolatry? The first commandment states, “You shall have no other gods before Me” (Exodus 20:3). If humans are gods, this commandment becomes confusing. Are we not to worship other humans who are gods? But if we are gods ourselves, why can’t we be worshipped?

The Problem of Sin

Dake’s teaching creates serious problems for understanding sin and evil. If humans are miniature gods with divine nature, how did sin enter the human race? Gods, by definition, are perfect beings. How can a god sin?

Orthodox Christianity teaches that humans are created good but not divine. We have the capacity to choose evil because we are finite, created beings with free will. Sin is rebellion against God by creatures who are fundamentally different from Him.

In Dake’s system, sin becomes either impossible (how can gods sin?) or trivial (sin is just a malfunction of divine faculties that can be fixed). This minimizes the seriousness of sin and the radical nature of salvation.

The Problem of Salvation

If humans are miniature gods, what does salvation mean? In biblical theology, salvation is about reconciliation between God and His rebellious creatures. It involves forgiveness of sins, adoption into God’s family, and transformation into Christ’s image (understood as moral and spiritual conformity, not ontological change).

In Dake’s system, salvation seems to be about restoring the divine faculties that were damaged by sin. From his writings on the Holy Spirit baptism, salvation appears to be about humans regaining their god-like powers and abilities. This is fundamentally different from the biblical gospel.

Part VI: The Historical and Theological Context

The Ancient Heresy Revived

Dake’s teaching that humans are miniature gods is not new. It echoes ancient heresies that the church has repeatedly condemned throughout its history. The idea that humans can become gods or are essentially divine has appeared in various forms:

1. Gnosticism – Ancient Gnostics taught that humans possess a divine spark trapped in material bodies. Salvation meant realizing and actualizing this divinity.
2. Arianism – While primarily about Christ’s nature, Arianism’s teaching that Christ was a created god opened the door to multiple levels of divinity.
3. Mormonism – The Latter-day Saints explicitly teach that humans can become gods, following the principle “As man is, God once was; as God is, man may become.”
4. New Age Movement – Modern New Age teaching frequently includes the idea that humans are divine or can achieve divinity through various practices.

The church has consistently rejected these teachings because they fundamentally contradict the biblical revelation about God and humanity. The Creator-creature distinction is not a minor theological point but foundational to the entire biblical worldview.

The Influence on the Word of Faith Movement

Dake’s teachings have had significant influence on the Word of Faith movement, particularly through his impact on Kenneth Hagin and others. The “little gods” doctrine taught by some Word of Faith teachers can be traced back, in part, to Dake’s influence.

When Kenneth Copeland stated, “You don’t have a god in you, you are one,” or when Creflo Dollar proclaimed, “You are gods, little g,” they were echoing ideas that Dake had systematized in his writings. While not all Word of Faith teachers go to these extremes, the influence of Dake’s theology can be seen throughout the movement.

The Departure from Orthodox Christianity

It’s important to understand just how radically Dake’s teaching departs from orthodox Christianity. The major creeds of the church – the Apostles’ Creed, the Nicene Creed, the Athanasian Creed, and others – all affirm:

• God is one Being in three Persons (not three separate beings)
• God is the Creator, fundamentally distinct from creation
• Humans are creatures, not divine beings
• Christ is unique as the God-man, fully divine and fully human
• Salvation is about reconciliation with God, not actualization of divinity

Dake’s teachings contradict every one of these fundamental doctrines. While he used Christian vocabulary and claimed to be teaching biblical truth, his system represents a radical departure from historic Christianity.

Part VII: The Dangerous Consequences

Spiritual Pride and Deception

One of the most dangerous consequences of teaching that humans are miniature gods is the spiritual pride it engenders. If I believe I am essentially divine, even in a limited way, it fundamentally changes how I view myself and my relationship with God.

Instead of approaching God as a humble creature in need of grace, I approach Him as a lesser god seeking to actualize my divinity. Instead of confession and repentance, I seek empowerment and activation. Instead of dependence on God, I seek to release my own divine potential.

This pride makes people susceptible to further deception. After all, if I am a god, shouldn’t I be able to speak things into existence? Shouldn’t I have authority over sickness, poverty, and other limitations? This leads directly to the errors of the prosperity gospel and other aberrant teachings.

Undermining the Gospel

Dake’s teaching fundamentally undermines the biblical gospel. The good news of Christianity is that God, in His love and mercy, sent His only Son to die for sinful humans who could never save themselves. It’s about God’s grace toward helpless sinners, not about gods helping other gods realize their divinity.

When we blur the Creator-creature distinction, we lose the wonder of the incarnation – that God became man. We lose the scandal of the cross – that the infinite God would die for finite creatures. We lose the miracle of salvation – that rebellious creatures can be adopted as God’s children.

The gospel becomes just another self-help program for actualizing our divine potential rather than the stunning news of God’s intervention to save lost sinners.

Distorting Christian Practice

When people believe they are miniature gods, it distorts every aspect of Christian practice:

• Prayer becomes demanding rather than requesting
• Worship becomes self-celebration rather than God-exaltation
• Scripture reading becomes looking for promises of power rather than learning about God
• Fellowship becomes networking with other gods rather than mutual encouragement among fellow creatures
• Service becomes exercising divine authority rather than humble love
• Evangelism becomes telling people they are gods rather than calling them to repentance

Opening the Door to the Occult

Perhaps most dangerously, the teaching that humans are divine opens the door to occult practices. If I am a god, why shouldn’t I be able to manipulate reality through my words? Why shouldn’t I be able to tap into divine power through various techniques? Why shouldn’t I seek to develop my psychic abilities or explore other dimensions?

The Bible’s strong warnings against occult practices make sense only if there is a fundamental distinction between the Creator and creatures. When that distinction is blurred, the boundaries that protect us from spiritual deception are removed.

Part VIII: Responding to Common Defenses

“But Dake Was a Great Bible Scholar”

Defenders of Dake often point to his extensive knowledge of the Bible and his detailed study notes as evidence that his teachings must be sound. It’s true that Dake had an impressive ability to cross-reference Scripture and had memorized vast portions of the Bible. However, knowledge of biblical content does not guarantee sound interpretation.

The Pharisees of Jesus’ day knew the Scriptures extensively but missed their true meaning. The Gnostics quoted Scripture to support their heresies. The mere ability to cite verses does not validate one’s theology. As James warns, “Not many of you should become teachers, my brethren, knowing that as such we will incur a stricter judgment” (James 3:1).

“Dake’s Other Teachings Were Sound”

Some argue that even if Dake was wrong about humans being gods, his other teachings were helpful and biblical. This argument misunderstands how theology works. Our doctrine of God and humanity affects everything else we believe.

If Dake was wrong about the nature of God (teaching three gods instead of one) and the nature of humanity (teaching we are divine instead of creaturely), then these errors necessarily affect his teachings about Christ, salvation, sanctification, and every other doctrine. Theological errors of this magnitude cannot be isolated; they contaminate the entire system.

“It’s Just Semantics”

Some defenders claim that Dake was just using different words to express orthodox truths, that it’s merely a matter of semantics. This defense fails to take Dake’s actual teachings seriously. When Dake says there are three separate gods, he means it. When he says humans are miniature gods, he means it. These are not semantic differences but fundamental theological departures.

Words matter in theology. The church has spent centuries carefully defining terms like “Trinity,” “person,” “nature,” and “essence” precisely because small differences in meaning can lead to major theological errors. Dake’s redefinition of these terms is not innocent semantic variation but deliberate theological revision.

“But I’ve Been Blessed by Dake’s Bible”

Many sincere Christians testify that they have been blessed by reading Dake’s Annotated Reference Bible. This is not surprising – the Bible itself is powerful and effective regardless of the notes surrounding it. God can use even flawed tools to accomplish His purposes.

However, the fact that someone has been blessed by reading Scripture with Dake’s notes does not validate Dake’s theology. Many people have been blessed by reading the Bible with inadequate or even heretical study notes because the Word of God itself is powerful. But this doesn’t mean we should continue using or recommending resources that contain serious theological errors.

Part IX: The Biblical Response

The True Nature of God

Scripture consistently presents God as absolutely unique, incomparable, and fundamentally different from all creation:

Isaiah 44:6-8 – “Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: ‘I am the first and I am the last, and there is no God besides Me. Who is like Me? Let him proclaim and declare it… You are My witnesses. Is there any God besides Me, or is there any other Rock? I know of none.'”

1 Timothy 6:15-16 – “He who is the blessed and only Sovereign, the King of kings and Lord of lords, who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see.”

God is not simply the biggest or most powerful of a species of divine beings. He is categorically unique, the only self-existent, necessary Being. There is an infinite qualitative distinction between the Creator and the creation.

The True Nature of Humanity

Scripture is equally clear about human nature. We are creatures, made by God, dependent on Him for our very existence:

Psalm 100:3 – “Know that the LORD Himself is God; it is He who has made us, and not we ourselves; we are His people and the sheep of His pasture.”

Acts 17:28 – “In Him we live and move and exist.”

Isaiah 64:8 – “But now, O LORD, You are our Father, we are the clay, and You our potter; and all of us are the work of Your hand.”

The biblical metaphors for humanity consistently emphasize our creatureliness: we are clay, grass, vapor, dust. These are not images suggesting divinity but rather dependence, fragility, and finitude.

The Proper Response: Humility and Worship

When we understand the true biblical teaching about God and humanity, the proper response is humility and worship:

Psalm 8:3-4 – “When I consider Your heavens, the work of Your fingers, the moon and the stars, which You have ordained; what is man that You take thought of him, and the son of man that You care for him?”

The psalmist doesn’t conclude that humans must be gods for God to care about them. Instead, he marvels at God’s condescension to care for such insignificant creatures. This is the biblical perspective: wonder at God’s grace toward undeserving creatures, not celebration of our supposed divinity.

Part X: Doctrinal Corrections and Clarifications

The Orthodox Doctrine of the Trinity

In contrast to Dake’s tritheism, orthodox Christianity affirms that God is one Being who exists eternally in three Persons. The Father, Son, and Holy Spirit are not three separate gods but three distinct Persons who share one divine essence. This is not three beings cooperating in unity but one God revealing Himself in three Persons.

The Athanasian Creed expresses this clearly:

“We worship one God in Trinity, and Trinity in Unity; neither confounding the Persons, nor dividing the Substance. For there is one Person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one: the glory equal, the majesty coeternal.”

This is not merely a semantic difference but a fundamental truth about God’s nature. God is not a type of being of which there can be multiple instances; He is unique, the only God, existing as three Persons in perfect unity.

The Orthodox Understanding of the Image of God

Humans are created in God’s image, but this does not mean we share God’s essence or nature. The image of God refers to:

• Rational capacity – The ability to think, reason, and make moral choices
• Relational nature – The capacity for relationship with God and others
• Moral awareness – The knowledge of right and wrong
• Creative ability – The capacity to create and shape the world (in a creaturely way)
• Dominion – The calling to be God’s representatives in caring for creation

These are communicable attributes that God shares with us in a limited, creaturely way. They do not make us divine or god-like in essence. We remain fundamentally creatures, dependent on God for our existence and flourishing.

The Orthodox Understanding of Deification

Some defenders of Dake might point to the Eastern Orthodox doctrine of theosis (deification) as support for his teaching. However, theosis as understood in orthodox Christianity is fundamentally different from Dake’s teaching that humans are miniature gods.

Theosis refers to the process by which Christians become partakers of the divine nature (2 Peter 1:4) through union with Christ. This is not about becoming gods by nature but about participating in God’s energies (His grace, love, and holiness) while remaining creatures. As Athanasius famously said, “God became man so that man might become god” – but he meant this in terms of participation in divine life, not in becoming divine by nature.

The Eastern Orthodox are careful to maintain that theosis does not mean we become what God is by nature. We remain creatures even as we are transformed by grace. This is completely different from Dake’s teaching that humans are already gods by nature.

Part XI: Practical Warnings and Applications

For Those Who Have Been Influenced by Dake’s Teaching

If you have been influenced by Dake’s teaching that humans are miniature gods, it’s important to:

1. Repent of any pride that may have developed from believing you are divine
2. Return to biblical humility, recognizing yourself as a creature dependent on God
3. Reexamine your understanding of fundamental doctrines like the Trinity, the incarnation, and salvation
4. Seek sound biblical teaching from orthodox sources
5. Be cautious about other teachings you may have accepted from these sources

Remember that God’s grace is sufficient for those who have been deceived. The path back to truth begins with humility and a willingness to submit to Scripture properly interpreted within the bounds of orthodox Christianity.

For Pastors and Teachers

If you are a pastor or teacher, you have a responsibility to protect your flock from false teaching:

1. Be aware of the influence of Dake’s Bible and teachings in your congregation
2. Teach clearly about the nature of God and humanity from Scripture
3. Address these errors specifically if they are present in your church
4. Provide good alternatives for Bible study resources
5. Exercise patience with those who have been deceived while being firm about truth

Remember James’s warning that teachers will be judged more strictly (James 3:1). It’s better to err on the side of caution when it comes to theological resources you recommend.

For the Broader Church

The broader evangelical and charismatic church needs to:

1. Take theology seriously – These are not minor issues but fundamental truths
2. Value orthodox doctrine – The ancient creeds exist for good reasons
3. Exercise discernment – Not everything labeled “Christian” is biblical
4. Maintain the Creator-creature distinction – This is foundational to all biblical theology
5. Reject the “little gods” teaching in all its forms

Part XII: Common Questions and Concerns

“Doesn’t This Judge Dake Too Harshly?”

Some may feel that this analysis judges Dake too harshly. However, when someone claims to be a biblical teacher and promotes teachings that fundamentally contradict biblical Christianity, it’s necessary to respond clearly and firmly. Paul instructed Timothy to “reprove, rebuke, exhort, with great patience and instruction” (2 Timothy 4:2) precisely because false teaching is dangerous to souls.

This is not about personal attack on Dake as an individual but about evaluating his teachings against Scripture. The Bible commands us to “test all things; hold fast what is good” (1 Thessalonians 5:21) and to “contend earnestly for the faith which was once for all delivered to the saints” (Jude 3).

“Can’t We Just Take the Good and Leave the Bad?”

While it’s true that even false teachers may say some true things, the presence of fundamental theological errors makes it dangerous to use their materials. Jesus warned about “a little leaven” that “leavens the whole lump” (Galatians 5:9). When the errors concern the very nature of God and humanity, they affect everything else.

Furthermore, by continuing to use and recommend resources with serious errors, we may lead others astray. It’s better to use resources that are theologically sound throughout rather than trying to filter truth from error, especially for those who are not equipped to make such distinctions.

“Isn’t Unity More Important Than Doctrine?”

The Bible values both unity and truth, but never unity at the expense of truth. Paul wrote that we should be “endeavoring to keep the unity of the Spirit in the bond of peace” (Ephesians 4:3), but he also warned against those who teach false doctrine (Galatians 1:8-9).

True Christian unity is based on shared truth, particularly about the fundamental doctrines of the faith. Unity with those who teach that humans are gods is not biblical unity but compromise with error. As Amos asks, “Can two walk together, unless they are agreed?” (Amos 3:3).

Part XIII: The Broader Impact on Pentecostal/Charismatic Theology

The Corruption of Pentecostal Theology

Dake’s influence on Pentecostal and Charismatic theology has been significant and largely negative. By introducing the idea that humans are miniature gods, he provided theological justification for many of the excesses that have plagued these movements:

• The prosperity gospel – If we are gods, we should be able to command wealth
• Positive confession – If we are gods, our words should have creative power
• Dominion theology – If we are gods, we should rule over the earth
• Healing guarantees – If we are gods, sickness should never touch us

While not all who teach these errors explicitly embrace the “little gods” doctrine, the underlying assumption that humans possess divine attributes or abilities often traces back to influences like Dake.

The Need for Theological Reform

The Pentecostal and Charismatic movements need theological reform that:

1. Returns to biblical orthodoxy on the nature of God and humanity
2. Rejects the “little gods” teaching in all its forms
3. Emphasizes the sovereignty of God over human authority
4. Maintains proper Creator-creature distinction
5. Values historical theology and the wisdom of the church through the ages

This doesn’t mean abandoning the gifts of the Spirit or the contemporary work of God, but it does mean grounding pneumatology (doctrine of the Holy Spirit) in sound theology proper (doctrine of God) and anthropology (doctrine of humanity).

The Recovery of Biblical Supernaturalism

Ironically, the “little gods” teaching actually undermines biblical supernaturalism. If humans are divine, then miracles are just gods doing what gods do. But if humans are creatures and God alone is divine, then miracles are the sovereign God acting in grace and power on behalf of His creatures. This maintains both the wonder of the miraculous and the humility of those who experience it.

True biblical supernaturalism recognizes that any supernatural work in or through believers is entirely of God’s grace and power, not the activation of inherent divine abilities. This keeps the focus on God’s glory rather than human potential.

Part XIV: Resources for Further Study

Recommended Orthodox Resources

For those seeking sound theological resources to replace or supplement Dake’s materials, consider:

Study Bibles:

• ESV Study Bible
• NIV Study Bible
• Reformation Study Bible
• MacArthur Study Bible

Systematic Theologies:

• Wayne Grudem’s “Systematic Theology”
• Millard Erickson’s “Christian Theology”
• Louis Berkhof’s “Systematic Theology”

On the Trinity:

• James White’s “The Forgotten Trinity”
• Robert Letham’s “The Holy Trinity”
• Fred Sanders’ “The Deep Things of God”

On the Nature of Humanity:

• Anthony Hoekema’s “Created in God’s Image”
• John Frame’s “The Doctrine of the Christian Life”

Warning Signs to Watch For

When evaluating theological resources, watch for these warning signs:

• Redefining traditional theological terms
• Teaching that humans are divine or can become divine
• Blurring the Creator-creature distinction
• Emphasizing human authority over divine sovereignty
• Teaching that faith is a force or that words have inherent creative power
• Minimizing the uniqueness of Christ
• Suggesting that the Trinity is three separate beings

Questions to Ask

When evaluating any theological teaching, ask:

1. Does this maintain the Creator-creature distinction?
2. Does this align with the historic creeds of the church?
3. Does this exalt God or humans?
4. Does this maintain the uniqueness of Christ?
5. Does this lead to humility or pride?
6. Does this square with the whole counsel of Scripture?

Conclusion: Standing for Truth in Love

Finis Jennings Dake’s teaching that humans are miniature gods represents a serious departure from biblical Christianity. By redefining the Trinity as three separate gods and teaching that humans possess divine nature, Dake undermined fundamental Christian doctrines and opened the door to numerous theological errors and practical heresies.

While Dake may have been sincere in his beliefs and diligent in his study, sincerity and diligence do not guarantee truth. The church has a responsibility to test all teaching against Scripture and to reject that which contradicts biblical revelation, no matter how popular or influential the teacher may be.

For those who have been influenced by these teachings, there is grace and forgiveness in Christ. The path forward involves humility, repentance, and a return to biblical truth. God is patient with His children and desires that all come to a knowledge of the truth.

For the broader church, this should serve as a warning about the importance of theological discernment. We must value sound doctrine, maintain the fundamental distinctions that Scripture teaches, and be willing to stand against error even when it comes from within our own movements.

The gospel of Jesus Christ is good news precisely because the infinite, eternal, holy God has acted in love to save finite, temporal, sinful creatures. When we blur the distinction between God and humanity, we lose the wonder of this gospel. Let us therefore maintain with Scripture and the church through the ages that God alone is God, and we are His creatures, saved by grace alone through faith alone in Christ alone for the glory of God alone.

A Call to Biblical Fidelity

As we conclude this extensive examination of Dake’s errors, let us recommit ourselves to biblical fidelity. This means:

• Studying Scripture carefully and in context
• Valuing the theological heritage of the church
• Maintaining fundamental biblical distinctions
• Testing all teaching against the Word of God
• Being willing to correct error even when it’s popular
• Teaching truth in love with patience and grace

The church of Jesus Christ has weathered many theological storms throughout its history. By God’s grace and through commitment to biblical truth, it will weather this one as well. May God grant His church wisdom, discernment, and courage to stand for truth in an age of confusion.

“Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen.” (Jude 24-25)

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