" The second century closed by bringing into conflict the Christological views held by the majority of Christians and the evolving trajectory that sprang from the introduction of Justin's Logos Christology. On the side of the inheritors of Logos Christology were some of the most influential teachers in the church, but on the other side were influential teachers as well. On both sides of the issue, key postitions were held by dominant leaders. Historically, the theological label generally ascribed to those who opposed the Logos Christologians is modalistic monarchians, or simply, modalists. The terminology is more properly an umbrella term representing some variety of Christological experssion. While one may also call these Oneness Christologies, we will refrain, as we have thus far attempted to reserve the nomenclature of Oneness Christology for what we deem to be a biblical construal. That said, there was among these modalists a majority who held to just such a first-century perspective."
Chapter 15, Displacing Oneness Christology"It is quite possible for people to forget their own story, to disown their history, and even to reinterpret meaningful relationships. This is exactly what happened to the Jewish people. In the time after Malachi was penned, cultural pressure influenced them to reinterpret their history and even their understanding of God. While their history is inextricably woven together with the God who speaks and acts, sometime during the late Second Temple Period, their narrative began to be understood in a new way. In this new telling of the story, the active God of the covenant people came up missing, replaced by a static notion of God. In this new understanding, God did not speak. He did not mitigate. He did not act. Indeed, the history of God's covenantal relationship with them was essentially reduced to allegory....."
Chapter 3 The God Who Is Not
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