On Being One:
The Biblical Trinity and Deification
Most discussions about the Trinity are attempts to prove either that Jesus and God the Father are "Two" or that they are "One", depending on which particular heresy the writer is trying to combat. The Gospel of John testifies to both of these truths.
How They Are Two
Jesus and His Father have separate wills. In John 5:30 Jesus states, "I seek not mine own will, but the will of the Father which hath sent me". And again in John 6:38 Jesus states, "For I came down from heaven, not to do mine own will, but the will of him that sent me." The Greek word for "will" from Strong's Concordance is #2307 "thelema" and is defined as: "1) what one wishes or has determined shall be done; 2) will, choice, inclination, desire, pleasure".
When Jesus Christ was confronted by some of his critics who said "Thou bearest record of thyself; thy record is not true," part of his answer to them was, "It is also written in your law, that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me beareth witness of me." Here Jesus Christ compares Himself and his Father to two men. This would make each of them as separate an individual as any other two men, since the entire purpose and intent of this law is that it takes at least two people to prove a point. This Old Testament law is expressed as "At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death." Although this verse deals specifically with capital murder cases, it was also the standard for all judgments based on witnesses.
If Jesus and His Father cannot be considered as if they were two separate persons, bearing two separate witnesses, then Jesus' use of this scripture as a defense is at best a bending of the truth to justify Himself, and at worst it is an out and out lie. Since Jesus Christ is the very definition of truth, neither one of these options are acceptable.
Therefore, our first scriptural principle is that Jesus Christ and God the Father are separate enough that they can be considered as two separate distinct individuals; a father and a son, who are capable of having separate wills, testimonies, inclinations, and desires.
An Introduction to The Idea That They Are One
Looking at Christ's most obvious statement, "I and my Father are one" the word translated as "one" is, according to Strong's Concordance, the Greek word #1520 "heis" and is given only the definition "1) one". This word is used in many contexts, and by taking them all into consideration it can only be concluded that the word "heis" means "one", i.e. the number one (1). It is used in all the varied ways that "one" is used in English. There is no special significance to the word; it does not by itself connote anything supernatural. By itself this statement does not explain how they are one. This rule can also be applied to other Biblical statements, which declare the unity of the Godhead. Therefore, our second principle is that by itself a statement of unity between the Father and the Son does not determine ontological nature and does not explain how they are one.
I and my Father are one. Then the Jews took up stones again to stone him. Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. Jesus answered them, Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came, and the scripture cannot be broken; Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God ? (John 10:30-36; italics added)
How they are one
And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are ... That they all may be one; as thou, Father, [art] in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. (John 17: 11, 21-23; italics added)
The Biblical testimony is that Jesus Christ and God are one in this same way, perfectly joined together in mind and judgment, likeminded, having the same love, being of one accord. In other words, They are one in purpose, glory, joy, witness, might, mind, and strength; while remaining distinct individuals. And since this is the only reference in the entire Bible that indicates how God and Christ are one, there is certainly something missing from the Bible if we are not to believe that this really is how they are one.
An additional proof that this is the correct interpretation of the Trinity lies within the following argument about deification.
Statement of the Deification Problem
The above quoted verses in John 17 combine the references about being "one" and being "in one another" several times, reiterating that they have equivalent meanings. Read carefully the verses John 17:21 "That they all may be one; as thou, Father, [art] in me, and I in thee, that they also may be one in us". The above phrase "as thou, Father, [art] in me, and I in thee" is a precise replica of the phrase "the Father is in me, and I in him" found in John 10:38. In verse 22, Jesus also prays, "that they may be one, even as we are one", which is a recasting of the phrase "I and the Father are one", found in John 10:30.
The real question that needs to be answered is this: How would the 1st Century AD Jews reading John's Gospel have understood these verses? Based on their reaction in John 10, it is impossible that these Jews could have understand these verses in any way other than how they understood the earlier equivalent wording. According to our principles established above (principles that probably seemed obvious when applied to Jesus Christ), the Jews would have to conclude that the verses mean that these disciples and God may become one, which is equivalent to saying that these men may become God.
This may be a shocking statement to many, but before it is rejected it out of hand, consider these questions: How could Jesus have possibly uttered this statement in the same form as John 10:30,38 if the statement is not supposed to be understood in the same way? Was he deliberately trying to confuse people? If Christ had some special knowledge that would allow the same phrasing to mean two different things, how could John record it this way with no word of explanation?
It is simply impossible that the same words, spoken in the same order by the same man, and written to the same audience by the same man could have two different interpretations. Since the Jews, who thought that Jesus was just another man, interpreted Christ's words in John 10 as claiming to be God, then it follows that in John 17 they would interpret those words as a claim that men can become God. If this is an incorrect interpretation why did John not correct this false conclusion that would be made by the Jews, since he knew from his own Gospel that they would inevitably interpret it this way?
How Deification fits in to explain the How of Oneness
Many people ar under the impression that the word "God"
is a name; it is not.  The word "God" is a title, like "Ruler" or "Judge".
In the Old Testament many others, besides God the Father are given the title
of god (or elohim). Often the translators used different words instead of god,
because they did not like the idea. But, although God the Father may make us
to be gods (i.e. judges or rulers), He will always be our Father and our God;
in the same relationship we have with Him now. He simply causes us to become
one with Him, and He therefore calls us gods. Since God the Father is infinite,
he is unchanged by making us one with Him. Infinity plus one still equals infinity.
Understanding the deification of man clarifies other verses that must be twisted in order to fit mainstream Christian theology. For example we have already read one verse that causes problems - John 10: 34-36 where Christ, quoting Psalms 82:6, says that the Old Testament scriptures testify that those who receive the word of God are called gods. Mainstream Christian theology must assert that although Christ said this and asserted that the scripture cannot be broken, He didn't really mean it literally. Some have said that He meant it as an ad hominem argument, or that Jesus was not arguing a logical position but only used this statement on an emotional level. To take this stance means that Jesus was employing the classical logical fallacy of quoting out of context, which means He was defending His position by manipulating a quote from an authority in a way that the original meaning of the statement is altered. In other words, Jesus had skirted the truth in order to win an argument. When the correct understandings of the Trinity and Deification are used however, we can simply take Christ at His word and assume He believed what He was saying, and that He did not need to teach false doctrine to get His point across.
We are commanded to become perfect, even as our Father in Heaven is perfect. If someone is as perfect as God they would have to be God. Christ explains the way that this is to be accomplished is through deification, "That they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one".
We are to become heirs of God and joint-heirs with Christ, being glorified together . A "joint-heir" does not inherit a part of the inheritance. Each joint-heir owns the entire inheritance.
We are to inherit all things that the Father has as sons of God . Again we inherit all things just as Christ already has all things.
We are to sit with Christ on His throne, "even as" Christ sits on the Father's throne.  Not displacing anyone just part of receiving all things.
We are to receive a glorified, immortal body like Christ's body. 
We are to partake of the divine nature and be given all things pertaining to life and godliness, receiving glory . If someone has all things pertaining to godliness, then they have all that God has.
We are to be like Christ when He returns. 
We are to be made kings and priests unto God and his Father. 
We will be partakers of his holiness. 
We will be exalted by God.