It seems that there is yet a confusion as to what people mean by "God." Some people are thinking of "God" as a proper name; it's not. When you say "God," you are referring to a unique being that is comprised of three triune persons. To refer to this being as "God" is akin to "God" referring to Ezekiel as "Son of Man."
"God" is the Father, "God" is the Son, "God" is the Spirit. The Father, the Son, the Spirit--these are "God."
It seems that several people, Michelle included, are using "God" to exclusively refer to the Father, in which case when they say, "Jesus is not God," what they mean to say is, "Jesus is not the Father."
All I can say to that is DUH.
Anyone correct me if I am wrong, but I feel rather confident in saying that when most Christians identify Jesus as God, they are recognizing Jesus' divinity in relation to the Father. The Son does not eclipse the Father; He reveals the Father.
That means that Jesus, as the Son, is God, distinct from the Father in person but one in essence.
Therefore, unless anyone cares to elaborate on a different set of definitions other than what I set forth, this argument is completely pointless.
On a side note regarding the "Word," there is an interesting study behind it. When the Hebrew language fell into disuse save for education and ceremonies, it became necessary for rabbis to use Aramaic commentaries for the common people (sort of how the Roman Catholics read in Latin and provided commentary in whichever local language was in use). These became "footnotes" in Hebrew texts to assist a lay reader. An interesting "targum" (as they were called) was adding the word "word" to scriptural theophanies (a theophany is an appearance of God): rather than saying, "And the Lord came to so-and-so," or, "The Lord said to so-and-so," the Aramaic commentary added "Word," so that the lay reader would think, "And the Word of the Lord came to so-and-so," or, "The Word of the Lord said..."
This was to assist the lay reader in their understanding of a transcendent God who does not have a physical form, for the heathen gods were said to appear in one form or another. The "Word of God" was an Aramaic phrase intending to assist the Jewish reader to understand that God Himself did not appear in His fullness (which would be impossible), but merely a manifestation of His will.
When John said, "The Word became flesh and made his dwelling among us," it would've shocked the Jewish community, because "the Word" was already established as the manifestation of God's will. John, being a Jew, knew exactly what he was claiming: that Jesus is the living, breathing will of God.
The Greeks, on the other hand, had a slightly different understanding. The Greek word used is "Logos," and while it does mean "word," it's more than just "word." A logos is the idea behind the word, like a thought made manifest. The Stoics (a branch of Greek philosophy) believed that the universe has two halves, a physical and a metaphysical. They taught that the physical is inert and therefore requires the metaphysical to move it (think of it as a primitive form of the idea that a rock requires the force of gravity to fall off a cliff). What did the Stoics believe guided the metaphysical half of the universe and therefore also controlled the physical half? You might've guessed it: the Logos. Therefore, when a Greek would've read John's statement that "the Logos became flesh and made his dwelling among us," that would've been akin to telling Luke Skywalker that the Force was fashioned as a man and lived incognito until the time came to reveal himself as our salvation. It would've rocked the Greek community.
All of that is to say, John used "Logos" very specifically; other words would've worked if he just wanted to say "word," like the Greek "rema," which means nothing but "word." John was inspired by the Holy Spirit to convey a very specific truth about Jesus, both in His function within the Godhead, His place in the universe, and His purpose for us. I am rather certain that neither the Holy Spirit nor John intended for people to bicker about different sides of the same coin.
that thy land be not defiled, which the LORD thy God giveth thee [for] an inheritance. 
