The Gospels portray different Christologys. Mark, the earliest Gospel, is Adoption. Jesus becomes divine at his baptism when he becomes united with the Holy Spirit, reflecting Jewish Wisdom traditions. Notice how in the original Greek Mark has the Spirit descends into (εἰς) Jesus, whereas Matthew has the Spirit descend on/upon (ἐπ') Jesus. This is reflective of Mark and Matthew's different Christology.
For Matthew, Jesus becomes Son of God at his conception when the Holy Spirit initiates this, likely reflecting beliefs about the femininity of the Holy Spirit and the Holy Spirit being the Mother of Christ as we find in the non-canonical Gospel of the Hebrews. However, unlike Mark, Matthew makes a clear distinction between the Jesus and the Holy Spirit (Matthew 28:19).
Luke's Christology is unclear, at first seemingly agreeing with Matthew in his infancy narrative and baptismal narrative, but also promoting an earlier form of Adoptionism than even Mark, that Jesus becomes divine at his resurrection and we see this in his applying the title "Kyrios" to Jesus at his resurrection which is further seen in Acts 10:37-38 when Christ is anointed by the Holy Spirit not at his baptism but at his resurrection. It seems that Luke's Christology doesn't rely on any particular tradition but is an attempt to amalgamate the different traditions concerning how exactly Christ was divine.
It is only in the last Gospel, the Gospel of John, that Jesus is fully portrayed as being pre-existence as the Logos, having been united to God's nature from the beginning and is thus in some sense the same as God, yet also is subordinate to God (John 14:28).
All the Gospels portray Jesus as a divine being, all the Gospels do portray Jesus as God in some sense, and the earliest traditions about Jesus portray him as being God, but how exactly he was God and how he became God was not clear to the early Church. Paul, for example, seems to espouse an early incarnation theology in Philippians 2:6-11 not too dissimilar from John but traces of an the earliest from of Adoptionism can also be found in Paul (Romans 1:4). What this suggests is that Christianity really began as an explosion of ideas, it isn't until the rise of Gnosticism when the mainstream Church began promoting orthodoxy in opposition to this as well as in opposition to Judaism. However, even well into the second century Adoptionism might have still been an acceptable posistion in the Church even if minority at that point as we see in the Shepherd of Hermas, a clearly Adoptionistic text which was nevertheless accepted as authoritative by many of the Church Fathers.
Denomination: Higher Criticism