Well how else was he able to do the miracles etc he did? Your response i'm afraid might be he used his god ability then hid it from himself when he states that only the father knows his second coming. If that makes sense to you which it doesnt to me then your faith in tradition may be stronger than my faith in tradition.
Bolded above is blasphemous even for this forum.
Perhaps a brief instruction on Trinitarian doctrine might help ease your concerns. At our disposal is a seminary graduate in
@Commander Xenophon who can properly present you the very basics.
It seems you have some misconceptions of the Trinity doctrine which may be vexing you a bit.
Jesus Christ, the Son of God, the Incarnate Logos, who of the undivided, coequal and coeternal Trinity is one prosopon (person/face/personality, the word literally means "mask" but was translated into Latin as "person" because in the Greco-Roman culture personhood was intimately linked to the idea of face; slaves had no face; they were faceless in that it was beneath a freeman to look upon their countenance, and a judge in a Roman court wouod not, because they were in a state which I believe was called habeas non personam), is fully human and fully divine. His human nature is hypostatically united to His divine nature; His ability to perform miracles is a result of this hypostatic union between His eternal divinity and His assumed humanity.
Now, here is where it gets interesting, and why we must believe in the Trinity; Jesus glorified the Human race by making our humanity a temple for His Godhood. So that His divinity did not part from His humanity from the moment of His conception in the womb until His ascent into Heaven. There is a theological concept of communicatio idiomatum which basically states that those attributes one could attribute to his divinity, by virtue of the hypostatic union, one could attribute to His humanity. This stands in refutation of Nestorianism.
So the Nestorian Mar Narsai wrote a poem alomg the lines of, "As man, Jesus sweat, bled, and breathed, as God he worked miracles." St. Ambrose of Milan wrote something similiar but with a crucial difference. Basically, the truth is that, as a man, having assumed human form, God the Son was crucified, died, entombed and resurrected.
When we believe in Him, we receive His saving grace, and this grace strengthens us and makes us more like him, a process of Theosis. Salvation is a process of becoming more like Jesus Christ, who is the New Adam; humanity, untarnished from the stain of original sin, and glorified through God becoming incarnate of it. God created Adam in His image, and He recreates us in His image, purifying us from the damages of sin, so at the general resurrection we may be saved.
So when we repent and believe in God, Father, Son and Holy Spirit, a union of perfect love, the Holy Spirit descends upon us as it did upon our Lord in Baptism; we become annointed; we are united with the Church, the New Israel, a royal priesthood, we return from sin like the prodigal son to become heirs accprding to the promise, and we are granted strength by which, through continued repentence on our part, we can become more and more like Jesus Christ, and this ongoing repentence and transformation in Orthodoxy we call Theosis. The Methodists call it entire sanctification. The Calvinists call it regeneration (I think).
It was through such theosis that the Apostles and saints, past and present, were and are able to perform miracles, ranging from curing the sick to even in some cases raising the dead. One should never seek to be able to perform miracles or desore spiritual power; if one has these gifts one should follow the example of our Lord in the Gospel of St. Mark and hide them.
However, the abiloty to work miracles is a fruit of the process of theosis; those who are blessed by God and granted by him the grace to cast our demons, cure the sick and work other miracles for the glory of His name, are those who have repented and thus through the indwellling of the Holy Spirit, acquired the strength to pick up their cross and follow Christ, striving to become perfect even as our Father in Heaven is perfect. We do not teach sinless perfectionism, nor pelagianism;mdepending on whether you ask a Calvinist or an Arminian (like Methodists, Roman Catholics and Orthodox), this regeneration is either entirely the work of God or the result of a synergy or cooperation between God and man, prompted and sustained by God's grace, which inspires us to faith.
So, because Christ rose from the dead, if we believe on Him we will not perish, but enjoy life everlasting. And because he worked miracles, the Apostles and other saints right up in the present can also work miracles, in His name, through their faith in him and the grace conveyed by the Holy Spirit, and the repentance that follows as we are convicted of sin and strive to follow our Lord, because this ability flows from the glorification of fallen humanity accomplished by our Lord on the Cross, and if we follow our Lord, as did the Apostles, it follows that we, like Him, will have the special ability to help those in distress for the glory of God.
