A more interesting question sometimes posed by serious philosophers is, "Can God ride a bicycle?" Think about it.
Yes, because God became incarnate in the person of His Only Begotten Son and Word, who dwelt among us, our Lord, God and Savior Jesus Christ, who is fully God and fully man, His divinity united with our humanity without change, confusion, separation or division, indeed Christ through His passion and by virtue of being the first-fruits of the Resurrection is the first fully human being*, as inadvertently attested to by Pontius Pilate (when he declared “Ecce homo”), who in His glory as the New Adam remade man in His image on the Sixth day before resting on the seventh and rising again on the First, which represents the Resurrection and the Life of the World to Come for those who believe on Him. Let there be light!
According to which, we have the theological principal of communicatio idiomatum, as a defense against the heresies of Nestorianism and Monophysitism (the heresy of Eutyches, not the Oriental Orthodox, who were falsely accused of Monophysitism, but who anathematized Eutyches and who like the Chalcedonians and the Church of the East after the reforms of Mar Babai the Great, shared the essential Christological confession, that Christ is fully God and fully Man, without change, confusion, separation and division. Thus, communicatio idiomatum, meaning the communication of idioms, or properties, means that we can speak of God being born, of God being among men, and most importantly, of the sacrifice and resurrection accomplished by God as the Son of Man; only God could save us from our sins, by becoming one of us, and by glorifying and sanctifying the entire human experience.
Thus if a bicycle had existed, God could have ridden upon it, for He did ride on a colt into Jerusalem.
There are some who would say “That wasn’t God, it was Jesus Christ”, but in saying this, they are making several critical errors and denying several of the most important parts of the New Testament, such as John chapter 1, which establishes the deity of Jesus Christ and His Humanity, and also of St. Paul, who declares that in Jesus Chris the fullness of the Godhead dwelled bodily” (Colossians 2:9), and indeed in the very prophetic name of Christ, Emanuel, which means “God with us.”
The Christological heresies created to try to avoid saying that God was present with us as a Man, for all the events in the Gospels, such as Docetism, Arianism, Nestorianism, Monophysitism and Unitarianism, are each equally disastrous in their own way, and contradict the above scriptures. The various docetic sects could not tolerate the idea of God becoming material, for they believed that all matter was evil, and that God must exist as a purely spiritual being, and therefore declared His humanity was illustory; the various ancient Proto-Unitarians such as the followers of Paul of Samosata and Lucian of Antioch, denied any deity in God in the case of Paul of Samosata, taking a view similiar to that of the Soccinians and the few remaining “Unitarian Christians” who have not embraced transcendentalism and abandoned a specifically Christian theology (which is now normal in Unitarian Universalist Association, and in the British Unitarians, which have an ever-declining number of actual unitarians), or of Arius, who claimed that Jesus Christ was a created being, only God honorifically, but not consubstantial, coeternal or coequal with the Father, thus making him a purely sacrificial victim and not the means by which God could glorify us through His incarnation, which directly contradicts John 1:1-14 and other scriptures to the extent that the Jehovah’s Witnesses, the largest neo-Arian cult, have had to produce their own translation of the Bible.
Nestorianism is more insidiuous, because it pretends to acknowledge the Incarnation and the Nicene Creed, while insisting upon a separation between the human Jesus and the divine Logos, so that they are either one person with two hypostases (that is to say, two completely separate foundations of reality) or two persons in a union of will. Monophysitism, as taught by Eutyches, not the Oriental Orthodox (the Coptic Orthodox, Syriac Orthodox, Indian Orthodox, Armenian Orthodox and Ethiopian and Eritrean Orthodox, for these churches anathematized Eutyches and have beliefs which it has been realized through ecumenical dialogue are compatible with Chalcedonian beliefs) results in a hybrid that is not fully God nor fully man, because the Monophysites say in an over-reaction to Nestorianism, that the human nature was dissolved into the divine nature like a drop of water into the ocean, but this creates a problem, since it results in Christ not being truly consubstantial with God or with mankind, but rather being a new thing, a hybrid of the two, and this led the Monophysites to embrace tritheism, so in a sense the modern day Monophysites are the Mormons.
We must jealously guard Christological Orthodoxy, through the Nicene Creed. Of great benefit is the hymn shared by Eastern and Oriental Orthodox,
Ho Monogenes:
I will exalt You, O my Lord, the King, the Only-begotten Son and the Word of the heavenly Father, Who, by Your nature, are immortal. You accepted, by Your grace, and came down for the life and salvation of mankind, and did become incarnate of the holy, glorious and pure Virgin, Mother of God, Mary. Who without change did become a man and was crucified for us. O Christ our God, Who by Your death trampled our death and destroyed it. You Who are One of the Holy Trinity, and are worshiped and glorified in unity with Your Father and Your Holy Spirit, have compassion on us all.
*In recognition of this, St. Ignatius of Antioch, in writing to dissuade the Christians of Rome from trying to rescue him from the Coliseum, where, owing to his being arrested as the Patriarch of the Church in Antioch, he had been condemned to be fed to lions, a fate he eagerly desired. “Birth pangs are upon me! Suffer me to become human!”
