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I would like to say that it’s very difficult to discuss the Trinity without risking falling into heresy.His human nature can, but inasmuch as God being birthed at some point in time, no, however, God decided to be born of a woman in order to save the world from its sins, so in that sense he decided to suffer the human experience of being a human, so that would entail a human nature being conceived borne and also dying a human death. so in the since of borne meaning He at one point did not exist and then came into existance, no God was not borne, but on the other side of the coin God decided to become fully Human, so he was borne as a human, however even before he was born like a human he was still God. and even when he was being borne he was still God
Christ’s human nature does nothing. His so-called “human nature” is merely a description of what he is. Christ is a human being with DNA. He is descended from Adam. He bears the image of God in physical form. These things he gained when he was conceived by the power of the Holy Spirit of the Virgin Mary.
He was divine before this moment, the Incarnation. It meant that he had omniscience, omnipotence, eternality, co-equality with God the Father, and consubstantiality. That is to say, he was God, by right, in and of himself. However, there are three persons/hypostases who are God. How is this possible? I don’t know; it’s a mystery. However, it is the truth. We call this state of being God “divine”. Each of the three persons, being God, is divine. Therefore, by nature, they are divine.
When Christ took flesh of the Virgin Mary, he became both divine and human. That is to say, he had the nature of both. He was a man. He was God. He was both. Again, it’s seemingly impossible - but that’s why we call it the mystery of the Incarnation.
The Coptic, Ethiopian, Syriac, and Armenian churches say that Christ is divine and human as well, however, they say that he only has one nature, one that is divine and human.
Both these positions, the first one, which is called the Hypostatic Union (two natures united in one hypostasis) and the other, which is called Miaphysitism (one simultaneously divine and human nature in a single hypostasis), are Orthodox expressions of the facts of the Incarnation.
Hence, since “human nature” and “divine nature” only refer to the state of being of the hypostasis, it would be foolish to say that a human nature or a divine nature does something. This was the alleged error of Nestorious in the fifth century. The viewpoint that there was a Jesus Christ acted in his human nature at one time and his divine nature at others was condemned at the Council of Ephesus in AD 431 because the logical consequence of this sort of thought was that the two natures were held by two different persons/hypostases. This would, of course, remove the point of the Incarnation - God had become a human being.
Christ is divine and human at the same time. Whenever he does something, Christ does something. His so called “human nature” and “divine nature” do nothing. I made this response because I feared that the opening line of your post bordered on Nestorian.
CONTINUED BELOW