This argument is used to show that, in particular instances, what Jesus did, e.g. walk on water, was done by others, e.g. St. Peter, so this is no proof Jesus' flesh is divinized.(source)
The problem goes back to the question of "what" instead of "whom". My reformed interlocutors insist that the "who" has little to do with anything the "what" can do. In the example of walking on water, Jesus did it because of who he is while Peter did it because of Jesus. It is not like a force or energy outside of Jesus kept him walking on water, he did himself based on his own power as God in the flesh. Peter was able to walk on water because his faith in Jesus sustained him--until he doubted. If Jesus walked on water because of a different "whom" then per force we have two persons in Jesus Christ, as opposed to two natures. The difference between the "who" of St. Peter and the "who" of Jesus Christ can be shown by Jesus' statements about himself, such as "...You are from below; I am from above. You are of this world; I am not of this world." (John 8:23), "For my flesh is true food, and my blood is true drink." (John 6:55). I could supply more examples, but suffice it to say there is something intrinsic in Jesus that makes his miracles of a different kind from those done for e.g. Daniel or St. Peter. Now, if the miracles of e.g. Daniel and those of Jesus Christ really are the same, I would ask who sustained Jesus Christ on the water? I don't want to hear about a "nature" because a nature doesn't do anything--a nature is not a personal actor while a person is.
Actually, Reiss' argument proves the very point I was making. The miracles of Jesus had to do with a "who" not a "what." They did not prove that his human nature was different from ours, rather they were a testimony to his divine power as a result of who he is, the Son of God.
Reiss tries to continue the argument thus:
Is there any indication in Scripture that the "who" of Jesus Christ makes a difference as to his humanity as compared to others?Jesus' unique authority, even when that is expressed according to his humanity, does not suggest a difference in Christ's human nature as compared to our human nature.
"Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God, rose from supper." (John 13:3-4)
Since as the divine Son, the Word already had all godhead, it is evident that St. John here is speaking of giving all things into Jesus' hands according to his human nature. Thus as the God-Man, Jesus has all that God has as per his nature. (q.v. Matt 11:27, Matt 28:18)
"Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." (Philippians 2:9-11)Two natures, one person is all that is implied here - not a blending of the natures or a "divinizing" of Jesus' flesh. Furthermore, the exaltation of Christ comes more than 30 years after the incarnation (and after many of the miracles that Reiss had pointed to previously). To appeal to the exaltation of Christ seems odd, to say the least.
As above, as the divine Son, the Word already was entitled to be worshipped as God. But when God became man, it is now appropriate to worship a man as God. The worship rightly given to God as Spirit is also rightly given to the flesh and bone man, Jesus Christ, which means what is God's by right also belongs to the man Jesus Christ by right. Put another way, the man Jesus Christ is capable and welcomed into the full communion of the trinity.
"And now, Father, glorify me in your own presence with the glory that I had with you before the world existed." (John 17:5)Omnipresence is one of God's attributes, not necessarily a "part of God's glory." Furthermore, it should be immediately obvious that Christ's human body isn't everywhere. It is not omnipresent. An easier explanation of this passage is referring to the end of Christ's humiliation and the forthcoming exaltation of Christ. But again - this glorification is something different from the incarnation per se.
As above, this pertains to his human nature not his divine nature; so Jesus Christ, the Man, has all the glory he had before he became incarnate. And part of this glory is omnipresence.
Unless one wishes to assert that omnipresence is not part of God's glory.