Islamic question about the dual nature of Jesus

My Muslim posed this question to me and I’ve never been asked this so i didn’t know how to answer it.
Who did Jesus pray to in the garden? If Jesus was God, did he pray to himself? Does God need to pray to himself and ask himself for help? Does not God will something and it occurs? If Jesus was perfect God and perfect human at the same time (dual nature), then did the will of the human Jesus overtake the will of the Father God? -My answer is this, Jesus was subordinate to the Father, God, and prayed to Him for help and strength for what is to come (the crucifixion). The Father gave Jesus the son strength of endurance through the Holy Spirit, being their ethereal cord to one another.


Muslims do not accept the teaching of the Trinity, but embrace “pure monotheism”. They say that early Christianity was Unitarian and was later changed to Trinitarian by the Byzantine emperors and others for political reasons.

If Scripture is good enough for him to try use against you; it is equally good enough for you to cite to him, for our Lord Jesus Christ said:

“my kingdom is not of this world” **-John 18:36

Therefore, the mysteries of the divine are not confined to this worldly logic of fallible men. Just as a man and woman become one flesh by Holy Matrimony (Genesis 3:24, Mark 10:8), the three distinct persons of the Holy Trinity are eternally one God by divine nature, divine will and divine essence. This is a divine mystery; true, yet above human reason.

As for the Hypostatic Union (the belief that two natures, each with its own will are united in one Christ), I believe that the Athanasian Creed may help:

“29. Furthermore it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ.
30. For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man.
31. God of the substance of the Father, begotten before the worlds; and man of substance of His mother, born in the world.
32. Perfect God and perfect man, of a reasonable soul and human flesh subsisting.
33. Equal to the Father as touching His Godhead, and inferior to the Father as touching His manhood.
34. Who, although He is God and man, yet He is not two, but one Christ.
35. One, not by conversion of the Godhead into flesh, but by taking of that manhood into God.
36. One altogether, not by confusion of substance, but by unity of person.
37. For as the reasonable soul and flesh is one man, so God and man is one Christ”

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